Chhavri Chhawdi Chhawda Chhap Gujjar

تحقیق احمد وقار گجر صاحب انفارمیشن سیکرٹری گجر یوتھ فورم پاکستان

خاندانِ چاپ یا چھاوڑی گجر ..... 

گجر خاندان چاپ کا اصلی ماخذ لفظ " چپوتکٹ " ھے. نوساری کتبہ جات میں اس لفظ کو "چاوءٹک " تحریر کیا گیا ھے. چپوتکٹ خاندان کے راجاؤں کو بھڑوچ کی مقامی زبان میں چاپ تحریر کیا گیا ھے. اس خاندان کے جن راجاؤں نے پنجسور اور وادھن میں حکومت کی. وھاں مقامی لفظ چاوءٹک سے چاوڑا ھوا. چنانچہ ھم راجگان بھڑوچ کے خاندان کا نام " چاپ " تحریر کریں گے اور راجگان پنجسور کو " چاوڑا " ھی تحریر کرنا چاہیے. کیونکہ اس جگہ تلفظ اسی طرح استعمال میں آئے ھیں. گو یہ آیک ھی خاندان ھے. تمام مورخین کا اس پر اتفاق ھے یہ گجر خاندان آئندہ چھاوڑی یا چھاوڑا کہلایا. 

1. چاپ یا چاوڑا (چھاوڑی ) بلا شک و شبہ گرجر ھیں. ملاحظہ ھو 

ھسٹری آف بھنمال بمبئی گزیٹر والیم 1 صفحہ 138 اور والیم 9 حصہ 1 صفحہ 488 

2. ملاحظہ ھو ... چھاوڑی خاندان کے راجہ ددا دوم پرشانت راگ کا کتبہ .... جس میں اس نے اپنے دادا کو "گرجر نرپتی ونش " خاندان گرجر اعظم لکھا ھے. 

3. چاپ یا چھاوڑا خاندان اجین کے پنوار خاندان کی شاخ ھے. ملاحظہ ھو گرجر اتہاس صفحہ 84 سطر نمبر 13 از تیندر کمار 

4. چینی سیاح ھیون سانگ 600 عیسوی کے بعد ددا چہارم پرشانت راگ کے زمانہ میں بھڑوچ آیا تو اس نے اس راجہ کی بے حد تعریف کی اور اسے آریہ کھشتری نسل سے لکھا. 

5. عربی مورخین نے بھی اپنی تحریروں میں چاپ خاندان کا ذکر کیا ھے. ملاحظہ ھو .. المسالک و المالک صفحہ 16، 66 مصنف ابن خرادیہ

6. ملاحظہ ھو چاپ یا چاوڑا ( چھاوڑی ) گجر راجہ دھرنی وارہ کا ہدل کے کتبہ کے مطابق شجرہ 

7. ملاحظہ ھو ... گرجر پرتہار راجہ مہی پال کے متعلق عبارت " اس نے دھارا کو مفتوح کیا. چاپ خاندان کو مغلوب کیا وہ گرجنے والا گجر جہاں بھی گیا کامیابی نے اس کے قدم چومے. 

8. یہ باور کرنے کے وجوہ موجود ھیں کہ چلکیا یا سولنکی قوم چاپ کے قرابت دار تھے. اس طرح ان کا تعلق گرجروں کے قبیلہ سے تھا. کیونکہ چاپ قوم اس کی شاخ تھے. ملاحظہ ھو ... قدیم تاریخ ھند صفحہ 524 مصنف وی - ای - سمتھ .

9. اس امر سے مسٹر جیکسن کے اس خیال کی تائید ھوتی ھے کہ سولنکی یا چلکیا گرجر کے ھم قوم تھے کیونکہ چاپ قوم ان ھی گرجر کی ایک شاخ تھی. ( بمبئی گزیٹر 1896ء جلد اول حصہ اول صفحہ 127، حاشیہ 2، صفحہ 463، حاشیہ 2، صفحہ 467) قدیم تاریخ ھند صفحہ 541 مصنف وی - اے- سمتھ

خاندانِ چاپ گجر یا چھاوڑی گجر 

گپت راجاؤں ( گپت عہد 320ء تا 525ء) نے جب پنوار گجر خاندان کی حکومت مالوہ پر حملہ کرکے اقتدار اپنے قبضے میں کر لیا تو قدیمی شاخ کے تین راجاؤں مہندر پال ، بکرم چند اور بجے نند نے ان کے ماتحت سرداری کی. مگر 455ء میں گپت راجاؤں کے سپہ سالار صوبیدار پرن دت نے یہ سرداری بھی ختم کر دی. اور پھر 510ء تک یشودھر ورمن برھمن نے مالوہ پر حکومت قائم کر لی. اس دور میں بھڑوچ کے گجر پنوار راجے آزاد و خود مختار رھے. تاریخ میں ان کو چاپ تحریر کیا جاتا ھے.

رانا علی حسن چوھان گرجر حصہ پنجم میں مزید تحریر کرتے ھیں... چاپ یا چاوڑا ( چھاوڑی گجر ) 343ء میں عروج حاصل کر چکے تھے ... 628ء میں برھم سدھانت نے اپنی کتاب " برھم سدھانت " میں صاف طور پر لکھا ھے کہ مہا بھارت کا شری چاپ خاندان کھشتری راجہ کرن کی اولاد ھے ... چینی سیاح ھیون سانگ 630ء تا 645 آریہ ورت میں رھا اس دوران وہ بھڑوچ کے دربار میں گیا اور اپنی ذاتی تحقیق سے اس نے بھڑوچ کے اس گجر خاندان کو کھشتری لکھا ھے .... اس خاندان کے تمام گجروں کے نوشہ جات اور شجرے اس بات کے مظہر ھیں کہ وہ سورج ونشی ھیں اور راجہ کرن کی اولاد ھیں. راجہ کرن کی اولاد کا گوت پہلے کرانہ یا کرنانہ ھوا پھر اسی گوت کی ایک شاخ چاپوتکٹ یا چاوءٹک کہلائی . چاپوتکٹ سے چاپ اور چاوءٹک سے چاوڑا الفاظ مستعمل ھوئے. اب اس خاندان کے گجر اپنے کو چاوڑی یا چھاوڑی گجر کہتے ھیں. اور وسط ھند میں انھیں "چانپ ونش" بھی کہا جاتا ھے. اس کو چپرانہ بھی لکھا جاتا ھے. 

اس خاندان کے راجہ ددا اول نے اپنے آپ کو "گرجر نرپتی ونش " یعنی خاندان گرجر اعظم لکھا ھے. مختصراً چھاوڑی گجر خاندان کے سات راجاؤں کا عرصہ اقتدار 430ء تا 716ء تک ھے. جس کی تفصیل حسب ذیل ھے.

چاپ ، چھاوڑی گجر خاندان کے راجاؤں کے نام 

(1 ). گرجر اعظم ددا اول .... 430ء تا 485ء 

یہ چاپ خاندان کا کا پہلا مشہور راجہ ھے. جس نے مالوہ کے گپتوں سے بڑوان کا علاقہ فتح کرکے اپنی سلطنت میں شامل کیا. اس نے ایک کتبہ میں خود کو " گرجر نرپتی ونش " خاندان گرجر اعظم لکھ کر خود کو گجر تسلیم کیا ھے. 55 سال حکمرانی کے بعد اس بہادر راجہ گرجر اعظم کا انتقال 485ء میں ھوا. 

(2). جے بھٹ اول دیت راگ .... 485ء تا 535ء 

اپنے باپ گرجر اعظم راجہ ددا اول کے بعد وارث ھوا. اور لاٹ کا علاقہ فتح کرکے اپنی سلطنت میں شامل کیا. 

(3 ). ددا دوم پرشانت راگ ..... 535ء تا 572ء 

ددا دوم اس خاندان کا بہادر راجہ تھا. شمالی ھند میں گپت عہد ختم ھو رھا تھا. اس راجہ نے وسط ھند کے ناگر خاندان کے گجروں سے ناگ پور لے لیا. جس نے ناگری گجروں کی حکومت ھمیشہ کے لیے ختم ھو گئی. یہ حکومت آلہ آباد اور پٹنہ کی اس عظیم الشان سلطنت کی چھوٹی سی یادگار تھی جو دو سو سال قبل مسیح میں بنگال سے افغانستان تک اور جنوب میں مہاندی تک تھی. ناگ پور کی حکومت بھڑوچ میں شامل ھو جانے سے چاپ گجر خاندان کی قوت کو چار چاند لگ گئے. اس راجہ نے اپنے دادا ( ددا اول ) کو " گرجر نرپتی ونش " یعنی خاندان گرجر اعظم لکھا ھے. 

(4 ). ددا سوم ... 572ء تا 615ء 

پرشانت راگ کے بعد اس کا بیٹا ددا سوم بھڑوچ کے تحت پر بیٹھا. اس نے دکن کے چلوکیہ گجروں سے تعلقات استوار کئے. 

(5 ). ددا چہارم پرشانت راگ دوم .... 615ء تا 650ء 

اس راجہ نے تاریخ میں گجر قوم کا نام اونچا کر دیا. یہ برھمن راجہ مہاراجہ ھرش کا ھم عصر تھا. مہاراجہ ھرش متعدد گرجر حکومتوں کو زیر کر چکا تھا. سیالکوٹ کی ھن گرجر حکومت ختم ھو چکی تھی. بھنمال اور اجمیر کے راجگان مہاراجہ ھرش کے ساتھ کبھی لڑتے اور کبھی مغلوب ھو جاتے. ددا راجہ نے ولبھی کے گرجر راجہ دھروسین اور واتاپی ( کلیانی ،دکن) کے گرجر راجہ پل کیشن سے دوستانہ تعلقات قائم کئے. اسی دوران برھمن راجہ ھرش نے مالوہ سے نکل کر ولبھی پور کو فتح کر لیا. ولبھی کے گرجر راجہ دھروسین سے راج ددا چہارم نے عہد و پیمان کیا کہ وہ اسے کھوئی ھوئی سلطنت واپس دلائے گا. پھر راجہ ددا چہارم نے گرجر فوج فراہم کرنے اور فوجی تیاریوں میں اپنا دن رات کا آرام ترک کر دیا. ( تفصیل جنگ ... تاریخ گرجر حصہ اول صفحہ 176 تا 191 )

(6 ). راجہ جے بھٹ سوم ... 650ء تا 685ء 

اس راجہ نے بھی اپنے باپ کی طرح ولبھی اور چلوکیہ کے گجروں سے تعلقات استوار رکھے. 35 سال کامیاب حکومت کرکے اس نے 685ء میں اس دارفانی سے رخت سفر باندھا. 

(7 ). راجہ ددا پنجم باھو سہائے ... 685ء تا 713ء

اس کے زمانے میں حکومت میں کمزوری کے آثار پیدا ھونے لگے. لاٹ کے علاقوں اور راشٹر کوٹوں وغیرہ نے اس سلطنت پر متواتر حملے کرنے شروع کر دئیے. چنانچہ نتیجہ یہ ھوا کہ سلطنت کا کافی علاقہ ھاتھ سے نکل گیا. 

(8 ). راجہ جے بھٹ چہارم 713ء تا 746ء 

جے بھٹ چہارم کے زمانہ میں عرب کے بنی امیہ خاندان نے سندھ پر حملہ کیا. اور اسے مفتوح کرکے گجرات پر حملہ آور ھوئے. جس میں گجروں کو شکست ھوئی. مگر چند سال بعد سندھ کے جاٹوں نے بھنمال کے گرجر راجہ ناگ بھٹ اول کو اپنی مدد کیلئے بلایا. جس نے عربوں کو سندھ سے نکال دیا. جے بھٹ نو ساری کی لڑائی میں شکست کھا کر واپس بھڑوچ پہنچا. جہاں 746ء میں راشٹر کوٹے دانتی درگا نے حملہ کرکے بھڑوچ پر قبضہ کر لیا. اس لڑائی میں جے بھٹ چہارم مارا گیا. بھڑوچ کی حکومت جے بھٹ چہارم کے بعد صفحہ ھستی سے مٹ گئی. اس کے کچھ حصہ پر دکن کے چلوکیہ گجروں نے قبضہ کیا. مگر راجہ اندراج کی سرکردگی میں لاٹ کے راشٹر کوٹوں نے بھڑوچ پر قبضہ کرکے اس حکومت کو ختم کر دیا.

History of Kushana Gurjar Kingdom

The Kapilavastu Controversy Part III:History of Kushana Gurjar Kungdom :

After visiting the Piprahwa Stupa, Krishna Mohan Srivastava, who was a superintending archaeologist with the Archeological Survey of India took a decision. He decided to commence immediately, excavations over a wide area in Piprahwa to settle, once for all, the controversy about Kapilavastu. He had the support of a previous report of 1962, written by his co-archeologist, Mrs. D. Mitra, who after extensive excavations in the Tiaurkot area, had reported in unequivocal terms that Kapilavastu ruins can be found only near Piprahwa. Srivastava had a premonition that the relic caskets discovered by William Peppe in 1897-98, could not be the original ones received by Sakyas of Kapilvastu as one of the eight claimants to a portion of relics of the Buddha after he was cremated at Kushinagar and which were solemnized by them in a Stupa, for one simple reason. As mentioned earlier, there was an inscription on one of the smaller urns, which was written in a script, whose style clearly pointed to third century BCE. This meant that more than two centuries had passed from the time of Buddha’s cremation in 483 BCE before this urn was solemnized. A noted orientalist and indologist, Sylvain Lévi had already expressed his opinion that this inscription was probably engraved on the occasion of the rebuilding of the ancient Stupa as a mark of earlier solemn dedication. Srivastava had a feeling that the earlier and original relics must be still deep down below the relics found by William Peppe in the Stupa. He started his excavation with a small trench in the north eastern quadrant.

It should be more interesting to read about Srivastava’s excavation work in his own words. I quote from a report written by him:

“ A small trench was sunk in its north-eastern quadrant, which revealed interesting features. An outline of the shaft bored by Peppe could be easily observed. At a depth of six metres from the extant top of the stupa, two burnt brick chambers came to light. These chambers, separated from one another by 65 cms. of yellowish compact clay mixed with kankar, were at a much lower level than the spot where the stone box containing the inscribed casket had been found by Peppe. There was a mud deposit, about six centimetres thick, between the last course of the burnt brick stupa and the chambers. The two chambers were identical in shape, measuring 82 x 80 x 37 cms. The specific purpose of the brick chambers, to keep the sacred objects, was apparent enough from the nature of their construction.

A soapstone casket and a red ware dish placed close to each other were observed in the northern chamber after the top three courses of brick had been removed. This dish was covered by another dish of the same type, which had broken into three pieces. Both the soapstone casket and the dish were found to be carefully packed with the help of bricks and brickbats. The casket contained fragments of charred bone. The contents of the dish could not be distinguished, because it was badly smashed and filled with earth. That there were no bone fragments in it, is, however, certain. The positions of the casket and dishes were different in the southern brick chamber. Two dishes, of the same type and size as in the northern chamber, were placed side by side just below the topmost course of the brick. Both dishes were reduced to fragments. When two further courses of brick were removed, another soapstone casket, bigger in size, came to light. The lid of the casket was found broken. On removal of the earth, which had filled up the casket, charred bones were found inside. Since the relic caskets were found in deposits contemporaneous with the Northern Black Polished Ware, they could be dated to the fifth-fourth centuries B.C., and thus earlier than the inscribed relic casket discovered by Peppe at a higher lever, and also distinguished stratigraphically. The possibility that the stupa at Piprahwa could be the same as that constructed by the Sakyas at Kapilavastu over their share of relics received at Kushinagar increased.”

one of the soapstone caskets found by Srivastava

Having settled the doubts regarding originality of Piprahwa Stupa and the original relics of Buddha, Srivastava resumed excavation work on the ruins of a monastery on the eastern side. During excavation of the cells and the veranda on the northern side, Srivastava’s team was able to find about 40 terracotta sealings at various depths and spots. Most of the sealings were round with few being oval. Each Sealing had one of the following embossed on a side.

1.”Om Devaputra Vihare Kapilavastu Bhikkhusamghasa.”

(The term Devaputra means Son of Gods, but was a title given to themselves by Kushan Kings like Kanishka or Huvishka. The legend therefore can be read as:)

“ Om of the community of monks of Kapilavastu in the monastery of Kanishka or Huvishka”

2.”Maha Kapilavastu Bhikshusamghasa”

Which means

“ Of the community of Buddhist monks of great Kapilavastu”

3.“ Sarandasasa.”

(The third group carry the names of monks. One of them has been read as above)

sealings bearing the legend “Kapilavastu”

After more excavations Srivastava was also able to find two massive burnt brick structural complexes, with impressive projected entrances to the east and many other structures. In a nearby site at in Ganwaria, even more burnt brick structures were found. There was a surprise silence of about three years, before Archeological survey of India finally announced, much to the heartburn of their Nepali counterparts, that the real Kapilavastu has been found. Srivastava says this, in his report, quite unequivocally and I quote:

“The proximity of these structures to the ancient site of Piprawha, where the sealings with the name of Kapilavastu were found, their impressive size and constructional features and the large quantity of

antiquities found within them, leave little doubt that the structures formed the residential complex of the chief of the capital town, Kapilavastu, i.e., the Sakya King Suddhodhana and his predecessors.”

Piprahwa Ruins

Archeological Survey of India has now put up signs at the sites in Piprahwa and Ganwaria stating that the sites are, where original Kapilvastu in which Goutama Buddha grew up, stood once. Uttar Pradesh state of India has renamed that area as Kapilavastu and tour operates have started including Piprahwa as Kapilavastu in their tours. New Delhi’s National Museum proudly displays the urn containing the Buddha relics.

Piprahwa Stupa and the ruins

Does it mean that the controversy is now over? It does not seem so. Nepali archeologists and large section of the scholars refuse to accept India’s claims and many more studies are going on. They also point out that Indian archeologists have failed to find any ruins of fortifications and gates around the ancient city at Piprahwa, which exist in Tiaurkot. The main lacuna in Nepali standpoint however remains to be absence of a Stupa carrying relics.

Ganwaria ruins

There is one more loose end, which bothers me. William Peppe, in his detailed description, mentions finding of gold pieces, pearls and all kinds of precious stones in the Piprahwa Stupa along with the caskets. He appears to be a man genuinely interested in Archeology and considering the manner he has chosen to give description of these treasures, found inside Stupa, it seems highly unlikely that he had just disposed of these treasures for his gains. The archeological treasures have to be some where, safely kept by him.

It now appears that this loose end, the other contents found by William Peppe, had surfaced in London in 2004 themselves.

::Huna origin of Gurjara Clans::

::Huna origin of Gurjara Clans::

Dr. Sushil Bhati

Many renowned historian like A. M. T. Jackson, Buhler, Hornle, V. A. Smith and William crook Consider the Gurjaras to be of Huna stock. The way in which inscriptions and literature records frequently bracket Gurjaras with the Hunas suggests that the two races were closely connected. There are evidences that the Gurjaras were originally a horde of pastoral nomads from the Central Asia whose many clans have Huna origin.

Numismatic Evidences- Coins issued by Hunas and Gurjaras have remarkable similarity. In a way coins issued by Gurjaras are continuation of Huna coinage. Coins issued by Hunas and Gurjaras are characterized by motif of ‘Iranian fire altar with attendants’ and are copies of coins issued by Iranian emperors of Sassanian dyanasty. The inferences of Huna’s connection with Gurjaras is strongly supported by numismatic evidences. V. A. Smith has presented these evidences in his paper “The Gurjaras of Rajputana and Kannauj’ in these words, “The barbaric chieftains who led the greedy hordes known by the generic name of Huna to the plunder of the rich Indian plains did not trouble to invent artistic coin dies, and were content to issue rude imitations of the coinage of the various countries subdued. After the defeat of the Persian king Firoz in 484 A.D., the Huns chiefly used degraded copies of the Sassanian coinage, and in India emitted extensive series of coins obviously modelled on the Sassanian type, and consequently classified by numismatists as Indo-Sassanian. Many varieties of this Indo Sassanian coinage, especially those bearing the names of Toramana and Mihiragula or Mihirakula, can be recognized with certainty as Hun issues.

The long series of Gadhiya or Gadhaiya coins in base silver and copper or bronze, although usually without legends or dates, may be assigned now with equal confidence to the Gurjaras. These coins, which present the Sassanian type in its utmost degradation, are found most abundantly in the countries occupied by the Gurjara clans, which quickly developed into Hindu castes, and they evidently formed the ordinary currency of the Gurjara kingdoms in Western India and Rajputana for centuries. A Jain writer relates a legend which expressly connects the origin of the Gadhiya coinage with Bhilmal, the Gurjara capital.

One coin, not of the Gadhiya type, bearing the name of Vyaghramukha has been published. That name being of rare occurrence, the piece, which is of rude fabric and comes from a locality where it was associated with White Hun coins, is almost certainly a coin of Vyaghramukha, the Chapa Raja of Bhilmal in 528 A.D. The Chapas were a branch of the Gurjaras. The coin closely resembles in fabric the undoubted Hun issues, and when I published it I believed it to have been struck by a White Hun chief, but now perceive that it is Gurjara.

The Gurjara lineage of King Mihira Bhoja being an established fact, his Adi-vardlia coins, which imitate the Sassanian coinage in another fashion, must also be classed among the Gurjara issues.”

Presence of Varaha as a motif on coins of Gurjara- Pratiharas also support the theory of Huna origion of Gurjaras. Varaha was tribal deity of Hunas which later evolved into or identified with the incarnation of Vishnu.

Thus, we see that the numismatic connection between the Hunas and the Gurjaras is extremely close.

Common family name of Hunas and the name of Gurjara king Alkhana- According to E. Rtveladze, the name of royal family of Hunas was Alkhon. Humbach proposes that the reading of this name should be “Alkhan”. Alkhan was also the name of a Gujar king of Punjab Gujrat at the close of ninth century which find mention in Kalhan' Rajtarangini.

Mihira as common title among Hunas and Gurjaras- Kosmas Indikopleustes has mentioned a Huna king Gollas in his book Christian topography. The king is identified as MihirGula or Mihirkula by Historians Mihira was probably the title of MihirGula and his actual name was the Gula. Mihira is also the title/name of most famous Gurjara emperor Bhoja (836-885 A D) of Kannauj. It is still a title of honour amongst Ajmer Gurjaras.

Mehrauli- Mehrauli, one of the seven ancient cities that make up the present state of Delhi, was earlier known as Mihirawali means abode of Mihiras or row of houses of Mihiras. According to Campbell Mihira is just the another name of Huna tribe. It was probably founded by Hunas during the reign of Emperor Mihirkula as he has tradition of founding the new cities. According to kalhana’s Rajtarangani Mihirkula also founded the city named Mihirpur in Kashmir. Mehrauli area is still inhabited by four villages of Bidhuri clan of Gurjaras which do not intermarry with their Huna clan as they consider themselves as one and the same. Mehrauli area also have twelve villages of Tomara/ Tanwar Gurjaras which also have Huna origin as per the testimony of pehowa inscription and are considered to be the descendent of Javula Tormana, the celebrated Huna Chief and father of Emperor Mihirkula..

Common Varaha worship among Hunas and Gurjaras- Prevalence of Varaha worship and Varaha as title among Pratiharas also support the theory of Huna origin of Pratiharas. According to H Goetz, Varaha was tribal diety of Hunas which later evolved into or identified with the incarnation of Vishnu. Hunas worshipped the Varaha as Varahamihir. Tormana,s inscription of first year of his rule is found on the Varaha statue from Eran in Central India. Later Gurjara Pratiharas not only promoted the Varaha Worship but also adopted Varaha as their general title. Contemporary Arab scholars call Pratihara rulers Baura (Varaha). According to Goetz most of the Varaha temples were constructed during Huna-Gurjara Reign.

Clan Study of Modern Gujaras also suggest their Huna origion-

Huna has been an important Clan of Gurjara from remote past. Mansukh Gurjar, the friend of Puranic King Nal belonged to Huna clan of Gurjaras There are atleast twelve villages of Huna Gurjaras in Meerut and Hapur districts. There are four Huna Gurjara Villages in laksar tehsil of Haridwar district of Uttrakhand state and around seven villages in Alwar District of Rajasthan. Huna Gurjaras are most numerous in Bundi and Kota areas of Rajasthan that was once known as Huna Pradesh.

Marid is a sub-clan of Huna clan that does not intermarry with Huna clan because they consider themselves one and the same. Manohara is prominent village of Marid Hunas in Sahranpur district.

Bidhuri is also a sub-clan of Huna Gurjaras, which have sizeable number in Delhi and Rajasthan. Mehrauli area is still inhabited by four villages of Bidhuri clan of Gurjaras which do not intermarry with the Huna clan as they consider themselves as one and the same.

Paramara/Panwar clan also seems to be of Huna stock. According to one legend recorded by Col. Todd Shiva temple of Badoli in Kota district of Rajasthan was built by Huna Raj of Panwar dynasty. The legend supports the Huna origin of Panwars. In Pakistan the Hun/Hon Tribe of Potohar district Claims its descent from Jugdeo Panwar which proves the oneness of Panwars with the Hunas. Furthur this relation of oneness is proved by the fact that the Bidhuris sub clan of Huna Gurajaras also claim their descent from Jagdeo Panwar. Khoobad sub-clan of Panwar Gurjaras have 84 villages in Sahranpur district. They also claim their descent from the Jagdeo Panwar. The khoobar have a remarkable phonetic similarity with the name of Kabar tribe of Hungary which claim a descent from Attila’s Huns. According to the bhats of Khoobad Panwars they have migrated to Saharanpur from Dhar of Malwa. Malwa remained the strong hold of Hunas for a long time and after their defeat by Yashodharman they dispersed in all the direction.The legend of Jugdeo Panwar as their ancestor is of special importance among many Gurjar clans as many clan including Huna consider him their ancestor. Historicity of this legendary hero is proved by Jainad inscription from former Hyderabad state according to which Jagaddeva Paramara conquered the Arbuda region in 1093 A D. Early History of Gurjaras including Panwaras is connected with Arbuda/Abu region is proven fact.

Lohmor- Like Hon/ Hun of Punjab, Bidhuris of Delhi and Khoobar Panwaras of Saharanpur Lohmor clan of Gujaras also claim its origin from Jugdeo Panwar.Thus like three others it also have the Huna origin. The transliteration of Lohmor is Iron Peacock. Peacock was the important motif found on Huna coins.

Mundan/Mandar is a sub-clan of Panwar, thus it have a Huna origin. Bali near Baghpat is a important village of Mundans.

The Hathwal clan of Gurjaras is found in Saharanpur and Haryana The clan name seems to be the Indian version of Haftal/ Hephtelite, the another name of white Hunas.

Mori- Gwalior and Chittor grew in political importance during the Huna period. Probably forts at both the places were constructed by Mihirkula. Mori clan ruled from fort of Chittor before the Bapa Rawal took the fort in his Command. Probably Moris ruled at Chittor on behalf of their Huna Emperor. The Mori Gujaras are still found in the nearby area of Chittor. Mori means pertaining to Mor i.e. Peacock. Peacock is an important motif on Huna coinage as already been said.

Chapa or Chaprana, Chavda and Chapotkat Chapa or Chaprana, Chavda and Chapotkat all are the variation of the same clan of Gurjaras. The word Chapa means arch and the word Chapotkat means the best archer. Hunas were supposed to be the best cavaliers and archers of the contemporary world. King Vyaghramukha who ruled the Gurjardesha (Modern Rajasthan) from Bhinmal in seventh century belonged to the Chap clan of the Gurjaras. His coin resembled the Huna coins so much that it was termed as Huna coin of Vyagrmukha by V. A. Smith. Chapranas and Huna Gurjaras are known as Pag-palta brother in Chambal division of Madhya Pradesh. Vanraj Chavda who founded the city of Anhilvada was the Panwar and Panwar are Gujaras of Huna origin, thus Chap, Chaprana, Chavda and Chapotkat are also of Huna origin.

Peelwan in Hindi mean the elephant owner. After their victory over Gupta Empire Huna organized a vast Elephantry for the war purpose which was feared much by the other power. Greek writer casmos indikoplestes tells in his book ‘The Christian Topography’ that Hunas King moved along with a large cavalary and atleast 2000 elephants. Some Gujara clans might have connection with this Huna attribute, Peelwan is one of them.

Pathaa or Pataya is a sub clan of Peelwan. Patha of Akhoda Kalan calls them Pratihara. Infact when a word of an Apbhransa or a Prakrit or an alien language was adopted in Sanskrit extra r (र) were added sometimes to it to suit the phonetics of the new language, e.g. Gujara becomes with one extra r (र) to Gurjara, Munda becomes Murunda and Jat becomes Jarta. It is possible that original word for Pratihara might be or like Pathaa which on addition of two r (र) changed to Prathar/Pratihar in Sanskrit. Antwada, Bhatoda etc in Muzaffanagar district are the important Village of this Gujara clan.

Gajgahi- Like Peelwan clan Gajgahi clan might have connection with the Huna Elephantary.

Tomara or Tanwar - There is a proverb in Hindi “Dilli tanwaro ki”which means that Delhi belongs to Tanwaras.AS already mentioned Mehrauli area of Delhi still have twelve villages of Tomara/ Tanwar Gujaras which also have Huna origin as per the testimony of pehowa inscription and are considered to be the descendent of Javula Tormana, the celebrated Huna Chief. Tomara/Tanwar Chief Anangpal Constructed the Lalkot fort at Mehrauli and Shifted his Capital from kannauj to Lalkot. There is Gujara village Anangpur named after this king not far from Mehrauli in Faridabad district. The first inscription of Tanwara clan is found from pehowa in Karnal. There is very large Gujara Tanwara Village Kyodaka near Pehowa. The place of earliest History of Tanwara clan, Pehoea and Delhi, are still inhabited by Gujara Tanwaras.

Padiyar or Pratihar- It is interesting to note that there is still the Gujaras of Padhiyar clan nearby the Ujjain, the original seat of imperial Pratiharas of Kannauj. It is another evidence of imperial Pratiharas of Kannauj being a Gujara Clan. According to A. Cunningham and Rudolph Hoernle Pratiharas were Tomaras. Hornle said that the Anangpal Tomara Who built The Lalkot fort at Mehrauli was Scion of the imperial Pratihara family of Kannauj. As Tomaras are descendents of Huna King Tormana, Pratiharas were also of Huna origin. As I have already said earlier prevalence of Varaha worship and Varaha as title among Pratiharas also support the theory of Huna origin of Pratiharas. Varaha was tribal diety of Hunas that later evolved into or was identified with the incarnation of Vishnu. Numismatic evidences also suggest Huna connection of Pratiharas. Pratiharas imitated the sassanid type coin of Hunas.

Chalukyas or Solanki- Accoding to Hornle a section of Hunas moved to south India after their defeat in a battle with Yashodharman in Malwa. This section under the leadership of Chalukya Clan established the kingdom Of Vatapi in the latter half of the sixth century A. D. Later another branch from North established a kingdom named Gurjar or Gurjara mandala or Gurjartta in modern Gujrat. Solanki clan is still found among Dore Gujaras of Maharastra and among Gurjaras of Bareilly district of Uttar Pradesh.

Khari- Kharis clan of Gujaras seems to have Huna ancestory. Their family bards claim that Khari clan has migrated to Delhi from Sialkot, the Capital of Hunas. In Rajasthan Gujaras have two sub-division namely Lor and Khari and there Huna clan belongs to Khari Sub-division of Gurjaras.

Hara or Hada Chauhan- This clan of Hadoti region of Rajasthan seems to belong to Hara- Huna section of Hunas. This region of Rajasthan was once known as Huna Pradesha due to predominance of Hara-Hunas. there is still a large population of Huna Clan of Gujaras in mainly the kota and Bundi districts of Hadoti region. Even Bundi City has some Huna Gujara Families. Hadoti region is still inhabited by Chauhan Gurjaras of Hara Huna origion.

Guhilot- Guhilot clan originated from Maitrakas Of Valabhi. Term Maitrak means pertaining to Mithra or Mihira. Mihira was just another name of Hunas. Mihir is a title used by Huna Emperor Mihir Gula and Gurjara Emperor Mihir Bhoj. Mihir is still title of honour among Ajmer Gujaras. According to D R Bhandarkar Guhilots were originally Mihiras/Mers of Huna-Gurjara group.51 Chittorgarh region once the seat of power of Guhilots still has few Huna Gujara villages.

The Gujars are a well-known and powerful caste, numerous in Rajasthan, parts of the Panjab, the northern districts of the Uttar Pradesh, and Central India. Gujaras are primarily a pastoral people, with a strong tendency to a life of rapine like historical Hunas but in modern times they are largely devoted to agriculture. In recent past Gujaras followed Polyandry like Hunas. Thus peculiarities of the Modern Gujars also indicate that their ancestors were members of a pastoral horde.

Bibliography

1. A. M. T. Jackson, Bhinmal, Bombay Gazetteers, Vol. IX

2. A. R. Rudolf Hornle, “The Gurjara clans, some problems of ancient Indian History” No. III. JRAS, 1905, pp 1-32

3. V. A. Smith, The Gurjaras of Rajputana and Kanauj, Journal of the Royal Asiatic Society of Great Britain and Ireland, (Jan., 1909), pp.53-75

4. Tod, Annals and antiquities of Rajasthan, Edit. William Crooke, Vol. I, Introduction

5. D R Bhandarkar, Gurjaras, J B B R A S, Vol. 21, 1903

6. B.N. Puri, History of the Gurjara Pratiharas, Bombay, 1957

7. J M Campbell, ‘The Gujar’ Gazeteer of Bombay Presidency, Vol. IX, Part II, 1896
8. K B Pathak, Commemorative Essay, New light on Gupta era and Mihirkula, P-25
http://www.archive.org/…/commemorativeess00bhanuoft_djvu.txt
9. V A Smith, The Oford History of India, IV Edition, Delhi, 1990

10. P C Bagchi, India and Central Asia, Calcutta, 1965

11. Dr. G.V. Divekar: An Ethimological Estimate of the Sakas, Bombay, 1980.

12. Bongard Levin, From Scythia to India, Budapest, 1981.

13. C.T. Metclfe: The Rajput Tribes, Vol. I., II. London, 1822.

14. Romila Thapar, A History of India, Vol. I., U.K. 1966.

15. D.R. Bhandarkar,“Foreign element in the Hindu populations”, IA Vol.40, 1911

16. Dr. S.S. Shashi, The Shepherds of India, Sundeep Prakashan, Delhi, 1978.

17. Romesh Chunder Dutt, A History of Civilization in Ancient India, Vol. II., Vishal Publishers, Delhi, 1972

18. Atreyi Biswas, The Political History of the Hunas in India, Munshiram Manoharlal Publishers, Delhi, 1973.

19. Upendra Thakur, The Hunas in India, Varanasi, 1967, Chowkhamba Sanskrit Series Office

20. Aurel Stein, Ázsia halott szívében (In Asia’s dead heart), Budapest, 1985, Helikon

21. Aurel Stein, White Huns and kindred tribes in the history of the north west frontier, IA XXXIV, 1905

22. A. Cunningham, Ancient Geography of India, London, 1870

23. A.Cunningham, Mediaeval Indian coins, London, 1894

24. J F Fleet, Corpus Inscriptionum Indicarum, London, 1888

25. J F Fleet, Coins and history of Toramana, IA, 1889

26. R. Ghirsman, Les Chionites-Hephtalites, Cairo, 1948

27. J J Modi, Early history of the Hunas, JBBRAS, 1917

28. Sten Konow, Note of Toramana, IHQ, 1936, XII

29. W M McGovern, The Early Empire of Central Asia, Chapehill, 1939

30. Baden-Powell, Notes on the Rajput clans, JRAS, 1899

31. D C Sircar, Epigraphia Indica, 1963, Calcutta

32. D C Sircar, Select Inscriptions, 1942, Calcutta

33. R S Kushawa, A Glimpse of Bharatiya History, 2003, Delhi

34. R S Tripathi, History of Kannauj

35. M J Mohl, Firdausi, 1878, Paris.
36. R. Ghirshman, Les Chionites-Hephthalites, Cairo, 1948.
37. R. Göbl, Dokumente zur Geschichte der Iranischen Hunnen in Baktrien und Indien, Wiesbaden, 1967, Vol. III.
38. Frantz Grenet,“Regional Interaction in Central Asia and Northwest India in the Kidarite and Hephthalite periods”, Proceedings of the British Academy, 2002, pp.203-24.
39. S. Kuwayama, “The Turki-Shāhis and relevant Brahmanical sculptures in Afghanistan,” East and West, 1976, pp. 375-407.
40. B. A. Litvinsky, “The Hephthalite Empire” in B. A. Litvinsky et al., eds., History of the Civilizations of Central Asia, III: The crossroads of civilizations, A.D. 250-750, Paris, 1996, pp. 135-62
41. A. Miller, Accounts of the Western Nations in the history of the Northern Chou dynasty, Berkeley, 1959, esp. pp. 11-12.
42. Nicholas Sims-Williams, “Bactrian documents from Northern Afghanistan: the decipherment of Bactrian”, London, SOAS, 1997
43. D. C. Sircar, “Three early medieval inscriptions: Kabul inscription of Shāhi Khingāla,” Epigraphia Indica 35, 1963, pp. 44-47.
44. H Goetz, The Early Wooden Temple of Chamba: Rejoinder, Artbus Asiac, Vol 19, pp162
http://www.jstor.org/discover/10.2307/3248719…

45. H Goetz, Studies in the history and art of Kashmir and the Indian Himalaya
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46. Sung-Yun: “Voyage de Song-yun dans l’Udyana et la Gandhara” par. E.Chavannes, BEFEO, vol. III. 1895.

47. Xuan Zang, Si-yu-ki, tr. by S.Beal, 2 vols. London, 1884, reprint Delhi, 1964.

48. Vishnu Purana, ed. by Jivananda Vidyasagara, Calcutta, 1882.

49. Kalidasa, Raghuvamsa, tr. by Nilmani Mukhopadyaya, Calcutta, 1880.

50. Kalhana, Rajatarangini, tr. by M.A. Stein, 2 vols. London, 1900.

51. Udyotana Suri, Kuvalayamala, tr. by A.N. Upadhya, Singhi Jain Series No. 45., Bombay, 1959.

52. Bana, Harshacarita, tr. by C.B. Cowell and F.W. Thomas, London, 1897.

53. Aitareya Brahmana, tr. by Haug, 2 vols. Bombay, 1863.

54. Procopius, De Bello Persico, tr. by H.B.Dewing, New York,1914-40, 7 vols
55. Kosmas Indikopleustes, Christian Topography, tr. by J.W. Mc’Crindle, London, 1897.

Poonch was ruled over by Sango Gujjar

In eighteenth century Poonch was ruled over by Sango Gujjar who was a brave king. K.D Maini in 'Tareekh Poonch" writes


Great scholar Dr. Jamil Jalbi of Pakistan has written in his book 'Urdu Adab ki Tareekh' at page 79 in his first edition in this way, "One form of Urdu language is found in Gujarat which is called as Gojri or Gujarat dialect. History tells us that Gujjar community entered India as conquerors and divided its southern occupied areas into three parts: the biggest was called as Maharath, second as Gujrath and the third as Swarath. The conquerors from Turkey found it difficult to pronounce Gujrath so they modified it to Gujarat."


One usually finds the proofs of presence and rule of Gujjars in Kashmir form the external aggressions. According to history, Mohd. Gaznavi attacked Kashmir twice but he failed both the times and many kingdoms came up in Kashmir from 1038 A.D to 1326 A.D. Tung Rai Gujjar was the commander in chief opposite Mohd. Gaznavi. This was the period when king Tarlochan Pal Khattana sought refuge to J&K. Sarvari Kasana writes in his essay, 'Jammu Kashmir par Gujjron ki Hakumat' about acceptance of Islam by Gujjars as, "in 1301, King Ranjan appointed Shah Mir Gujjar as his minister, who had already adopted Islam. Shah Mir sat on the throne of Kashmir as Wazir Shamsudin. The proof of his being a Gujjar can be traced in chapter Kashmir of'Ain-e-Akbari'.There is also written that Shah Mir considered himself as descendants of Pandavas. Four sons of Shah Shamsudin were rulers of Kashmir. One of them had ruled over Lohar Kot which is now known by the name of Loren in district Poonch.K.D Maini in 'Tareekh Poonch" writes in eighteenth century that Poonch was ruled over by Sango Gujjar who was a brave king.

Kutch Gurjar Kshatriya:

Kutch Gurjar Kshatriya:
also known as Mistri or Mestri are a minority Hindu and backward community of the Kutch district of Gujarat state in India, whom claim to be Kshatriyas. They are an artisan community related with Kadia works. Most are employed as labourers under construction contractors They are known for their artistic and master craftsman skills[citation needed] in constructing forts, temples, palaces, ornate decorations, idols and other buildings and statues that led to them being referred to as Mistri by the Portuguese.[citation needed] This term was later used to refer to them as a separate caste known as the Mistri a.k.a. Mistris of Kutch.
History[edit]

Paliyas belonging to war heroes of Mistris of Kutch, standing at Dhaneti dating back to 1178 AD
Kutch Gurjar Kshatriyas are a group of clans who migrated from Rajasthan in the early 7th century AD[citation needed]. Kadia Kshatriyas first entered into Saurashtra at that time and founded thirty-six villages in the area, while others moved further into Kutch. Around 1177–78 AD (VS 1234), a major group migrated to Kutch from Saurashtra[8] under the leadership of Patel Ganga Maru. They settled in the village of Dhaneti.[12][13] There are several Parias of the community, located near village pond of Dhaneti, standing as memorials of the war that was fought in 1178 AD. The community members still go once every year to offer pooja and their respects to their fore-fathers.[14]
This group, later, made their distinct identity not only by building historical forts, palaces, temples and architects in Kutch but also all over British India primarily in the fields of railways and coal mining.[6][7]
The Kutch Gurjar Kshatriyas left Dhaneti and went on to establish eighteen villages in Kutch[8] which were granted to them by the King: Anjar, Sinugra, Khambhra, Nagalpar, Khedoi, Madhapar, Hajapar, Kukma, Galpadar, Reha, Vidi, Jambudi, Devaliya, Lovaria, Nagor, Meghpar, Chandiya and Kumbharia.[15]
Over the centuries, they have been known or identified by names like Mistri, Mistry, Mistris of Kutch, Kutchi Contractor, Kadia, Kadia Kshatriyas, Gurjar Kshatriya Kadia, Kumar Gnati, Kutch Gurjar Kshatirya, Kutch Gurjar Kshatriya Samaj, KGK Samaj, Kgk community, etc.[10]
Some of the group's members with Rajput surnames claim ancestry to the rulers of Kutch, beginning with Ajepal Chauhan of the Chauhan dynasty. This was followed by the Gohil, Solanki, Kathis, Vaghelas, Chawdas[12][13][16] and finally the Jadeja dynasty came to rule Kutch until the independence of India

CHAVADA (chhavri or chhordi or chhori) DYNASTY-746 A.D TO 942 A.D

CHAVADA (chhavri or chhordi or chhori) DYNASTY-746 A.D TO 942 A.D

The Chavda or Chawda or Chowra clan settled down in Gujarat and later Saurashtra. The first king of the Chavda Kingdom was Jayshikhari Chavda. Jayshikhari Chavda, whose capital city was at Panchasar in North Gujarat, was assassinated before his son Vanraj Chavda was born. Vanraj Chavda went on to be the most successful Chavda ruler, founding historical cities such as Anhilpur Patan and Champaner. There were five Chavda kings after Vanraj, the last of whom, Samantsinh Chavda, did not have any children. He adopted his nephew Mulraj Solankiwho overthrew him in 942 and set up what came to be known as the Solanki dynasty.


Rulers of Chavada Dynasty

Seven Kings in Chavada Dynasty

Vanaraj: From V.S. 802 to V.S. 862 reigned for 60 years and died in V.S. 862.

Yogaraj: Vanaraj was succeeded by his son Yogaraj in V.S. 862. He ruled for 35 years and at the age of 120 years stepped down the throne and died offering himself to fire.

Kshemaraj: Yogaraj was succeeded by his son Kshemaraj in V.S. 897. He ruled for 25 years.

Bhuyad: Kshemaraj was succeeded by his son Bhuyad in V.S. 922. He ruled for 29 years.

Virsinh: Bhuyad was succeeded by his son Virsinh. He ruled for 25 years.

Ratnaditya: Virsinh was succeeded by his son Ratnaditya. He ruled for 15 years.

Samantsinh: After Ratnaditya, Samantsinh, the last king of Chavada dynasty came to the throne in V.S. 991 and ruled for seven years only.

Thanks History of Gurjar Tribes

Admin Ch Zafar Habib Gujjar