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The Jats/Jatt People (IAST: Jāṭ, Template:Lang-hi,Template:Lang-pa, Template:Lang-ur) of Northern India and Pakistan, are descendants of Indo-Aryan/Indo-Scythian tribes .

Jats from Punjab and Uttar Pradesh were designated by the British as a Martial Race. Martial Race is a designation created by officials of British India to describe "races" (peoples) that were thought to possess qualities like courage, loyalty, self sufficiency, physical strength, resilience, orderliness, hard working, fighting tenacity and military tactics. The British recruited heavily from these Martial Races for service in the colonial army.

In India, they inhabit the states of Punjab, Haryana, Rajasthan, Delhi, Uttar Pradesh, Madhya Pradesh, and Gujarat. In Pakistan, they are found in the provinces of Punjab and Sindh. In large parts of these areas the Jats are the dominant land owner tribe, particularly in Punjab, Haryana, Western Uttar Pradesh & Rajasthan.

The Jats, like some South Asians, are mostly landlords; however, they are also found in many other professions. Traditionally they have formed part of the land & gentry and ruling upper classes. A large number of Jats belong to the political classes and have produced many powerful leaders, including the 7th Prime Minister of India, Prime Minister Choudhary Charan Singh. Moreover, there has been many Jat Kings, royality and warriors thoughout history. 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 regions in India are among the most prosperous on a per-capita basis (Haryana, Punjab, and Gujarat are among the wealthiest of Indian states).

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.

Indo-Aryan origin

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 , Qanungo, C.V.Vaidya, Sir Herbert Risley , Thakur Deshraj, Mangal Sen Jindaletc.

The Arabian traveller Al-Biruni stated that Lord Krishna was a Jat.

The original home of Jats is possibly connected with the original home of Indo-Aryans, the Aryavarta, since the Jats are probably a tribe of Aryan origin.

Indo-Scythian origin

Both Sir Alexander Cunnigham and Col James Tod agreed in considering the Jats to be of Indo-Scythian stock. The former identified them with the "Zanthi" of Strabo and the "Jatti" of Pliny and Ptolemy; and held that they probably entered the Punjab from their home on the Oxus very shortly after the Meds or Mands. These Meds or Mands, who he also considered to be Indo-Scythians, who moved into the Punjab about a century before Christ. The Jats seem to have first occupied the Indus valley as far down as Sindh, whither the Meds followed them about the beginning of the Common era.

Before the earliest Muslim conquests, the Jats had spread into Punjab proper, where they were firmly established by the beginning of the eleventh century. By the time of Babar, the Jats of the salt range had been in constant conflict with the Gakkhars, Awans and Janjuas. Tod classed the Jats as one of the great Rajput tribes; but here Cunningham differed from him holding the Rajputs to belong to the original Aryan stock, and the Jats to a late wave of immigrants from the north west, probably of Scythian race.

In Punjab Castes, Sir Denzil Ibbetson wrote:

" .... the original Rajput and the original Jat entered India at different in its history. But if they do originally represent to separate waves of immigration, it is at least exceedingly probable, both from there 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."

Common Indo-European Ancestry of Jats

History shows that between 1000 to 3000 years ago a number of Central Asian tribes classified as Indo-Iranian/Indo-European/Indo-Aryan migrated into both Europe and South Asia. In both Europe and South Asia there are many surnames which are common. These common tribal names stayed intact in some places which were settled such as India due to a strong tradition of heritage preservation. Alternatively , these tribes may have originated from South Asia and spread into Central Asia.

Jats in Mahabharata period

Jats find a mention in most ancient Indian literature. Over sixty clans are named in the Rig Veda. 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”. 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 Jats under the leadership of Yasodharman. The inscriptions of Mandsaur and Bijayagadh indicate that Yasodharman, the ruler of Malwa, was a Jat of the Virk gotra ( clan).

Jats in the Deva Samhitā

Deva Samhita is a collection of Sanskrit hymns in which it is mentioned 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. Devasamhita records the discussion between Shiva and Parvati. Pārvatī asks Shiva about the origin of Jats, their antiquity and characters of Jats, Shiva tells her these things in form of shloka (verses) numbering from 12 - 17. Some relevant verses are given below.

There is mention of Jats in “Deva Samhitā” in the form of powerful rulers over vast plains of Central Asia. For example in the 'Deva Samhitā' of Gorakh Sinha from the early medieval period, 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, 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 Daksha’s daughtergana's womb originated the caste of Jats'.

In the shloka-17 of 'Deva Samhitā' when Pārvatī asks about the origin of Jats, 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'.

Etymology of the word "Jat"

The most acceptable 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’. Over a period of time ‘Gyati’ became ‘Gyat’ and it changed to Jat.

The other popular 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 in Jattan Da Ithihas. It has also been mentioned by Bhim Singh Dahiya. Jats have many surnames common to German people even today.

According to the historian Ram Lal Hala, the word Jat is derived from word 'Yat'. 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 changed to 'Jat'.

There are many variations of the term Jat. In the Punjab, the phonetic sound is 'Jutt' or 'Jatt'.

Jats in Islamic History

According to the Encyclopaedia of Islam, 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 Jats known by the Islamic Arabs as Zutts.

According to a Hadith, Hazrat Abdulla Bin Masood, a companion of Muhammad saw some strangers with Muhammad and said that their features and physique were like those of Jats. This indicates that Jats were in Arabia even during Muhammad's time. Hazrat Imam Bukhari (d. 875 A.D - 256 A.H) writing about the period of the Companions in his book "Al adab al Mufarrad" has stated that once when Hazrat 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 comprised 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. They put forward certain conditions for joining the Arab armies which were accepted, and on embracing Islam they were associated with different Arab tribes. 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 Hazrat `Umar ibn al-Khattāb.

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.

According to Muhammad ibn Jarir al-Tabari (Tabari), Hazrat 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 Hazrat Uthman ibn Affan and Hazrat Ali ibn Abi Talib."

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 . . 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" .

However, Thakkur also writes that Hinduism and Buddhism existed side by side, suggesting a more complex dynamic between the endogamous groups. 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.

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 (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

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.

. Thus, bin-Qasim received cooperation from the Buddhist population . 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 .

Many Jatts converted to Islam, voluntarily. Examples include the fishermen and boatmen the Muhana (of pure Scythic extraction).

Ancient Jat Kingdoms

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According to Jat historical traditions the ancient Jat Kingdoms include:

• Chandragupta Maurya
• Ashok Maurya
• Samudragupta
• Chandragupta II
• Kaniska
• Yasodharman
• Harshavardhana

Rai Dynasty

The Jats of Balhara clan and the Rai Dynasty ruled Sindh and followed Buddhisms, Shaivism, Vaishnavism,Jainism. There were internal dissentions shortly before the invasion of the Arabs under Muhammad Bin Qasim. It is said 4000 Jatts supported Quasimand fought against the Raja Dahir.

During Raja Dahir's rule, he supplied the Persians with war elephants and Jatt soldiers who they used to fight against the Arab Muslims. Some captured Jatt soldiers may have converted to Islam and may have been employed in the armies and defenses of prominent Muslim leaders such as the Caliphs Ali and Muawiyah.

Many Jats continued to resist, and a century later, Jatts would stage rebellions against the Abbasid Caliphs, even killing some of their Amirs.

Jat Kingdoms in Medieval India

Gohad

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, Chhatra Singh, Kirat Singh and Pohap Singh.

Dholpur

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.

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

In the disorder following Aurangzeb's death in 1707, Jat resistance resumed, organised under the leadership of Churaman. Churaman's nephew,Badan Singh, established a kingdom centered at Deeg, from which he extended his rule over Agra and Mathura.

Badan Singh's adopted son and successor was Maharaja Suraj Mal. 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. He moved the capital from Deeg to Bharatpur after 1733. Rustam, a Jat king of the Sogariya clan, 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.

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

In the mid-eighteenth century the Dalal Jats of Mandoti, Haryana, built the mud fort of Kuchesar in Uttar Pradesh.

Ballabhgarh

The founders of the princely state of Ballabhgarh 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

Patiala was an important Jat state in Punjab. 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. 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

Nabha 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. Annual income of Nabha state was Rs 1,50,000/-. Claiming 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. Nabha was founded by the great-grandson of Phul in 1755.

Jind

Jind state in Haryana was founded by descendants of Phool Jat. 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 decendants 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/-. Claiming 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.

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). (See Human Y-chromosome DNA haplogroups for a listing and explanation.)

Jats seem to share many common haplotypes with German, Slavic, Baltic, Iranian and ] groups. Unusually, Jat groups 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( source Yhrd.org). This haplotype shared between the two Jat groups may be part of the 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. (These groups may of course all be branches of a larger ethnic complex). However using the same database Jats share many haplotypes (within the R1a haplogroup) with Southern Indians. Likewise Southern Indians share many haplotypes with European populations. 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). This in turn questions the theory that R1a marker on it own or in its entirety is indicative of the spread of Indo-European/Scythian populations.

As for mitochondrial DNA (mtDNA), Jats contain haplogroups typical of North India, Pakistan, and West Asia. This suggests that, at least for mtDNA, there is very little connection with Central Asian or northwest European populations, even though Jats share many male Y-SNP markers with these populations. Hence this suggests that there has been male migration in or out of the Jat population in historical times. Alternatively, the formation of the Jat population may have occurred in West Asia or North India.

Jats today

Religion

Jats are tolerant in their religious outlook. They were previously ardent followers and supporters of Buddhism and Jainism, along with the Vedic religion, and its successor, modern Hinduism. Today they follow Hinduism, Islam, and Sikhism.

Language

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

Clans

Many Jat clans are also cross-listed as Rajput, Choudhary, Zamindar, Gujjar, Tarkhan and Kamboj especially Sial, Kashyap, Kakkar (Khakkar/Ghakkar), Rai and Walia. It is not entirely clear in the case of many clans and surnames as to which subdivision of the Kshatriya caste they belong to. Eventually, Scythian, Parthian, Greek-Bactrian, and various other Central Asian tribal peoples (such as the Hephthalites, and the Tocharians or Yuezhi) were absorbed into the Kshatriya caste, given their warlike nature, and thus became one of the subgroups or in many cases, assimilated completely into older Indo-Aryan clans. It is probable that Khatris, Rajputs, Jats, Gujjars, Tarkhans and Kamboj, have varying degrees of both foreign and indigenous Indian stock. In many parts, it is largely due to familial tradition that some members of a certain clan dub themselves Khatris and others of the same clan are Rajputs, Jat, Gujjar, Tarkhan and Kamboj. This is more often the case in the Punjab, where there was already a large indigenous Kshatriya population when the invading tribes arrived.Many of the jat leaders were Sodhis as they were followed after a lot of the clans.

List of Jat Clans have been compiled by many Jat historians like Ompal Singh Tugania , Bhaleram Beniwal Dr Mahendra Singh Arya and others , Thakur Deshraj , Dilip Singh Ahlawat , Ram Swarup Joon 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.

Famous Jats

References

1. ^ Alexander Cunningham, History of Sikhs
2. ^ James Tod, Annals
3. Sir Herbert Risley: The People of India
4. Glossary of the tribes and castes of the Punjab and NWFP, H A Rose
5. Glossary of the tribes and castes of the Punjab and NWFP, H A Rose
6. E.B.Havell: The history of Aryan rule in India, page 32
7. Qanungo: History of the Jats
8. C.V.Vaidya: History of Medieval Hindu India
9. Sir Herbert Risley: The People of India
10. Thakur Deshraj: Jat Itihasa
11. Mangal Sen Jindal: History of Origin of Some Clans in India
12. Al-Biruni, India:Translated by Kayamuddin, Published by National Book Trust, India, 1997 page-176
13. Polarity and Temporality of High-Resolution Y-Chromosome Distributions in India Identify Both Indigenous and Exogenous Expansions and Reveal Minor Genetic Influence of Central Asian Pastoralists: Sanghamitra Sengupta,1 Lev A. Zhivotovsky,2 Roy King,3 S. Q. Mehdi,4 Christopher A. Edmonds,3 Cheryl-Emiliane T. Chow,3 Alice A. Lin,3 Mitashree Mitra,5 Samir K. Sil,6 A. Ramesh,7 M. V. Usha Rani,8 Chitra M. Thakur,9 L. Luca Cavalli-Sforza,3 Partha P. Majumder,1 and Peter A. Underhill3
14. Bhim Singh Dahiya, Aryan Tribes and the Rig Veda, Dahinam Publishers, 16 B Sujan Singh Park, Sonepat, Haryana,India,1991
15. CV Vaidya, History of Medieval Hindu India
16. Bijayagadh Stone Pillar Inscription of Vishnuvardhana
17. Mandasor Pillar Inscription of Yashodharman
18. Thakur Deshraj, Jat Itihas (Hindi), Maharaja Suraj Mal Smarak Shiksha Sansthan, Delhi, 1934, 2nd edition 1992 page 87-88.
19. Dr Natthan Singh, Jat-Itihas, (Jat History), page-41:Jat Samaj Kalyan Parishad, F-13, Dr Rajendra Prasad Colony, Tansen marg, Gwalior, M.P, India 474 002 2004
20. Bhim Singh Dahiya, Jats the Ancient Rulers, Dahinam Publishers, Sonepat, Haryana.
21. Ram Lal Hala, Jat Kshatriya Itihas
22. (Arab~o-Hind ke Tallukat, By Suiaiman Nadvi)
23. (Tareekh-e-Sind, Part I, By Ijaaul Haq Quddusi)
24. (Dr. Mohammad Ishaque in Journal of Pakistan Historical Society Vol 3 Part1)
25. (An Advanced History of India, Part II, By R.C. Majumdar, H.C. Roychandra and Kalikinkar Ditta)
26. ^ (Sindhi Culture, by U.T Thakur Bombay 1959 )
27. (An advanced history of India by Ramesh Chandra Majumdar; Hemchandra Raychaudhuri; Kalikinkar Datta Delhi: Macmillan India, 1973)
28. (The Muslim community of the Indo-Pakistan subcontinent, 610-1947; a brief historical analysis by Ishtiaq Husain Qureshi)
29. (The Muslim community of the Indo-Pakistan subcontinent, 610-1947; a brief historical analysis by Ishtiaq Husain Qureshi)
30. link to the book(The Muslim community of the Indo-Pakistan subcontinent, 610-1947; a brief historical analysis by Ishtiaq Husain Qureshi
31. Dr Mahendra Singh Arya, Dharmpal Singh Dudi, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998
32. Dr Mahendra Singh Arya, Dharmpal Singh Dudi, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998
33. Genealogy of the ruling chiefs of Nabha
34. Dr Mahendra Singh Arya, Dharmpal Singh Dudi, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998
35. Dr Ompal Singh Tugania: Jat samudāy ke pramukh Ādhār bindu, Jaypal Agencies, Agra 2004
36. Bhaleram Beniwal: Jāton kā Ādikālīn Itihāsa, Jaypal Agencies, Agra 2005.
37. Bhaleram Beniwal: Jāt Yodhaon ke Balidān, Jaypal Agencies, Agra 2005
38. Dr Mahendra Singh Arya, Dharmpal Singh Dudi, Kishan Singh Faujdar & Vijendra Singh Narwar: Ādhunik Jat Itihasa (The modern history of Jats), Agra 1998
39. Thakur Deshraj: Jat Itihasa (Hindi), Maharaja Suraj Mal Smarak Shiksha Sansthan, Delhi, 1934, 2nd
40. Dilip Singh Ahlawat: Jat viron ka Itihasa
41. Ram Swarup Joon: History of the Jats, Rohtak, India (1938, 1967)
42. List of Jat Gotras on Jatland

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Further reading

• Rattan Singh Bhangoo. Prachin Panth Parkash, Punjabi, Published in 1841.
• Bal Kishan Dabas. Political and Social History of the Jats". Sanjay Prakashan, 2001. ISBN 81-7453-045-2
• Dharampal Singh Dudee. Indian Army History: France to Kargil. 2001.
• Dharampal Singh Dudee. Navin Jat History. Shaheed Dham Trust, Bhiwani, Haryana, India.
• Dr Kanungo. History of the Jats.
• Dr Natthan Singh. Jat-Itihas. Jat Samaj Kalyan Parishad, Gwalior, 2004.
• Hukum Singh Panwar (Pauria). The Jats: Their Origin, Antiquity & Migrations. Manthan Publications, Rohtak, Haryana. ISBN 81-85235-22-8
• K. Natwar Singh. Maharaja Suraj Mal.
• Dr. Prakash Chandra Chandawat. Maharaja Suraj Mal Aur Unka Yug (1745-1763). Jaypal Agencies, Agra. 1982. (in Hindi)
• Raj Pal Singh. Rise of the Jat Power. Harman Pub. House. ISBN 81-85151-05-9
• Aadhunik Jat Itihas. Dharmpal Singh Dudee & Dr Mahinder Singh Arya. Jaypal Agency, Agra. 1998.
• Ram Swaroop Joon. History of the Jats.
• Shashi Prabha Gupta. Demographic Differentials Among the Rajputs and the Jats: A Socio-Biological Study of Rural Haryana. Classical Pub. House. ISBN 81-7054-180-8
• Thakur Deshraj Jat Itihasa Maharaja Suraj Mal. Smarak Shiksha Sansthan, Delhi. 1936. (in Hindi)
• Girish Chandra Dwivedi The Jats - Their Role in the Mughal Empire. Surajmal Educational Society, New Delhi, India. ISBN- 81-7031-150-0.
• Dr. Atal Singh Khokkar. Jaton ki Utpati evam Vistar. Jaipal Agencies, 31-1 Subashpuram, Agra, UP, India 282007. 2002.
• Chaudhary Kabul Singh. Sarv Khap Itihasa (History of the Jat Republic). Shoram, Muzzafarnagar, U.P. India. 1976.
• Nihal Singh Arya. Sarv Khap Panchayat ka Rastriya Parakram (The National Role of the Jat Republic of Haryana). Arya mandal, B 11 Om Mandal, Nangloi, New Delhi, India. 1991
• Mangal sen Jindal. History of Origin of Some Clans in India (with special Reference to Jats). Sarup & Sons, 4378/4B, Ansari Road, Darya Ganj, New Delhi-110002. ISBN 81-85431-08-6
• Dr Vir Singh. The Jats - Their Role and Contribution to the Socio Economic Life and Polity of North and North West India. Surajmal Educational Society, D K Publishers, New Delhi, India. 2004. ISBN 81-88629-16-2
• Col Karan Kharb. Made to Lead. Wisdom Tree, Delhi. (2003).
• Col Karan Kharb. Lead to Succeed. Wisdom Tree, Delhi. (2005). (Both these books on self-improvement and leadership development drawing heavily from ancient Indian wisdom are international bestsellers.

See also

• Indo-Scythians
• Jat Regiment
• Indo-Aryan

External links

• Jatland
• JATTS.com
• JattWorld
• jatt.com
• JatHistory
• JatsClub
• http://www.jat2020.org
• Punjabi Jatt
• JatWorld
• JatForum
• JatEducation
• Jats
• Euroasian Nomads
• A Record of Buddhistic kingdoms by Fa-hsien
• Antiquities of Hodal
• Han History Of The Western Regions
• Worshipped Jatt Ancestors
• Jatt is not a Caste
• Famous Jatt Icons
• Definition of Jat
• Scythic Heritage of Jat/Rajput
• History and Study of the Jatts - Dr. B.S. Dhillon

• Indo-Aryan peoples
• Ancient peoples
• Social groups of India
• Social groups of Rajasthan
• Social groups of Pakistan
• Punjabi tribes
• Sindhi tribes
• Punjab
• Jat