राजपूत कुल

राजपूत राजपूत जातिको, नातेदार निकाय र स्थानीय समूहहरूको ठूलो बहु-घटक समूह हो, जसले सामाजिक स्थिति र भारतीय उपमहाद्वीपबाट उत्पन्न वंशावलीको विचारधारा साझा गर्दछ। राजपूत शब्दले ऐतिहासिक रूपमा योद्धासँग सम्बन्धित विभिन्न पितृवंशीय कुलहरू समेट्छ जुन वैदिक क्षत्रियहरूको वंशज हो।^[१]^[२]^[३]^[४]^[५]

राजपूतहरू (वा क्षत्रियहरू) वैदिक क्षत्रियका मुख्यतया ४ वटा शाखाबाट आएका हुन्।

क्षत्रिय
- सूर्यवंश
- चन्द्रवंश
- अग्निवंश
- ऋषिवंश

वैदिक क्षत्रियहरूको यी शाखाहरूबाट आएका राजपूत कुलहरू तल दिइएका छन्:

वंश[सम्पादन गर्नुहोस्]

राजपूतहरूमा तीनवटा आधारभूत वंशहरू छन्। यी प्रत्येक वंशहरू धेरै कुलहरूमा विभाजित छन् (कुल ३६ कुलहरू)।^[६]सूर्यवंशीले सौर्य देवता सूर्यको वंश, चन्द्रदेवता चन्द्रबाट चन्द्रवंशी (सोमवंशी) र अग्निदेवता अग्निबाट अग्निवंशीलाई जनाउँछ। अग्निवंशी कुलमा परमार, चौलुक्या (सोलंकी), परिहार र चौहान पर्छन्।^[७]

सूर्यवंशी (इक्ष्वाकु) राजपूतहरूको वंश[सम्पादन गर्नुहोस्]

सूर्यवंशी वंश (जसलाई रघुवंशी वा सौर राजवंश पनि भनिन्छ) हिन्दू सूर्य देवता सूर्यबाट आएको दावी गर्ने कुलहरू हुन्।^[८]

सूर्यवंशी राजपूत कुल[सम्पादन गर्नुहोस्]

कच्छवाह
बन्दलगोटी
चावडा
गौतम^[९]
दहिया
दुर्गवंशी
राठौर
वढेल
गहलोत
सिसोदिया
मोरी राजपूत
गहड़वाला
बरगूजर
गौर
बुंदेला
जामवाल
पुण्डिर
डोडिया
मिन्हास
सेङ्गर

^[१०]

राजपुतहरूको चन्द्रवंशी वंश[सम्पादन गर्नुहोस्]

चन्द्रवंशी वंश (सोमवंशी वा चन्द्र वंश) ले चन्द्रबाट वंशज भएको दाबी गर्दछ, यो वंशलाई राजा यदुका यदुवंश वंश र राजा पुरुका पुरुवंश वंशहरूमा विभाजित गरिएको छ।^[८]

चन्द्रवंशी कुल[सम्पादन गर्नुहोस्]

तोमर या तंवर
चन्देल
बैस
- बरुवार^[११]
झाला
काटोच
बनाफर
डोर
जेठवा
रक्सेल
पठानिया

यदुवंशी कुल[सम्पादन गर्नुहोस्]

भाटी
जडेजा
जडौन
कर्चुल हैहाइ
चुडासमा
सम्मा

राजपूतहरूको अग्निवंशी वंश[सम्पादन गर्नुहोस्]

अग्निवंशी वंशले हिन्दू अग्निको देवता अग्निबाट वंशज भएको दाबी गर्दछ।^[८]

अग्निवंशी कुल[सम्पादन गर्नुहोस्]

प्रतिहार
परमार (पंवार)
- मालवा पवार (५२ गोत्र)
- भोयर पवार (७२ गोत्र)
चौहान
सोलंकी (वंश)

सन्दर्भ[सम्पादन गर्नुहोस्]

↑ Eugenia Vanina 2012, पृष्ठ 140.
↑ Daniel Gold (१ जनवरी १९९५), David N. Lorenzen, सम्पादक, Bhakti Religion in North India: Community Identity and Political Action, State University of New York Press, पृ: 122, आइएसबिएन 978-0-7914-2025-6, "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."
↑ Doris Marion Kling (१९९३), The Emergence of Jaipur State: Rajput Response to Mughal Rule, 1562–1743, University of Pennsylvania, पृ: ३०, "Rajput: Pastoral, mobile warrior groups who achieved landed status in the medieval period claimed to be Kshatriyas and called themselves Rajputs."
↑ André Wink (१९९१), Al-Hind the Making of the Indo-Islamic World: The Slave Kings and the Islamic Conquest : 11th-13th Centuries, BRILL, पृ: 171, आइएसबिएन 90-04-10236-1, "...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..."
↑ Richard Eaton 2019, p. 87, [१]In Gujarat, as in Rajasthan, genealogy proved essential for making such claims. To this end, local bards composed ballads or chronicles that presented their patrons as idea warriors who protected Brahmins, cows and vassals, as opposed to the livestock herding chieftains that they actually were, or had once been. As people, who created and preserved the genealogies, local bards therefore played critical roles in brokering for their clients socio-cultural transitions to a claimed Rajput status. A similar thing was happening in the Thar desert region, where from the fourteenth century onwards mobile pastoral groups gradually evolved into landed, sedentary and agrarian clans. Once again, it was bards and poets, patronized by little kings, who transformed a clan's ancestors from celebrated cattle-herders or cattle-rustlers to celebrated protectors of cattle-herding communities. The difference was subtle but critical, since such revised narratives retained an echo of a pastoral nomadic past while repositioning a clan's dynastic founder from pastoralist to non-pastoralist. The term 'Rajput', in short, had become a prestigious title available for adoption by upwardly mobile clan in the process of becoming sedentary. By one mechanism or another, a process of 'Rajputization' occurred in new states that emerged from the turmoil following Timur's invasion in 1398, especially in Gujarat, Malwa and Rajasthan.
↑ Jai Narayan Asopa (१९९०), A socio-political and economic study, northern India, Prateeksha Publications, पृ: ८९, अन्तिम पहुँच २६ मे २०११।
↑ Maya Unnithan-Kumar (१९९७), Identity, Gender, and Poverty: New Perspectives on Caste and Tribe in Rajasthan, Berghahn Books, पृ: १३५, आइएसबिएन 978-1-57181-918-5, अन्तिम पहुँच २४ अगस्ट २०१३।
↑ ^८.० ^८.१ ^८.२ Barbara N. Ramusack (२००३), The Indian Princes and their States, The New Cambridge History of India, Cambridge University Press, पृ: 14, आइएसबिएन 9781139449083।
↑ Valisinha, Devapriya (१९४८), Buddhist shrines in India।
↑ Ansari, Saiyad Hasan (२७ सेप्टेम्बर १९८६), ""Evolution and Spatial Organization of Clan Settlements: A Case Study of Middle Ganga Valley""।
↑ A H Bingley (१९८६), Hand Book On Rajputs।

बिब्लियोग्राफी[सम्पादन गर्नुहोस्]

Richard Eaton (२०१९), India in the Persianate Age: 1000-1765, Penguin Books Limited, आइएसबिएन 978-0-14-196655-7।
Eugenia Vanina (२०१२), Medieval Indian Mindscapes: Space, Time, Society, Man, Primus Books, आइएसबिएन 978-93-80607-19-1।
Shail Mayaram (२०१३), Against History, Against State: Counterperspectives from the Margins, Columbia University Press, आइएसबिएन 978-0-231-52951-8।
Lindsey Harlan (१९९२), Religion and Rajput Women: The Ethic of Protection in Contemporary Narratives, Berkeley, California: University of California Press, आइएसबिएन 978-0-520-07339-5।
Zimmer, Heinrich (१९५२), Joseph Campbell, सम्पादक, Philosophies of India, London: Routledge & Kegan Paul Ltd, आइएसबिएन 978-81-208-0739-6।

बाह्य लिङ्कहरू[सम्पादन गर्नुहोस्]

Rajasthan and the Rajputs
The Thirty-six Royal Races of Rajput at Kipling.org

[FOOTNOTEEugenia_Vanina2012140-1] Eugenia Vanina 2012, पृष्ठ 140.

[Lorenzen1995-2] Daniel Gold (१ जनवरी १९९५), David N. Lorenzen, सम्पादक, Bhakti Religion in North India: Community Identity and Political Action, State University of New York Press, पृ: 122, आइएसबिएन 978-0-7914-2025-6, "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."

[Kling1993-3] Doris Marion Kling (१९९३), The Emergence of Jaipur State: Rajput Response to Mughal Rule, 1562–1743, University of Pennsylvania, पृ: ३०, "Rajput: Pastoral, mobile warrior groups who achieved landed status in the medieval period claimed to be Kshatriyas and called themselves Rajputs."

[Wink1991-4] André Wink (१९९१), Al-Hind the Making of the Indo-Islamic World: The Slave Kings and the Islamic Conquest : 11th-13th Centuries, BRILL, पृ: 171, आइएसबिएन 90-04-10236-1, "...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..."

[Eaton87-5] Richard Eaton 2019, p. 87, [१]In Gujarat, as in Rajasthan, genealogy proved essential for making such claims. To this end, local bards composed ballads or chronicles that presented their patrons as idea warriors who protected Brahmins, cows and vassals, as opposed to the livestock herding chieftains that they actually were, or had once been. As people, who created and preserved the genealogies, local bards therefore played critical roles in brokering for their clients socio-cultural transitions to a claimed Rajput status. A similar thing was happening in the Thar desert region, where from the fourteenth century onwards mobile pastoral groups gradually evolved into landed, sedentary and agrarian clans. Once again, it was bards and poets, patronized by little kings, who transformed a clan's ancestors from celebrated cattle-herders or cattle-rustlers to celebrated protectors of cattle-herding communities. The difference was subtle but critical, since such revised narratives retained an echo of a pastoral nomadic past while repositioning a clan's dynastic founder from pastoralist to non-pastoralist. The term 'Rajput', in short, had become a prestigious title available for adoption by upwardly mobile clan in the process of becoming sedentary. By one mechanism or another, a process of 'Rajputization' occurred in new states that emerged from the turmoil following Timur's invasion in 1398, especially in Gujarat, Malwa and Rajasthan.

[Asopa1990-6] Jai Narayan Asopa (१९९०), A socio-political and economic study, northern India, Prateeksha Publications, पृ: ८९, अन्तिम पहुँच २६ मे २०११।

[Unnithan-Kumar1997-7] Maya Unnithan-Kumar (१९९७), Identity, Gender, and Poverty: New Perspectives on Caste and Tribe in Rajasthan, Berghahn Books, पृ: १३५, आइएसबिएन 978-1-57181-918-5, अन्तिम पहुँच २४ अगस्ट २०१३।

[Barbara_N._Ramusack-8] ८.० ^८.१ ^८.२ Barbara N. Ramusack (२००३), The Indian Princes and their States, The New Cambridge History of India, Cambridge University Press, पृ: 14, आइएसबिएन 9781139449083।

[9] Valisinha, Devapriya (१९४८), Buddhist shrines in India।

[10] Ansari, Saiyad Hasan (२७ सेप्टेम्बर १९८६), ""Evolution and Spatial Organization of Clan Settlements: A Case Study of Middle Ganga Valley""।

[book_on_rajputs-11] A H Bingley (१९८६), Hand Book On Rajputs।

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