Saturday, December 31, 2011

Books about "Komarpant" - 2

Kumar Suresh Singh, Anthropological Survey of ... - 1998 - 2510 pages
They favour traditional as well as modern medicines and family planning, and avail themselves of the benefits of employment schemes and banking facilities. TheKomarpant of Goa are a migrant community from Karnataka, ...

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2510 pages - Snippet view
KOMARA PANTA/KOMAR PANT Also known as Komarapaik, Hale- paiki and Kshatriya Komarapant, they are concentrated in the Karwar, Ankola and Kumata taluks of the Uttar Kannad district of Karnataka. The use Naik and Mervi as their titles. ...

Friday, December 30, 2011

Henja Naik's statue to be installed on Karwar beach - The Hindu

A public meeting was held by the district administration on Wednesday to elicit views on installation of a statue of freedom fighter Henja Naik.

Anand Asnotikar, Fisheries, Science and Technology Minister, B.N. Krishnaiah, Deputy Commissioner, Balakrishna, Superintendent of Police, and other senior officials participated in the meeting.

There was a dispute over the place where the statue was to be installed. Mr. Asnotikar was interested in installing it on the Karwar beach opposite the Warship Museum. But some organisations demanded that the statue be installed on Karwar-Kodibag road near the grave of Hanja Naik. This led to a heated argument. Later, it was decided to install the statue on the Karwar beach.

But some people raised objection to it stating that as the statue was a permanent structure, the CRZ rules did not permit its installation there. Mr. Asnotikar said that the district administration would consult the CRZ authorities over the matter.

The meeting assumed significance as some organisations had forcibly named Karwar-Kodibag road after Henja Naik a few days ago in protest against the move to naming it after Vasant Asnotikar, former MLA of Karwar and father of Mr. Anand Asnotikar.

Mr. Asnotikar declared that the statue would be inaugurated by the Chief Minister during the Karavali festival. Soon after the decision, Mr. Asnotikar's supporters raised slogans in his favour which angered the Deputy Commissioner who snubbed them. The supporters also garlanded Mr. Asnotikar soon after the meting. The organisations which had forcibly named the road after Henja Naik declared that they would install another statue near the grave of the freedom fighter. Mr. Asnotikar requested them not to do so at least till the statue of Henja Naik was inaugurated on the beach by the Chief Minister.

Earlier Posts -

Renaming of Karwar-Kodibag Main Road as "Henja Naik Road"

A delegation of the Karwar Komarpanth community had submitted a Memorandum urging the District Administration to rename the Karwar-Kodibag Main Road, as Henja Naik Road.
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Tuesday, December 6, 2011

Kshatriya - From Wikipedia

Kshatriya (Sanskritक्षत्रियkṣatriya from Sanskrit:क्षत्रkṣatra) or Kashtriya, meaning warrior, is one of the four varnas (social orders) in Hinduism. शर्म ब्राह्मणस्य वर्म क्षत्रियस्य गुप्तेति वैश्यस्य (Pāraskara Gṛhyasūtras 17.4). It traditionally constituted the military and ruling elite of the Vedic-Hindu social system outlined by the Vedas and the Laws of Manu.

In Sanskrit, it is derived from kṣatra, meaning "roof, umbrella, dominion, power, government" from a root kṣī "to rule, govern, possess". Old Persian xšaθra ("realm, power"), xšaθrya ("royal"), andxšāyaθiya ("emperor") are related to it, as are the New Persian words šāh ("emperor") and šahr ("city", "realm"). The Thai word for "king", kasat, and the Malay word for "knight" or "warrior", kesatria orsatria, are also derived from it. The term denotes aristocratic status.
In the early Vedic civilization, the warrior caste was called rājanya (or kšatrīya).[citation needed] Rājanya was an adjectival form of rāja "ruler, king" from a root rāj "to rule", cognate to the Latin rex "king", the German Reich "empire/realm", and the Thai racha "king". In Persia, the satraps, or "kshatrapa", were the governors, or "protectors", of the Persian Empire's provinces
Initially in ancient Vedic society, this position was achieved on the merits of a person's aptitude (Sam), conduct (Sam), and nature (Sam). The earliest Vedic literature listed by organization of function, not of caste, the Kshatriya (holders of kṣatra, or authority) as first in rank, and the Brahminssecond (priests and teachers of law), before the Vaisya (merchant-traders, farmers and some artisan castes), and the Sudra (labourers, some farming castes and other artisan castes). Movements of individuals and groups from one class to another, both upward and downward, were not uncommon; a rise in status even to the rank of Kshatriya was a recognized reward for outstanding service to the rulers of the day.[1] Over the years it became hereditary. In modern times, the Kshatriya varna includes a broad class of caste groups, differing considerably in status and function but united by their claims to ruler-ship, the pursuit of war, or the possession of land.
The legend that the Kshatriyas, with the exception of the Ikshvakus, were destroyed by Parasurama, the sixth reincarnation of Vishnu, as a punishment for their tyranny is thought by some scholars to reflect a long struggle for supremacy between priests and rulers that ended in victory for the former. By the end of the Vedic era, the Brahmins were supreme, and the Kshatriya had fallen to second place. Texts such as the Manusmṛti (a book of Hindu law) and most other dharmashastras (works of jurisprudence) report a Brahman victory, but epic texts often offer a different account, and it is likely that in social reality rulers have usually ranked first. The persistent representation of deities (especially Vishnu, Krishna, and Rama) as rulers underscores the point, as does the elaborate series of ritual roles and privileges pertaining to kings through most of Hindu history.

Vedic origin

In the Rig Veda the varnas are not rigid and were related to ones actions. The Rig Veda refers to the ways in which Gods four body parts make up the four classes, depending on the nature or values that the human holds. The Brahmans were to signify spiritual and intellectual values and were to be in charge of teaching the Vedic Sanskrit, thus are made up of his head. The Kshatryas were the warriors who protected the countries and thus are made up of his arms. The Vaishyas were the farmers and merchants in the production nature and thus are made up of his belly and the Shudras were the laborers who perform menial chores of farming, labor, artisans and all the jobs required of a society and thus are made up of his legs. This was interpreted as meaning that no one caste is more important than the other and that society cannot survive without all parts working together.
According to Vedic theology , Manu is considered the law-giver and progenitor of humanity. He had over 50 sons. Manu was both king and priest and his children (and thus all of humanity) are considered highborn. Due to the eventual differences in occupations, people ended up in different jātisand castes. Those who studied the Vedas became known as Brahmins, those who practiced trade became Vaishya, those who labored became Sudra, and those who took up martial arts became Kshatriyas.
According to popular myth/lore Rajputs/Thakurs came into being in 6th century AD through a of yagya done by Sage Agastya, though this might refer to Yagya done to provide regal legitimacy to certain warrior tribes. As Jats, assimilated many Surya, Chandra, Nag and Yaduvanshis into their being, same way Rajputs increased their vansh by assimilating same clans of Kshatriyas. Most Yaduvanshis became part of Jat and Rajput clans. For example, Bharatpur's Jat kingdom belong to Sri Krishna's Vrishni clan. Many Gurjar clans like Bhati got divided between Rajput, Jat and Muslims.
Most of the Gurjars (or Gujjars) believe to have descended from Suryavanshi Kshatriyas (Sun Dynasty) and connect themselves with Shri Ram Chandra.[3] Historically, the Gurjars were Sun-worshipers and are described as devoted to the Sun-god (God Surya).Their copper-plate grants bear an emblem of the Sun and on their seals too, this symbol is depicted.[4] Also the Gurjar title of honor is Mihir which means Sun.[5][6]


There is confusion between Varna, Jati and Caste. While the term varna refers to the four broad different classes in society, the term jati refers to the different specific endogamous sections of the Hindu Society which are known as castes. Varna means "color" as well as "veil". It shows the four different ways in which the Divine Self is hidden in human beings. In the context of color people have confused it to mean race but it actually represents the distinct qualities (guna) that the four functional classes possess in their hearts and minds. The four different qualities of human beings:
  1. If a person possessed the qualities of purity, love, faith and detachment, seek true knowledge and have a spiritual temperament, they would be represented by the color White (sattva = truthful). Those that belong to this color, belong to the Brahman class.
  2. If a person possessed the qualities of action, will, aggression, and energy, seek honor, power, status and have a martial and political temperament, they would be represented by the color Red (rajas = energetic; the color of blood, sacrifice). Those that belong to this color belong to the Kshatriya class.
  3. If a person tried to seek communication, interchange, trade, business and possessed a commercial temperament they were represented by the color Yellow. They make up the Vaishya class.
  4. For those individual in society who love of growing crops (nature) the love of arts(shudra)(farmers and artisans) they were represented by the color Black (tamas = inert, solid). Those belonging to this color are shudras
One hymn of the Rig Veda states:
कारुरहं ततो भिषगुपलप्रक्षिणी नना । (RV 9.112.3)
"I am a bard, my father is a physician, my mother's job is to grind the corn......"
The use of 'color' in this sense is metaphorical, however over time racialist interpretations, most notably the 'martial races' theory of the British Raj, gave way to the concept of 'heritable dharma', family castes, and the present divisions in Indian society.
Theories of origin
The caste system was very fluid early on and an individual rose or fell depending on his own merit[citation needed] . Historians generally agree that caste became hereditary around the time of the rise of Buddhism and Jainism based on archaeological, literary, and artistic evidence of the communities that existed in India. Gautama Buddha and Mahavira are two Kshatriya sages who made a lasting impression on the world. They did not believe in the preeminence of the Vedas and taught to the masses, not keeping spirituality to an elite few. Ashoka Maurya became ardent follower of this faith and promoted it throughout the Mauryan empire. This resulted in the decline in status of the Brahman order. Priests in all three faiths were the record keeper and as you will see in the coming examples there was a definite trend towards placing rulers in the Sudra varna if they did not follow Vedic teachings and maintain the prominence of the priestly order, losing their Kshatriya status[citation needed] . Puranic origins for Kshatriyas begins from Brahma. They were originated from the chest and arms of Lord Brahma, except for Jats, who originated from the Jata (locks) of Lord Shiva[citation needed]. Two camps exist about the importance of these texts. One camp is similar to the literalists of the Christian faith who believe that their holy texts are verbatim documentation of real people, events and dates and that modern society is descended from them. The other camp believes that the holy texts are not meant to be taken literally and should be used symbolically as examples of the proper way to live.

Jain origin

According to Jainism, Rishabh, the first Tirthankar founded three varnas namely Kshatriyas, Vaishyas, and Shudras. Later, Bharat, eldest son of Rishabh, and the firstChakravarti founded the Brahmin varna in the absence of Rishabh. "They will promote inequality in people."
Thus four varnas came into existence: namely, the Kshatriyas, Brahmins, Vaishyas and Shudras. According to Jain and Buddhist literature, Kshatriyas are nothing but those who own a land. And Kshatriyas are descendants of Rishabh, the first Jain Tirthankar. This fact is clearly stated in many Hindu puranic texts like the Bhagwat Purana, Brahma Purana, Vishnu Purana, etc..[citation needed]
The clan of Rishabh was called Ikshwaku and is thus the clan of all Kshatiyas. He was descended from Rama's son Lava. Later two branches of this clan came into existence. The first was Suryavanshi which was named after Adityayash (Ark kirti), the elder son of Bharat and the Grand Son of Rishabh and second Somvansh named after Somyash, the elder son of Bahubali. (Bahubali was younger brother of Bharat and son of Rishabh). Rajputs and Marathas believe that Suryavansh was divided, later, into 36 clans and Somvansh was divided into 60 clans. Thus the total number of Kshatriya clans became 96. , due to assimilations of all Mahabharat clans, all Hun, Kushan, Parthian invaders, part of Khatri, Rajput, etc. along with portions of Surya, Chandra, Nag and yaduvash.

Establishments and assimilation

In ancient times there was mobility between varnas, as people learned new skills and changed their actions and occupations. The nomadic tribes of ancient India did not have a fixed caste system. They initially assigned roles based on an individual's aptitude and ability. This was necessary in order to ensure the tribe's survival. The stronger members of the tribe became the warriors and were given higher status in society, as they were more important to the survival of the tribe at the time. As the tribes became more familiar with farming they built up surpluses and settled. This more sedentary and leisurely lifestyle shifted the people's focus to accumulating wealth and finding a meaning to life. Priests began to take the preeminent role in society as they ensured spiritual salvation. This led to society forming a more rigid social system, where one's position was determined by birth rather than merit. Thereafter, those in the more powerful classes enforced this caste system to remain in power, a pattern also exhibited by the nobles of Europe. During the Epic Age people began to question these institutions.

Social Status


In the past people looked upon Kshatriyans to protect them from all dangers. Kshatriyans were kings and warriors in the army, all soldiers knew basics of Kshatriyan martial arts. The folklore talks of some great Kshatriyans and legends. The status of Kshatriyans was clearly exalted. Legends tell that Kshatriyan could be told by sight because of his tall, strong and muscular male look. They were supposedly able to fight blindfolded and archers could hit a target by just sound in the dead of the night. Stories of exemplary courage still circulate by word of mouth and are recorded as folk-tales. Teachers of Kshatriyans never accepted non-kshatriyans, for example see the story of Ekalavya.


While some Kshatriya-families survive from the past, many claim to be descendants of particular Kshatriyans or Kshatriya-kula's[citation needed] . Raja-kudumba's also exist but the number has fairly decreased. Kshatriyan martial arts have survived and are being revived[citation needed]. Families consider it as a status symbol or a decoration to have the famous two crossed swords in a shield symbol of a Kshatriyan hung in their house. The Kshatriyan is still a great name and older generation of rural India still attach a great value to it. South Indian Kalarippayattu gurukal teach the old martial art still. The Kalarippayattu is seriously being revived but the old tradition of accepting only Kshatriyans to learn Kalarippayattu has been dropped. The Marathas in Maharashtra and central India attach great pride and command a sense of respect among common people by their lineage while Rajput inRajasthan.

Present social situation

The situation has changed in modern times and Kshatriyas do not have much to gain or lose in status by their Kshatriya lineage. One area where the Kshatriya heritage reigns supreme is the Indian Army. The majority of the Indian army is composed of Kshatriyas.[7] Many of the high ranking officers state openly that they are proud to be born as Kshatriya. For example, Major General KP Candeth once told reporters during the Indo-Pakistani War of 1971:"I am a Nair from Kerala. I am a Kshatriya"[8]
Kshatriya regiments make up a large portion of the Indian and Nepali Armed forces. Notable among them are Punjab Regiment,[9] 9th, 16th and 17th Battalions of Madras Regiment (Nair), Maratha Light Infantry (Maratha), Rajputana Rifles (Mainly of Rajasthani RajputsGurjars[9] and Jats).


According to the 1891 Census of IndiaMartial Races made up more than 10% of the population ofBritish India. This percentage might have decreased over the years, as Kshatriyas traditionally had the highest death rate and lowest birth rate for any community in India[citation needed]. A striking example is that of the Nairs in Kerala who were decimated during the Islamic Invasion of Kerala. Nairs constituted more than 30% of the population of Kerala during the 1854 census,[10] but decreased to 14.41% in 1968 and further decreased to 12.88% in 2000.[11][12][13] Frequent warfare was the main cause for demographic decline during early years, but low fertility is the main problem nowadays. (InKerala, the Malayala Kshatriyas are having a fertility of 1.47 children per women, while the Muslimsare having 2.97 children per women).[14] Demographic studies for Kshatriya communities in other Indian states are not available, but almost all of them seem to have low birth rates compared to the general population.

Kshatriya Women and children


The women in the past were mainly confined to their houses and did not play a significant role. Once the girl marries a man the husbands home becomes hers and her main job was to do puja to the family deity[citation needed]. Each Kshatriya family had its own God which may or may not have been similar to Gods of other Kshatriya families. They were also supposed to maintain a certain decorum as a Kshatriyans wife. At times the most influential wife's son would become the next king or head of the family. If there were many sons for that particular wife then the mothers favorite would get the throne or family heirloom.

Male child

A boy child was taught by a Kshatriya guru or even a Brahmin teacher who knew about the Kshatriya ways. A male child was the symbol of masculinity of a Kshatriya father and was the future of the family. While the family was always the foremost in a Kshatriyans mind the country's honor was also to be cared for by a Kshatriyan. All these and many other finer aspects of Kshatriyan life were taught to a male child and he was introduced to the society of Kshatriyans before being taught the weapons and martial arts.

Female child

The girl child was supposed to be docile and gentle. She was supposed to be spiritual and devoted. The girl child was usually well-educated in the social subjects of that time and was usually prepared to become the woman she was expected to become. In contrast to the male child, the female child was never let out of the women circles in a Kshatriya society[citation needed]. She was considered to be a weakling in general and to be served by servants and protected by husband[citation needed]Manu Smriti, a sacred Hindu scripture, describes a woman's life as:
In childhood a female must be subject to her father, in youth to her husband, when her lord is dead to her sons; a woman must never be independent. (Manu Smrithi 5:148)
As always, exceptions existed, even in this case like the Rani of Jhansi. However in the past, Kshatriya women were also trained in martial arts and other arts of warfare. Remarkable examples of Kshatranis include Rani Durgavati, VeerMata Jijabai. in Mahabharata, Princess Chitrangada was described as a valiant warrior. When trying times required, they would themselves take up the reins of the their clan as Rani Ahilya bai Holkar.


The Rajputs were known to make deft political maneuvers to consolidate their kingdom or to defeat an enemy. They are also known to follow certain codes of war to fight a battle. They are recorded in history as a kind of fierce warrior clan who make brave attempts within their war codes to retrieve a lost kingdom or defeat a dangerous enemy. They are also legendarily said to have untiring persistence to attain their goal as in the case of Maharana Pratap.The rajputs are considered to be most revered and persistent Kshatriyas.Legendary Rajputs like Rana kumbha,Rana sanga,Raja Bhoja,Rana Mokal,Prithiviraj Chauhan,Rana Hamir,Hadi ke rani.
Praiseful references of might and administration of the Gurjars can be found in Arab records as well asIndian inscriptions.Kupadvanj inscription of 910A.D. mentions them as Roaring Gurjar.[15]Arab records say that the Gurjar king maintained numerous forces and no other Indian prince had so fine a cavalry.Arab invaders referred Gurjars as their greatest foe.[16]
The Kshatriyans were specialized in guerrilla warfare[citation needed]. History has it that the Maratha warrior and emperor Shivaji Bhonsale, born April, 1627 (also Shrimant Rajaram Shivaji Raje Bhonsle -Chhatrapati Maharaj) had his own army specialized in guerrilla warfare and a particular tale of valor is also a historical fact. It is the tale of Sinhagad Fort. Jats employed guerilla warfare in Bharatpur, which was very close to the stronghold of Mughals. They were able to fight successfully against Mughal rulerAurangzeb just 30 km from Agra.
South India, particularly Kerala also has its own share of Kshatriyans who are better known as members of Raja-Kudumba's or royal families. They practice the worlds oldest martial art known asKalarippayattu. The Kalarippayattu has something commonly known as Marma Kalai or Varma Kalai where the Marmam is attacked which instantly disables or kills the enemy without making any externally visible injury.

Codes of war

Codes of war were very important to a Kshatriyan and his lineage. They are still talked about for their innate decency and respect of the enemy and women. There exist old palm-leaf inscriptions on these topics. They are known to many a Kshatriyan families which still believe in the old ways of virtuous Kshatriya living. A trained Kshatriyan -it is said- is never trained till he knows and follows the codes of war. Charans in the medieval times ensured that code of war is complied with by the Rajput.Charansconstantly reminded them the deeds of their ancestors in the times of peace and War apart from motivating them to wage war for the cause. In the battlefield also Charans fought along with theRajputs and simultaneously encouraged them to fight with courage and dignity.Later Charan would make the folklore of his fallen brave friend and these are sung till date by the Dholis ( the singer community ) specially in marriages and other ceremonies which are performed in Charans andRajputs.
The Kshatriyan codes of war are stuff of legends and folklore in India. Mahabharatha a Hindu epic also talks about war codes. Conclusive archaeological evidence has not yet been obtained but more or less all sources agree that such codes of war existed and they were followed. Some of the more important codes are listed below.
  • War should not affect the unarmed - meaning that the civilian population should not be attacked for any reason nor should the disarmed and seriously wounded soldiers or warriors unless it is for killing them as an act of mercy.
  • Rest should be provided for both sides - meaning that the war should not continue after sunset unless or otherwise it is a guerrilla war.
  • All foes should be defeated - meaning that even if your kinsman fought against you, you should not hesitate to defeat him.
  • Raids should not be undertaken unless completely necessary - meaning that a raid should not be undertaken unless the motive is to compensate for past losses or to humiliate the enemy.
  • Women should not be looked at unless she challenges you - meaning that unless a woman is in your enemy's army as a soldier or warrior you should not attack her. If the woman is the ruler then she can be attacked or asked to surrender only after the whole army is defeated.
  • A guerrilla war should not be waged unless the objective is victory - meaning that the warriors chosen for a guerrilla war should be the best, able to defeat any large army in the given situation and such an attack should be done only to attain a political goal and not to raid the enemy's supplies.
  • A traitor should never escape death - meaning that a traitor or defector of ones own army should be guaranteed death.

Kshatriya Dharma

Kshatriya Dharma is the rules to be followed by a Kshatriyan to do justice to his caste and status. it still exists in more logical and evolved forms.
It used to be unthinkable for a Kshatriya to marry outside his class[citation needed]. It would be breaking the biggest tradition of his family and would cause disgrace to his whole family and community;it has still not changed for most families even today. There is a very strong emphasis on following the customs and traditions of the class which have evolved over centuries[citation needed]. In addition to these, there are also further traditions which will be specific only to particular prominent Kshatryia families which has been handed down from generations. Following these traditions are a matter of great honour and importance that breaking them has resulted in families splitting up or being excluded permanently from the caste (jati) even in the present times. The Joint family system is still widely practised among the Kshatriya families and the family elders have the final say on all important decisions. It was believed that the Kshatriyas were assigned to be protectors of Dharma (duty/justice) and their people.They were sanctioned by the Gods to serve humanity. The noble king is regarded as a Dharma Raja (Just Ruler). People ruled by aryas (honourable men) are led by the Divine light[citation needed].
Kshtariya Dharma is specifically described in the Mahabharata: "Have you never heard the Kshatriya Dharma: Stand straight and never bow down, for this alone is manliness. Rather break at the knots than bend!"[17]

Symbols Associated with Kshatriya

The flag of Mahl Kshatriyas.
In rituals, the Nyagrodha (Ficus Indica or India Fig/Banyan tree) danda, or staff, is assigned to the Kshatriya class, and along with a mantra, intended to impart physical vitality or 'ojas'.[18]
The Nyagrodha or Banyan tree, (not to be confused with the Pipul, Ficus Religiosus or Sacred Fig), with its hanging, branch-like root-trunks which can grow to several acres, is considered symbolically equivalent to the Kshtariya. Where the Nyragrodha is fastened to the ground and supported by its downward growths, the Kshatriya is thought of as supported by the larger society 'beneath' it.[19]
In the Manu Smriti, or Laws of Manu, the Kshatriya caste is given the Varna (Color) red.

Kshatriya Lineage

The major branches of Kshatriya varna are Suryavanshi(solar line), claiming direct descent from Ramachandra and descent from SuryaChandravanshi (lunar line), claiming descent from ChandraAgnivanshi, claiming descent fromAgni, and the Nagavanshi, claiming descent from theNāgas.


The Suryavanshi or Solar dynasty lineage claims descent from Surya. Suryavanshis also claim descent from Rama, who was himself born into a Suryavanshi dynasty. Out of the 36 major clans of Rajastani Rajputs, 10 belong to the Suryavanshi lineage (Shekhawat, Rathore, Sisodia, Kachwaha.etc.)[20][21]


The Chandravanshi or Lunar dynasty lineage claims descent from Chandra.
Chandravansh encompasses the descendants of Som. Yadavansh and Puru Vansha are prominent divisions of the Chandravanshi. Yaduvanshi Lord Sri Krishna is Isht Dev of most Chandravanshi Rajputs. Rajputs of Kanwar, Bhati Clan, Tomar/Tanwar clan, Jadaun Rajputs (Madhya Pradesh) and Rajputs of Mathura and Bharatpur, claim descent from the Chandravanshi lineage.


The Agnivanshi lineage claims descent from Agni. Clans like Bhadauria, Chauhan, Parihar, Panwar & Solanki are of Agnivanshi lineage.[20][53][54]


The Nāgvanshi or Serpent dynasty is a sub-clan of Suryavanshi kshatriyas. They adopted Naga as their symbol and worshipped Lord Shiva in various forms. Nāgvanshis include most of theNair[57][58][59] and Bunt[60] clans as well as some Rajput (Saharan Rajputs,[61] Bais RajputsNaga RajputsTakshak Rajputs.[62] etc.) and Jat clans. The Nāgvanshi (or Nāgbanshi) are known for rulingChhotanagpur.[63][64] Most important among the Jat clans which are of Nāga origin includesBachak,[65] Kaliramna,[66] and Katewa.[67][68] Outside India, the Balinese Kshatriyas[69][70][71] claim descent from Nāgvanshis. In South West India, the Naga Sendraka rulers of Nayarkhanda (Nagarkhanda) were feudatories to the Chalukyas.[72] The Sindas of Bastar were also of Nagavanshi origin.[73]
Notable Nāgvanshi clans are as follows:


  • Velirs/Vellalars, Tamil gentry, ancient feudal landlords.[28][74][75][76]
  • Chera/Chola/Pandya, Tamil royal lineage linked to the Velir/Vellalar caste.[77][78]
  • Kodavas, like the Nāgas, they did not wear the sacred thread, but they owned land, carried arms, and had other such warrior customs, they originated from the Coorg (Kodagu) region of Karnataka.[citation needed]
  • Ahom kings of Assam claimed descent from Indra (identified with Khunlung) and Syama (a low-caste woman), and called themselves Indravanshi (or Indravamsa) Kshatriyas.[citation needed]
  • The Brahmavansha lineage descends from the Brahmavanshi king Chulki.[citation needed]
  • The Vayuvanshi are another Kshatriya clan although not much is known about the clan.[citation needed]
  • The Rexulvanshis are popular for being the kings of Surguja.[citation needed]
  • The alien hordes that did not follow priestly customs or traditions (ShakasKushansIndo-Greeks,Hunas and Parthians) were stated as Vratya Kshatriyas in Manusmriti.[79]
  • The Meitei of Manipur were recognized as Kshatriyas by the Bengali and Assamese Brahmins as they are thought to be the descendants of Lord Arjuna.[80]
  • Gurung and Magar ethnic groups are recognized as Kshatriyas in Nepal by the Bahun, along with other Kshatriya groups such as Thakore and Chhetri.[81]
  • Shrestha subdivision among ethnic Newar is recognized as Kshatriya in Nepal.[82]

Non-orthodox Kshatriyas

  • Though the Ashtadhyayi of Pāṇini (sutra 4.1.168-175) attests that the Kamboja and Gandhara were very important Kshatriya kingdoms of Uttarapatha during or prior to Pāṇinian times (500 BC), they came to be regarded as Sudras for not following the teachings of the Vedas. See more on ancientKamboja Kshatriyas.
  • The Manusmriti, written about 200 AD states that the Sakas (Scythians), Yavanas (Ionian, Indo-Greeks), Kambojas (Central Asians), Paradas (Sinkiang), Pahlavas (Persians), Kiratas (Nepal,Assam), and Daradas (Dards) were originally noble Kshatriyas but were relegated to the Barbaric (Vrishala) status due to their neglect of the Brahmanas as well as due to their non-observance of the sacred Brahmanical codes (X/43-44).
  • Anushasanaparava of the Mahabharata also views the Sakas, Kambojas and the Yavanas etc. in the same light. Patanjali in his Mahabhasya regards the Sakas and Yavanas as pure Sudras(II.4.10).
  • The Vartika of the Katyayana informs us that the kings of the Sakas and the Yavanas, like those of the Kambojas, may also be addressed by their respective tribal names.
  • The Mahabharata also associates the SakasYavanasGandharas (Northwest India), Kambojas(Pamir-Badakshan), PallarTusharas, Sabaras, Barbaras, Dravidas, Boyars etc.. and addresses them all as the Barbaric tribes of Uttarapatha.[citation needed]
  • In another verse the epic groups the Shakas, Kambojas and Khashas together and state them as the tribes from Udichya, i.e. north division (5/169/20).
  • The Kishkindha Kanda of the Ramayana locates the Sakas, Kambojas, Yavanas and the Paradas in the extreme north-west beyond the Himavat (i.e. Hindukush) (43/12) in the Shakadvipa, adjoining the land of Uttarakurus.
  • The Udyogaparava of the Mahabharata (5/19/21-23) tells us that the composite army of theKambojasYavanas and Sakas had participated in the Mahabharata war under the supreme command of Sudakshina Kamboja. The epic repeatedly applauds this composite army as being very fierce and wrathful. Some verses of Mahabharata also attest that the Tusharas or Tukharaswere also included in the Kamboja division (e.g.: MBH 6.66.17-21; MBH 8.88.17). ' Tocharians
  • Puranic accounts attest that the Dravidas are Kshatriyas and are said to be descendants of the sons of Vishwamitra. Like the Kambojas, Sakas, Yavanas, Daradas, Khashas etc.,[83] the Dravidas were recorded as originally a noble Kshatriya people who no longer were initiated into the sacred thread due to their neglect of the Brahmanas as well as due to their non-observance of the sacred Brahmanical codes.[84]

Outside the Indian subcontinent