कविता धनगर

हिरकणी

हिरकणी 

रायगडावर राजधानी ती होती शिवरायांची ।


रायगडावर राजधानी ती होती शिवरायांची ।


कथा सांगतो ऐका तेथील हिरकणी बुरुजाची ।


वसले होते गाव तळाशी वाकुसरे या नावाचे ।


राहात होते कुटुंब तेथे गरीब धनगर गवळ्याचे ।


आई बायको तान्हा मुलगा कुटुंब होते छोटेसे ।


शोभत होते हिरा नाव त्या तडफदार घरवालीचे ।


सांज सकाळी हिरा जातसे दूध घेऊनी गडावरती ।


चालत होती गुजराण त्या नेकीच्या धंध्यावरती।


एके दिवशी दूध घालिता हिरा क्षणभर विसावली।


ध्यानी आले नाही तिच्या कधी सांज टळूनी गेली।


सूर्यदेव मावळता झाले बंद गडाचे दरवाजे ।


मनात भ्याली हिरा म्हणाली घरी बाळ तान्हे माझे ।


हात जोडूनी करी विनवणी म्हणे जाऊद्या खाली मला।


गडकरी म्हणती नाही आज्ञा शिवरायांची आम्हाला।


बाळाच्या आठवे झाली माय माउली वेडिपीसी ।


कडा उतरूनी धावत जाऊनी बाळाला ती घेइ कुषी।


अतुलनीय हे धाडस पाहुनी महाराज स्तंभित झाले ।


साडी चोळी हिरास देऊनी प्रेमे सन्मानित केले ।


कड्यावरी त्या बुरूज बांधला साक्ष आईच्या प्रेमाची ।


ऐकू येते कथा अजुनी अशी हिरकणी बुरूजाची ..............




!!जय भवानी !!जय शिवाजी !!

 कवी - अज्ञात 

गणित -दशमान पद्धतीचा शोध भारतीय धनगरांनी लावला.

गणित -दशमान पद्धतीचा शोध भारतीय धनगरांनी लावला.
खरे पाहता जात हि गोष्ट मुनुष्य निर्मित आहे..ती निसर्गाने तयार केलेली नाही...
धनगराचा इतिहास हा काय आपल्या समाजाला नवीन नाही पण आपली जात हि इतकी
प्राचीन/ जुनी आहे...

हिंदू धर्माच्या आदीपासून आपली जात अस्तित्वात आहे. धनगर समाज हा
भारतातील आद्य प्राचीन समाज आहे..आपली संस्कृती हि आद्य प्राचीन आहे...
तसे पहिले तर गणिताचा शोध हि पशुपालानातून लागल्या चे समजते...कोणी एके
काळी एका धनगर/गवळी ला गुरे मोजण्यासाठी दगडावर उभ्या आणि आडव्या रेषा
आखायचा.. (म्हणजे गोठ्यातून एक गायी बाहेर गेल्यास तो दगडावर उभी रेष
मारत असे आणि तीच गायी परत आली कि त्या उभ्या रेषवर आडवी रेष मारत असे)
ते होते या विश्वातील सर्वात पहिले गणित जे एका पशुपालक / धनगर / गवळी ने
लिहिलेले....
तसेच भारतात राहाणाऱ्या धनगरानी जगात सर्वप्रथम दशमान पद्धतीची
संकल्पना मांडली.

त्याच प्रकारे एक धनगर शेळी-मेंद्या राखत असताना त्याच्या काठीच्या लोखंडी पट्टी ला काही दगडाचे कण चिकटलेले आढळले,त्यातून पुढे चुंबक चा शोध लागला.
आणि आज तर आपण चुबकीय वातावरणात राहत असून प्रत्येक विजेच्या उपकरणामध्ये आपणास चुंबक आढळते

विठ्ठल खोत

धनगर हे क्षत्रिय आहेत-Dhangars are Mainstream kshatriyas

 

धनगर आणि पशुपालक क्षत्रिय

ऋग्वेदातील आर्य-ब्राह्मण हे पशुपालन करणारे टोळी-संघ होते. त्यांचे कांस्य युगात भारतीय उपखंडात आगमन झाले. पशुपालन करणा-या या आर्यांचे मुख्य पशुधन गोधन होते. भारतीय उपखंडात आल्यानंतर या आर्यांनी शेती करण्यासही सुरुवात केली. पशुपालन जीवनपद्धतीमुळे शेती ही मुख्यतः गायी व अश्व यांना चारा देण्याच्या हेतूने करण्यात येत असे. त्यासंदर्भातले एक सूक्त ऋग्वेदात आहे - क्षेत्रस्य पतीना वयं व हितेन जयामसी गामाश्वं पोशयिन्ता स‌नो मुळातिदृशे. सर्व ग्रंथांची निर्मिती हि भारतीय उपखंडामध्ये झालेली नाही हे आपण आधी लक्षात घेतले पाहिजे.

खुद्द पशुपालक -ब्राह्मण समाज हा समाज कांस्य युगामध्ये भारतीय उपखंडामध्ये दाखल झाला असून तो शिक्षित पशुपालक समाज होता असे ऋग्वेद मध्ये म्हटले आहे. त्यामुळे पशुपालाला वर्ण लागू होत नाही हे त्याचे प्रमुख कारण आहे.  आता काही लोक सर्व पशुपालांना धनगर म्हणतात हे चुकीचे आहे.

अनुवांशी प्रवास आपणास हे सांगतो कि धनगर हे क्षत्रिय आहेत.

Genetic studies

The widespread Palaeolithic mtDNA haplogroups and analysis of Y-DNA haplogroup in Dhangar clans highlight their Proto-Asian genetic ancestries. Dhangar heterogeneity is ascribable to predominantly South-Asian males and West-Eurasian females. Dhangar have a significant Pleistocene gene pool, corroborating... their "Proto-Asian" origin. As per J. H. Hutton they are Proto-Australoid. Kashyap (2006) designates 23 out of 54 Indian populations studied as Australoid, of which one speaks an Indo-European language (Shepherds of Maharashtra).

When the Eurasian cowherd & shepherds were migrated in Asia, that time so many Proto-Asian Shepherd and cowherd was Kings & Solders on Indian continent so Eurasian Shepherds & Cowherds mixed with Pro-Asian Shepherds & cowherds hence mixture of gene you can find in Maharashtra’s Shepherds & Cowherds that is Proto-Asian Male and West Eurasian female.

Dhangars are believed to be Indo-Aryans as the Aryans were shepherds. Dhangar follow many rituals which were followed by Aryans.

या वरून असे समजते हा क्षत्रिय वर्ण धनगर आणि पशुपालाकाकडे हिंदू धर्म च्या सुरुवाती पासून असावा .श्रीभालचंद्र नेमाडे यांचे "हिंदू" या पुस्तकातून आपल्या समजते कि वेदिक धर्मा मध्ये जाती मध्ये लग्न करणे बंदनकारकनव्हते,तसेच बरीच समृद्ध कुटुंब हा नियम पाळत नह्वती.

२.-रीग्वेद हा कर्म नुसार वर्ण स्यीकारायची परवानगी देतो, आणि मनुस्म्र्ती हि रीग्वेदाच्या खूप नंतर च्या कालखंडानंतर लिहिली आहे, कारण त्याचा लेखक अज्ञात असून त्यांना हे माहित नव्हतेपूर्व इतिहासा मध्ये पशुपालक, आणि मेश्पालक राजे राहिलेले आहेत.

३.राजपूत, ठाकूर , क्षत्रिय कोश या मध्ये हि उल्लेख सापडतो कि- काही क्षत्रियांनी न्यराश्यापोती आणि परकीयआक्रमामुळे पशुपालक आणि मेश्पालक झाले.या निकषावर हिंदू महासभेने १९१३ , १९३३ साली अजमेर बर्याच पशुपालक आणि मेश्पालक समाजांना क्षत्रिय वर्ण घोषितकेला होता. त्यांना विखुरलेल्या क्षत्रिय समाजाला एकत्र करण्याचा प्रयत्न केला होता.

४.प्राचीन धनगर कूळ गोत्र १९९२ , गणपतराव कोळेकर पहिले तर धनगर समाजातील ३६ कुळ गोत्रे हि राजपुतामध्ये हिआहेत, कुळ गोत्र नुसार तर राजपूत आणि धनगर एक आहेत अशी विलक्षण माहिती मिळते, पुढे जावून जर आपण बैस-राजपूत कागदपत्र पहिली तर बैस-राजपूत पण हाच विचार मांडतात.

५.लेखक- सुमितराव लोखंडे च्यांमते मुघल आणि ब्रिटिशकालीन नोंदीनुसार हाटकर मंडळींना वर्णाश्रम व्यवस्थेप्रमाणे 'क्षत्रिय' वर्णातील असल्याच्या नोंदी मिळतात. त्यानुसार कोणत्या हाटकर कुळांमध्ये पूर्वी 'वैदिक संस्कार' केले जात असत ? उपनयन (या संस्कारात यज्ञोपवीत (जानवे) धारण करणे हा मुख्य विधी असतो.) सध्या वर्तमानात कोणी हाटकर मंडळी शिखा ठेवणे किंवा जानवे धारण करणे या प्रथा पाळतात का ? मी दक्षिणेत अभ्यासदौरा करताना काळ्या मेंढीच्या लोकरीची जानवे हट्टीकार मंडळींनी धारण केलेले पाहिले आहे. 

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DHANGARS ARE MAIN STREAM KSHATRIYA

DHANGARS ARE KSHATRIYAS. KSHATRIYAS HAVE THREE MAJOR CASTES (OR ETHNIC GROUPS) - THE DHANGARS, THE RAJPUTS AND THE MARATHAS. THE RAJPUTS ARE INDO-SCYTHIANS AND MAINLY HAD THEIR KINGDOMS IN NORTH INDIA. THE RAJPUTS DID NOT ORIGINATE AS A TRIBE OR A SINGLE COMMUNITY. THEY EMERGE AS A COLLECTION OF CLANS RULING DIFFERENT REGIONS. THE TERM RAJPUT AS IT IS USED TODAY REFERS TO THE SET OF INTERMARRYING ROYAL CLANS. THE MARATHAS ARE INDO-ARYANS AND HAD AN EMPIRE WHICH SPREAD ALL OVER CENTRAL AND NORTH INDIA AND THE DHANGARS ARE PROTO-ASIANS AND HAD THEIR KINGDOMS IN SOUTH INDIA AND CENTRAL INDIA. RAJPUTS HAVE 36 CLANS, MARATHAS HAVE 96 CLANS AND DHANGARS HAVE 108 CLANS OUT OF WHICH 90 ARE KNOWN SO FAR IN INDIA. ORIGINALLY THESE CASTES WERE ONE AND HAD MUTUAL INTERACTIONS OF DINING TOGETHER AND INTERMARRYING AMONGST THEM.

·         THERE ARE MANY REFERENCES CORROBORATED THE FACT THAT, DHANGARS ARE KSHATRIYA. AS PER RESEARCH OF DR. SHYAM SINGH SHASHI, DHANGARS AND RAJPUT HAVE NEARLY 75% SAME OR COMMON GOTHRA.

·         IT IS STATED IN MANU SMRTI AT 10.95 THAT SHEPHERDING CAN BE OPTED BY A KSHATRIYA.

·         AS PER KSHATRIYA DHARMA ONE SHOULD EARN HIS BREAD AND BUTTER ON HIS OWN ABILITY. DHANGAR CANNOT BE SHUDRA ‘COZ SHUDRA MEANS SERVICE CLASS BUT ANIMAL HUSBANDRY IS AN INDEPENDENT PROFESSION.

·         KSHATRIYA STATUS WAS REAFFIRMED, CONFIRMED AND DECLARED IN 1933 IN THE CONFERENCE OF HINDU MAHASABHA WHICH WAS HELD AT AJMER.

During the time of hardship some kshatriya went on mountains with their cow and sheep’s they stayed there those people called as Dhangar references found in Bais Rajput documents.

Varna is purely based on karma (Work) of the particular person. for example 

Valya Koli (Valmiki Rushi) was not Brahmin but he had wrote Ramayan and his work is greater than any other Brahmin in that era. and Valmiki Rushi was teacher (Guru) of Lav and Kush in Ramayana. Lav & Kush was defeated entire army of Lord Ram including Senapati Lord Hanuman.

Olden times only kings was treated as Kshatriya (Avtar of Lord Vishnu), and land occupied by that king is wife according to Kshatriya Dharma, Simultaneously solders fighting for that particular king were also called as Kshatriya because they was doing protection on behalf of their king. 

Shepherd-Pal is the name of a chandravanshi Kshatriya Clan. Pal means protector. In Muslim invasion time all Kshatriyas' went to forests due to bad circumstances.

In order to re-organize all the scattered chandravanshi kshatriyas' a Hindu Maha Sa...mmelan was held in 1911 in Jaipur. Consequently, of Maha Sammelan of Jaipur in 1911, the two Mahasabhas' were established. One with the name of Akhil Bhartiya Pal Mahasabha and other was Akhil Bhartia Yadav Mahasabha.

Because the Chandravanshi's were further divided in two groups one is Kuruvanshi and another is Yaduvanshi. Commonly Pal and Yadavs known as Chandravanshi Kshatriyas'. By profession both groups known as (Gwala/Rajput/Kshatriya) in India. They are also known as Pal Kshatriya / Pal Thakurs / Pali Rajput / Dhangar in western part of country.

In above all Hindu Mahasabha they wants to In order to Re-Organize all scatterd Chandravanshi Kshatriya, and they found Dhangar in Chandravashi Kshatriya group.

Hindu mahasabha was held in 1933 in Ajmer,in that already confirm and Reconfirm that Dhangar come under Chandravansh In Kshatriya.

Dr. Ramachandra Chintamana Dhere argues that Shivaji's ancestor is Balipa or Baliyappa hailing from a place called Soratur near Gadag in north Karnataka. Another important claim apart from the geographical origins of Shivaji by Dr. Dhere is that Shivaji is not a Rajput but a Chandravanshi Yadava or a Gawli-Dhangar as is popularly known in Maharastra or a Golla in Karnataka. The author also dwells into the origin of the word Bhosale, which is believed to be Shivaji's second name. According to the author Bhosale is a verbal distortion of the word "Hoysala," which is a name of a dynasty that ruled Karnataka. Likewise the author also takes a clue from the deity Shivaji worshipped, "Shikara Shinganapura Shambhu Mahadeva." According to Dhere's findings, the deity is none other than "Shreeshaila Mallikarjuna," which also corroborates the fact that Shivaji is not a Rajput. To this effect Dhere provides sufficient historical and evidences from folklore.

The present day Clan system of Kshatriya, Suryavanshi, Chandravanshi Lineages, have Rajput Gotras showing that Rajputs and Dhangar are same. 

Jati Viveka fails to explain how Shepherds could be born to a Shudra, when they never were considered Shudra. Sheep rearing was never an occupation of Shudras. As per Manu Smrti, Shepherd /cowherd must be avoided at the sacrifices offered to Gods and Manes; hence it is a despised race. But why they should be avoided is not mentioned. However the same Manusmrti at states that a Kshatriya who has fallen into distress may subsist by any means necessary even by becoming a Shepherd/cowherd, which is self-contradictory. 

Dhangars was created by Lord Shiva and that they were never Shudras but are Kshatriyas is the widely accepted theory. It is impossible to go by Jativiveka and Manusmrti, as in reality Shepherds/Cowherds had Kings in throughout history. 

The author and the period when Manu Smrti was written is unknown. Jativiveka is unknown. Note that Sage Tapa who offered sacrifices to Gods and Manes himself was a Shepherd/cowherd. Lord Krishna who belonged to this caste is Kshatriya (Cowherd) . hard to go with Manusmruti

Vitthal Khot

Shikhar Shingnapur's Shambhu Mahadev

( points are written by doctor- ramchandra chintaman dhere)

SHIKHAR SHINGANAPURCHA SHRI SHAMBHU MAHADEO

The sum and substance of this study may briefly be stated as follows:

1. The founder of Shikhar Shinganapur was a pastoral chieftain called Baliyappa.

2. He hailed from one of the branches of the Yadava dynasty of South India which, in turn, was derived from the Hoysalas who ruled over a Southern Empire for three centuries.

3. Baliyappa is the originator of the Bhosale family, a name that is the Marathi rendering of the Kannada name ‘Hoysala’.

4. The Hoysala-Yadava-Bhosale dynastic conglomerate ruled over the vast southern regions comprising Maharashtra-Karnataka-Andhra-Tamilnadu for well over nine centuries.

The temple is located on a pinnacle called Kothalya in the Shambhu Mahadeo mountainous range in the Man Taluka of Satara District. This region has been inhabited for several centuries predominantly by pastoral dhangar-gavali (shepherd-cowherd) communities. Even today, presence of these ethnic-social groups may be seen over an area stretching hundreds of miles from Shinganapur in all directions, as is more than evident from the prevalence of folk deities and their periodical fairs and observances in profusion.

There exist just two classical sources for the history of the place – Skandapuran and Padmapuran. But Dr.Dhere has come across a reference only in the Skandapuran.

Some fleeting references do exist in saint literature, as Dr.Dhere has observed. He indicates the possibility of a vast body of information that may be found in oral folk traditions, but regrets his own inability to undertake research in that direction owing to the limitations of advancing age.

Oral sources may be divided into two groups:

1. Traditions, fables and symbolisms of the dhangar-gavali communities which are not just of individual or familial interest but represent the faith of the entire community

2. Songs and other traditional rendering popular among womenfolk. Work by Dr.N.G.Nandapurkar (‘Maherche Marathi’, 1953), Dr.Sarojini Babar (‘Janalokancha Samaved’, 1965; ‘Kuladaivat’, 1974)) and Dr.Tara Paranjpe (‘Seemapradeshatil Bhavaganga’, 1985) is pertinent in this regard.

Both Vitthal of Pandharpur and Shambhu Mahadeo of Shinganapur are deities located in what is known as the Mandesh. Both have close association with the Yadavs. The very name ‘Shinganapur’ has intrinsic to it the memory of Singhan Yadav.

Worship of any deity may be viewed from two aspects: that which is considered obligatory as a hoary family tradition, and that which is the result of one’s choice. It is observed that the second inspires the creation of a great deal more literature than does the first. The one is a result of ‘duty’ while the other is out of more genuine ‘feeling’. Uncontrollable emotion usually finds a natural verbal outlet as

experience of fulfillment, while something performed as an obligation necessarily finds satisfaction in merely having done the act. Having said this, Dr.Dhere hastens to explain that some informative literature is indeed created even in case of traditional ‘family’ deities (kuladaivat) if some established classes of performers are associated ritualistically with it. Examples are Yallama of Saundatti with its jogti-jogtins, Renuka of Mahur or Bhavani of Tuljapur and their gondhali-bhutye-aradhis or the waghya-muralis of Khandoba.

The earliest reference to this deity is found in works by Namdev (1270-1350). Another mention, but in somewhat different context, appears in the Yogasangram by Shaikh Muhammad (1565-1660), a Marathi saint-poet who claims to be a fellow disciple of Janardan Swami, Eknath’s guru.

Most saints make Vitthal their central theme and then speak of other deities in relation to or manifestations of Vitthal. Dr. Dhere describes such instances in saint literature which mention Shinganapur. These include literature of Dnyaneshwar, Haribowa Bhondave (d.1777), Tukaram, Mahipati Maharaj Tahrabadkar (1715-1790), Bahinabai (1628-1700), Ramdas (1608-1681), Jairamswami Vadgaonkar (1599-1672), Madhvamunishwar (d.1731), Niranjanswami Karhadkar (1637-1727), Sivadas, Shivagurudas (1873-1919), etc.

In this search, Dr.Dhere does not cover the entire expanse of Marathi secular literature, but only deals with compositions by saints. He summarizes the information gleaned from this source in the following findings:

1. The temple is situated in Mandesh on a hill variously called Shambhuche Shikhar, Shikhar, Mahadeo, Kothal, Shinganapur, Shikhar Shinganapur. The entire hill is regarded by devotees as the shivalinga.

2. The presiding deity is known as Shambhu, Mahadeo or Shambhu Mahadeo.

3. The place is distinguished from Yadava times as much for its acceptance of the Lingayat tradition as its ready espousal of the unity of Shiva and Vishnu.

4. The pilgrimage in the month of Chaitra is of great significance for devotees, and hauling water from great distance to bathe the deity is regarded a pious act. (‘Kavad’)

5. It is a generally accepted belief that the deity migrated from Sorath (Gujrath) for its gavali devotee, Baliyappa.

This popular belief originated sometime before the 13th Century because Namdeo who was born towards the end of that century mentions it.

Jairamswami says that Shambhu Mahadeo materialized in Shinganapur for a certain cowherd, Bali. Ramdas says the deity ‘migrated’ from Sorath. Womenfolk through the ages have sustained the belief that this Bali is ‘brother-in-law’ of this deity. This is indicative of the familial relations sought to be established by folk tradition – Girija, the deity’s consort, is the daughter of the collective community and, by logical consequence, Shambhu Mahadeo is its son-in-law. This presumed relationship may also be found in the case of Mallikarjun of Shrishailyam, Murugan in Tamilnadu and Malhari of Jejuri.

It is on the backdrop of this very delicate relationship, formed and nurtured over generations of numberless families, that the deity must be viewed and understood. No classical Sanskrit source mentions Bali. However in a work compiled by Dasganu in 1793, a person answering to the description of Bali Mahadev is mentioned under the name of Amruteshwar.

Dr. Dhere came across a reference that D.V. Poddar had acquired in 1916, a manuscript called Shri Shambhu Mahadev Mahatmya from a certain Rairikar living in Lavale Paud. He was later able to acquire a zerox copy of this manuscript in which he found a place specific account consisting of 2000 verses in 54 chapters authored by the Marathi litterateur Chinmay Das. This dates back to 1810.

Chinmay Das describes in great detail the various traditions, fables and stories connected with Shambhu Mahadev. He mentions the cowherd king Balip several times. Balip is the Marathi form of Baliappa. Dr. Dhere then discusses the detailed story composed by Chinmay Das which includes several mythical traditions that deal with the connection between Balip and Shambhu Mahadev.

However Chinmay Das errs considerably in his rendering of the dynastic tree of the Bhosales. There is considerable confusion in names and dates. For instance, he portrays Maloji and Kheloji as real brothers, while it is a well established fact that Maloji’s real brother was Vithoji. All such anomalies are discussed in the essay.

Nevertheless certain important details about Shambhu Mahadev, Balip and Shikhar Shinganapur may be gleaned from what Chinmay Das has written. These have been discussed in detail in the essay.

The historicity of a certain cowherd king called Balip having been established, it is interesting to note the mention of this in literature of the various devotional cults in Maharashtra.

In the Mahanubhav tradition, a certain writer called Krishnamuni Dimbha wrote a work in nine years from 1653 called ‘The Phaltan Mahatmya’ in which the story of Balip is mentioned. Phaltan was a center of the Mahanubhav cult and its proximity to Shinganapur must have had an influence on Dimbha’s work.

This story, as appearing in the Mahanubhav work, is discussed in detail in the present essay.

Some conclusions may be drawn:

1. The place where Shambhu Mahadev appeared before Balip was Dhavalgiri,

2. That Balip was a pastoral chieftan,

3. The storyline involving the Brahmin Uil appearing in other works like Chinmay Das does not figure in the Mahanubhav tradition,

The appearance of Shambhu Mahadev on Dhavalgiri predated Chakradhar.

The fleeting reference in Ramdas Swami’s writings that the deity came from Sorat to Mandesh needs to be examined. Regrettably, this has been neglected by scholars and researchers.

Dr. Dhere shows that this story of divine migration was known to classical Sanskrit writings. It is in the Adi Parva of Krishnadas Dama that the two narrative streams from Jayaram Swami and Ramdas reach confluence. Krishnadas states very clearly that Shambhu Mahadev migrated from Sorat to Kothala specifically for Balip.

Krishnadas Dama was a great raconteur of folk tradition and culture. The Adi Parva generally speaks of stories from the Mahabharat in Marathi. 58 events are described in 6,765 verses interspersed with many stories from folk traditions.

Dr. Dhere deals with the various narratives that Krishanadas Dama describes.

That Balip was the originator of the Bhosale dynasty is stated by a contemporary of Shahaji and Sanskrit writer called Ved. It is notable that this was propounded during Shahaji’s time and, undoubtedly, with his consent.

He was an accomplished musicologist who wrote the ‘Sangeet Makarand’ to simplify the entry of the student of music to the highly convoluted treatise ‘Sangeet Ratnakar’. He declares in the book that it was done at the behest of Shahaji. Ved narrates the story of the progenitor of the Bhosale dynasty, reproduced at length by Dr. Dhere. The following conclusions may be drawn from this:

1. This progenitor was originally ruler of some town in Saurashtra,

2. He was a Shiva worshipper and his object of reverence was known by the name Somnath,

3. The family is considered to be part of the solar dynasty,

4. He moved to Shikhar Shinganapur in a condition of remorse after an unsuccessful quarrel with a destitute but spiritually advanced Brahmin,

5. The connection of the Bhosale family with Shikhar Shinganapur dates back to this progenitor.

Dr. Dhere then discusses the significance of the suffix ‘Makarand’ appearing in Ved’s ‘Sangeet Makarand’, and suggests that it could be the Persian ‘Mukarram’ (meaning ‘generous’, ‘compassionate’) in transformed Marathi form.

The cultural memory that the family was connected with the Shambhu Mahadev Mountain continued with even the Tanjavur branch of Shahaji’s progeny. In the ‘Bakhar’ inscribed (1803) on the walls of the Brihadeeshwar temple in Tanjavur, there is not even remote reference to Udaipur, the Sisodia dynasty, etc. The meaning is quite clear. The Rajput connection was found expedient as a political necessity at the time of Shivaji’s coronation, which continued to occupy scholarly discourse only in Maharashtra: it was abandoned in far away Tanjavur, as it rightly should be.

Except for the progenitor Balip, no other scion of the family before Babaji is known with any degree of certainty. Dr. Dhere then discusses various other historical and literary sources dealing with the political and military rejuvenation of the Bhosale family under Maloji.

Jairam Pindye was a Sanskrit poet who had received patronage from Shahaji. He is credited with the ‘Radha Madhav Vilas Champu’ and the ‘Parnal Parvat Grahanakhyan’, among other works. Both Jairam and Ved must have received information about Shahaji’s ancestry from Shahaji himself. Neither Ekalingaji of Rajasthan nor Ghrishneshwar of Verul is the traditional family deity of the Bhosales: it is Shambhu Mahadev through the progenitor Balip. This is why both poets unequivocally mention Balip and Shambhu Mahadev.

These are two solid sources for a search into the origins and development of the Bhosale family. The great historian Rajwade published the Radha Madhav Vilas Champu with a 200 page preface in 1922. This was the first opportunity for writing a comprehensive account of Shahaji and his accomplishments. Dr. Dhere indicates critiques of Rajwade’s effort. He then discusses the precise identity of the ‘God from Sorat’ citing the work of D.V. Poddar, G.H. Khare and others.

It appears that efforts to establish a Rajput origin for the Bhosale dynasty began with Gaga Bhatt. G.H. Khare says that the socio-political need felt at the time of Shivaji’s coronation was the reason for this.

G.H. Khare expresses his opinion that Grishneshwar was the original family deity of the Bhosales and that after matrimonial alliance with the Nimbalkar family of Phaltan, devotion changed in favour of Shambhu Mahadev of Shikhar Shinganapur. Dr. Dhere shows how G.H. Khare had not studied tradition-bound belief systems sufficiently closely for, if he had, he would have easily appreciated that family deities do not undergo as casual a change as he suggests.

Despite Khare’s neglect towards sources for establishing the progenitor of the Bhosale family, his work is undoubtedly vital. His critique of C.V. Vaidya’s hypothesis that Bhosales are Sisodia Rajputs, is remarkable. Dr. Dhere reproduces the critique for convenience of readers. Thereafter, Dr. Dhere speaks about how the title ‘Rana’ was not restricted to Sisodiya rulers of Udaipur, and also cites some inconsistencies or contradictions in Jairam Pindye, along with other related topics.

The Shambhu Mahadeo and Tuljabhavani temples were located in far away Maharashtra for Shahaji who had been assigned to Karnataka with his headquarters at Bangalore. It was thus impossible for him to pay obeisance to the deities or discharge obligatory religious duties.

Jairam Pindye’s ‘Radhamadhavavilaschampu’, besides describing the nature and refinement of Shahaji’s rule from his ‘Gourivilas’ palace, makes mention of a pilgrimage to a Shiva temple in the entourage of Shahaji’s younger son, Ekoji. However, Dr. Dhere points out how historian V.K.Rajwade had erred in presuming this temple to have been that at Shrishailyam. The ‘kukad’ mountain mentioned in the composition is actually a place a mere 60 kms from Bangalore known as Shivaganga.

It was here, according to Dr.Dhere, that Shahaji and his son Ekoji found, albeit in different form of Gangadhareshwar and Swarnambika, their original Maharashtrian deities.

The chapter then gives further details about this temple, including those of an ancient grant given by Krishnadevaraya of Vijayanagar.

Dr.Dhere examines in this chapter the similarities and differences between two places of Shiva worship – Shrishailyam and Shinganapur.

One might naturally expect more similarities than differences since both pertain to Shiva worship. But, as he demonstrates, a macro view shows up more points of divergence.

Various descriptions of the locale of Balip, called ‘Sorath’ in literature, would show how incorrect it might be to assume that Sorath in Gujrath was meant. There is more reason, according to Dr.Dhere, for seeking it in North Karnataka.

Attempting to establish connections of southern deities with northern ones is an old passion. This may be observed in the case of Somaya of Karanje or even Vitthal of Pandharpur.

Spatial transposition of deities is a subject capable of evoking tremendous interest. Deities, in popular mythology, usually do this to oblige a certain distinguished devotee in his old age or condition of incapacity. But the migration of Shambhu Mahadeo is different.

The Skandapuran contains a tale about Shrishailyam and Shinganapur. This is discussed in some detail here.

Basing his view on literary evidence, Dr.Dhere feels that the Shinganapur deity in Maharashtra is but a replica of the Shrishail deity in Andhra. Many parallels in both places such as the Panch Pandava temple, a ravine known as ‘karmari’ with much the same significance, the ritual of tying a turban around the pinnacle, etc., bear this out.

All of this leads to the inescapable conclusion that Shrishailyam is the family deity of the Bhosales.

Places of Mallikarjun worship existed from ancient times in Maharashtra – besides Shikhar Shinganapur we may mention Pandharpur, Barshi, Solapur, Satandhuni, Ardhapur, etc. Indeed, this deity may be rightly regarded as the cultural bridge between Maharashtra, Karnataka and Andhra.

Shrishailyam has been known from ancient times as a center of diverse traditions, including the Nath, Veerashaiva, Raseshwar and Pashupat persuasions.

In compositions of 12th Century Telugu poet, Palakuriki Somnath, one finds Marathi (known as ‘Are’ locally) verses eulogizing Mallikarjun. Likewise, Mallikarjun finds mention in verses composed by Visoba Khechar and Namdeo.

Alchemy, as practiced by the Raseshwar cult, was particularly respected at Shrishailyam. An exponent of this practice was a certain Nagarjun who had indeed set up a ‘bhati’ (or workshop) on the Shriparvat hill in Andhra Pradesh for the prosecution of the science. In time, this hill came to be known as Nagarjunkonda. The range in which the three hills, Nagarjun, Shrishailyam and Bhramargiri are situated, is called Nallamallai. Scholars differ on the point whether this Nagarjuna was a single individual or several from differing traditions. The ‘Rasaratnakar’ of Nityanath mentions this workshop/laboratory. It is clear that Chakradharswami was also aware of these accounts about the laboratory.

Other sources are extant to support the view that many centers for the practice of alchemy had been established in Maharashtra. The presence of mineral / hot water springs was considered especially beneficial for the art.

Dr.Dhere mentions some treatises composed in Sanskrit and Marathi.

Also discussed are references to Mallikarjun in literature of various cults.

Shivaji had visited Shrishailyam after concluding a treaty with the Qutb Shah of Golconda. The visit was not just another pilgrimage, but essentially in discharge of a duty that had devolved upon him as a scion of the Bhosale family which owed reverence to Shambhu Mahadev.

Examined here are references to this pilgrimage of obligation appearing in bakhars. Dr.Dhere traces the identity of Maharashtrian deities like Shambhu Mahadeo and Maillari with support from the work of Dr.Gunther Sontheimer. Of late, a sculpture depicting Goddess Bhramaramba presenting the Bhavani sword to Shivaji has been erected before the Bhramaramba Temple.

It was as a representative of Mallikarjun that Shivaji is believed to have struggled all his life for the establishment of a just and benevolent state. He was willing to sacrifice anything for the cause, including his life. It was only by exercise of the strongest discretion that he dissuaded himself from sacrificing himself to the deity. Offering one’s head to the deity was an established tradition at Shrishailyam. This tradition is discussed at some length here. A family surname ‘Shirsat-Bhosale’ is found in a place called Khopi-Shirgaon near Chiplun in Maharashtra. It is a belief with them that their ancestors had offered sixty ‘shirs’ (heads) to the deity, which earned them their surname.

Discussed further is the connection between the Bhosales and southern places of pilgrimage like Tirupati, Kalahasti, Kanchi, Vridhhachal, Tirumallapadi and Tirupannruti.

Shivaji was as much the ideal king as he was a subscriber of the belief that every good state needed divine benediction. It was on account of this view that he met many saints and sages during his career.

This chapter studies the actual meeting between Shivaji and Jairamswami, who belonged to what is generally called the Ramdas ‘Panchayatan’. A researcher, Sudhakar Shukla, has done considerable work

on this subject. Dr.Dhere discusses the meeting with reference to Jairamswami’s ‘Aparokshanubhav’. A wealth of historical resource material is preserved at the Jairamswami Mutt at Wadgaon in Satara District.

The entire culture of indigenous Indian political thought finds exemplary expression in the excellence of Shivaji’s statecraft. Keshav Pandit, who had been commissioned by Sambhaji to compile the ‘Dandaneeti’, opens his treatise with a quote from Manu which describes what an ideal ruler ought to be. This description fits Shivaji eminently.

It might justly be said that the essence of Shivaji’s political thought was expressed most ably by Ramchandrapant Amatya in his extraordinary work, the Adnyapatra.

This chapter reviews some new findings on the Adnyapatra, especially in view of the possibility that its author was informed by the ‘Panchopakhyan’ (1572) by Mahalingadas. The antecedents of Mahalingadas and his connection with Mallikarjun of Shrishailyam and Shambhu Mahadeo of Shinganapur are discussed. It is pertinent to note that Maloji was in his twenties when Mahalingadas composed the Panchopakhyan at Shinganapur. Could it have been so that a dashing youth, emerging as a great champion on the political scene in Maharashtra, might have drawn inspiration from the thoughts of Mahalingadas with the blessings of a deity revered by both?

Dr.Dhere cites a published but generally neglected inscription discovered at Kudal in Solapur District, to show how the antiquity of the emergence of Shambhu Mahadeo as a deity can be more firmly established. Referring to a research paper authored by Anand N. Kumbhar in 1980, Dr.Dhere renders an actual reading of the inscription in full to show how even pastoral communities in relatively remote antiquity had produced spiritual giants like Saya and Maya (mentioned respectfully in the inscription). Most importantly, this inscription proves beyond any doubt that the Shikhar Singanapur religious tradition dates back at least to the 12th or 13th Century.

Having reviewed the antiquity, breadth and completeness of the connection with Maharashtra that Mallikarjun evinces, it is Dr. Dhere’s contention that a new and especial avenue would be opened in our knowledge of the cultural history of Southern India if a study could be conducted of every single place of Mallikarjun worship that became established in Maharashtra before, during and after the Yadava rule. However, this is a task beyond the capabilities of any single researcher. However, in order to test his theory, Dr.Dhere undertook the study of the background of the founding of Kapilsidhha Maliikarjun in Solapur.

Stating that this deity was established in the latter half of the 12th Century, Dr.Dhere provides pertinent information about:

1. another Mallikarjun temple pre-existing this one

2. Sources of information about the founder, Sidhharameshwar

3. His biography

4. Dhoolimahankal, a pastoral deity

5. Revansidhha / Halasidhhappa

6. Sidhharameshwar’s family background – the Kudavakkaliga community

7. The meaning of the adjective ‘kapilsidhha’

8. Kapilashram

9. Protection of the Bovine species

Pilgrimages of the pastoral communities; their charities

A copper plate inscription dating to the Shivaji era and reported in the proceedings of the Bharat Itihas Sanshodhak Mandal, Pune, has sadly been neglected by scholars and researchers alike. This is a source important enough to establish the historicity of Baliyaapa. Dr. Dhere discusses the actual reading of the inscription, its import, unjustified objections, the relationship between the gavali-dhangars and kolis, the hierarchical position of the gurav, etc.

The chapter discusses sources for determining the actual period in which Baliyappa may be placed.

The Shinganapur copper plate inscription implies that Baliyappa Gopati Shirsat was grandson of Mahabhillama (1173 – 1192).

In the course of this search, the author touches upon various topics like Shahu’s grant to ‘Anandasidhha’ Ghrishneshwar at Verul, the practice of including the name of the deity in names of persons, the famine of Sorat, the southern Somnath and southern Sorat, identification of Sortur (District Dharwar) as Baliyappa’s Sorat, and the descriptions of several other southern deities.

The chapter discusses some religious centers where deities of migrant communities are worshipped. Dr.Dhere cites the testimony of Krishnadas Dama to state that the Ganesh at Morgaon and the various deities located on the banks of the Karha River have migrated from Baliyappa’s native region in North Karnataka. Other such migrant deities discussed are Lakhameshwar of Kargani, Amriteshwar of Mohri, the Triad of Shivalingas in Umrani and Goppaneshwar and Golanneshwar at Darphal.

Dhangar

                                                              Reference from Dhangar.org

                                                                        Dhangar 
The Dhangar caste is primarily located in the Indian state of Maharashtra. The literal translation of the name Dhangar is "Who is wealthy". The word Dhangar is derived from the Sanskrit word 'Dhenu' i.e. Cow. These are quiet and innocent group of people who wander with flocks and herds. They are called by different synonyms like Dhangar, Dhangad and Dhanpal. Dhang also means a hill or a mountain. During the times of hardship some Kshatriyas went to the mountains and hills with their sheep and cows and stayed in the forests: these people are called Dhangars.


Initially there were twelve tribes of Dhangar and they had a division of labour amongst brothers of one family. This latter formed three sub-divisions and one half division (3.5). These three being Hatkar, Ahir (Gawli/Gavali) or Mhaskar(Gujar), and Khutekar / Sangar. The half division is called Khatik. All sub-castes fall in one of these divisions. All sub-divisions emerge from one stock and all sub-divisions claim to be a single group of Dhangars. Studies have revealed that they are genetically the closest. The number three and a half is not a random selection but has a religious and cosmological significance.


The main Dhangar subcastes are Ahir / Gawli / Mhaskar / Gurjar / Yadu (Yadav), Hatkar / Bargi / Barahatti / Barhatta / Bargahi / Baragahi / Barahghar / Bande (Revolutionary) / Zende (Brave) / Bhillari / Khillari / Metkari / Dange / Bakarwal / Bharwad / Baghel / Pal / Gadari / Gadariya / Gaddi / Kuruba (meaning trustworthy)/ Kanore / Kanade / Kurmar / Kurbar / Kurumbar / Idaiyan / Idaiyar / Idaiga / Konar / Golla / Neekhar / Nikher, Khutekar / Dewanga / Kshitri / Khatri, Kuktekar, Sengar / Sangar / Shegar, Lad Mendhe / Ladse, Jhade / Jhadi / Zade, Hulwan, Konkani, Mahure / Mahurai, Telange, Tellari, Warhade / Varadi / Barade[6], Khatik, Oraon, Talwar, Banjara / Vanjara , Kambar, Shirotya, Utekar, Gadge. 


The Dhangars ignore the subcastes and project themselves only as Dhangars.


Captain Fitzgerald had observed that ‘the general idea is that originally there were Twelve Tribes of Bargi-Dhangars, who came from Hindustan, and the country about Hingoli was called Bara Hatti (Hatkar). The term Bara-Hatti could thus mean a country of the Dhangars of twelve hattis. The term Hatkar is derived from hatti. According to the Dravidian Etymological Dictionary, h(p)atti has the following meanings: pen (Kannada), hamlet (Malayalam), cowstall, sheepfold (Tamil). A hatti would therefore mean a sheep pen or a camp or a settlement of sheep-keepers. In the old Kannada lexicon hattikara occurs as a synonym of govali, or cowherds. These etymological linkages indicate a connection between the sheep and cattle keepers. The term means a camp of sheep-cattle keepers. Bara-hatti means a village consisting of twelve vadis. The vadi constitutes 20-23 Dhangar families.


The word "hat" means obstinacy in Marathi and "kar" means doer meaning obstinate. Captain Fitz Gerald, once an assistant commissioner in Berar, made the following observation:- The Hatkars declare that they came prior to the Nizam becoming subhedar of deccan on behalf of the King of Delhi. The Hatkars are all Bargi Dhangars, or the shepherds with the spears. The Hatkars say that they formerly, when going on any expedition, took only a blanket seven hands long and a bear-spear, and that on this account they were called Bargir, or Barga Dhangars. The temper of Hatkars is said to be obstinate and quarrelsome. A famous couplet of a Bengali cradle song, created by Oriya and Bengali people to make their babies sleep at night is quoted below.


"Chhele ghumalo para juralo Bargi elo deshe Bulbulite dhan kheyechhe khajna debo kise?"


Hushed the child sleeps and quiet is the neighborhood now, for the Bargis have descended on our land; the bulbulis have eaten away our crops, how shall we pay our land tax?'


The “Ain-i-Akbari” describes them as being a proud, refractory and domineering race of Rajputs, living in the Basim Sircar and, with numerous armed forces, occupying the forts and controlling the surrounding districts. .


They are even now noted for their martial qualities and readily become soldiers. The armies of Shivaji were composed of recruits mainly drawn from this caste who were the most trusted by Shivaji. The bravest Maratha leaders, among whom the Holkars are the most distinguished, are of this tribe. When tending and driving sheep and goats Dhangars ejaculate 'Har, Har,' which is a name of Mahadeo used by devotees in worshipping him. The Dhangars furnished a valuable contingent to Sivaji's guerilla soldiery. The slogan of the Marathas, Har Har Mahadeo, was used by the Dhangars -- showing that Mavalas or the soldiers of Shivaji were themselves Dhangars. The Shepherds of Maratha Country are called Marathe (Bar-hatta, i.e. Hatkar) (Hatkars of Western Maharashtra and Konkan are also called Maratha Dhangar).


At the time of his Coronation, Chhatrapati Shivaji Maharaj showed that he belonged to the Gahlot (i.e. Sisodiya/Ranas of Mewar) Clan. Shahu Maharaj coined the word Maratha for the peasant section i.e. Kunbi.


Historically "Maratha" was a common term used for people of Maharashtra region that speak Marathi. Today, however, the term "Maratha" refers only to those Marathi-speaking people who also belong to certain specific Hindu castes: for one available listing, refer to Maratha clan system. Thus, the terms "Maratha people" and "Maratha-Dhangar" are not interchangeable and should not be confused for each other. All Dhangars of Western Maharashtra and Konkan, like Holkars, can be termed Marathas, but all Marathas are not Dhangars. For one available listing of Dhangars, refer to List of Dhangar clans in India.


The Dhangars of the Northern or Southern India are reasonably considered to belong to the same race .


The Dhangar community is one of the oldest existing communities of India, tracing its history back to Mahabharata times. They have originated several ruling dynasties, most recently the Holkars of Indore. Prominent Dhangars have been Hakkaraya and Bukkaraya, founders of the Vijayanagara Empire. Dhangars have founded the Hoysalas, Holkar, Rashtrakutas, Maurya, Pallav dynasties. In addition the poets Kalidasa and Kanakadasa were also Dhangars. The famous Vithoba temple at Pandharpur was built by Vishnuvardhana, a Dhangar from the Hoysala Dynasty. The famous Meenakshi temple was built by Pallavas who were Dhangars. Lord Krishna, Prophet Muhammad and Jesus Christ were all Shepherds. Metaphorically, the term Shepherd is used for God.


Traditionally being Warriors, Shepherds, Blanket & Wool Weavers and Farmers, Dhangars were late to take up modern day education. Though it has a notable population not only in Maharashtra but also in India, had a rich history, today it is still politically highly unorganized community and is socially, educationally, economically and politically backward. They lived a socially isolated life due to their occupation, wandering mainly in forests, hills and mountains.


Dhangars are Kshatriyas. Kshatriyas have three major castes (or ethnic groups) -- the Dhangars, the Rajputs and the Marathas. The Rajputs are Indo-Scythians and mainly had their kingdoms in North India. The Rajputs did not originate as a tribe or a single community. They emerge from history as a collection of clans ruling different regions. The term Rajput as it is used today refers to the set of intermarrying royal clans. The Marathas are Indo-Aryans and had an empire which spread all over central and North India. The Dhangars are Proto-Asians, who had their Kingdoms in South India and Central India. Rajputs have 36 Clans, Marathas have 96 Clans and Dhangars have 108 clans out of which 92 are found/known so far in India. Originally these castes were one and had mutual interactions of dining together and intermarriage amongst them. 


The widespread Palaeolithic mtDNA haplogroups and analysis of Y-DNA Haplogroup in Dhangar clans highlight their Proto-Asian genetic ancestries. Dhangar heterogeneity is ascribable to predominantly South-Asian males and West-Eurasian females. Dhangar have a significant Pleistocene gene pool, corroborating their �Proto-Asian� origin . 


Dhangars are believed to be Indo-Aryans as the Aryans were shepherds. Dhangar follow many rituals which were followed by Aryans. Aryans used to pierce the ears of their children, and Dhangars too pierce the ears of their children. Out of the 36 Queens of Kshayapa the 28th Queen, Sundara, was a Dhangar. Out of the Original 36 Rishis Tap Rishi and Manimahant were Dhangar. 


The word Gotra is dereived from the word "Go" meaning Cow. In ancient times wealth used to be measured by the number of cows. The cows of one Kula used to be kept together which was termed Gotra this was later termed as Kula Gotra. Marriage in the Kula of one's own Pravara is prohibited. Ethoven has listed 108 such exogamous groups of Dhangars. However Gautama Sutra has given two remedies for such marriages i.e. "Sutrakali chandrayan, Kruch Prayaschit". 


Allama Prabhu, President of Lingayat Temple at the time of allowing saint Rewad in the temple stated 


"Kuruba Hutavamunna Kulavilla Gotra Villam, Kuruban fal kani Basawanna." meaning "Before the Dhangars there were no gotras, gotras came with Dhangars, Basawanna, we are the decendants of Dhangars". 


This shows that many Lingayats were Dhangars previously. 


Enthoven in his observations has listed 22 Endogamous groups (Sub-Castes) and 108 Exogamous groups (Clans) of Dhangars (Enthoven 1920:311). It should be recorded that the list of the 22 Endogamous groups and 108 Exogamous groups of Dhangars, as provided by Enthoven, is not exhaustive. 


The number 108 is very sacred and has a great significance. 


The List of Dhangar clans in India is of surnames of all sub-castes from India 


Ainwar
Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:- Aainwar, Budhnawar, Daknawar, Koyanwar, Makanwar, Bhadnawar, Bhakanwar.

Aaldar
Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:- Waldawar, Karnawar, Kamade, Dange, Baldawar, Kabhade.

Aawale
Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:- Pukale, Yamgar, Yamanwar.

Badgujar
Lineage(Vansh): Suryavanshi
Kul Gotra: Badgujar
Rishi Gotra: Vasishta
Prawar:
Surnames:- Badgujar, Raghav, Sonchiraiya

Baniya
Lineage(Vansh): Suryavanshi
Kul Gotra: Bhains
Rishi Gotra: Bharadwaj
Prawar:
Surnames:- Baniya, Nihaliya, Kadiwal, Kathuliya, Pathariya, Dandimar, Sude

Bhains

Lineage(Vansh): Suryavanshi
Kul Gotra: Bhains
Rishi Gotra: Bharadwaj
Prawar:
Surnames:-Bhains (Baniya), Baruliya (Badheliya), Basade (Bhainsale), Kati (Kataha), Katheriya, Kathabhains, Trilokchandi

Bute
Lineage (Vansh): Agnivanshi
Kul Gotra: Pratihara
Rishi Gotra: Vasishta
Prawar:
Surnames:-Tate, Kachare, More/Maurya, Kuwalkude, Bavdan, Doiphode, Wagh, Pise, Bire, Dalvi, Keskar.

Chauhan
Lineage(Vansh): Agnivanshi
Kul Gotra: Chauhan
Rishi Gotra: Vatsa
Prawar:
Surnames:- Chauhan, Dhaneriya (Dhanariya), Kulaha (Kulhaiya), Bhadiriya, Pawaya (Parwiya), Gujela (Gajayala), Sapaha (Sapha, Sarpatha), Bhakal (Bhakar, Bhikhar), Vasundariya (Basundariya, Vagasariya), Mukarana, Zhumariya, Songira, Dhundhariya (Dudhediya), Tijwara (Tijwal, Tijwadiya), Balecha (Bhilecha, Bhilaicha, Bilaicha), Harine (Hiranwal, Hiranwar, Hinwar), Mohil (Mahali, Mahil), Boda (Voda, Vora, Bora),

Chauhan
Lineage(Vansh): Agnivanshi
Kul Gotra: Chauhan
Rishi Gotra: Vatsa
Prawar:
Surnames:- Chauhan, Ranadiye, Rao, Sangal, Bande, Kote, Khorane (Khakare), Khadase(Khadare), Cikale(Cakale), Pawad (Padiya), Hamvir, Tenchiriye (Tetiye), Thawade (Taware), Jamble, Kamare, Khose (Khasa), Khadagde (Khagadiya), Ghatod (Ghatotiya), Abhiriye, Jatare (Jatayane), Waghode, Wagare, Badad, Bhakare, Matkar, Badale (Bagade), Samse (Syam), Kedari (Karari), Hande, Shejode,(Shejal), (Shejpal), (Shejpalak), Gadiwan (Gadiwala), Dhawade (Degad), (Dewade), Maskar, Ghadap, Dalpate, Kalbhar, Bhodane (Bhowade), Bhadyar (Bhadekar), Manchare (Manbhava), Lite (Lota), Lad, Mohite (Mohit), Sakare (Sakareka), Sudake (Suraki), Hiropiraji (Harpalot), Aswale (Ashwariya), Bidkar, Chitrak (Citak), Badikar (Bhadokar), Barange, Pansre

Chauhan
Lineage(Vansh): Suryavanshi
Kul Gotra: Chauhan
Rishi Gotra:
Prawar:
Surnames:- Karir, Rachwana, Ajara, Boruka, Rabhad, Somanka, Maru, Sonla

Chandel
Lineage(Vansh): Chandravanshi
Kul Gotra: Chandrel
Rishi Gotra: Parashar
Prawar:
Surnames:- Chandel, Kauwa, Guhiya, Chandiya, Rai, Bhesedewale, Manikiwake, Chandaliya, Pakhariya, Satanwal

Chandrawat
Lineage(Vansh): Agnivanshi
Kul Gotra: Padiyar
Rishi Gotra: Kashyapa
Prawar:
Surnames:- Kiloliya

Chawda/Chawla
Lineage(Vansh): Suryavanshi
Kul Gotra:
Rishi Gotra:
Prawar:
Surnames:-
Jogaha (Jogara, Jokhawa, Jodika), Lambariya, Rananga, Jaidevka, Aaduka, Ghumaha (Dhemun), Punchala (Panchatar), Jograna, Donda

Chudawat
Lineage(Vansh): Suryavanshi
Kul Gotra: Shisodiya
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Chudawat

Dhabi
Lineage(Vansh): Chandravanshi
Kul Gotra: Dabhi
Rishi Gotra:
Prawar:
Surnames:-
Dabhi

Dagade
Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Pole, Pole, Sansalate, Suslade/Sisodiya.

Dahiya
Lineage(Vansh):
Kul Gotra: Dadhich
Rishi Gotra: Vyas
Prawar:
Surnames:-
Dahiya

Devkate
Lineage (Vansh): Agnivanshi
Kul Gotra: Chauhan
Rishi Gotra: Vatsa
Prawar:
Surnames:-
Arjun, Arya, Gorad, Vhanmane, Walekar, Rupnawar, Barkade, Metkari, Dhere, Tambe, Tale, Dongre, Bagade, Bhamte, Utare, Kole, Zhade, Khilari, Dabe, Agune, Dorwe, Hanumane, Sudlak, Nigade,Gavade, Chauhan.

Deora
Lineage(Vansh): Agnivanshi
Kul Gotra: Chauhan
Rishi Gotra: Vatsa
Prawar:
Surnames:-
Nirwan, Nirwal, Narwal, Deoda, Dawad

Dhakar
Lineage(Vansh): Suryavanshi
Kul Gotra: Dhakar
Rishi Gotra: Bharadwaj
Prawar:
Surnames:-
Dhakar

Dhekaha
Lineage(Vansh): Agnivanshi
Kul Gotra: Ponwar
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Dhakeriya

Dikshit
Lineage(Vansh): Suryavanshi
Kul Gotra: Dikshit
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Dikshit, Pachouri (Panchoutariya), Brahamaniya (Bamaniya), Bhidiyar (Bhadiyar), Surya (Suriya), Siriya, Bhindawar

Gahalot
Lineage(Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Pathak (Phatak), Rane, Mulik, Sawal, Grover, Talware (Talwade), Malap, Aaibhai, Tagad (Tahar), Bhonsale[5], Ghorpade, Bhogle, Mahadig, Angre, Nakase, Sigwan, Joshi, Apradh, Pardhe, Rao, Malusare, Thorat, Bhoite, Siside, Dorik (Dorge), Dalvi (Dalawat), Jore (Jirake, Jirage), Ahodage (Ahare), Guhela, Hulkar

Gahlot
Lineage(Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kasyapa
Prawar:
Surnames:-
Gahlot, (Gohil, Guhela, Gohilwal), Nandoliya (Nandoriya, Nadouda), Shishodiya ( Sisodiya), Mongaliya, Bachaliya (Bachriya), Hul, Udayadpuri (Udaypuri), Gorkha, Godha, Kalum, Kakotak (Kekotak), Kuchela (Kachela), Kelawa

Gaharwar

Lineage(Vansh): Chandravanshi
Kul Gotra: Grahawar
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Gaharwal, Bundela, Bobadiya

Gaud
Lineage(Vansh): Suryavanshi
Kul Gotra: Gaud
Rishi Gotra: Bharadwaj
Prawar:
Surnames:-
Gaud, Makakana

Gautama
Lineage(Vansh): Suryavanshi
Kul Gotra: Gautama
Rishi Gotra: Gautama
Prawar:
Surnames:-
Gautama

Gohil
Lineage(Vansh): Suryavanshi
Kul Gotra:
Rishi Gotra:
Prawar:
Surnames:-
Gohil, Padsariya (Pratihariya), Kharagiya (Khargaiya), Varu (Virat, Verun), Cataka (Canduka), Kachela (Kachohiya), Zhunzha, Bau, Babariya,

Hake
Lineage (Vansh): Chandravanshi
Kul Gotra: Yadav
Rishi Gotra: Kaudinya
Prawar:
Surnames:-
Bargal, Vargale, Varge, Madne, Khareje, Zhalgar, Gophane, Dahibhate, Ghutukade, Hande, Dolwade, Lubale(Luvale), Ebade (Ewande), Dolwade, Metkari, Pise, Bijgude, Hise, Lande, Bane, Kabugade

Halnawar

Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Bivkar(Bavkar), Dilgude, Hulgunde, Dudhe, Dule, Sarwade(Sarode), Yele, Shiddhaguru, Kodalkar.

Harine
Lineage(Vansh): Agnivanshi
Kul Gotra: Chauhan
Rishi Gotra: Vatsa
Prawar:
Surnames:-
Harine (Hiranwal, Hiranwar, Bade, Hinwar, Kharsela, Chalangiya, Shorampuriya, Kalpacha

Jankar
Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Karande, Raut, Mote, Male, Ghule, Bidghar, Waghe, Karmare, Kare, Padalkar, Punse (Phanse), Pawade, Lingot, Gunthe, Kolhe, Kalmesh, Mahatme.

Kachawahe
Lineage(Vansh): Suryavanshi
Kul Gotra: Kachwahe
Rishi Gotra: Gautama
Prawar:
Surnames:-
Kachawa (Kachawahe, Kachawaha), Gohar (Gohad), Vikaliya (Bakaliya), Jamawal, Bartela (Bhatiyala), Kalandar,Kasib (Kasim), Lad, Kukiya (Kukaha)

Kachwa
Lineage(Vansh): Suryavanshi
Kul Gotra: Kachawai
Rishi Gotra: Manavya
Prawar:
Surnames:-
Ghatge, Surve(Suruva), Aaglave, Kewade, Hake, Gade, Gaike, Naik, Devre, Shitole, Gawase, Kalmukh, Sidgode (Shingade), Gaikwad, Sukhe (Sherwe), Gurve, Kakade, Kharebhale, Dinge, Takade, Vankhede, Ghodke, Dangre, Gorud (Garodige), Ghad

Kadamba
Lineage(Vansh): Suryavanshi
Kul Gotra: Kadamba
Rishi Gotra: Manavya
Prawar:
Surnames:-
Kadamba (Kadam), Dhumal, Mahipal (Mahimal), Agneya, Kasale, Phadtare, Ugade,

Kale
Lineage (Vansh): Suryavanshi
Kul Gotra: Kadam
Rishi Gotra: Mandavya
Prawar:
Surnames:-
Mahin, Ghahine, Sarse, Hubale, Shriram, Gore/Gora, Dombale, Singare, Gharbudwe, Dadas, Namkade, Sigire.

Karith
Lineage(Vansh): Chandravanshi
Kul Gotra: Karith
Rishi Gotra:
Prawar:
Surnames:-
Khoda, Saisaiya, Tota (Toita), Zhola, Khare, Khunchar (Khasarka), Lachatar (Nachatar), Dhubal (Dhimana), Dhokad, Bhadel (Gader, Gaded), Singha (Chora), Mendarka (Mendar), Gorat (Gouraiya)

Katariya
Lineage(Vansh): Chandravanshi
Kul Gotra: Katariya
Rishi Gotra:
Prawar:
Surnames:-
Katariya

Kaushal
Lineage(Vansh): Suryavanshi
Kul Gotra: Kaushal
Rishi Gotra:
Prawar:
Surnames:-
Kaushal

Kesari
Lineage(Vansh): Suryavanshi
Kul Gotra: Kesari
Rishi Gotra:
Prawar:
Surnames:-
Kesariya

Kharat

Lineage(Vansh): Agnivanshi
Kul Gotra: Parihar
Rishi Gotra: Pundlik
Prawar:
Surnames:-
Dhaygude, Pandhare, Sul, Borkar, Amane, Dhake, Tele, Palve / Pallavas /Pala, Kolpe, Ghagare (Ghagade), Pinjare, Raijade, Kavle, Bhadke (Bhadawe), Ghodke, Vele, Tarade, Tamkhade, Ratnaparkhe, Malage, Zhurale(Zhurake), Vande, Gete, Vharkate, Landge, Patkare, Bhople, Thorbole, Sursule, Punekar, Guldawade, Kharate, Satkule, Vange, Palasgawade, Chutkule, Tile (Tele), Golari, Tondage, Kawale, Mopale, Dhawale,Zore

Khatal
Lineage (Vansh): Agnivanshi
Kul Gotra: Solanki
Rishi Gotra: Bharadvaja
Prawar:
Surnames:-
Shejal, Dudhal, Waghmare, Garande, Galande.

Kokare
Lineage (Vansh): Suryavanshi
Kul Gotra: Rathod
Rishi Gotra: Gautama
Prawar:
Surnames:-
Hajge, Hogle, Aswale, Pingale, Sontakke, Karhade, Malwade, Rachkar (Rahinj, Rajkar), Devpuje, Sondge, Bhusare, Rajgar (Rajge, Rajag), Gore, Virkar, Hulkar/Holkar, Bhusari (Bhusare), Kanade.

Kolekar
Lineage (Vansh): Suryavanshi
Kul Gotra: Kanvah
Rishi Gotra: Mandavya
Prawar:
Surnames:-
Murde, Sose, Daigande, Hamamkhore, Botyate, Didwagh, Aaglave, Karpe, Bansode, Cavdhare, Aanavale, Naske, Gadve, Raut, Kundlik, Bhagwat, Vochate, Dahagande.

Kulal
Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Bhise, Buchte

Lavate
Lineage (Vansh): Agnivanshi
Kul Gotra: Solanki
Rishi Gotra: Bharadvaja
Prawar:
Surnames:-
Narute, Bandgar, Mane, Margale, Hajare, Shendge, Wavare, Bavare, Dabale, Pokale, Garwat, Garle, Pisal, Misal, Kasgude, Nemane, Dhulwade, Bhanawse, Kshirsagar, Shemde, Chore, Halge, Kargal, Kiswe, Gawade, Bindugade, Thite, Kakade, Kargal, Gaske, Margude, Margale, Rode, Zhival, Dhulgade, Reve, Badre, Wadere, Badure, Dargude, Darmude, Kagugade, Rode, Bagnawar, Zhadgar, Birle, Barale, Nigunde, Badhanwar, Bandanwar, Misal, Birje, Tandale, Khutale, Dabale

Lengre
Lineage (Vansh): Suryavanshi
Kul Gotra: Sengar
Rishi Gotra: Gautama
Prawar:
Surnames:-
Pisundare, Kalindare, Wagare, Jalindare, Sigare.

Lokare
Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Belnawar, Velankar

Makwana
Lineage(Vansh): Suryavanshi
Kul Gotra:
Rishi Gotra:
Prawar:
Surnames:-
Toliya (Toi), Kathodiya (Korali, Kawalana), Saniya (Songara), Galiya (Gari), Khint, Alakniya, Kangaliya, Trad (Tamaliya), Manguda, Lakadiya, Kertiya (Kahare), Satiya

Markad
Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Shivarkar, Bhivarkar, Mutkar.

Masal
Lineage (Vansh): Agnivanshi
Kul Gotra: Solanki
Rishi Gotra: Bharadvaja
Prawar:
Surnames:-
Misaal, Gonmasal, Amuksiddha, Dogmasal, Khajane, Khajage, Saal, Bhadange, Walse, Paleri, Wader, Vaher.

Maurya
Lineage(Vansh): Suryavanshi
Kul Gotra: Maurya
Rishi Gotra: Gautama
Prawar:
Surnames:-
Maurya (Mauri)

Nagvansha
Lineage(Vansh):
Kul Gotra:
Rishi Gotra:
Prawar:
Surnames:-
Algotar, Nagani, Balani, Ratani, Kanmamiya, Shiyaliya, Bhuva, Bhadukiya, Kirala, Borkhiya, Makani, Sangadiya, Ganoliya, Kamijaliya, Adalsara, Mathukiya, Eilaliya, Budheliya, Manepara, Warasadiya, Dudhariya, Dihora, Thanasiniya, Velar, Sampaliya, Paranaliya

Nikhumbiya

Lineage(Vansh): Suryavanshi
Kul Gotra: Nikhumb
Rishi Gotra: Vasishta
Prawar:
Surnames:-
Nikhumbiya (Kumiya)

Parihar
Lineage(Vansh): Agnivanshi
Kul Gotra: Parihar
Rishi Gotra: Pundrik
Prawar:
Surnames:-
Pratihar, Valekar (Balekar, Balkhariya), Bag (Begu), Badgar (Badgare), Dhole, Proktat, Lolge, Laware (Lole, Lullare), Khemnar (Karwariya)

Parihar
Lineage(Vansh): Agnivanshi
Kul Gotra: Parihar
Rishi Gotra: Kasyapa
Prawar:
Surnames:-
Parihar, Padiyar, Padriya, Masaniya, Dhiman, Nadata (Nikhatha, Nikta), Dhubela (Dubela, Dabala)

Parmar
Lineage(Vansh): Agnivanshi
Kul Gotra: Pramar
Rishi Gotra: Vasishta
Prawar:
Surnames:-
Parmar (Ponwar), Rehar (Riyar), Baguliya, Umara, Sumara, Kokande, Soda, Surtiya (Satogiya), Raraha (Rarha), Kalam, Sagar, Sugada (Sugara), Varah (Bareha, Budaha), Kher

Parmar
Lineage(Vansh): Suryavanshi
Kul Gotra: Parmar
Rishi Gotra:
Prawar:
Surnames:-
Gamara, Bambhawa, Ratadiya, Cawadiya, Basada, Baba, Dhak (Dank, Damb), Momiyatar (Miwat), Babutar (Babukiya), Kala, Dhuma, Jingora, Kuwar, Taria, Ghodachad, Bidana, Rawa, Raswat, Rokadka, Phuliya, Bambha, Sosala, Sawaro, Khodo

Pramar
Lineage(Vansh): Agnivanshi
Kul Gotra: Pramar
Rishi Gotra: Vasishta
Prawar:
Surnames:-
Panwar (Pawar), Dhamwar (Dhaiwar), Darekar, Bagawe, Palve, Gujar, Diwate, Vichare, Kokade, Kukad, Dawade (Dabhye), Dobhake, (Doudke), Dekale, Jagdale, Dharrao, Mokasi, Khodawe (Khairovi), Dhaphan (Dhakara), Dhude (Dhunata), Borade (Beran), Mandalik (Mandala), Chirphule, Niwalkar, Darware, Namjade, Tawade, Salav (Salap), Kadeb, Palab, Kalpate, Bomale (Bamala, Bowale)

Pundir
Lineage(Vansh): Suryavanshi
Kul Gotra: Pundir
Rishi Gotra: Pulasta
Prawar:
Surnames:-
Pundir

Raikwar
Lineage(Vansh): Suryavanshi
Kul Gotra: Rathod
Rishi Gotra: Bharadwaj
Prawar:
Surnames:-
Raikwar (Rainkwar)

Rathod
Lineage(Vansh): Suryavanshi
Kul Gotra: Rashtrakut
Rishi Gotra: Gautama
Prawar:
Surnames:-
Rathod, Dhanpute(Ghetawat), Gawad (Govind), Achate (Asadeya), Zhanjar, Chand(Chandhash), Raijada, Sankapal, Kokate, Datar (Datir), Jotshi(Jetshi), Virkar, Bhate, Hulkar, Parkhe (Parke), Baharand (Bahar), Patan, Lambate (Lumbawat),

Rathod
Lineage(Vansh): Suryavanshi
Kul Gotra: Rashtrakut
Rishi Gotra: Gautama
Prawar:
Surnames:-
Rathod, Mohaniya, Babariya, Hans, Kasumiya, Chand, Bhilavate, Phulasunga, Kanoujiya, Sura (Surah), Panchbhaiya, Chavadiya (Chaubhariya), Kabariya (Kabar), Sohad (Suhand), Gogara (Gagariya) (Gugari),

Rathod

Lineage(Vansh): Suryavanshi
Kul Gotra: Rashtrakut
Rishi Gotra: Gautama
Prawar:
Surnames:-
Susara, Chiroliya, Goletar, Gendala, Lamka, Pansa, Daharka, Khareliya, Bodhadiya, Vakatar (Bhachatar), Mendhat, Balika, Kukana (Kanitar, Kukano), Bhadsiyo, Gundalo

Sarak
Lineage (Vansh): Agnivanshi
Kul Gotra: Solanki
Rishi Gotra: Bharadvaja
Prawar:
Surnames:-
Zharak, Taranwar, Shelke, Ghite, Lakade, Chopde, Bhadke, Perwale, Harale, Virje, Pisal, Shelar Jite.


Prawar:
Sargar
Lineage (Vansh): Agnivanshi
Kul Gotra: Chauhan
Rishi Gotra: Vatsa
Prawar:
Surnames:-
Sadnawar, Phonde, Phode, Pipre, Katre, Malgonde, Gadve, Metkari, Kuspe, Nambalkar/Nimbalkar, Sumpape, Khupkar, Turbare.

Sengar
Lineage(Vansh): Suryavanshi
Kul Gotra: Sengar
Rishi Gotra: Gautama
Prawar:
Surnames:-
Sengar, Yashwant, Mokale, Bagwan, Sigore, Ghumak, Jare, Gawand, Ghogale, Patel, Jangale.

Sengar
Lineage(Vansh): Chandravanshi
Kul Gotra: Sengar
Rishi Gotra: Gautama
Prawar:
Surnames:-
Sengar

Shinde

Lineage (Vansh): Agnivanshi
Kul Gotra: Parihar
Rishi Gotra: Pundlik
Prawar:
Surnames:-
Zunje, Kaljate, Kandure, Handware, Khadke, Bendre, Dhone, Bichukle, Harale, Sute.

Shingade
Lineage (Vansh): Suryavanshi
Kul Gotra: Sengar
Rishi Gotra: Gautama
Prawar:
Surnames:-
Burungale, Tarade, Vhatkar, Dhawan, Malawe.

Sikarwar
Lineage(Vansh): Suryavanshi
Kul Gotra: Sikarwal
Rishi Gotra: Bharadwaj
Prawar:
Surnames:-
Sikarwal, Sikarwar, Shikarwal

Shindhav

Lineage(Vansh): Chandravanshi
Kul Gotra:
Rishi Gotra:
Prawar:
Surnames:-
Shindhav, Zhapada, Bhankhada, Shiyal, Hadagaida, Chachada, Saduda, Bhundiya, Dhangar, Wankiya, Watwad (Wangol), Babara, Sachala, Kukad (Kalod), Bhubhaniya (Doniya), Buhiya (Bhukiya), Bholiya (Bhohok)

Sisodiya
Lineage(Vansh): Suryavanshi
Kul Gotra:
Rishi Gotra:
Prawar:
Surnames:-
Mewada, Mewara

Solankar
Lineage (Vansh): Chandravanshi
Kul Gotra: Yadav
Rishi Gotra: Kaudinya
Prawar:
Surnames:-
Parkar, Khandekar, Waghmode, Hirve, Ekkar, Thavre, Ogare, Nitwe (Nivte), Ingale, Doiphodhe, Tambe, Sid/Sidd, Padule, Hagre, Gawand, Ghogre, Dhupe, Sarje, Gadekar, Kolse, Hade, Hode, Dhamdere (Dhamdhere), Virkar.

Solankhi
Lineage (Vansh): Agnivanshi
Kul Gotra: Solankhi
Rishi Gotra: Bhardwaj
Prawar:
Surnames:-
Chalukya, Tambe, Sawant, Patankar, Gunjal, Birje, Kulki, Pandhare, Randhir, Naval, Patade, Satav (Satal), Kanoujiye (Kanwaje), Shivale, Pawad, Ghag, Hukrul, Mhatre, Kalekar, Kamble.

Solankhi
Lineage(Vansh): Agnivanshi
Kul Gotra: Solankhi
Rishi Gotra: Bharadwaj
Prawar:
Surnames:-
Solankhi, Kutriya, Sarbariya (Sarbahiya, Sarwaiyya, Sarwariya), Katariya,Baghel (Baghela), Tantiya (Taitiya, Tetiha), Bhagmar (Bhagmare), Tambe, Kulki, Kanoujiye, Shivle, Randhir, Mhatre, Kalekar, Chalukya, Pandhare, Hukrul, Kamble,

Solankhi
Lineage(Vansh): Agnivanshi
Kul Gotra: Solankhi
Rishi Gotra: Bharadwaj
Prawar:
Surnames:-
Vahara, Bhoriya, Dhadhalka, Bamniya, Bhimdevaka

Swar
Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Sudnawar, Hegadkar, Balar, Barange, Dhpatwar, Gele, Dinde, Sirgire, Goikar, Satye (Sathe). Mori (Dhangar)

Takale
Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Arade, Tupe, Tikale, Takale, Erande.

Tawar
Lineage(Vansh): Yaduvanshi
Kul Gotra: Tawar
Rishi Gotra: Gargayan
Prawar:
Surnames:-
Karkante (Katiyare), Phunke (Phakare), Tamade, Dhawade, Malpawar, Pulke, Vadge,

Thengal
Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Sangane, Tule, Thengale

Thombre
Lineage (Vansh): Yaduvanshi
Kul Gotra: Tomara
Rishi Gotra: Gargayan
Prawar:
Surnames:-
Sonawle, Vhate, Katmare.

Thorat
Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Anawase, Mahanwar, Tanal, Khatke, Pavne, Satpute, Lokhande, Shigwate, Shingte, Deokar, Kalgude, Kalguhe, Dhakar, Bakar, Barve, Khamgal, Supkar, Supne, Late, Pandharmise, Sumne, Patole, Tonde, Rahinj, Bhagwat, Gadade, Waykule, Bise (Bhise), Pandhare

Tomar
Lineage(Vansh): Chandravanshi
Kul Gotra: Tomar
Rishi Gotra: Garga
Prawar:
Surnames:-
Tomar, Tawar (Thambar), Indoliya, (Indoriya), Kourwa, Hantal, Shishupal (Shirshawal, Sirsawal, Sirsawar), Hareliya, Kasturi (Kasturiya), Dahaliya, Jandhara, Gadwal

Vadhel
Lineage(Vansh): Suryavanshi
Kul Gotra:
Rishi Gotra:
Prawar:
Surnames:-
Mundhawa

Vala/Wala
Lineage(Vansh):
Kul Gotra: Vala
Rishi Gotra:
Prawar:
Surnames:-
Vala, Boliya

Waghela / Baghela / Vaghela
Lineage(Vansh): Suryavanshi
Kul Gotra:
Rishi Gotra:
Prawar:
Surnames:-
Katariya, Mir, Bhimani, Sekani, Dewasthara, Bawaliya, Sadidiya, Bajudiya, Shiyaniya, Kadipara, Gangadiya, Bhilodiya, Lilapara, Kapeliya, Malakiya, Sapara, Rojahara, Aolakiya, Dhargiya, Hadadiya, Jakhadiya, Gorani, Patamiya, Sotiya, Dambala, Bhokalpa,

Wakse

Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Uske, Maske, Choramle, Sirsat, Bangale, Kurhade, Mugutrao.

Yadav
Lineage(Vansh): Chandravanshi
Kul Gotra: Yadav
Rishi Gotra: Kaudinya
Prawar:
Surnames:-
Yadav(Jadhav), Nabhada (Nabhaka), Jagtap, Ransinh, Navale, Ghulap, Dubal, Dhanpal, Dhampal, Umthere, Bhole, Kajalag, Ghag, Waghela, Bawale, Aaute, Pingale, Phakade, Ghone, Sirke / Shirke, Dhekale, Kattare, Khadtare, Jagpal, Malerao, Phalke, Sinhe (Sinha), Dharat, Pathare, Patare, Bhojke, Mukhmane (Makhbara), Mahajan, Podare, Bulake, Gade, Bawar, Hote (Hata), Rahatad (Rahad, Rahatale), Hodge (Hodhankwale), Turiye, Namate, Tomar (Tanmar), Gawali

Yadav

Lineage(Vansh): Chandravanshi
Kul Gotra: Yadav
Rishi Gotra: Kaudinya
Prawar:
Surnames:-
Radha (Rada, Rahada), Gaikwar, Kewala (Kubaraila), Banaphal (Banaphar),Bhati, Dabi (Dabhi, Dobhiya)

Yadav
Lineage(Vansh): Chandravanshi
Kul Gotra:
Rishi Gotra:
Prawar:
Surnames:-
Bhatia, Gokika (Golakiya), Jathur, Korali, Dhangiya (Kanjiya), Cheriya, Thunga, Ugiya (Udhadhala, Uradhala), Dadura (Dorala), Harniya (Holapat), Bauwar, Bagiya (Badhadhala, Baradhala), Munchala (Malawa), Goga, Chausala, Baraliya

Yedage
Lineage (Vansh): Suryavanshi
Kul Gotra: Gahlot
Rishi Gotra: Kashyapa
Prawar:
Surnames:-
Hajare, Jedage, Sanne, Jugdar, Jagdar, Jondhale, Jawalge, Garande, Redke, Yedke, Satre, Galande.

Jhala
Lineage(Vansh): Chandravanshi
Kul Gotra: Jhala
Rishi Gotra: Vasishta
Surnames:-
Jhala / Jala / Zhala

UnknownTirthap, Thakre, Manore, Sonwane, Baviskar, Pawar, Borse, Sangore, Nhyade, Adhave, Landge, Nile, Khankhare, Urade, Kadu, Kuchekar, Katkar, Kapade, Kudnor (Karnor), Khomane, Khedekar, Nirpune, Gand, Garde, Gote (Gotre), Gawate, Gire, Ghatole, Chawale, Chilgar, Chendake, Jite, Jamdar, Jhompe, Take (Tikkal, Tile), Dobare( Dhakare, Dhaakan), Daphal (Dhaphal, Daphale, Dolzhake, Dolmare), Totare, Toge(Tode, Tarade), Dhanaitkar, Gumase, Dhalape, Dharam, Nile (Nikal, Nirmal), Nehe, Nachan, Naikode, Pundhar, Pandase (Padole), Pote, Pagar, Punekar, Fatepurkar, Budhe, Bhanjane, Bhoge, Mahirale, Mhaisale, Manore, Mulay, Rashinkar, Lagas, Lavale, Lenthare, Vaval, Vaidya, Vanawe, Vare, Waghraje, Vaidkar, Shivare, Najan, Bule, Kavitake, Gorad, Vakade, etc.
Some South Indian ClansAadina, Aanne, Aarella, Adwar Hadasale, Amme, Andara, Anne, Arisina, Aoti, Arasu, Arei, Asalu, Asli, Aslu, Atti, Ballari, Banda, Bandi, Banni, Basalu, Basari, Belada, Bevina, Bhoja, Bijjala, Bilwa, Bira, Bosa, Bosala, Bujjenige, Chandana, Chitalu, Dande, Dani, Dasari, Devadaru, Duddidana, Eralu, Gali, Gauda, Gogandi, Hande, Hariwana, Harusha, Hatte, Hothana, Jadi, Jande, Janni, Kachana, Kaggala, Kambli, Kampala, Kankaitayana, Kateda, Kawadi, Kenchalu, Kolle, Kote, Kundan, Kuniwa, Kuppina, Kuwala, Majjana, Malle, Mallige, Manasina, Manne, Mautte, Masalu, Mesalu, Michina, Misu, Muruhinda, Mutina, Nagara, Nagare, Nahi, Nali, Nalige, Nilli, Nonaba, Rajakula, Sada, Sakala, Salva, Samanta, Sampige, Sangam, Sangara, Sannakambli, Sasalu, Semant, Sena, Sevige, Simpala, Tarugara, Thagaru, Tube, Unne, Uppina, Wangare/Wangade,