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The Rajputs are a community of Hindu origin, who claim to be of the Kshatriya or warrior varna. However, modern historians agree that Rajputs consisted of a mix of various different social groups including Shudras and tribals.

The main lineages

There are three basic lineages (vanshas or vamshas). Each of these lineages is divided into several clans (kula) (total of 36 clans). some Historians believe that Rajputs do not actually descend from these lineages, and genealogies were fabricated by Brahmins in a process called Rajputization. In this process, an aspiring Shudra or tribal king would employ Brahmins who would fabricate a genealogy that would state the chief was of descent from an ancient Kshatriya lineage, and thus a Rajput. The Rajput now would surround himself with the paraphernalia of Brahmanism in order to obtain a higher status. However some historians like CV Vaidya Believe that Rajputs are purest Kshatriyas like the kshatriyas of ancient india. Historian GH Ojha Also believed that Rajputs are true decendants of ancient hindu kshatriyas of chandravansha and suryavansha

Suryavanshi

The Suryavanshi lineage (also known as the Raghuvanshies or Solar Dynasty) are clans who believed to be descent from Surya, the Hindu Sun-god.

Chandravanshi

The Chandravanshi lineage (Somavanshi or Lunar Dynasty) claims to be descent from Chandra, the Hindu Moon-god.

Agnivanshi

The Agnivanshi lineage is claiming descent from Agni, the Hindu god of fire.

References

1. Sailendra Nath Sen (1999). Ancient Indian History and Civilization. New Age International. p. 307. ISBN 9788122411980.
2. J.L. Mehta (2009). Vol. Iii: Medieval Indian Society And Culture. Sterling Publishers Pvt. Ltd. p. 61. ISBN 9788120704329.
3. Satish Chandra (2008). Social Change and Development in Medieval Indian History. Har-Anand Publications. p. 44. Modern historians are more or less agreed that the Rajputs consisted of miscellaneous groups including shudras and tribals
4. Rashmi Dube Bhatnagar; Reena Dube (1 February 2012). Female Infanticide in India: A Feminist Cultural History. SUNY Press. pp. 59, 257. ISBN 978-0-7914-8385-5.
5. Jai Narayan Asopa (1990). A socio-political and economic study, northern India. Prateeksha Publications. p. 89. Retrieved 26 May 2011.
6. Koyal, Sivaji (1986). "Emergence of Kingship, Rajputization and a New Economic Arrangement in Mundaland". Proceedings of the Indian History Congress. 47, I. Indian History Congress: 536–542. JSTOR 44141600.
7. Ishita Banerjee-Dube (2010). Caste in History. Oxford University Press. p. xxiii. ISBN 978-0-19-806678-1. Rajputization discussed processes through which 'equalitarian, primitive, clan based tribal organization' adjusted itself to the centralized hierarchic, territorial oriented political developments in the course of state formation. This led a 'narrow lineage of single families' to disassociate itself from the main body of their tribe and claim Rajput origin. They not only adopted symbols and practices supposedly representative of the true Kshatriya, but also constructed genealogies that linked them to the primordial and legendary solar and lunar dynasties of kings. Further, it was pointed out that the caste of genealogists and mythographers variously known as Carans, Bhats, Vahivanca Barots, etc., prevalent in Gujarat, Rajasthan and other parts of north India actively provided their patron rulers with genealogies that linked local clans of these chiefs with regional clans and with the Kshatriyas of the Puranas and Mahabharata. Once a ruling group succeeded in establishing its claim to Rajput status, there followed a 'secondary Rajputization' when the tribes tried to 're-associate' with their formal tribal chiefs who had also transformed themselves into Hindu rajas and Rajput Kshatriyas.
8. Rim Hooja A History of Rajasthan p 272
9. ^ Barbara N. Ramusack (2003). The Indian Princes and their States, The New Cambridge History of India. Cambridge University Press. p. 14. ISBN 9781139449083.

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