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Jats
Regions with significant populations
Pakistan,India , EU, US, Canada, Australia, UK
Languages
Punjabi, Balochi, Sindhi, Gujarati, Hindi, Urdu, English
Religion
Islam, Buddhism, Atheism, Sikhism, Christianity, Jainism, Vedic religion
Related ethnic groups
Indo-Aryans, Indo-Iranians, Indo-Scythians, Indo-European, Punjabis, Baluchis, Sindhis

Jat people (IAST: Jāṭ, Urdu: جاٹ) Hindi: जाट, Punjabi: ਜੱਟ جاٹ Jatt), are a community of Northern India and Pakistan that exhibits characteristics of an ethnic group, a caste, or a tribe.[2][3].

It is widely believed that they are descendants of the original Indo-Aryan or Indo-Scythian tribes of the country, with a large number of other tribes merging into the Jat identity during later periods.e.g. [4]. The Jats of India and Pakistan are not to be confused with the peripatetic Jats of Afghanistan, who are a distinct ethnic group.[5]

The Jat people, who live in Northern, Western and Central India, follow many different faiths, are engaged in different professions and speak different languages. They have a distinct cultural history that can be historically traced back to ancient times.[6][7]

Some have moved to Western countries for economic and family reasons. There some have risen to prominence among the immigrants in the West.

People

The Jat people is a ethnic community spread over Northern India (J&K,Punjab,Haryana,Rajasthan,western UP,Madhya Pradesh and Pakistan and with large populations living in the EU, US, Canada, Australia and UK. Traditionally, the Jat people have been mostly agriculturalists (farmers) and members of the military as soldiers and officers serving in the Jat Regimentand most other regiments in India. The Jat Regiment is one of the longest serving and most decorated regiments of the Indian Army[8]. Moreover, there have been quite a few Hindu Jat Kings including the most famous- Maharaja Surajmalof Bharatpur and Raja Nahar Singh of Ballabhgarh adjasent to Delhi(Who was uncrowned King of Delhi for four months in 1857 and other warriors throughout history because of the overwhelming domination of the Sainis, which is a ruling caste of Punjab.[9] The Jat(called Jatt in Punjabi language) people have also produced many prominent politicians and political leaders in India(Ch.Charan Singh PM,Ch.Devi Lal Dy PM)and in US and Canada sentor/ministers

File:Jat Regiment logo.png
Jat Regiment Battle Insignia

Demographics

The census in 1931 in India recorded population on the basis of ethnicity. In 1925, according to Professor Qanungo[10] the population of Jats was around nine million in South Asia and was made up of followers of three major religions as shown below:

Religion Jat Population %
Islam 25% %
Hinduism 25% %
Sikhism 20% %

[There appears to be a typo in the % numbers, which can be explained by the common view that jats are known for their lack of brains, especially sikh jats, it seems that previously the number of hindu jats was much higher which would be more closer to the truth, so it is more likely a deliberate miscalculation then a typo.] According to Dr. B.S. Dhillon, by taking into consideration the population growth of both India and Pakistan since 1925, Professor Quanungo's figure of nine million could be translated into at least 30 million.

According to earlier censuses, the Jati or Jats accounted for approximately 25% of the entire Sindhi-Punjabi speaking area, making it the one of "largest single socially distinctive group" in the region, next to the Saini and Khatri population.[11]

According to Hukum Singh Pawar (Pauria), adequate statistics about Jat population are available in the Census Report of India of 1931, which is the last and the most comprehensive source of information on the Jats, who were estimated to be approximately ten million in number at that time.[12] From 1931 to 1988 the estimated increase in the Jat population of the Indian subcontinent including Pakistan respectively is 3.5% Hindu, 3.5 %Sikh and 4.0% Muslim.[13] As worked out by Dr Sukhbir Singh, the Hindu Jats in 1931 were 2,210,945 which rose to 7,738,308 in 1988, whereas the Muslim Jats were 3,287,875 in 1931 and 13,151,500 in 1988. The Total population of Jats was 8,406,375 in 1931, where as it grew to be 31,066,253 in 1988

The state-wise break-up of the total Jat population (including the Hindu, Sikh and Muslim) is given in the following table:[14]

Name of state Jat Population 1931 Jat Population 1988 (estimated)
Ajmer-Marwar 29,992 104,972
Blochistan 93,726 369,365
Bombay Presidency 54,362 216,139
CP & Brar 28,135 98,473
Delhi 53,271 187,072
Jammu & Kashmir 148,993 581,477
NWFP 76,327 302,700
Punjab 6,068,302 22,709,755
Rajasthan 1,043,153 3,651,036
UP & Avadh 810,114 2,845,244
Total 8,406,375 31,066,253

Distribution

File:Jat distribution.gif
South Asia map distribution of Jat people. Jat people in South Asia are mostly concentrated in greater Punjab, Sindh, Haryana, Rajasthan, Delhi, Uttar Pradesh, Madhya Pradesh, and Gujarat.

In India, Jats inhabit the states of Punjab, Haryana, Rajasthan, Delhi, Uttar Pradesh, Madhya Pradesh, and Gujarat. In Pakistan, they are found mainly in the provinces of Punjab and Sindh. In large parts of these areas the Jats are the farmers, particularly in Punjab, Haryana, Western Uttar Pradesh, and Rajasthan. Some Jats also live overseas in the many countries such the United States, Britain, Canada and Australia.

Jats are mainly agriculturists. Traditionally they have dominated as the political class in Punjab.[15].

A number of Jats belonging to the political classes have produced many political leaders, including the 7th Prime Minister of India, Prime Minister Choudhary Charan Singh. Moreover, there have been few Jat Kings and warriors throughout history.[16] A large number of Jats serve in the Indian Army, including the Jat Regiment, Rajputana Rifles, Sikh Regiment and the Grenadiers and have won many of the highest military awards for gallantry and bravery. Jats also serve in the Pakistan Army especially in the Punjab Regiment, where they have also been highly decorated. The Jat Regiment is one of the longest serving and most decorated regiments of the Indian Army.[17] The regiment has won five battle honours, eight Mahavir Chakra, eight Kirti Chakra, 32 Shaurya Chakras, 39 Vir Chakras and 170 Sena medals.[18] Major Hoshiar Singh of Rohtak won the Paramvir Chakra during Indo-Pak war of 1971. Rohtak district, which has a high density of Jats, has the distinction of producing the highest number of Victoria Cross winners of any district in India.

The Jats are one of the prosperous in India on a per-capita basis in Jat regions though majority of the wealth belongs to the Popai and Saini population (Punjab, Haryana, and Gujarat are the wealthiest of Indian states).[19]

File:Jat soldier.jpg
Officer and soldier of the 10th Jat Regiment of the British Indian Army
File:A Jat soldier.JPG
A Jat Infantry Soldier

Background

Theories of origin

There are many theories about the origin of the Jats. Jats are sometimes considered to be of Scythian (Saka), Indo-European, Indo-Iranian or Indo-Aryan stock in view of the similar physical features and common practices with one or the other of these groups[citation needed].

Indo-Aryan origin

Main article: Indo-Aryan origin of Jats

The Indo-Aryan origin of Jats has been advocated on the basis of ethnological, physical and linguistic standards by many historians like E.B.Havell,[20] Qanungo,[21] C.V.Vaidya,[22] Sir Herbert Risley,[23] Thakur Deshraj,[24] Mangal Sen Jindal[25]etc.

The Sinsinwar Jat rulers of Bharatpur have been recorded as Yadav, by Prakash Chandra Chandawat.[26] Historian UN Sharma has mentioned the chronology of Krishna in which starting from Sindhupal in 64th generation of Krishna to Bharatpur ruler Maharaja Brijendra Singh (1929-1948) all the rulers are mentioned as Yaduvanshi Jats.[27] Sidhu Jats are also Bhatti Rajput in origin, and thus Yaduvanshi in origin.

The original home of Jats is possibly connected with the original home of Indo-Aryans, the Aryavarta (North & Central India), since the Jats are considered by many to be a tribe of largely Aryan origins.


Indo-Scythian origin

Alexander Cunningham considered the Jats to be of Indo-Scythian stock. He thought that the Manhábari (perhaps = Mer, Med, Mand, Mind) and the Saminagar (perhaps = Sammâ) tribes were Indo-Scythians. He says "their name is found in Northern India from the beginning of the Christian era." These people were apparently considered by some of the early Muslim writers to have descended from Med and Zat, "two descendants of Ham, the son of Noah", and to be "the progenitors of the people of Sindh prior to the Mahâbhârata." Cunningham believes they "were in full possession of the valley of the Indus towards the end of the seventh century. We hear of no Semitic origins in India before the advent of Islam. Thus is the traditional approach of many Muslims to Semitize Hindu India. "[28]


Cunningham held that the Rajputs belonged to the original Aryan stock, and the Jats to a late wave of immigrants from the north west, probably of Scythian race. [citation needed]


In Punjab Castes, Sir Denzil Ibbetson wrote:

" .... the original Rajput and the original Jat entered India at different times in its history. But if they do originally represent to separate waves of immigration, it is at least exceedingly probable, both from their almost identical physique and facial character and from the close communion which has always existed between them, that they belong to one and the same ethnic stock; and it is almost certain that the joint Jat Rajput stock contains not a few tribes of aboriginal descent, though it is probably in the main Aryo-Scythian, if Scythian be not Aryan."

According to Hukum Singh Panwar (Pauria) the theory of Indo-Scythian origin of Jats was under heavy fire with the advent of 20th century. Investigations in the field of philology, anthropology and history armed the critics like Trump, and Beames, Miller and Grierson, Risley and Russel. Elliot and Haddon, Havell and Nesfield, C.V. Vaidya and Vidyalankar, Qanungo and Thakur Deshraj, Y.P.Shastri and Ram Pande, etc to controvert the theory vehemently. [29]


Hukum Singh Panwar (Pauria) further opines that all the Scythian people, who entered India in the century before Christ and White Huns, popularly known as Ephthalites, who invaded India in the 6th century AD could not have been and were not exterminated in toto. Some of them who acquired India as their (new) home, must have been assimilated in Indian society and may have added some foreign element to the Jats also. This does not mean that all the Jats as a whole may be declared to have originated from them. In fact, as the evidences show, the Jats were already there in India before the advent of these hordes, and reality is that India has been without any doubt and exaggeration, the officina gentium of the Jats since the very beginning of civilization. [30],[31]

Calvin Kephart, for the first time, declared that Scythian conveys only geographical sense and there was ethnically no Scythian race.[32], [33]

According to Jat historian Ram Lal Hala, the word Jat is derived from word 'Yat'. He theorises, that there was a Chandra Vanshi king named Ushana (उशना), ancestor of Lord Krishna. Ushana was born after nine generations of Yadu. Ushana performed hundred Ashvamedha Yagyas and got the title of 'yat'. The word 'Yat' later may have changed to 'Jat'.

There are many variations of the term Jat. In the Punjab, the phonetic sound is "Jutt" or "Jatt (जट्ट)."

Origin of Jats from Shiva's Locks

Main article: Origin of Jats from Shiva's Locks
Shiva and Parvati, a painting from Smithsonian Institute

The mythological account of Origin of Jats from Shiva's Locks was propounded by the author of Deva Samhita. Deva Samhita,[34], [35], [36] is a collection of Sanskrit hymns by Gorakh Sinha during the early medieval period. Devasamhita records an account of the Origin of the Jats in the form of discussion between Shiva and Parvati expressed in shloka (verses). Pārvatī asks Shiva, O Lord Bhutesha, knower of all religions, kindly narrate about the birth and exploits of the Jat race. Who is their father? Who is their mother? Which race are they? When were they born? Having read the mind of Parvati, Shiva said, "O mother of the world, I may tell you honestly the origin and exploits of the Jats about whom none else has so far revealed anything to you. Some relevant verses are given below.

There is mention of Jats in Deva Samhitā[37] in the form of powerful rulers over vast plains of Central Asia. When Pārvatī asks Shiva about the origin of Jats, their antiquity and characters of Jats, Shiva tells her like this in Sanskrit shloka-15 as under:

महाबला महावीर्या, महासत्य पराक्रमाः Mahābalā mahāvīryā, Mahāsatya parākramāḥ
सर्वाग्रे क्षत्रिया जट्‌टा देवकल्‍पा दृढ़-व्रता: Sarvāgre kshatriyā jattā Devakalpā dridh-vratāḥ || 15 ||
Meaning - "They are symbol of sacrifice, bravery and industry. They are, like gods, firm of determination and of all the kshatriyā, the Jats are the prime rulers of the earth."

Shiva explains Parvati about the origin of Jats in Shloka –16 of Deva samhita as under:

श्रृष्टेरादौ महामाये वीर भद्रस्य शक्तित: Shrishterādau mahāmāye Virabhadrasya shaktitaḥ
कन्यानां दक्षस्य गर्भे जाता जट्टा महेश्वरी Kanyānām Dakshasya garbhe jātā jatta maheshwarī. || 16 ||
Meaning – "In the beginning of the universe with the personification of the illusionary powers of Virabhadra and daughter of Daksha's gana's womb originated the caste of Jats."

Pārvatī asks, in the shloka-17 of 'Deva Samhitā' about the origin and exploits of the Jats, whom none else has so far revealed, Shiva tells Parvati that:

गर्व खर्चोत्र विग्राणां देवानां च महेश्वरी Garva kharchotra vigrānam devānām cha maheshwarī
विचित्रं विस्‍मयं सत्‍वं पौराण कै साङ्गीपितं Vichitram vismayam satvam Pauran kai sāngīpitam || 17 ||
Meaning - "The history of origin of Jats is extremely wonderful and their antiquity glorious. The Pundits of history did not record their annals lest it should injure and impair their false pride and of the vipras and gods. We describe that realistic history before you."

Deva Samhita mentions that after the destruction of Daksha's sacrifice by Virabhadra and his ganas, the followers of Shiva, the defeated gods sought Brahma and asked his counsel. Brahma advised the gods to make their peace with Shiva. Shiva accepted his advice and restored the burnt head of Daksha and the broken limbs were made whole. Then the devas thanked Shiva for his gentleness, and invited him to sacrifice. There Daksha looked on him with reverence, the rite was duly performed, and there also Vishnu appeared. A compromise was achieved between Vaishnavas and followers of Shiva.

Jats in Mahabharata period

Jats find a mention in most ancient Indian literature.[citation needed] Over sixty clans are named in the Rig Veda.[4] In the Mahabharata as they are mentioned ‘Jartas’ in ‘Karna Parva’. The famous Sanskrit scholar Panini (traditionally dated 520-460 BCE, with estimates ranging from the 7th to 4th centuries BCE) has mentioned in his Sanskrit grammar known as Aṣṭādhyāyī in the form of shloka as जट झट संघाते or “Jat Jhat Sanghate”.[38] This means that the terms 'Jat' and 'democratic federation' are synonymous. He has mentioned many Jat clans as settled in Punjab and North west areas. They are mentioned in the grammar treatise of Chandra of the fifth century in the phrase sentence अजय जर्टो हुणान or “Ajay Jarto Huṇān”, which refers to the defeat of Huns by the Jartos under the leadership of Yasodharman. The inscriptions of Mandsaur and Bijayagadh theorise on phonetic grounds that Yasodharman, the ruler of Malwa, may have been a Jat of the Virk gotra ( clan).[39][40] -[41]

Mahabharata Shalya Parva section 45 says, "Listen now to the names of those other combatants armed with diverse weapons and clad in diverse kinds of robes and ornaments, that Skanda procured: ....Akshasantarjana, Kunadika, Tamobhrakrit, Ekaksha, Dwadasaksha, Eka Jata ... Beholding the installation of Kartikeya, These and many other mighty companions, O king, came to the high-souled and illustrious Kartikeya".[42]This has been illustrated in following shlokas in the online edition of Mahabharata in Sanskrit along with Devanagari as under:

अक्षसंतर्जनॊ राजन कुनथीकस तमॊ ऽभरकृत akṣasaṃtarjano rājan kunadīkas tamo 'bhrakṛt[43]
एकाक्षॊ थवाथशाक्षश च तदैवैक जटः परभुः ekākṣo dvādaśākṣaś ca tathaivaika jaṭaḥ prabhuḥ[44]

The Jat historian, Dharmpal Singh Dudee, has explained the above legend of the Mahabharata, in which Brahma nominated Swami Kartikeya as senapati of all the beings and performs his coronation on this position. On the occasion of coronation, Swami Kartikeya received various offerings from manifold people. One of these was a chief of all the senapatis (generals) named Jat.[45] This shloka reads in Sanskrit as under:

अक्षः सन्तर्जनो राजन् कुन्दीकश्च तमोन्नकृत।

एकाक्षो द्वादशक्षश्च तथैवैक जटः प्रभु ।।

Translation- O Rajan! Akshaḥ santarjana, kundīka, tamonnakrata, ekāksha, dwādashāksha and a 'Jat' the chief lord offered to Swami Kartikeya.

Thus appearance of Jat name in Mahabharata along with Brahma shows that name of Jat is as antique as Brahma.[46] Mahabharata Anushasan Parva mentions in chapter 17 that one of the names of parmatma or parmeshwar is Jata (जट) as given shloka 86 as under in Devanagari and IAST:[47]

महानखॊ महारॊमा महाकेशॊ महाजटः mahānakho mahāromā mahākeśo mahājaṭaḥ
असपत्नः परसाथश च परत्ययॊ गिरिसाधनः asapatnaḥ prasādaś ca pratyayo girisādhanaḥ

Jats in Shāhnāma

According to Dr S.M. Yunus Jaffery, Jats have been mentioned in Shāhnāma ("The epic of kings") [48], the national epic of Persia (modern Iran), by Hakīm Abul-Qāsim Firdawsī Tūsī (Persian: حکیم ابوالقاسم فردوسی توسی‎ ), more commonly transliterated as Firdowsi (935–1020), the most revered Persian poet. The Shāhnāma tells the mythical and historical past of Iran from the creation of the world up until the Islamic conquest of Iran in the 7th century. The Shâhnameh recounts the history of Iran, beginning with the creation of the world and the introduction of the arts of civilization (fire, cooking, metallurgy, law) to the Aryans and ends with the Arab conquest of Persia. The scene that has been drawn by Firdowsi in his Shahnama is in the legend of Rostam and Sohrab. Sohrab was in search of Rostam, his father. Both, the father and son had heard the heroic deeds of each other, but none of them wanted to disclose his identification. Sohrab while being in search of his father leads his army to the White Castle (Dazh-e-Safid) in Iran. Hujir, guardian of the castle, sees the army come and goes to meet them. Sohrab asked Hujir about the heroes and war champions of Iran as under:[49], [50], [51]

English version

"I would ask all
About the king, the rebellions and the troops
All the renowned ones of that region
Such as Tus, Kaous and Gudarz
The knights and the valliants of the country of Iran
Like, Gostahm[52] and praiseworthy Giv[53]
About Bahram,[54] and the renowned Rostam[55]
I ask you about every Jat, you count them for me" [56]

Persian version in Roman[57]

"Bedu goft kaz to beporsm hamah
ze shah o ze gardankashan o ramah
hamah namdaran e an marz ra
chu tous o chu kaous a gudarz ra
daliran o gordan eIran zamin
chou Gostahm o choun Giv ba afrin
ze Behram o az Rostam e namdar
ze har jat beorsam be man bar shomar"

However, as pointed out in detail on the Discussion Page, neither the full Persian text of the Shahnama[58] nor standard modern English translations [59][60] make any mention at all of Jats and it appears that Jaffery's version is suspect.

Dr S.M. Yunus Jaffery writes that Firdowsi has used word Jat for those war-like persons, a word that seems to be equivalent of Yaudheyas that has been often used in the history of Kushan period.[61] It should be pointed out here that the word Kushan has been used in Shahnama at several places. Tarikh-e-Bayhaqi, also called Tarikh-e-Masudi is history of Ghaznavid dynasty (366-582 AH/976-1186 AD). An extract from this book has been given in Loghat Nama-e-Dehkhoda, the encyclopedia of Persia, compiled by Ali Akbar Dehkhoda in Persia. Under the entry ‘Jat’ it says:

“Ahmad escaped with his nobles and other persons, who were three hundred riders and bigger convicts. But Telak remained with him. He wrote letters to Hindu rebellious Jats that they should not take the way of abjected ones.”[62]

Dr S.M. Yunus Jaffery writes that under the same entry, the quotation of Adib Peshawar has also been given. Probably he has written about the Jats in Afghanistan:

“They are a clan of Hindus, now most of them have been honoured to adopt the Islamic faith. In the verbal history I have been told that people of Panni clan in Afghanistan are Jats in their origin. There are some small pockets of Jats in towns like Roudsar".[63]

Jats in Majmal-ut-Tawarikh

Majmal-ut-Tawarikh, the first Persian account of the 11th century (1026), refers an interesting legend about the Jats and Meds. It says that both these people, the descendants of Ham, lived in Sind on the banks of the river Bahar. They indulged in mutual warfare. It so happens that the Jats overpowered the distressing Meds. But realizing the futility of continuous struggle both the Jats and the Meds begged King Dajushan (Duryodhan) to appoint a King to rule over them and thereby ensure perpetual peace. The King nominated his sister Dassal (Duhsala), who governed them with wisdom. But despite its riches, dignity and greatness, there was no Brahman or wise man in the country. Hence from all over Hindustan thirty thousand Brahmans along with their families were sent there by her brother. Perhaps the name of the famous city Brahmanabad points to the place where the Brahman immigrants first settled. [64]They settled there and in time Sind became flourishing. The queen later on made over small portion of her realm to the Jats and appointed one of them, Judrat, as their chief. She made a similar provision for the Meds also. [65] This narrative involving the mythological figures can not be regarded as a historical fact but would imply that the people designated as Jats were present at the time of war of Mahabharata.[66]

Etymology

One theory about the origin of the word, 'Jat' is that it has originated from the Sanskrit language word “Gyat” . The Mahabharata mentions in chapter 25, shloka 26 that Lord Krishna founded a federation ‘Gana-sangha’ of the Andhak and Vrishni clans. This federation was known as ‘Gyati-sangh’. Dr Natthan Singh, a Jat historian theorises, that over a period of time ‘Gyati’ became ‘Gyat’ and it may have changed to Jat.[67]

Another theory of the word's origins is that Jat came from the word Gaut tribal name of some Indo-Aryan tribes of Central Asia (such as those which later became Gauts/Goths or Jutes and settled in Europe), which was written by Jat a witer in Jattan Da Ithihas. It has also been mentioned by Jat historian Bhim Singh Dahiya.[68] Jats have many surnames common to German people even today.

According to Jat historian Ram Lal Hala, the word Jat is derived from word 'Yat'. He proposes that there was a Chandra Vanshi king named Ushana (उशना), ancestor of Lord Krishna. Ushana was born after nine generations of Yadu. Ushana performed hundred Ashvamedha Yagyas and got the title of 'yat'. The word 'Yat' later may have changed to 'Jat'.[69]

There are many variations of the term Jat. In the Punjab, the phonetic sound is "Jutt" or "Jatt (जट्ट)."

The nomenclature of the word Jat is variously spelt, in different periods, as Jit, Jat (pl. Jatān), Jat, finally Jāt. The sixth century Pali inscription (dated samvat 597-56 = 541 AD) mentions the race as Jit. Thus the term ‘Jit’ probably derives its nomenclature after the epithet of the founder of the tribe Jit Salindra.[citation needed]

The Persian form of the ancient term Jit is Jat (जट्ट) with short vowel and double short ‘t’. [70]

The Jatt (जट्ट) is generally referred by the Ghaznavid chronicler of the eleventh century (Gardezi, Alberuni, and Baihaqi); [71], [72], [73] in the history of Sind (Chachnama and Tarikh-i-Masumi); by the Delhi Sultanate’s chronicler’s Isami; [74] and by the 18th century mystic writer Shah Wali Allah in his political letters. [75] Thus in the Indus Valley up to Saurashtra, the tribes are known as Jat. [76] The author of Majmulat-Tawarikh tends to believe that the Arabs called the Sind people Jat. [77] In Sindhi dialect, the term is pronounced as ‘Yat’ and means ‘a camel-driver or breeder of camels’ [78] While the author of Dabistan-i-Mazahib (c. 1665) states that ‘Jat’ in the language of Punjab (read Jataki) means ‘a villager, a rustic’ (dahistani, rusta’i). [79], [80]


During Mughal period, phonetic and dialectic changes occurred, thus Deccan chronicler Firishta mentions them as ‘Jat (जट)’ with short vowel and hard ‘t’. [81] Finally the term gained the present day phonetic in Ain-i-Akbari, when Abul Fazl mentions the tribe as ‘Jāt (जाट)’ with long vowel ‘a’ and hard ‘t’. It is said that the term derives from middle Indo-Aryan term 'Jata'. [82], [83] In view of O’Brien in Jataki language the ‘Jat (जात)’ – the herdsmen and camel grazer is spelt with soft ‘t’, while the ‘Jat (जाट)’- the cultivator with hard ‘t’. [84] However in present day the tribes, almost all the cultivators, are known as Jāt (जाट) especially in the Yamuna-Ganges Valley. [85]

In Arabian form, the term is mentioned as Zat or Zutt (in Arabic 'J' changes for 'Z') by the Arab geographers. [86], [87], [88] Thus the nomenclature of the tribe is of post-Sanskrit Indian origin and belongs to the Indo-Aryan language. [89]

In his etymological discussion the learned author, Quzi Athar Mubarakprui, has pointed out that the word Zutt or Zutti used in the Arabic Sources is an arabicised form of Jat as explained in several Arabic and Persian dictionaries including Lisan –al-Arab of lbn Manzur, the most famous and voluminous Arabic lexicon [90], [91] Quoting the same work, he states that Zut are people of race from Sind who are of black colour. [92]This is arabicised from the Indian (Hindi) word Jat and its singular is Zutti. He has also given opinion of some other lexicographers who thinks that this is the Arabic form of the Indian word Chat. [93] With reference to the well known geographical work, Taqwin al-Buldan, he observed that in the ancient period the Jats were also found in Baluchistan in a large number in addition to Sind [94], [95]

Jats in Islamic History

Main article: Jats in Islamic History

Jats in Sind

Jats and Meds have been the oldest occupants of Sind.[citation needed] The first Persian account of the 11th century Mujmat ut-Tawarikh (1026), originally an ancient work in Sanskrit, mentions Jats and Meds as the ancient tribe of Sind and calls them the descendants of Ham, the son of Noah.[96][97]The Ghaznavid poet, Farrukhi calls the Jats (Zatt in Arabic) as the Indian race.[98] These Arabic/Persian accounts find support from the early fifth century inscription which documented the Indianized names of the Jat rulers,[99] such as Raja Jit-Jit Salindra-Devangi-Sumbooka-Degali-Vira Narindra- Vira Chandra and Sali Chandra. Furthermore, the Mujmat ut-Tawarikh also mentions the Indianized name of one of their chiefs of the Jats in remote ancient time as Judrat.[100][97]These textual references further strengthened the view of O'Brien, who opines that the names and traditions of certain Jat tribes seem to connect them more closely with Hindustan.[101]

According to Dr. Raza, Jats appear to be the original race of Sind valley, stretching from the mouth of Indus to as far as the valley of Peshawar.[97]Traditionally Jats of Sind consider their origin from the far northwest and claimed ancient Garh Gajni (modern Rawalpindi) as their original abode.[102] Persian chronicler Firishta strengthened this view and informs us that Jats were originally living near the river of the Koh-i-Jud (Salt Range) in northwest Punjab.[103] The Jats then occupied the Indus valley and settled themselves on both the banks of the Indus River. By the fourth century region of Multan was under their control.[97]Then they rose to the sovereign power and their ruler Jit Salindra, who promoted the renown of his race, started the Jat colonisation in Punjab and fortified the town Salpur/Sorpur, near Multan.[104]

Ibn Hauqual mentions the area of their abode in between Mansura and Makran.[105] By the end of seventh century, Jats were thickly populated in Deybal region.[106] In the early eighth century, when the Arab commander Muhammad bin Qasim came to Sind, the Jats were living along both sides of the river Indus. Their main population was settled in the lower Sind, especially in the region of Brahmanabad (Mansura); Lohana (round the Brahmanabad) with their two territories Lakha, to the west of Lohana and Samma, to the south of Lohana; Nerun (modern Hyderabad); Dahlilah; Roar and Deybal. In the further east, their abode also extended in between Deybal, Kacheha (Qassa) and Kathiawar in Gujarat. In upper Sind they were settled in Siwistan (Schwan) and Alor/Aror region.[97][107]

In the 7th century, the Chinese traveler Xuanzang reported that: "in a district of slopes and marshes to more than a thousand li beside the Sindhu River there live several hundred, nearly a thousand, families of ferocious people who made slaughtering their occupation and sustain themselves by rearing cattle, without any other means of living. All the people, whether male of female, and regardless of nobility or lowliness, shave off their hair and beards and dress in religious robes, thus giving the appearance of being bhikṣus (and bhikṣunīs), yet engaging in secular affairs."[108] Earlier translators of this same passage gave differing accounts of the numbers of people, however. Beal says that "there are several hundreds of thousands families settled in Sind"[109], while Watters says there were "some myriads of families"[110]

Dr. Raza proposes that these unnamed people were Jats.[111] The Chachnama, possibly dating originally to the 7th or 8th century CE, and translated into Persian in 1216 CE, stratified these people into 'the western Jats' (Jatan-i-gharbi) and 'the eastern Jats (Jatan-i-Sharqi),[112] living on the eastern and western side of the Indus River.

Before the invasion of Sultan Mahmud (1027), Jats had firmly established in the region of Multan and Bhatiya on the banks of Indus River.[97][113] Alberuni mentions the Mau as the abode of Jats in Punjab, situated in between the river Chenab and Beas.[114]

In the 13th century CE, chroniclers further classified them as 'The Jats living on the banks of the rivers (Lab-i-daryayi)[115] and the Jats living in plain,desert (Jatan-i-dashti); and 'the rustic Jats' (rusta'i Jat) living in villages.[116] Professionally, they were classified on the basis of their habitats, as boatmen and maker of boats, those who were living in the riverside.[117] However Jats of country side were involved in making of swords; as the region of Deybal was famous for the manufacture of swords, and the Jats were variously called as teghzan (holder of the swords).[118] The rustic people were appointed by the Chach and the Arab commanders as spies (Jasus) and the caravan guide (rahbar). They used to guide the caravans on their way both during day time and at night.[119][97]

In political hierarchy, the early fifth century inscription refers to them as a ruler of Punjab, part of Rajasthan and Malwa.[97]It further highlights their sovereign position with high sounded epithets such as Sal, Vira, and Narpati ('lord of men').[120] In the military hierarchy, the Chachnama placed them high on the covetous post of Rana. During the war they were brought against enemy as soldiers. In Dahir's army all the Jats living in the east of Indus River stood marshalled in the rear against the Arab commander Muhammad Bin Qasim.[121] They were also involved in palace management, thus Chach appointed them as his bodyguard (pasdar).[122]

Migration from Sind

As for the migration of Jats from Sind, it may be assumed that natural calamity and increase in population compelled them to migrate from their original abode in search of livelihood.[97]Hoernle has propounded the 'wedge theory' for the migration of most of the ancient tribes. This wedge theory tends us to believe that the Jats were among the first wave of the Aryans, and their first southeast migration took place from the Nort-West, and established their rule at Sorpur in Multan regions. Further they migrated towards east and stretched their abode from Brahmanabad (Mansura) to Kathiawar. As Jataki, the peculiar dielect of the Jats, also proves that the Jats must have come from the NW Punjab and from other districts (e.g. Multan) dependent upon the great country of the Five rivers.[123] By the end of fifth and the beginning of the sixth century, their southward migration, second in line, took place and they reached Kota in Rajasthan, probably via Bikaner regions. From Kota they migrated further east and established their rule at Malwa under the rule of Salichandra, son of Vira Chandra. Salichandra erected a minster (mindra) on banks of the river Taveli in Malwa.[124] Probably after their defeat by Sultan Mahmud in 1027 AD, and later hard pressed by the Ghaznavi Turkish Commander, the Jats of Sind again migrated to Rajasthan and settled themselves in Bundi regions.[97]The second inscription found at Bundi probably dates from circa samvat 1191 (1135 AD) possibly refers to the Jats as opponents of the Parmara rulers of Rajasthan.[125]

When Muhammad bin Qasim attacked Dahlilah, a fortified town in between Roar and Brahmanabad, most of the inhabitants (the Jats) had abandoned the place and migrated to Rajasthan via desert and took shelter in the country of Siru (modern Sirohi) which was then ruled by King Deva Raj, a cousin of Rai Dahir.[126] However, the third migration took place in early eighth century and Jats of lower Sind migrated to Rajasthan, probably via Barmer regions. By the twelfth century, the Jats settled in western Punjab, as the native poet Abul Farj Runi mentions them along with the Afghans.[97]Meanwhile, they also extended their abode in the eastern part of the Punjab (now Haryana), as in the end of the twelfth century they resisted Qutab Din Aibek in the region of Hansi.[127]

The Jats of the lower Indus comprise both Jats and Rajputs, and the same rule applies to Las-Bela where descendants of former ruling races like the Sumra and the Samma of Sind and the Langah of Multan are found. At the time of the first appearance of the Arabs they found the whole of Makran in possession of Zutts.[128] On phronetic grounds, this maybe Jats.[129]

According to a hadith, Abdulla Bin Masood, a companion of Muhammad saw some strangers with Muhammad and said that their features and physique were like those of Jats.[130] This indicates that Jats may have been in Arabia even during Muhammad's time. It is mentioned in the Abadis i.e., the traditions of Mohammad compiled by Imam Bukhari (d. 875 A.D - 256 A.H) that an Indian tribe of had settled in Arabia before Muhammad's times [citation needed]. Bukhari also tells us that an Indian Raja (king) sent a jar of ginger pickles to Muhammad. This shows that the Indians resided in an adjacent area.[131] Furthur writing about the period of the Companions in his book "Al adab al Mufarrad" has stated that once when Aisha (Muhammads's wife) fell ill, her nephews brought a Jat doctor for her treatment. We hear of them next when the Arab armies clashed with the Persian forces which were composed of Jat soldiers as well. The Persian Command Hurmuz used Jat soldiers against Khalid ibn al-Walid in the battle of 'salasal' of 634 A.D (12 hijri). This was the first time that Jats were captured by the Arabs[citation needed]. They put forward certain conditions for joining the Arab armies which were accepted, and on embracing Islam they were associated with different Arab tribes.[132] This event proves that the first group of people from the Indian subcontinent to accept Islam were Jats who did it as early as 12 hijri (634 A.D) in the time of `Umar ibn al-Khattāb.[133]

The Persian King Yazdgerd III had also sought the help of the Sind ruler who sent Jat soldiers and elephants which were used against the Arabs in the Battle of al-Qādisiyyah [citation needed].

According to Muhammad ibn Jarir al-Tabari (Tabari), Ali ibn Abi Talib had employed Jats to guard Basra treasury during the battle of Jamal.

"Jats were the guards of the Baitul Maal at al-Basra during the time of Uthman ibn Affan and Ali ibn Abi Talib."

[134] Amir Muawiya had settled them on the Syrian border to fight against the Romans. It is said that 4,000 Jats of Sind joined Mohammad Bin Qasim's army and fought against Raja Dahir. Sindhi Jats henceforth began to be regularly recruited in the Muslim armies.

The line of rulership before Islam runs: Siharus, Raja Sahasi II, Chach, Raja Dahir. The first two were Buddhist Rajputs and the last two Hindu Brahmins.There is a difference of opinion among historians concerning the social dynamic between the Jatts and the Brahmins.Some historians suggest that the relationship was an adversarial one, with Brahmins using their high caste status to exploit and oppress the Jatts, Meds and Buddhists, who formed the bulk of the peasantry.[135] According to a quote by historian U.T Thakkur, "When Chach, the Brahmim chamberlain who usurped the throne of Rajput King Sahasi II went to Brahmanabad, he enjoined upon the Jats and Lohanas not to carry swords, avoid velvet or silken cloth, ride horses without saddles and walk about bare-headed and bare-footed".[136]

However, Thakkur also writes that Hinduism and Buddhism existed side by side, suggesting a more complex dynamic between the endogamous groups. [The king followed early Hindusim, but a majority of his advisers were a mix of Buddhists,and other faiths. The ruler of Brahmanabad, a Jatt, also had professed Buddhism as his spiritual guide. Nonetheless, there was a strong sense of "ideological dualism" between them, which he wrote was the inherent weakness that the Arabs exploited in their favor when they invaded the region.[136]

It was because of this internal dissenion that that Muhammad bin Qasim received cooperation from some of the Buddhists as well as some of the Jats and Meds during his campaign in Sind [4](An advanced history of India by Ramesh Chandra Majumdar; Hemchandra Raychaudhuri; Kalikinkar Datta Delhi: Macmillan India, 1973) In fact he was hailed as deliverer by several sections of local population. The position of the Buddhists in Sind seeking support from outside can be read in the Chach Nama.

Mohammad Bin Qasim's work was facilitated by the treachery of certain Buddhist priests and renegade chiefs who deserted their sovereign and joined the invader. With the assistance of some of these traitors, Mohammad crossed the vast sheet of water separating his army from that of Dahir and gave battle to the ruler near Raor (712 A.D.). Dahir was defeated and killed

— Historical accounts documented in the, Chach Nama according to Ramesh Chandra Majumdar, Hemchandra Raychaudhuri, & Kalikinkar Datta[137]

Sind had a large Buddhist population at this time but the ruler, Dahir, followed Brahminism, and to te Arabs was a Brahmin. It is said that the Buddhists been receiving constant information from their co-religionists in Afghanistan and Turkistan about the liberal treatment meted out to them by the Arab conquerors of those regions.[138] Thus, bin-Qasim received cooperation from the Buddhist population.[139] The Buddhist ruler of Nerun (Hyderabad) had secret correspondence with Muhammad Bin Qasim. Similarly, Bajhra and Kaka Kolak, Buddhist Rajas of Sewastan, allied themselves with Muhammad Bin Qasim.[140]

Taqwin al-Buldan observed that in the ancient period the Jats were also found in Baluchistan in a large number in addition to Sind [141] But he did not agree with those historians, [142] who traced their origin to the Middle East and treated this region as their native place. [143] He fully supports Maulana Sayyed Sulaiman Nadvi, the distinguished disciple of Allama Shibli Nomani and the author of a scholarly work on the Indo Arab relations (Arab wa Hind ke Toalluqat) that during the occupation of Sind and Baluchistan by the Persian Kings (Chosroes), the Jats of this region came to be employed in Persia or Iran in army and state administration. [144] He considered it an established fact that the Jats originally belonged to India but it could not be denied that in course of time a large number of them had settled in other parts of Asia for different purposes. [145]

It is quite evident from the account of the Arab geographers, particularly Ibn Khurdazbeh, that their population was mainly concentrated in Makran, Baluchistan, Multan and Sind and that for about thousand miles from Makran to Mansurah the whole passage was inhabited by them. Moreover, on this long route they rendered great service to the travellers as huffaz al-tariq or road-guards. [146] In the same way, Al Istakhari, the author of an important geographical work Al-Masalik wal-Mamalik, had stated that the whole region from Mansura to Multan was full of the Jats. [147], [148] In view of Quzi Athar Mubarakpuri, it was form these places that many Jats had migrated to Persia and different parts of Arab and settled there long ago. [149], [150]

Jat settlements in Islamic countries

Giving an account of the Jats’ settlement in Persia, Quzi Athar Mubarakpuri had stated that they had been living in this region since a long time and they had developed many big and flourishing towns of their own as we are informed by Ibn-i-Khurdazbeh (d.893AD) that at about sixty miles away from the city of Ahwaz, there is a big city of the Jats, which is known after them as al-Zutt. [151] Another geographer of the same period had also observed that in the vicinity of Khuzistan there was a grand city Haumat al-Zutt. [152] These evidences given by the eminent author are enough to suggest that the Jats who settled in Persia gradually built up their economic resources and made significant contribution to urbanization of that country. [153]

The studies of Quzi Athar Mubarakpuri also bring to light that the Jats did not remain confined to Persia. They got settlement in different Parts of Arab land, which was under the Persian rule in those days. The Arab geographers testified that fact that in the coastal region of the Persian Gulf from Ubullah to Bahrain they had many pockets of their population and that they engaged themselves in different kind of work including cattle breeding. [154], [155] It is also confirmed by the Arab historians that in pre Islamic period their largest concentration was found in Ubullah, a fertile and pleasant place near the city of Basrah. Their second big settlement was in Bahrain where they had been residing in large numbers prior to the period of Muhammad as we are informed by Al-Baladhuri and other historians [156] In the same way, there are clear evidences for their settlement in Yemen before the advent of Islam and their important role in socio- political life of those days Yemen. In the times of pious Caliphs when Persia and many parts of the Arab region (previously ruled by Persian and Roman Kings) came under the Muslim army and a number of them got converted to Islam also. It is confirmed by different historical and geographical works, as cited by Maulana Mubarakpuri that they had settled in large number in Antioc and coastal town of Syria under the patronage of the pious and Umayyad caliphate (Khilafat-e-Rashidah and Banu Umayyad) [157], [158]

A very important and useful information that comes forth through the researches of Maulana Mubarakpuri is that the people of Makkah and Madinah in the times of Muhammad were not only familiar with the Indians, the Jats were also well known to them. On the authority of Sirat-i-Ibn-i-Hisham, Maulana has stated that once some people came from Najran to Madinah. Looking at them, Muhammad asked who are they ? They are just like Indians. [159], [160]

These Indians were assumed to be Jats (Zutt). In the same way, it is recorded in Jami-i-Tirmezi, the well known collection of Hadith that the famous Sahabi Sazrat Abdullah Ibn Masood once saw some persons in the company of Muhammad in Makkah, he observed that their hair and body structure is just like the Jats. There are also some other references in the Arabic source to the existence of the Jats in Madinah in that period. They also included a physician (Tabib) who was once consulted during the illness of Aisha, the wife of Muhammad. [161]

Socio cultural impact of Jats on Arabians

It also appears from authentic sources that the Jats not only lived in different parts of the Arab Land, they also observed their social customs and traditions in their daily life and that the local people got influenced by them in different ways as the studies of Qazi Ather Mubarakpuri show. [162], [163]

Some Arab writers have referred to the Jats peculiar style of hair cut which had been adopted by some Arabs. [164] In the same way some special clothes were known after them and so called al-Thiyab al-zuttia (Jats cloths), which were available in the Arab Markets. [165] But our author is not quite sure that whether the Jats prepared these clothes or these were part of their special dress like dhoti.[166] Moreover, the learned author has also come to the conclusion, in the light of some references in the Arabic poetical works, that certain form of Indian song were known of the Arabs since the ancient period and these were most probably introduced by the Jats as this was called Song of Jats (Ghina al –Zutt) [167] These points are enough to suggest that the Jats were fully free in the Arab lands to follow and observe the customs and tradition of their native land. This is also supported by the fact that the Jats who had been living in the places around Basrah continued to talk in their original language at least up to the period of the pious caliphs. We are informed by the author of Majma al-Bahrain that they had once spoken even to the fourth caliph Ali in their own language. [168], [169]

It is very interesting that we come to know through the studies of Maulana Mubarakpuri that the Jats residing in Bahrain, Yemen and other coastal regions in a large number had influenced the local Arabs by their language to such extent that the latter lost the originality and eloquence of their language. For the same reason the language of the people of the tribes of Banu Abd Qais and Azd was declared to be diluted and unauthentic due to their mingling and frequent interaction with Persian and Indian people. [170], [171]

The studies of Quzi Athar Mubarakpuri give a clear impression that the Jats who had settled in different parts of the Persian and Arab land had left their socio cultural impact on the local people [172], [173]

Ancient Jat Kingdoms

Main article: Ancient Jat Kingdoms

Jat rulers in Kaikan

Kaikan was a province in Sind. Kikania is the name of a mountain. When the Arab invaders first time came to Kaikan mountains, the Jats repelled them. K.R.Kanungo[174] writes that when Muhammad bin Qasim invaded Sind, Kaikan country was in independent possession of Jats. The country of Kaikan was supposed to be in south-eastern Afghanistan [175], which was conquered from Jats by the Arab general Amran Bin Musa in the reign of the Khalifa Al-Mutasim-bi-llah, (833-881 AD)[176]. During the same reign another expedition was sent against the Jats who had seized upon the roads of Hajar (?)...and spread terror over the roads and planted posts in all directions towards the desert. They were overcome after a bloody conflict of twenty five days. 27000 of them were led in captivity to grace the triumph of victor. It was a custom among these people to blow their horns when Marshalled for battle.[177], [37],[178].H.C.Verma wrote in Mediewal History [Part-1][Delhi University Publication]-Jats of Kikkan fought very bravely and defeated the Arabs very badly again & again.So Arab could not attack on India by Kikkan rout[path].

Panwar rulers in Omarkot

Umerkot or Omarkot (Urdu: عمرکوٹ) is town in the province of Sindh, Pakistan. It is also referred to as Amar Kot as per old histories, "Amar Kot Itehas" by Tej Singh Solanki. Once, it has been Capital of Greater Sindh Province, including some parts of present Rajasthan state of India. According to Thakur Deshraj, Panwar clan Jats were rulers here prior to Mughal ruler Humayun. Jame Todd tells it to be a Rajput state confusing Panwar with Rajputs, but it was denied by Cunningham, who wrote it to be a Panwar Jat state referring to the author of 'Humayun Nama'. [179], [180]

Other Jat rulers in Sind

Thakur Deshraj mentions about rule of other Jat named Chandra Ram of Hala clan. He was ruler of Susthan but he lost it to Muslims. He wandered for some time but later he attacked the fort and occupied it. When Muhammad bin Qasim learnt it he sent 1000 sawar and 2000 footsoldiers to suppress Chandra Ram. He fought bravely but killed. His state was known as Halakhandi.[37],[181]

Maharaja Shalinder

After the fall of Kushan Empire country was divided in to small states. There is no information of any important Jat state in a period of two centuries following Kushan rule. In the beginning of fifth century we find Jat ruler Maharaja Shalinder with his rule extending from Punjab to Malwa and Rajasthan. This is proved from the Pali inscription obtained from village Kanwas in Kota state in year 1820 AD. We get following information from this inscription: [182]

Shalinder was the ruler Shalpur, known in the present by the name Sialkot. He established this state on his own power, which indicates that he was a monarch emerged from chieftain ship of a republic state. He had a powerful army full of strong warriors amongst whom he felt proud of glory of his caste. He had many small states under him and a rich treasury. He was a Kashyapvanshi (Suryavanshi) Taxak clan Jat. He had left Buddhism and adopted puranic religion and started vedic culture like performing yagyas etc. [183]

He married with a lady of other caste as he has been mentioned as having a dogla issue from him. His descendant Degali had married with daughters of Yaduvanshi. One of these queens gave birth to Veer Narendra. The chronology derived from this inscription is as under: 1. Maharaja Shalinder, 2. Dogla, 3. Sambuk, 4. Degali, 5. Veer Narendra 6. Veerchandra 7. Shalichandra

In samvat 597 (540 AD) a temple was built on the bank of river Taveli in Kota state and a close relative of Jit Shalinder had written the inscription. Probably the writer of the inscription was Shalichandra (son of Veerchandra and grandson of Veer Narendra), who left Shalivahanpur in samvat 597 (540 AD) due to attack of Huns and came to Malwa. Maharaja Shalinder had probably sought the help of his own clan ruler Maharaja Yasodharman of Malwa. In the first attempt of combined Jat power, they defeated Huns and repulsed them from Punjab which is clear from the Chandra’s grammar ‘Ajaya jarto Hunan’. [184]

Kartik Jat ruler of Bundi

James Tod obtained a Pali inscription about Jit (= Jat?) tribe at village Ramchandrapura 3 kos (6 miles) east of Bundi state, which he sent to Asiatic Society London. The inscription reveals that there was a king Thot born in Uti vansha. His son was Raja Chandrasain, a powerful and beloved of his subject. The son of Chandrasain was Kartik, renowned for his prowess. His wife was Gunaniwas, who gave birth to two sons Mukund and Daruk. Daruk produced son named Kuhal. Kuhal produced son named Dhunak, who achieved great works. He had war with Hill Meenas tribes and defeated and destroyed them. He along with his brother Dok worshipped gods and brahmanas. They founded a temple. Kuhal had founded this temple and a Maheshwar temple in east. The popularity of this was spread by Achal son of Mahabali Maharaja Yashovarma. [185]

The period of war of this dynasty with pahari Meenas is difficult to asses. If we assume that Jat ruler Kartik had war with Menander then the period of this comes about 150 BC. Menander had attacked areas up to Chittor. It is very likely that Kartik had a war with Menander. This way the period of his descendant becomes the first century. If we look into the period of Achal who made this temple popular it comes around third or fourth century or beyond it, as ruler Yashovarman was in Maukhari vansha in eighth century in Kannauj. He had sent a delegation to China in 731 AD. [186] Lack of records and history prior to sixth century prevents prom determining the exact period of the rule of Kartik and his descendants. According to Thakur Deshraj, We can presume their rule from fourth to sixth century. [187]

Jat republics in Rajasthan

Jat republics in Jangladesh

Jangladesh was the name of a region of northern Rajasthan state in India.[188] It included the present-day districts of Bikaner, Churu, Ganganagar, and Hanumangarh.[citation needed] These districts are predominant districts of the Jats. It corresponds to the former princely state of Bikaner, which was founded in the 15th century and persisted until shortly after India's Independence in 1947. The principal towns of Jangladesh at present are Bikaner, Churu, Rajgarh, Ratangarh and Reni. There is mention of this province in Bhisma Parva of Mahabharata. [189] At every stage of invasion to India the foreign invaders had to encounter with the Jats of this region. At what period the Jats established themselves in the Indian desert is not known. By the 4th century they had spread up to Punjab in India. [190]

The north-eastern and north-western Rajasthan, known by the name Jangladesh in ancient times, [191] was inhabited by Jat clans ruled by their own chiefs and largely governed by their own customary law. [192] Whole of the region was possessed by six or seven cantons namely Punia, Godara, Saran, Sihag, Beniwal, Johiya[193] and Kaswan[194]. Besides these cantons there were several sub-castes of Jats, simultaneously wrested from Rajput proprietors for instance Bagor, Kharipatta, Mohila or Mehila,[195] Bhukar, Bhadu, Chahar. [196] According to History of Bikaner State and by the scholars, the region was occupied by Jats with their seven territories. It is said about Jat territories that Saat Patti Sattavan Majh (means seven long and fifty-seven small territories).[197] Following are the main clans and their heads with capital and number of villages in each territory.[198], [199]

Table of Jat republics in Jangladesh:

S.No. Name of janapada Name of chieftain No. of villages Capital Names of districts
1. Punia Kanha 300 Luddi Bhadra, Ajitpur, Sidhmukh, Rajgarh, Dadrewa, Sankhoo
2. Beniwal Raisal 150 Raisalana Bhukarkho, Sanduri, Manoharpur, Kooi, Bae
3. Johiya Sher Singh 600 Bhurupal Jaitpur, Kumanu, Mahajan, Peepasar, Udasar
4. Sihag Chokha 150 Suin Rawatsar, Biramsar, Dandusar, Gandaisi
5. Saharan Pula 300 Bhadang Khejra, Phog, Buchawas, Sui, Badnu, Sirsila
6. Godara Pandu 700 Shekhsar Shekhsar, Pundrasar, Gusainsar (Bada), Gharsisir, Garibdesar, Rungaysar, Kalu
7. Kaswan Kanwarpal 360 Sidhmukh

According to James Todd, during the period of Rathor domination ("intermediate between Timur's and Babur's invasion of India", i.e. sometime between 1398 and 1526) out of total 2670 villages in the Jangladesh, 2200 villages were under the rule of Jats.[200] Each canton bore the name of the community, and was subdivided into districts. After Chauhans, Jats completely established their supremacy and hold over administration in their own traditional fashion, which continued till the conquest of the region by Rathores.[201] The Jats claimed their right over the land which was under their possession, before the Rathores occupied it and this claim was inherited by their descendants, who used to divide the land among themselves for cultivation. It appears probable that in the early period of their conquest the Rathores could not exercise any definite claim on the land as landlords. However, it was possible only in the 17th century, [202] due to internal rivalries among Jats, primarily Godaras surrendered, later on all Jat clans accepted Rathor's suzerainty.[203], [204]

Other republics in Jangladesh

  • Bhadu - Bhadus were rulers in Jangladesh where they established an important city Bhadra. Samantraj was a popular ruler of Bhadus. Bhadus had a war with 'Bhagore' people and after capturing it they moved to Marwar area. Bhadus also occupied many villages in Ajmer-Merwara.[205]
  • Bhati - Jat Bhatis ruled Bhatner, presently Hanumangarh, and Bhatinda. Bhatner was historically important because it was situated on route of invaders from Central Asia to India. [206]
  • Jakhar - The king of the Jakhar clan, Jakhbhadra, settled in Jangladesh and made his capital at Reni (modern-day Taranagar). [207] At a later date, the Jakhars established a kingdom, the ruins of which are found at Madhauli, which was in the princely state of Jaipur. [207]
  • Sangwan - The Sangwan jats ruled at Sarsu in Jangladesh region of Rajasthan in 8th to 10th century.
  • Sahu - They have been the rulers of a small republic in Jangladesh. Their capital was at village Dhansia, situated at a distance of 65 km in northwest of Churu town. [208]There were 84 villages in their territory.[209], [210]

Jat republics in Marwar

Jat republics in Matsya region

Jat republics in southern Rajasthan

  • Ranthambore - It was founded by Ran Mal Jat, by putting a stambh (pillar) at the location of present Ranthambore. He challenged the neighbouring rulers for battle. The area around Ranthambore was ruled by Gora and Nagil jats till two centuries prior to the rule of Prithvi Raj Chauhan.[212]
  • Chandlai - A small republic founded by Jat chieftain 'Chandla'. He got constructed a pucca pond near the village in the name of her daughter ‘Bhala’ and put an inscription on it on baisakh sudi 15 samvat 1027 (970 AD). Chandla was ruler of Tonk at that time. [213],[214]

Jat republics in United province

  • Kaliramna - A king of this gotra was the ruler near Mathura, on the banks of Yamuna River. The ancient fort of Kaliramna is in ruins near Mathura. His fort was known as fort of Kalidheh.
  • Khirwar - Raja Khir was the son of Aniruddha, the grandson of Sri Krishna. Khirwars are the descendants of Raja Khir. Khirwar Jats were the rulers of the Brij area of Uttar Pradesh. From here they moved to Madhya Pradesh, where they occupied good land for cultivation on the banks of the Narmada and founded the city of Narsinghpur in Madhya Pradesh where they ruled for a long period.
  • Koīl - In the ancient times the people of Kampilya were later known as Koil. The Koīl people came from Kampilya and founded the city known as Kampilgarh, situated south east of Ganges. The town of Kampilgarh later became popular as Koil which is now Aligarh.
  • Thakurele - [Aligarh,In 18th century they defeat the Hada Rajputs & have a strong hold on Khair,Inglash tahsil]

Jat republics in Malwa

Jats in the pre-Aurangzeb period

Main article: Jats in the pre-Aurangzeb period

We do not have the means to form an accurate and comprehensive view of their past, from the early medieval times to commencement of the reign of Aurangzeb when their brethren of Mathura and Bharatpur step by step rose to political prominence. Our sources contain incidental and meager information about the Jats. [215]

It needs no stress that the mind of the people is better and more correctly revealed by their own writings. In case of the Jat people who generally do not have a respectable tradition of history writing, the paucity of any systematic and complete history from their side causes difficulties to a student of their history. The non-Jat sources do provide facts about the Jat activities. The sources consulted include such as Majmal-ut-Tawarikh, Tabkai-i-Akbari, Kamil-ut-Tawarikh, Tarikh-us-Subuktigin, Malfuzat-i-Timuri,Tarikh-i-Sher Shahi etc.

The history of pre-Aurangzeb period reveals that they (the Jats) have shown in all times – whether against Sultan Mahmud of Ghazni, or against Nadir Shah and Ahmad Shah Abdali – the same propensity to fall upon the rear of a retreating army undeterred by the heaviest odds, or the terror-inspiring fame of great conquerors. When encountered they showed the same obstinate and steady courage unmindful of the carnage on the field or of the miseries that were in store for them after defeat". [216], [217]

Jat Kingdoms in Medieval India

Main article: Jat Kingdoms in Medieval India

The Jat Uprising of 1669

Main article: The Jat Uprising of 1669

The Jat uprising of 1669 under Gokula in region around Mathura occurred at a time when the Mughal government was by no means weak or imbecile. [218] In fact this period of Aurangzeb’s reign witnessed the climax of the Mughal Empire.[219], [220] during the early medieval period frequent breakdown of law and order often induced the Jats to adopt a refractory course. [221] But, with the establishment of the Mughal rule, law and order was effectively established and we do not come across any major Jat revolt during the century and a half proceeding the reign of Aurangzeb. [222]

Historians have generally ascribed the said Jat rebellion to Aurangzab’s religious discrimination and the oppression of local officers. [223], [224]. [225] These, however seem to have been the contributory causes but neither the sole nor the dominant factors which precipitated the revolt. The real cause of the Jat rebellion of 1669 lay deeper than have been assigned to it so far. [226]

The Jat rebellion of 1669 was essentially the result of the political provocation aggravated by the economic discontent and set ablaze by the religious persecution. [227]

Once their combined efforts proved fruitful under later leaders and bright future prospects appeared ahead. Their circumstantial union assumed a little fixed character. Consideration of common benefit might also have been instrumental in leading the tribal and democratic Jats to prefer, accept and finally adopt the institution of kingship. To such circumstances may be traced the genesis of the Jat state of Bharatpur and the eventual emergence of the principalities of Patiala, Nabha and Jind which were the Jat republicans until India's independence. [228]

The rise of Jat power

Main article: The rise of Jat power

The rise of Jat power has always taken place against tyranny, injustice, economic and social exploitations and was never overawed by claims of racial or tribal superiority. They have always stood in ancient as well as medieval times like rock in the face of invaders seeking to ravage the motherland. Whenever the occasion arose they beat their ploughshares into swords and taking advantage of decrepit political structure, they laid the foundations of political power under several tribal chiefs. [229]

They have shown in all times – whether against Sultan Mahmud of Ghazni, or against Nadir Shah and Ahmad Shah Abdali – the same propensity to fall upon the rear of a retreating army undeterred by the heaviest odds, or the terror-inspiring fame of great conquerors. When encountered they showed the same obstinate and steady courage unmindful of the carnage on the field or of the miseries that were in store for them after defeat. [230]

In 1669 this race of warrior-agriculturists, the Jats, rose against the narrow and over-centralised despotic regime of Aurangzeb. The Jat power under the leadership of Churaman took a big leap forward during the rule of the imbecile successors of Aurangzeb.[231]

Gohad

Main article: Gohad
File:Maharaja Bhim Singh Rana.jpg
Maharaja Bhim Singh Rana

According to the Rajputana Gazetteer, the Jagir of village Bamrauli near Agra, was transferred to the Chauhan and Kachwaha Rajputs of Bairath (near Alwar), during the rule of the Tomar Rajputs in Delhi in the 11th century. During Firuz Shah Tughluq's regime, his satrap in Agra, Muneer Mohammad, forced the Jats of Bamrauli to leave the village in 1367. The Bamraulia Jats moved to the region of Gwalior beyond the Chambal river.

According to Cunningham and William Cook, the Bamraulia Jats founded the city of Gohad near Gwalior in 1505. Later it developed into an important Jat State that continued till Indian Independence. The Jat rulers of Gohad were awarded the title of Rana.

Singhan Deo was the first Jat ruler of the state of Gohad. The chronology of Jat rulers of Gohad has 17 names: Singhan Deo I, Singhan Deo II, Devi Singh, Udyaut Singh, Rana Anup Singh, Sambhu Singh, Abhay Chander, Ratan Singh, Uday Singh, Bagh Raj, Gaj Singh, Jaswant, Bhim Singh, Girdhar Pratap Singh, Chhatar Singh, Kirat Singh.

The British Government concluded a treaty with Jats and with their help defeated Marathas and won back Gwalior and Gohad from them. The British kept Gwalior with them and handed over Gohad to Jats in 1804.[232]

Gohad was handed over to Marathas under a revised treaty dated 22 November 1805 between Marathas and Britishers. Under this treaty Gohad ruler Rana Kirat Singh was given Dhaulpur, Badi and Rajakheda in exchange with Gohad. Rana Kirat Singh moved to Dhaulpur in December 1805.[233] Sindhias could take over Gohad on 27 February 1806 with the help of Britishers. Thus the Rana Jat rulers of Bamraulia gotra ruled Gohad for 300 years from 1505–1805. [234]

Dholpur

Main article: Dholpur
File:Rana Udaybhanu Singh.jpg
Rana Udaybhanu Singh

The present town of Dholpur, which dates from the 16th century, stands somewhat to the north of the site of the older town built in the 11th century by Raja Dholan (or Dhawal) Deo, a Tomara Rajput chieftain; it was named as Dholdera or Dhawalpuri after him.Modern research says in 10 th century Jats took over the control of Dhaulpur. Before jats The Yadav were rooler in buddha time. After that Tomer of Gwaliar Win Dhaulpur but Jats remain there Emperor.

In 1450, Dholpur had a Raja of its own. However, the fort was taken by Sikander Lodi in 1501 and transferred to a Muslim governor in 1504. In 1527, after strenuous resistance, the fort fell to Babur and came under the sway of the Mughals along with the surrounding country. It was assigned by Emperor Akbar to the province of Agra. A fortified sarai built during the reign of Akbar still stands in the town, within which is the fine tomb of Sadik Mohammed Khan, one of his generals.

During the dissensions which followed the death of emperor Aurangzeb in 1707, Raja Kalyan Singh Bhadauria obtained possession of Dholpur. His family retained it until 1761, after which it was taken successively by the Jat Maharaja Suraj Mal of Bharatpur; by Mirza Najaf Khan in 1775; by the Scindia ruler of Gwalior in 1782; and finally, by the British East India Company in 1803. It was restored by the British to the Scindias under the "Treaty of Sarji Anjangaon", but in consequence of new arrangements, was again occupied by the British. Finally, in 1806, the territories of Dholpur, Ban and Rajakhera were handed over to Kirat Singh of Gohad, in exchange for his own state of Gohad, which was ceded to the Scindias.

From this point begins the history of the princely state of Dholpur, a vassal of the British during the Raj. After Independence, it was incorporated into the newly-formed state of Rajasthan.

Bharatpur

Main article: Bharatpur, India
Main article: Maharaja Suraj Mal
File:Maharaja Surajmal.jpg
Maharaja Suraj Mal
Coat of arms of Bharatpur rulers

In the disorder following Aurangzeb's death in 1707, Jat resistance resumed, organized under the leadership of Churaman (1695–1721). The Jat power under the leadership of Churaman took a big leap forward during the rule of the imbecile successor of Aurangzeb. Aurangzeb left behind a host of serious problems for his weak successors to deal with people highly agitated like Jats. [235] Churaman's nephew, Badan Singh (1722–1756), established a kingdom centered at Deeg, from which he extended his rule over Agra and Mathura.

Badan Singh's eldest son and successor was Maharaja Suraj Mal (1707–1763) . Suraj Mal, described as the "Jat Plato" and the "Jat Ulysses", extended his kingdom to include Agra, Mathura, Dholpur, Mainpuri, Hathras, Aligarh, Etawah, Meerut, Rohtak, Farrukhnagar, Mewat, Rewari and Gurgaon. He was described as the greatest warrior and the ablest statesman that the Jats had ever produced. The author of Siyar says, Suraj Mal had in his stable twelve thousand horses, mounted by so many picked man, amongst whom on horseback and then wheeling round in order to load under shelter, and these men had by continual and daily practice become so expeditious and so dangerous marksmen, and withal so expert in their evolutions, that there were no troops in India and could pretend to face them in the field. Nor was it thought possible to wage war against such a prince with any prospect of advantage. [236], [237]

Suraj Mal moved the capital from Deeg to Bharatpur after 1733. Rustam, a Jat king of the Sogariya clan, had laid the foundation of the modern city of Bharatpur. After him, control passed to his son, Khemkaran and then to Suraj Mal. Khemkaran was a warrior. He was awarded with the title "Faujdar", which is still used by all Sogariyas. The beautiful palace and gardens at Deeg and the Bharatpur fort, both built by Suraj Mal, symbolised the coming of age of the Jat state. Suraj Mal died on 25 December, 1763.

The chronology of Sinsinwar Jat clan rulers of Bharatpur is as under:

Gokula (? - 1670], Raja Ram (1670 - 1688), Churaman (1695 - 1721), Badan Singh (1722 - 1756), Maharaja Suraj Mal (1756 - 1767), Maharaja Jawahar Singh (1767 - 1768), Maharaja Ratan Singh (1768 - 1769), Maharaja Kehri Singh (1769 - 1771), Maharaja Nawal Singh (1771 - 1776), Maharaja Ranjit Singh (1776 - 1805), Maharaja Randhir Singh (1805 - 1823), Maharaja Baldeo Singh (1823 - 1825), Maharaja Balwant Singh (1825 - 1853), Maharaja Jashwant Singh (1853 - 1893), Maharaja Ram Singh (1893 - 1900) (Exiled), Maharani Girraj Kaur (1900-1918) (regent), Maharaja Kishan Singh (1900 - 1929), Maharaja Brijendra Singh (1929-1947) (Joined the Indian Union)

During the Raj, the state covered an area of 5,123 sq.km. Its rulers enjoyed a salute of 17 guns. The state acceded unto the dominion of India in 1947. It was merged with three nearby princely states to form the 'Matsya Union', which in turn was merged with other adjoining territories to create the present-day state of Rajasthan.

Kuchesar

Main article: Kuchesar
File:Mud fort of kuchesar.jpg
MUD FORT OF KUCHESAR

In the mid-eighteenth century the Dalal Jats of Mandoti, Haryana, built the mud fort of Kuchesar in Uttar Pradesh.Mud fort of kuchesar famous for tourism now a days.

Ballabhgarh

Main article: Ballabhgarh

The founders of the princely state of Ballabhgarh were Tewatia Jats, who had come from village Janauli, which is more than 2000 years old. The Tevatia Jat Sardar Gopal Singh left Janauli in 1705 (in Palwal) and got settled at Sihi, a village of Tewatia Jats in Ballabgarh at a distance of about 5 km from Ballabhgarh. Charan Das's son, Balram Singh, rose to a powerful king in this dynasty. Princely state of Ballabgarh is after his name. He was brother in law of Maharaja Suraj Mal and mama of Jawahar Singh. Raja Nahar Singh (1823–1858) was a notable King of this princely state. The forefathers of Jat Raja Nahar Singh had built a fort here around 1739 AD. The small kingdom of Ballabhgarh is only 20 miles from Delhi. The name of the Jat Raja Nahar Singh will always be highly regarded among those who martyred themselves in the 1857 war of independence.

Patiala

Main article: Patiala

Patiala was a state of Siddhu Jats ancestry in Punjab.[238][239] Its area was 5932 sq. mile and annual income Rs 1,63,00,000/-. The rulers of the erstwhile states of Patiala, Nabha and Jind trace their ancestry to Jat sardar Phul of Siddhu ancestry.[240] Apparently the appellation of dynasty "Phulkian" is derived from their common founder. One of sons of Phul, Ram Singh had son Ala Singh, who assumed the leadership in 1714 when Banda Bahadur was engaged in the fierce battle against the Mughals. Ala Singh carved out an independent principality from a petty Zamindari of 30 villages. Under his successors, it expanded into a large state, touching the Shivaliks in north, Rajasthan in the south and upper courses of the Yamuna and Sutlej rivers while confronting the most trying and challenging circumstances.

Nabha

Main article: Nabha

Nabha was a state of Siddhu Jats.[241][242] founded by grandson of Chaudhary Phul Singh. Chaudhary Phul Singh had six sons namely, 1.Tiloka 2.Ram Singh 3.Rudh 4.Chunu 5. Jhandu and 6.Takhtmal. Annual income of Nabha state was Rs 1,50,000/-.[243] Phul, was Chaudhri (Governor) of a country located at the south east of Dihli. Phul’s descendants founded 3 States: Patiala, Jind and Nabha. Nabha was founded by the great-grandson of Phul in 1755.[244]

Jind

Main article: Jind

Jind state in Haryana was founded by descendants of Phul Jat of Siddhu ancestry.[245][246] Jind was a state of Siddhu Jats founded by grandson of Chaudhary Phul Singh. Chaudhary Phul Singh had six sons namely, 1.Tiloka 2.Ram Singh 3.Rudh 4.Chunu 5. Jhandu and 6.Takhtmal. Tiloka had two sons namely, 1. Gurudutta 2. Sukh Chain. Sukh Chain's descendants ruled Jind state and Gurudatta's descendants ruled Nabha state.Area of the state was 1259 sq mile and annual income of Jind state was Rs 30,00,000/-.[247] According to another version stating descent from Jaisal, founder of the State of Jaisalmer in 1156, the founder of this Sikh dynasty, Phul, was Chaudhri (Governor) of a country located at the south east of Dihli. Phul’s descendants founded 3 States: Patiala, Jind and Nabha.

By the nineteenth century, Jats ruled the states of Bharatpur, Dholpur, Gohad, Kuchesar, Ballabhgarh, Patiala, Nabha and Jind. The Jats established a reputation of being determined and sturdy.

Mursan

Mursan state of Thenua Jats was located in the Hathras (Mahamaya Nagar) district in Uttar Pradesh. The most well-known ruler of this estate was the Jat nobleman, Raja Mahendra Pratap (1886–1979), who was popularly known as Aryan Peshwa. The third son of Raja Ghansyam Singh, he was adopted by Raja Harnarayan Singh of Hathras.

Mahendra Pratap married a lady from a Jat Sikh family based in the princely state of Jind in Haryana.

Punjab Pakistan (Maharaja Ranjit Singh)

Maharaja Ranjit Singh

Maharaja Ranjit Singh (1780–1839) was from Sandhawalia[248] Jat clan of Punjab and became the Sikh emperor of the sovereign country of Punjab and the Sikh Empire. Ranjit Singh's father Maha Singh was the commander of the Sukerchakia misl and controlled a territory in west Punjab based around his headquarters at Gujranwala.

Ranjit Singh succeeded his father at the young age of 12. After several campaigns, his rivals accepted him as their leader, and he united the Sikh factions into one state. He conquered vast tracts of territory on all sides of his kingdom. From the capture of Lahore in 1799, he rapidly annexed the rest of the Punjab and became undisputed ruler of northern India and the land of the five rivers. And even then, to secure his empire, he invaded Afghanistan, and severely defeated the Pathan militias and tribes. Ranjit Singh took the title of Maharaja on April 12 1801 (to coincide with Baisakhi day). Lahore served as his capital from 1799. In 1802 he took the city of Amritsar. In the year 1802, Ranjit Singh successfully invaded Kashmir.

Other states

There are so many other Jat states. If we included Jats state of Punjab, these are more than Rajput states. Some of the states to mention are:

  • Saidpur (Bulandshahar)[British sources of 1857 Revolt]
  • Peshawa (now in Aligarh)[Now a Days Royal family live in this fort,famous in world for exporting hourse]
  • Nanda Devi in Garhwal Nandraj Jat built temple of Nanda Devi. Jat of Garhwal called as Nanda jats
  • Dungarpur of Rajasthan - it was jat state in ancient times
  • Firojbad, UP - in 1739, Jats of Mahavan attacked on Firojabad and killed the faujdar of Firojabad then rooled over it more than 30 years.
  • Alwar - In the age of Maharaja Surajmal, Jawahar singh (son of Maharaja) won the fort of Alwar for a brief period.
  • Gwalior - Jat rulers Maharaja Bhim Singh Rana (1707-1756) and Maharaja Chhatar Singh Rana (1757-1782) occupied the Gwalior fort twice, Maharaja Bhim Singh Rana from 1740 to 1756, and Maharaja Chhatra Singh Rana from 1780 to 1783. During this period they constructed historical monuments in the Gwalior Fort

Genetics

A recent study of the people of Indian Punjab, where about 40% or more of the population are Jats, suggest that the Jats are similar to other populations of the Indus Valley. The study involved a genealogical DNA test which examined single nucleotide polymorphisms (mutations in a single DNA "letter") on the Y chromosome (which occurs only in males). Jats share many common haplotypes with German, Slavic, Baltic, Iranian, and Central Asian groups. It found Jat people share only two haplotypes, one of which is also shared with the population of present-day Turkey, and have few matches with neighbouring Pakistani populations.[252] This haplotype shared between the two Jat groups may be part of an Indo-Aryan (or Indo-European) genetic contribution to these populations, where as the haplotypes shared with other Eurasian populations may be due to the contribution of Indo-European Scythians (Saka, Massagetae) or White Huns.[253] (These groups may of course all have been branches of a larger ethnic complex). However using the same database Jats share many haplotypes (within the R1a haplogroup) with Southern Indians. Hence it seems as far as haplogroup R1a is concerned Jats, many Europeans and Southern Indians, but not non-Punjabi Pakistani populations, share a common recent history (based on R1a1 haplotypes). The R1a marker on it own or in its entirety is not indicative of the spread of Indo-European/Scythian populations.[254] The mitochondrial DNA (mtDNA), Jats contain haplogroups typical of North India, Pakistan, and West Asia. This indicates that for the female mtDNA, there is very little connection with Central Asian or northwest European populations, even though Jats share manyY-SNP markers with these populations. Hence this may indicate that there has been male migration in or out of the Jat population in 'historical' times.

Jats today

Today, besides agriculture, Jats are engaged in blue and white-collar jobs, trade and commerce. Though they continue to be a rural populace, their presence in towns and district headquarters can be noted due to migration, which undoubtedly explains their distance from agriculture and animal husbandry.[255]

Jats are considered a Forward Caste in some states of India, while an Other Backward Class (OBC) in some other states. In Rajasthan, the Jats are classified as OBC, except in Bharatpur and Dhaulpur districts.[256]. Some specific clans of Jats are classified as OBC in some states. Eg. Muslim Jats in Gujarat[257] and Mirdha Jats (except Muslim Jats) in Madhya Pradesh.[258] Land reforms, particularly the abolition of Jagirdari and Zamindari systems, Panchayati Raj and Green revolution, to which Jats have been major contributors, have immensely contributed to the economic betterment of the Jat people. Despite this propsperity they who are mostly farming dominant caste and would not normally regard them to be inferior to anyone have been demanding OBC status.

Adult franchise has created enormous social and political awakening among Jats. Consolidation of economic gains and participation in the electoral process are two visible outcomes of the post-independence situation. Through this participation they have been able to significantly influence the politics of north India .However since demise of Charan Singh and Devi Lal and rise of OBC and BSP their influence is on decline . Economic differentiation, migration and mobility could be clearly noticed amongst Jats.[259]

Life and culture of Jats

Main article: Life and culture of Jats
A typical Jat chaupal in a village smoking a hubble-bubble (hooka)

The Life and culture of Jats is full of diversity and approaches most closely to that ascribed to the traditional Aryan colonists of India.[260][261] The Jat lifestyle was designed to foster a martial spirit[262]. Whenever they lost their kingdoms, Jats retired to the country-side and became landed barons and the landlords with their swords girded round their waists. [citation needed]They would draw the sword out of the scabbard at the command of their panchayat to fight with the invaders. Jats have a history of being brave and ready fighters[citation needed]. They are fiercely independent in character and value their self respect more than anything, which is why they offered heavy resistance against any foreign force that treated them unjustly [263]. They are known for their bravery and readyness to sacrifice their lives in battle for their people.[citation needed] In the government of their villages, they appear much more democratic than the Rajput; they have less reverence for hereditary right and a preference for elected headmen. [264]

Food habits

In Gujarat, Rajasthan and Haryana Jats are mostly non-meat eaters as a result of Buddhist influence and the Arya Samaj Sect of Hinduism. Their staple food is wheat or bajra, vegetables and plenty of milk and ghee.[265] In Punjab, the Jatts usually eat meat, especially goat meat. Punjabi jatts are also fond saag and makki roti. However, food habits within individual families can be completely different so no major specific food habit can given for millions of Jats.Mathura's jat are pure vegeitarian .Their Foods are Dal,Milk Ghee,Matha,bajri ki rooti,Etc.

Jat Organizations

Main article: Khap

The Jats have always organized themselves into hundreds of patrilineage clans, Panchayat system or Khap. A clan was based on one small gotra or a number of related gotras under one elected leader whose word was law. [266]The big Jat clans now are so big that individual in them are only related to each other by individual that lived typically hundreds years ago. Mutual quarrels of any intensity could be settled by orders of Jat elders. In times of danger, the whole clan rallied under the banner of the leader. The Jat Khap or Panchayat "system is territorial and highly democratic. District and a number of Khaps form a 'Sarva Khap' embracing a full province or state. Negotiations with anyone were done - at 'Sarva Khap' level.

In addition to the conventional Sarva Khap Panchayat, there are regional Jat Mahasabhas affiliated to the All India Jat Mahasabha to organize and safeguard the interests of the community, which held its meeting at regional and national levels to take stock of their activities and devise practical ways and means for the amelioration of the community.[267]

Social customs of Jats

Main article: Social customs of Jats
Jat marriage:Toran ceremony
Tejaji fairs are organized in all areas inhabited by Jats

All Jats, irrespective of their official or financial positions in life, have equal social status (except the royal family of Patiala/Saini who are Sidhu/Bhatti Rajput in origin).

The only criterion of superiority is age. The Jats are encouraged to marry within their community although this is changing with modern times.There have been some reports ofhonor killings when the jat girls attempted to marry to boys of lower castes (Chamaar,Till,Thurkahn etc). However Jat girls marriying into higher castes (Popai,Khatri & Saini)was encouraged because of beliefs of good luck and wealth. [5]. With the advancement of modern civilization, as people are becoming less dependent upon and less tolerant towards each other, the joint family system is going out of vogue. It is still prevalent in the less advanced areas.[citation needed].

Religion

Jats are followers of many faiths. They were previously ardent supporters of Buddhism and Jainism, along with the Historical Vedic religion, and its successor, modern Hinduism. Today they follow Hinduism, Islam, and Sikhism. As per hindu caste system Jats are classified as Kshatriyas.

Language

Jats usually speak Hindi and its dialects (Rajasthani, Haryanvi, Malvi), Punjabi and its dialects, Urdu, Dogri, Sindhi or Gujarati. Sikh and Muslim Jats from the Punjab mostly speak Punjabi and its various dialects (such as Maajhi, Malwi, Doabi,Seraiki, Pothohari, and Jhangochi). (See - Haryanavi Language & Rajasthani_Language)

List of Jat Clans

Main article: List of Jat Clans

The clan names of the Jats are unique in India, although there are many names shared with the Tarkhan(Punjab) tribe. However, some of their clan names do overlap with the Rajputs, Dhangars and Gujars.[268] List of Jat Clans have been compiled by many Jat historians like Ompal Singh Tugania,[269] Bhaleram Beniwal[270][271] Dr Mahendra Singh Arya and others,[272] Thakur Deshraj,[273] Dilip Singh Ahlawat,[274] Ram Swarup Joon[275] etc. The above lists have more than 2700 Jat gotras. Thakur Deshraj, Ram Swarup Joon and Dilip Singh Ahlawat have mentioned history of some of Jat gotras. Some websites of Jats have also prepared list of Jat Gotras with details of history and distriburion.[276]

Famous Jats

Main article: List of famous Jats

The Jats have produced famous personalities in all the fields of life such as Rajas, Politicians, Generals, Administrators, Actors, Freedom fighters, Reformers, Technocrats, Players, Industrialists and Businessmen.

There are many proverbs about Jat people in literature.

  • Zameen Jatt di maa hundi hai.(The land is Jat’s mother)
  • Jatt hood matt (A jat lacks cunning)
  • Lahore da shaukeen bojje vicch gajran (Indulgent man of Lahore carrying carrots in his pockets)
  • Kheti khasman seti (Farming depends on the owner who trusts personal supervision)
  • Jat marā jab jāniye jab chālisa hoy. (Consider a Jat dead only after forty days of his death)
  • Pagadi sambhāl jattā. (Hold the turban O Jat !), a slogan given to save the honour of Jats.
  • Maula Jat is one of the most popular films in the history oh Pakistani cinema. It is a kind of Pakistani Western style movie, the story mostly revolves around the clashes between Maula Jat.[6]
  • Many Punjabi songs are written around evey day life of Jats.[7]
  • The 1975 Hindi film Pratigya had a popular song Main Jat Yamla Pagla shot on Dharmendra a Jat himself and acted as a Jat person role in the film.[8]
  • Ghulami (1985), Indian Hindi movie by Dharmendra, focuses on the caste and feudal system in Rajasthan and a rebellion started by Dharmendra, as a Jat youth, angainst the Jagirdars.
  • Veer Tejaji is a Rajasthani language movie, based on the life of Tejaji, made in the 1980’s. It shows the life of Jats and their position in the society in eleventh century.
  • Heer Ranjha is one of the four popular tragic romances of the Punjab. It tells the story of the love of Heer and her lover Ranjha. Heer Saleti is an extremely beautiful woman, born into a wealthy Jatt family of the Sials clan. Ranjha (whose first name is Dheedo; Ranjha is the surname), also a Jatt, is the youngest of four brothers and lives in the village 'Takht Hazara' by the river Chenab.

References

  1. ^ Jat population 1988. Hukum Singh Pawar (Pauria):The Jats - Their Origin, Antiquity and Migration.1993, ISBN 81-85253-22-8
  2. ^ Surjit Mansingh, Historical Dictionary of India, Vision Books, 1998, pp. 203-204. ISBN 8170943094.
  3. ^ Sir Herbert Risley: The People of India
  4. ^ a b Bhim Singh Dahiya, Jats the Ancient Rulers, Dahinam Publishers, Sonepat, Haryana. Cite error: The named reference "Bhim Singh Dahiya" was defined multiple times with different content (see the help page).
  5. ^ Amiram Gonen, The Encyclopedia of the Peoples of the World, Henry Holt, 1993, pp. 277-278. ISBN 0805022562.
  6. ^ Sir Herbert Risley: The People of India
  7. ^ History of Medieval India - Vaidya
  8. ^ http://www.india-defence.com/reports/2849.
  9. ^ History of the Jatt Clans - Dr H.S Duleh.
  10. ^ Kalika Ranjan Qanungo: History of the Jats, Delhi 2003. Edited and annotated by Dr Vir Singh
  11. ^ The People of Asia by Gordon T. Bowles. Weidenfeld and Nicolson, London. 1977, p. 158.
  12. ^ Census of India 1931, Vol.I, Pt.2; Delhi:1933.Encly. Brit. Vol.12, 1968 Jats, p.969
  13. ^ Dr. Sukhbir Singh q. in "Suraj Sujan", August, September and October Issuies, 1990, Maharaja Suraj Mal Sansthan, C-4, Janakpuri, New Delhi.
  14. ^ Hukum Singh Pawar (Pauria):The Jats - Their Origin, Antiquity and Migration. 1993, ISBN 81-85253-22-8
  15. ^ History of Punjab politics: Jats do it!
  16. ^ History of the Jatt Clans - Dr H.S Duleh.
  17. ^ http://www.india-defence.com/reports/2849.
  18. ^ http://www.india-defence.com/reports/2849.
  19. ^ Haryana Online
  20. ^ E.B.Havell: The history of Aryan rule in India, page 32
  21. ^ Qanungo: History of the Jats
  22. ^ C.V.Vaidya: History of Medieval Hindu India
  23. ^ Sir Herbert Risley: The People of India
  24. ^ Thakur Deshraj: Jat Itihasa
  25. ^ Mangal Sen Jindal: History of Origin of Some Clans in India
  26. ^ Dr. Prakash Chandra Chandawat: Maharaja Suraj Mal aur unka yug, Jaypal Agencies Agra, 1982
  27. ^ UN Sharma :Jaton ka Navin Itihas
  28. ^ Alexander Cunningham, The Ancient Geography of India: The Buddhist Period, Including the Campaigns of Alexander, and the Travels of Hwen-Thsang (1871), pp. 290-291.
  29. ^ Hukum Singh Panwar(Pauria):The Jats - Their Origin, Antiquity & Migrations, Rohtak, 1993, p. 176. ISBN 81-85235-22-8
  30. ^ M.M. Kunte, The Vicissitudes of Aryan Civilization in India, Delhi, 1974, p. 517. He considers the jats as an aboriginal race in Punjab
  31. ^ Hukum Singh Panwar(Pauria):The Jats - Their Origin, Antiquity & Migrations, Rohtak, 1993, p. 181. ISBN 81-85235-22-8
  32. ^ Calvin Kephart, Races of Mankind (Their Origin and Migration), Peter Owen Ltd., London, 1961, p. 261
  33. ^ Hukum Singh Panwar(Pauria):The Jats - Their Origin, Antiquity & Migrations, Rohtak, 1993, p. 185. ISBN 81-85235-22-8
  34. ^ Y.P.Shastri, op.cit., p.40-41
  35. ^ Dr Ram Swarup Joon, History of the Jats (Eng), 1967, p.14-15
  36. ^ Thakur Deshraj, Jat Itihas, 1934, p. 85-86
  37. ^ a b c Thakur Deshraj, Jat Itihas (Hindi), Maharaja Suraj Mal Smarak Shiksha Sansthan, Delhi, 1934, 2nd edition 1992 page 87-88. Cite error: The named reference "Thakur Deshraj" was defined multiple times with different content (see the help page).
  38. ^ Dr Mahendra Singh Arya, Dharmpal Singh Dudi, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998, Page-1
  39. ^ CV Vaidya, History of Medieval Hindu India
  40. ^ Bijayagadh Stone Pillar Inscription of Vishnuvardhana
  41. ^ Mandasor Pillar Inscription of Yashodharman
  42. ^ Mahabharata Shalya Parva section 45
  43. ^ Mahabharata in Sanskrit Ch-44/53
  44. ^ Mahabharata in Sanskrit Ch-44/54
  45. ^ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998, Page 2
  46. ^ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998, Page 2
  47. ^ The Mahabharata in Sanskrit, Book 13, Chapter 17/86
  48. ^ Dr S.M. Yunus Jaffery:The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India, Vol.I, 2004. Page 36-37, Ed. by Dr Vir Singh, Publisher - M/S Originals (an imprint of low priced publications), A-6, Nimri commercial Centre, Near Ashok Vihar, Phase-IV, Delhi-110052
  49. ^ Farhang-e-Namha-ye-Shah Nama, compiled by Dr Mansur RastgarFasayi, Published by Moassea-e-Motaleat o Thqiqat-e-Farhangi, Tehran 1370 AH/1991 AD, pages 1090-1094
  50. ^ Dr S.M. Yunus Jaffery:The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India, Vol.I, 2004. Page 36-37, Ed. by Dr Vir Singh, Publisher - M/S Originals (an imprint of low priced publications), A-6, Nimri commercial Centre, Near Ashok Vihar, Phase-IV, Delhi-110052.
  51. ^ Dr S.M. Yunus Jaffery of Delhi university under the title "The Jat in Shah Nama of Firdowsi" is based on the Persian text of Shah Nama by Abdul Qasim bin Ishaq bin Sharaf Shah Firdowsi Tusi, published by Mohammad Ramazani, Mossisa-e-khavar, Tehran 1310 A.H./1931 AD. Dr S.M. Yunus Jaffery has given English Version as well as Persian versions in his article.
  52. ^ Gostahm :One of the Commanders of Iranian army, and belonged to the royal family
  53. ^ Another war champion of Iranian army
  54. ^ Another war champion of Iranian army
  55. ^ Rostam:The main character of Shahnama of Firdowsi
  56. ^ Dr S.M. Yunus Jaffery:"The Jat in Shah Nama of Firdowsi", The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India, Vol.I, 2004. P. 37, Ed. by Dr Vir Singh, Publisher - M/S Originals (an imprint of low priced publications), A-6, Nimri commercial Centre, Near Ashok Vihar, Phase-IV, Delhi-110052, ISBN 81-88629-17-0.
  57. ^ Dr S.M. Yunus Jaffery:The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India, Vol.I, 2004. Page 39, Ed. by Dr Vir Singh, Publisher - M/S Originals (an imprint of low priced publications), A-6, Nimri commercial Centre, Near Ashok Vihar, Phase-IV, Delhi-110052.
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  63. ^ Dr S.M. Yunus Jaffery:The Jats - Their Role and Contribution to the Socio-Economic Life and Polity of North and North West India, Vol.I, 2004. Page 38, Ed. by Dr Vir Singh, Publisher - M/S Originals (an imprint of low priced publications), A-6, Nimri commercial Centre, Near Ashok Vihar, Phase-IV, Delhi-110052.
  64. ^ K.R.Qanungo, History of the Jats, Ed Dr Vir Singh, Delhi, 2003, p. 16
  65. ^ Majmal-ut-Tawarikh in Elliot, I, p. 104-105
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  82. ^ Encyclopedia of Islam, S.V.Djat, Vol. II, (Leiden, 1965), p. 488
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  84. ^ O’Brien, Multan Glossary, cited by Ibbetson, op. cit., p. 103
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  88. ^ Cf. Gabriel Ferrand, S.V. Zutt, Urdu Daira-i-Ma’arif-i-Islamiya, X, p. 459
  89. ^ Dr S. Jabir Raja (AMU), “The Jats of Punjab and Sind”: Their settlements and migrations (c. 5th-12th AD)”, The Jats, Vol. I, Ed. Dr Vir Singh, 2004, p. 55
  90. ^ Ibn Mauzur, Lisan al-Arab-Dar-i-Sidar, Beirut 1956, III/308
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  93. ^ Majma al-Bahrain under entry-Zutt, (as quoted by Quzi Athar ,P. 61 )
  94. ^ Abul Fida, Taqwin al-Buldan Paris, 1840, p 334
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  96. ^ Mujmat ut-Tawarikh, Ed. Vol.I p. 104
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  98. ^ Ibn Hauqal, Ed. Vol.I, p.40
  99. ^ Inscription No.1, Annals and Antiquities of Rajasthan. (1829-1832) James Tod and William Crooke, Reprint: Low Price Publications, Delhi (1990), Vol.II, Appendix. pp. 914-917.
  100. ^ Mujmat ut-Tawarikh, Ed. Vol.I p. 104
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  102. ^ Elliot, op. cit., Vol.I, p.133
  103. ^ Muhammad Qasim Hindu Shah Firista, Gulsan-i-Ibrahimi, commonly known as Tarikh-i-Firishta, Nawal Kishore edition, (Kanpur, 1865), Vol.I, p.35
  104. ^ Inscription No.1, Tod, op.cit., Vol.II, Appendix pp. 914-917.
  105. ^ Ibn Hauqal, Ed. Vol.I, p.40
  106. ^ Encyclopedia of Islam, vol.II, p.488
  107. ^ Chachnama, pp. 165-66; Alberuni, Qanun al-Mas'udi, in Zeki Validi Togan, Sifat al-ma'mura ala'l-Biruni; Memoirs of the Archeological Survey of India No. 53, pp.16,72; Abu Abudullah Muhammad Idrisi, Kitab Nuzhat-ul-Mustaq, Engl. translation by S.Maqbul Ahmad, entitled India and the Neighbouring Territories, (I. Eiden, 1960), pp.44,145
  108. ^ Li, Rongxi. The Great Tang Dynasty Record of the Western Regions. Numata Center for Buddhist Translation and Research (1996), p. 346.
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  112. ^ Chachnama, pp.98, 117,131
  113. ^ Zainul-Akhbar, p.191
  114. ^ Sifat al-ma'mura ala'l-Biruni, p.30
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  116. ^ Chachnama, pp.104,167
  117. ^ Zai'nul-Akhbar, p.191; Tarikh-i-Firishta, Vol.I,p.35
  118. ^ Ibn Hauqal, Ed. Vol.I, p.37, Chachnama pp.33,98
  119. ^ Chachnama, pp.33,163
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  121. ^ Chachnama, p. 133
  122. ^ Chachnams, p.64
  123. ^ Richard F. Burton, op. cit., p.246
  124. ^ Inscription No.1, Tod, op.cit., Vol.II, Appendix pp. 914-917.
  125. ^ Inscription No.II, Tod, op.cit., Vol.II, Appendix, pp. 917-919 and n. 13
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  141. ^ Abul Fida, Taqwin al-Buldan Paris, 1840, p 334
  142. ^ Abdul Malik Ibn Hisbam, Kitab al-Tijan, Hyderabad (n.d.), p 222 (as cited by Qazi Athar, p 62
  143. ^ Qazi Athar, op. cit. p.62
  144. ^ Sayyed Sulaiman Nadvi, Arab wa Hind ka Taalluqat, Matba Maarif Azamgarh, 1992, p.11; Qazi Athar, P.66)
  145. ^ Zafarul Islam: Qazi Athar Mubarakpuri’s Studies on Jats, The Jats, Vol. II, Ed. Dr Vir Dingh, Delhi, 2006. p. 26
  146. ^ Ibn Kburdazbeb, Al Masalik wal Mamalik, E.J.Brill, 1889, P. 56
  147. ^ Al-Istakhari, Kitab-o-Masalik wal Mamalik, E.J. Brill, 1927, P. 35
  148. ^ Zafarul Islam: Qazi Athar Mubarakpuri’s Studies on Jats, The Jats, Vol. II, Ed. Dr Vir Dingh, Delhi, 2006. p.25-26
  149. ^ Qazi Athar, pp. 62-63
  150. ^ Zafarul Islam: Qazi Athar Mubarakpuri’s Studies on Jats, The Jats, Vol. II, Ed. Dr Vir Dingh, Delhi, 2006. p. 27
  151. ^ Ibn Khurdazbeh, op.cit, p. 43
  152. ^ Al-Istakhari, op, cit., p. 94
  153. ^ Zafarul Islam: Qazi Athar Mubarakpuri’s Studies on Jats, The Jats, Vol. II, Ed. Dr Vir Dingh, Delhi, 2006. p. 27
  154. ^ Al Baladhrui, Futuh al-Buldan, al Matba al-Misriah, Cairo, 1932 pp. 166,367,369
  155. ^ Qazi Athar, P.66
  156. ^ Al Tabari, Tarikh-i-Tabari. Barul Maarif, Cairo 1962, III/304
  157. ^ Qazi Athar, pp, 66-67
  158. ^ Zafarul Islam: Qazi Athar Mubarakpuri’s Studies on Jats, The Jats, Vol. II, Ed. Dr Vir Dingh, Delhi, 2006. p. 27
  159. ^ Ibn Hisha, Sirat al-Nabi, Darul Fikr, Cairo (n.d.) iv/264
  160. ^ Zafarul Islam: Qazi Athar Mubarakpuri’s Studies on Jats, The Jats, Vol. II, Ed. Dr Vir Dingh, Delhi, 2006. p. 28
  161. ^ Zafarul Islam: Qazi Athar Mubarakpuri’s Studies on Jats, The Jats, Vol. II, Ed. Dr Vir Dingh, Delhi, 2006. p. 28
  162. ^ Qazi Athar, pp. 67-68
  163. ^ Zafarul Islam: Qazi Athar Mubarakpuri’s Studies on Jats, The Jats, Vol. II, Ed. Dr Vir Dingh, Delhi, 2006. p. 28
  164. ^ Lisan al-Arab, VII/308 Majma Bihar al-Anwar, II/62
  165. ^ Lisan al-Arab, VII/308
  166. ^ Qazi Athar, P. 68
  167. ^ Al-Jahiz Kitab-al-Haiwan, Mustafa al-Babi-al-Balbi, Egypt, 1943, V/ 407
  168. ^ Majam-al-Bahria, under Zutt (as cited by Quzi Athar, P. 69.)
  169. ^ Zafarul Islam: Qazi Athar Mubarakpuri’s Studies on Jats, The Jats, Vol. II, Ed. Dr Vir Dingh, Delhi, 2006. p. 28
  170. ^ Quzi Athar, p. 69
  171. ^ Zafarul Islam: Qazi Athar Mubarakpuri’s Studies on Jats, The Jats, Vol. II, Ed. Dr Vir Dingh, Delhi, 2006. p. 29
  172. ^ Quzi Athar, p. 68-70
  173. ^ Zafarul Islam: Qazi Athar Mubarakpuri’s Studies on Jats, The Jats, Vol. II, Ed. Dr Vir Dingh, Delhi, 2006. p. 29
  174. ^ K.R.Qanungo, History of the Jats, Ed. dr Vir Singh, 2003, p.17
  175. ^ Elliot, I, 383
  176. ^ Elliot, I, 448
  177. ^ Elliot, II, 247
  178. ^ Sindh Ka itihas, p.30
  179. ^ Memoirs of Humayun, p. 45
  180. ^ Thakur Deshraj, Jat Itihas, p.705
  181. ^ Sindh Ka itihas, p.30
  182. ^ Thakur Deshraj, Jat Itihas, p.208-211
  183. ^ Thakur Deshraj, Jat Itihas, p.208-211
  184. ^ Thakur Deshraj, Jat Itihas, p.208-211
  185. ^ James Todd, Appedix 1], [Thakur Deshraj, Jat Itihas, p.588-589
  186. ^ Bharat Ke Prachin Rajvansh, II
  187. ^ Thakur Deshraj, Jat Itihas, p.589-590
  188. ^ Jibraeil: "Position of Jats in Churu Region", The Jats - Vol. II, Ed Dr Vir Singh, Delhi, 2006, p. 223
  189. ^ Bhisma Parva On line
  190. ^ Thakur Desjraj, Jat Itihas, 1934, p. 616-624
  191. ^ Jibraeil: "Position of Jats in Churu Region", The Jats - Vol. II, Ed Dr Vir Singh, Delhi, 2006, p. 221-223
  192. ^ Dashrath Sharma, Rajasthan through the ages, Jodhpur, 1966, Vol.I, p. 287-288
  193. ^ James Todd, Annals and Antiquities, Vol.II, p. 1126=27
  194. ^ Ibid., Seventh clan of Jats
  195. ^ James Todd, Annals and Antiquities, Vol.II, p. 1126=27
  196. ^ Thakur Deshraj, Jat Itihas, Delhi, 2002, p. 269-285
  197. ^ G.S.L.Devra, op. cit., Cf. Dayaldas ri Khyat, Part II, p. 7-10
  198. ^ Jibraeil: "Position of Jats in Churu Region", The Jats - Vol. II, Ed Dr Vir Singh, Delhi, 2006, p. 222
  199. ^ Dr Brahma Ram Chaudhary: The Jats - Vol. II, Ed Dr Vir Singh, Delhi, 2006, p. 250
  200. ^ Annals and Antiquities of Rajasthan. (1829-1832) James Tod and William Crooke, Reprint: Low Price Publications, Delhi (1990), Vol.II, Appendix. pp. 1126-1127.
  201. ^ Ibid., p.103
  202. ^ Ibid, p.203
  203. ^ G.S.L. Devra, op. cit., 7-8, Cf. Dayaldas ri Khyat, part 2, p. 4-5
  204. ^ Jibraeil: "Position of Jats in Churu Region", The Jats - Vol. II, Ed Dr Vir Singh, Delhi, 2006, p. 223
  205. ^ Thakur Deshraj: Jat Itihas (Hindi), Delhi, 1934, p. 597
  206. ^ Thakur Deshraj: Jat Itihas (Hindi), Delhi, 1934, p. 601
  207. ^ a b Thakur Deshraj, Jat Itihas (Hindi), Maharaja Suraj Mal Smarak Shiksha Sansthan, Delhi, 1934, 2nd edition 1992 page 594-95.
  208. ^ Dr Mahendra Singh Arya, Dharmpal Singh Dudee, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998, p.282
  209. ^ GSL Devra, op. cit., Cf. Dayaldas ri Khyat, Part II, pp. 7-10
  210. ^ Jibraeil: "Position of Jats in Churu Region", The Jats - Vol. II, Ed Dr Vir Singh, Delhi, 2006, p. 222
  211. ^ Dr Mahendra Singh Arya, Dharmpal Singh Dudi, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998, Page 237
  212. ^ Thakur Deshraj : Jat - Itihas, 1934, p. 593
  213. ^ Thakur Deshraj: Jat Itihas (Hindi), Maharaja Suraj Mal Smarak Shiksha Sansthan, Delhi, 1934, p.603-604
  214. ^ Rajasthan Sandesh, Year 1, Vol 2
  215. ^ G.C.Dwivedi, The Jats, Their role in the Mughal Empire, Ed. Dr Vir Singh, Delhi, 2003, p. 7
  216. ^ Qanungo, Jats,30
  217. ^ G.C.Dwivedi, The Jats, Their role in the Mughal Empire, Ed. Dr Vir Singh, Delhi, 2003, p.11-12
  218. ^ Girish Chandra Dwivedi, The Jats – Their role in the Mughal empire, Ed by Dr Vir Singh. Delhi, 2003, p. 15
  219. ^ J.N.Sarkar, History of Auranzeb (Calcutta): 1912, I, Introduction, XI-XIII
  220. ^ F.X. Wendel, Memoires des Jats, 10
  221. ^ J.N. Sarkar, History of Auranzeb (Calcutta): 1912, I, Introduction, XXVIII f.
  222. ^ Girish Chandra Dwivedi, The Jats – Their role in the Mughal empire, Ed by Dr Vir Singh. Delhi, 2003, p. 15
  223. ^ K.R. Qanungo, History of Jats (Calcutta: 1925), p. 34
  224. ^ U.N.Sharma, Itihas, p.88
  225. ^ Thakur Deshraj, Jat Itihas, p. 629
  226. ^ Girish Chandra Dwivedi, The Jats – Their role in the Mughal empire, Ed by Dr Vir Singh. Delhi, 2003, p. 15
  227. ^ Girish Chandra Dwivedi, The Jats – Their role in the Mughal empire, Ed by Dr Vir Singh. Delhi, 2003, p. 25
  228. ^ Bingley, Sikhs, p. 12
  229. ^ Preface by Ram Niwas Mirdha in G.C. Dwivedi’s, The Jats, Their role in the Mughal Empire, Ed. Dr Vir Singh, Delhi, 2003
  230. ^ Qanungo, Jats,30], [G.C.Dwivedi, The Jats, Their role in the Mughal Empire, Ed. Dr Vir Singh, Delhi, 2003, p.11-12
  231. ^ G.C.Dwivedi, The Jats, Their role in the Mughal Empire, Ed. Dr Vir Singh, Delhi, 2003, p.55-56
  232. ^ Dr. Ajay Kumar Agnihotri (1985) : "Gohad ke jaton ka Itihas" (Hindi), p.63
  233. ^ Dr. Ajay Kumar Agnihotri (1985) : "Gohad ke jaton ka Itihas" (Hindi), p.71
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  249. ^ Dr. Prakash Chandra Chandawat: Maharaja Suraj Mal aur unka yug, Jaypal Agencies Agra, 1982, Pages 197-200
  250. ^ Agra Gazeteer 1884, page 620
  251. ^ Jatbandhu Agra, 25 January 2005
  252. ^ YHRD - Y Chromosome Haplotype Reference Database.
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  256. ^ "Central List Of Other Backward Classes: Rajasthan". National Commission for Backward Classes. Retrieved 2007-06-24.
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  273. ^ Thakur Deshraj: Jat Itihasa (Hindi), Maharaja Suraj Mal Smarak Shiksha Sansthan, Delhi, 1934, 2nd
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  276. ^ List of Jat Gotras on Jatland

Futher Reading

See also

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