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jat history - 0

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Many ethnologists believe that the Northern,especially Kashmiri Brahmins are the purest Aryans in India.


That brings me to my next point.In the conservative areas of the United States,up until 30 years ago a black man courting a White was was severely lynched or very often even killed by vicious mobs, very often with te tacit sanction of society..Ironically and unfortunately(in my opinion)the brutal killing of a Jat (Shudra) is still sanctioned by conservative Aryan society in India...yes today, in the year 2002 in U.P.! We must ALL condemn this practice.


Proof:


http://www.foreigncorrespondent.com/archive/hidden.html


INDIA'S 'HIDDEN APARTHEID'
By
Eric S. Margolis 26 August 2001


"NEW YORK - In a uniquely Indian version of Romeo and Juliette, a teenage girl and boy were publicly lynched earlier this month in rural Uttar Pradesh. The girls parents and hundreds of villagers watched and applauded.
The crime? The girl was a Brahmin, Hinduisms highest caste; the boy, a Jat, a somewhat lower, though still respectable, farming caste. The girls family had been `defiled by their daughter crossing the `pollution barrier to consort with a lower caste boy. The appropriate punishment was death.
……Of Indias 1 billion people, 160 million are untouchables, or `Dalits(meaning: `broken people). Untouchables are at the boThe ancient Hindu caste system dates back to 1500 BC when fair-skinned Aryan tribes invaded northern India
ttom of the Hindu caste system of segregation; light-skinned Brahmins at the top
….Fair-skinned Brahmins, 3.5% of the population, are Indias ruling elite, holding 78% of judicial positions and half parliaments seats. In recent tests, Indian scientists discovered that high-caste Hindus, particularly Brahmins, are genetically closer to Europeans than they are to dark-skinned, Dravidian Indians
Caste became a rigid system whereby Indias fair-skinned ruling class kept lower and swarthier orders in their places as laborers, landless peasants, and servants exploiting them in the name of religion. "

Copyright eric s margolis 2001

I think that society has not progressed enough to completely eradicate caste consciousness in India at the present time.Therefore in my opinion,a lower caste boy courting a higher caste girl should simply be punished and not given the ultimate punishment.

I as a Bangla Aryan do not recognise a jatt. They are clearly foreigners from another land. Go away foreigner, I've got a gun.

The FUSION Occurs in your land. No such term as Dravidian for a race it means South. Most people in India are pure Aryans. aryavarta has also a few people belonging to the Australoid race, they are brilliant and children of Aryavarta. They are pure and spread all over Aryavarta. The Jats belong to Aryavarta and are the purest Aryans.

Hi XXX,
How are you old friend?

First and foremost XXX,I am not the poster who goes by the name 'Brahmin Boy' on this site.As usual,you are wrong!


However following is some knowledge for your benifit:


The origins of the Jats are still hotly disputed XXX.Some older amateur British ethnologists like Bingley, Tood ,Cunningham and Ibbetson propounded that they were a fusion of ancient Scythian and Dravadian races.All in all however,we may safely conclude that the Jat history is very poorly written,compared to most other communities. .


For instance,following are the honest admissions of Jatland.com itself:

Ref:


http://www.jatland.com/history/books.htm


Anyways,as stated above,the bulk of the material on ‘Jat history’ is reliant upon the works of an older generatioin of British ethnologists like Bingley,Todd,Cunningham and Ibbetson who all lived approximately 150 years ago.The views of these ethnologists are ofcourse not taken seriously by contemporary scholarship for the most part.With the recent advent of DNA genetic sciences,a greater knowledge of the Central Asian steeps and new archeological discoveries etc.,ethnologists now have a far clearer picture of the possible ethnic origins of the various races of not only the Indian sub-continent but also of the whole World.Where once the ancient ethnologists saw only through muddied water,today’s experts have the capacity to see through clear spring water,as it were.Unfortunately for the Jats however,we have NO contemporary ethnologist who seems to be a champion of the Jat cause,especially with regards to your silly claim of descent from either the ‘Yue Chi’,’Kushan’ or ‘Getae’ sub-stratum of the human family.The most that is conceded by modern scholarship is that Jats are an Indo-European language speaking people by proxy who are presumed to be related to the Roma Gypsy of Europe.(ref. Probert Encyclopaedia,2002 ed.)In the ensuing posts,I will dwell into greater detail on these issues..

Following are the comments of amateur British ethnologists,Bingley,Ibbetson,Sir James Lyall.The views of all three ethnologists regarding the Jats were for the most part in agreement.The reader may judge the quality of the ensuing statements on their own merit. The astute reader however will discern immediately the utter paucity of knowledge of these amateur ethnologists ,as compared ofcourse to our modern day researchers.

Enjoy reading:


Bingley,A.H.,"Sikhs",1970,Department of Languages,Punjab,Punjab,Patiala.

Pg. B1,

"Perhaps no question connected with Indian ethnology has been more frequently discussed than that of the origins of the Jats.According to some authorities they are Aryans,of the same stock as the Rajputs,and the name of their race is simply the modern Hindi for Yadu,the title of the famous Kshatriya clan to which the demi-god Krishna belonged.Others mantain that they are Indo-Scythians,identify them with the Getae of the classical geographers,AND ASSERT THAT THEY ARE OF THE SAME RACE AS THE MAGYARS AND GYPSIES OF EASTERN EUROPE......"


Bingley,'Sikhs',pg.4."Besides the three Aryan castes,but immesurably beneath them,there was the servile or Shudra caste,composed of captured aboriginies whose lives had been spared,and OR the progeny of marriages between Aryans of different castes and OF ARYANS AND THE WOMEN OF THE COUNTRY,all of which,by the rigid exclusiveness of caste custom came to be regarded as degraded."


Bingley,'Sikhs',pg.12. "...and although the Rajput and Jat races are now entirely distinct,and intermarriage between them is impossible,...Rajputs receieved them(Jatnis) into their Zananas as khawas or concubines;and it is more than probable that many Jat clans are descended from the offspring of such unions."


Bingley writes,"But though the traditions of the Panjabi Jat in almost all cases refer to a Rajput origin,and emigration to the Panjab from the Deccan or Central India,others claim direct descent from the Scythian adventurers who forced their way into India from the Kandahar Valley.Thus the Man,Heer and Bhular gotras of the Central Panjab sometimes call themselves 'Shib Gotras',because they profess to be descended from the Jatta or matted hair of Shiva,in contradiction to the 'Kasab Gotras' WHO ARE THE DESCENDANTS OF RAJPUTS BY JAT WOMEN,or Rajputs who have lost grade by the pracrice of 'Karao' or widow-marriage."


'Sikhs',pg.13-16.

Bingley writes,"..the 'Kasab Gotras' are the descendants of Rajputs by Jat concubines,or Rajputs who have lost grade by the pracrice of 'Karao' or widow-marriage."

Bingley continues,

"We know little or nothing of the ancient history of the Jats.As early as the 7th century the Jats of Scinde were ruled over by a Brahmin dynasty,and by the 11th Century they had spread into the Panjab proper.We first hear of them in the annals of Muhammadan historians......Many Jat tribes must have been taken away as captives to Ghazni,which would account for the traditional connection with that place which is claimed by so many of the clans.The growing power of the Jats was crippled by this disaster that we hear NOTHING MORE of them,or of their military exploits,until 1658,when they reappeared as valuable allies of Aurangzeb in the troubled times that followed the deposition of Shah Jahan."

"West of the Indus and the Ravi the Jats became Musalmans,and being a conquered people,of no political importance,were looked down upon by the Pathans,Mughals,and Moslems of Rajput descent,who seized their lands,and thus drove them to seek a living as nomads wandering with their herds over the grazing-grounds of the Western plains of the Panjab.To this day,in Scinde and the Doab of the Indus and Sutlej,'Jat' is the usual term for a grazier or herdsman,and is applied to Jats proper,degraded Rajputs and mongrels......The proverbs of the Pathans and Baluchis are full of contemptuos references to the 'Jats' or'Hindkis' as they are perhaps more commonly called.'The Jat is such a fool that only god can take care of him'. 'Get around a Pathan by coaxing,but heave a clod at a Hindki.'in short the Muhammaden Jat of the Indus valley is looked down upon as a member of an inferior race..."


This is what Denzel Ibbetson says about Rajputs;


Sir Denzel Ibbetson says(Rose,Castes and Tribes),"a tribe of any caste whatever,which had in ancient times possessed supreme power throughout any fairly extensive tract of Country would be classed as Rajput.It seems almost certain that some of the so-called Rajput families were aboroginal",and he instanced the Chandel."A very similar process has gone on all through the Himalayas from Chitral to Nepal especially in the Kangara hills and Kulu hills.In the latter tract,the Thakur is often an enobled Kanet.In Kangra,the Rathi is a debased Rajput or a promoted Ghirth." He further states,"The first four sections of the Dashals--Gonds,Theogs,Madhans,Darkoits etc were for a long time after their migration to the hills,considered to be low caste like the Kanets.Gradually however they mixed with the Rajputs and began to give their daughters in marriage to wealthy Rajputs.Afterward the Rajput also condescended to marry their daughters to them."

Sir James Lyall wrote,"...a Raja promoted a Girth to a Rathiand, a Thakur to a Rajput,for service done or money given......On the border line in the Himalayas,between Tibet and India proper,anyone can observe Caste growing before his eyes;the Brahmin degrading to a Rajput,the noble is changing into Rajput,the priest into a Brahman,the peasant into a Jat and so on down the bottom of the scale..."

Best Wishes,

PART VIII:


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PART VII:

381. Singh, A., Sikhs at the Turn of the New Century, in Sikh History and Religion in the Twentieth Century, edited by J.T., O'Connell, M. Israel, W.G. Oxtoby, W.H. Mcleod, and J.S. Grewal, Published by the Centre for South Asian Studies, University of Toronto, Toronto, 1988, pp. 424-441.
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387. Singh, Ganda, Life of Band Singh Bahadur, Published by the Sikh History Research Department, Khalsa College, Amritsar, Punjab, 1935.
388. Singh, Gopal, A History of the Sikh People (1469-1978), World Sikh University Press, Delhi, 1979, pp. 12.
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391. Singh, J., Sikh Militancy and Jats, in Advanced Studies in Sikhism, edited by J.S. Mann, H.S. Saraon, Published by Sikh Community of North America, P.O. Box 16635, Irvine, California, 1989, pp. 214-233.
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PART VI:

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326. Plutarch (AD 45-120), Plutarch's Moralia, translated by L. Pearson, Vol. 11: On the Malice of Herodotus, Harvard University Press, Cambridge, Massachusetts, 1949.
327. Plutarch's Lives, Alexander, translated by B. Perrin, Vol. II, G.P. Putnam's Sons, New York, 1918, pp. 225-439.
328. Polier, A.L.H. (Colonel), The Sikhs, 1776, in Early European Accounts of the Sikhs, edited by G. Singh, Today & Tomorrow's Printers & Publishers, New Delhi, 1974, pp. 190-205.
329. Portratz, H., Die Skythen in Sudrubland, Basle, 1963.
330. Prakash, Budha, Ancient Punjab: A Panoramic View, in Essays in Honour of Dr. Ganda Singh, Punjabi University Press, Patiala, Punjab, 1976, pp. 1-26.
331. Prinsep, H.T., Origin of the Sikh Power in the Punjab and the Political Life of Muharaja Runjeet Singh, Calcutta, India,1834.
332. Przyluski, J., Ancient Peoples of the Punjab, translated into English cy Chitrabhanu Sen, Calcutta, India, 1960.
333. Ptolemy, Geography of Claudius Ptolemy, translated and edited by E.L. Stevenson, The New York Public Library, New York, 1932.
334. Pulleyblank, E.G., Chinese and Indo-Europeans, Journal of the Royal Asiatic Society, 1966, pp. 9-39.
335. Qanungo, K.R., History of the Jats, reprinted by Sunita Publications, Delhi, India, 1987, first published in 1925.
336. Quintus Curtius, translated by J.C. Rolffe, 2 Vols, Harvard University Press, Cambridge, Massachusetts, 1956.
337. Qureshi, M.I. (Major), The First Punjabis, Aldershot, U.K., 1958.
338. Rader, G., Les Colonies Macedoniennes de l'Hydaspe (Jhelum), REA (Revue des Etudes Anciennes), Vol. 43, 1941, pp. 33-40.
339. Radet, G., Alexandre et Porus: Le Passage de l'Hydaspe (Jhelum), REA (Revue des Etudes Anciennes), Vol. 37, 1935, pp. 349-356.
340. Radet, G., Explorations Indo-Iraniennes, REA (Revue des Etudes Anciennes), Vol. 40, 1938, pp. 421-432.
341. Ramgarhia, S.S., Annals of the Ramgarhia Sardars, Punjab Past and Present, Vol. 8, 1974, pp. 115-143.
342. Rapson, E.J., Ancient History of India, Cambridge University Press, Cambridge, 1914.
343. Rapson, E.J., Ancient India: From the Earliest Times to the First Century AD, reprinted by Susil Gupta (India) Private Ltd., Calcutta, India, 1960, first published in 1914.
344. Rapson, E.J., The Scythian and Parthian Invaders, Cambridge History of India, Vol. 1, Cambridge University Press, Cambridge, 1908, pp. 563.
345. Rapson, E.J., The Successors of Alexander the Great, Cambridge History of India, Vol. I, Cambridge University Press, Cambridge, 1908, pp. 540.
346. Ratzel, W., Die Skythischen Gorytbeschlage, Bonner Jahrbucher, Vol. 178, 1978, pp. 163-180.
347. Rawlinson, G., The Five Great Monarchies of the Ancient Eastern World, London, 1879.
348. Rawlinson, H.C., Note on the Oxus River, Proc. Roy. Geog. Soc., Vol. 11, 1866-87.
349. Rawlinson, H.G., Bactria, the History of a Forgotten Empire, London, 1912.
350. Rawlinson, H.G., Intercourse between India and the Western World from the Earliest Times to the Fall of Rome, Cambridge University Press, Cambridge, 1926.
351. Rawlinson, The Sixth Great Oriental Monarchy, London, 1873.
352. Risley, H., The People of India, Reprinted by Oriental Books Reprint Corporation, Delhi, 1969, first published in 1915.
353. Risly, H.H., Census of India, Government of India, Calcutta, 1908.
354. Roe, C.A., Rattigan, H.A.B., Tribal Law in the Punjab, Lahore, Pakaistan, 1895.
355. Rolle, R., The World of the Scythians, University of California Press, Berkeley, 1989.
356. Rolle, R., Totenkult der Skythen, Part I, Das Steppengebiet, Vorgeschichtliche Forschungen, Vol. 18, Berlin and New York, 1979.
357. Rose, H.A., A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, 2 Vols., Reprinted by the Languages Dept., Patiala, Punjab, 1970, first published in 1883.
358. Rose, H.A., A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, Vol. 2, Reprinted by the Languages Department, Patiala, Punjab, 1970, First published in 1883, pp. 1-59.
359. Ross, D., The Land of the Five Rivers and Sindh, London, 1883.
360. Ross, E.D., Nomadic Movements in Asia, London, 1929.
361. Rostovtzeff, M., Iranians and Greeks in South Russia, Russell and Russell, A Division of Atheneum Publishers, Inc., New York, 1922, reprinted in 1969.
362. Rostovtzeff, M.I., Skythien under Bosporus, Berlin, 1931.
363. Rostovtzeff, The Sarmatae and the Parthians, Cambridge Ancient History, Vol. 11, 1936, pp. 91-130.
364. Roux, G., Ancient Iraq, Pelican Books, London, 1980.
365. Rudenko, S.I., Frozen Tombs of Siberia, University of California Press, Berkeley, 1970.
366. Rudenko, S.I., Kulturnoe Naselenie Gornovo Altaya V Skifskoe Vremia, USSR Academy of Sciences, Moscow, 1953.
367. Rybakov, B.A., Gerodotova Skifija, Moscow, 1979.
368. Sara, I., (Barrister & Solicitor), The Scythian Origins of the Sikh-Jat (Part II), The Sikh Review, April 1978, pp. l5-27.
369. Sara, I., Barrister & Solicitor, The Scythian Origin of the Sikh-Jat (Part I), The Sikh Review, March 1978, pp. 26-35.
370. Savill, A., Alexander the Great, Dorset Press, New York, 1990.
371. Savory, H.N., Spain and Portugal, London, 1968.
372. Schevill, F., A History of the Balkans, Dorset Press, New York, 1991.
373. Schmidt, L., The Sueves, Alans, and Vandals, Cambridge Mediaeval History, Vol. I, Cambridge University Press, Cambridge, pp. 304.
374. Scythians, The New Enclopaedia Britannica, Encyclopedia Britannica, Inc., Chicago, 1984, pp. 438-442.
375. Seymour, J., Round About India, Eyre & Spottiswoode, London, 1953.
376. Shafer, R., Ethnography of Ancient India, Wiesbaden, 1954.
377. Shastri, Y.P., Jat Kshatriya Itihas (History of the Jats and the Kshatriyas), Hardwar, India, 1943.
378. Shore, T.W., Origin of the Anglo-Saxon Race, Kennikat Press, New York, 1971, pp. 49-65, 103-120, 181-195.
379. Sieg, E., Siegling, W., Tocharisch, die Sprache der Indoskythen, Sitzb. d. Berk.Ak., 1908, pp. 915.
380. Simonetta, A., A New Essay on the Indo-Greeks, the Sakas, and Pahlavas, East and West, Vol. 9, 1958, pp. 154-173.

PART V:

261. M'Gregor, W.L., The History of the Sikhs, 2 Vols., Reprinted by Languages Department, Controller, Printing & Stationary Department, Patiala, Punjab, 1970, first published in 1845.
262. Macauliffe, M.A., The Sikh Religion, 6 Vols., Oxford University Press, Oxford, 1909.
263. MacDowall, D.W., The Dynasty of the Later Indo-Parthians, Numismatic Chronicle, Ser. 7, Vol. 5, 1965, pp. 137-148.
264. Maclagan, E. (Sir), The Earliest English Visitors to the Punjab (1585-1628), Journal of the Punjab Historical Society, Vol. 1, No. 2, Year?.
265. MacMunn, G. (Sir and Lt. General), The Martial Races of India, Reprinted by Mittal Publications, Delhi, India, 1979, first published in 1932.
266. Maenchen-Helfen, O., The Yue-Chih Problem Re-examined, Journal of the American Oriental Society, Vol. XVX, 1945, pp. 71-81.
267. Mahil, U.S., Antiquity of Jat Race, Atma Ram & Sons, Delhi, 1955.
268. Major, R.H., India in the Fifteenth Century, London, 1857.
269. Malcolm, J., (Lt. Col.), Sketch of the Sikhs Their Origin Customs and Manners, reprinted by Vinay Publications, Chandigarh, Punjab, 1981, first published in 1812.
270. Mallory, J.P., In Search of the Indo-Europeans, Thames and Hudson Ltd., London, 1989.
271. Mallory, J.P., The Origins of the Irish, Journal of Irish Archaeology, Vol. 2, 1984, pp. 65-69.
272. Marco Polo, The Travels of Marco Polo, translated by R. Latham, Penguin Books, New York, 1958.
273. Marshall, J. (Sir Hon. Fellow of King's College, Cambridge University and Formerly Director-General of Archaeology in India), A Guide to Taxila, Cambridge University Press, London, 1960.
274. Marshall, J., Annual Reports of the Director General of Archaeology (ASR), parts I and II, Calcutta, India, 1902-34.
275. Marshall, J., Greeks and Sakas in India, Journal of the Royal Asiatic society of Great Britain and Ireland, 1947, pp. 3f.
276. Marshall, J., Taxila (An Illustrated Account of Archaeological Excavation), 3 Vols., Cambridge University Press, Cambridge, 1951.
277. Mason, P., A Matter of Honour, Holt, Rinehart and Winston, New York, 1974.
278. Masson, C., Narrative of Various Journeys in Balochistan, Vol. 1, London, 1842, pp. 434.
279. Masson, V.M., Sarianidi, V.I., Central Asia, Thames and Hudson, London, 1972.
280. Masson-Oursel, P. (Professor), Willman-Grabowska, H., Stern, P., Ancient India and Indian Civilization, Kegan Paul, Trench, Trubner & Co. Ltd., London, 1934.
281. Maurice, T., The Modern History of Hindustan, Comprehending that of the Greek Empire of Bactria, Name of the publisher unknown, 2 Vols., London, 1802.
282. McCrindle, J.W., Ancient India as Described by Ptolemy, Philo Press CV, Amsterdam, 1974, first published in 1885.
283. McCrindle, J.W., Ancient India as Described in Classical Literature, reprinted by Eastern Book House, Patna, India, 1987, first published in 1901, London.
284. McGovern, W.M. (Professor of Political Science, Northwestern University, Chicago, USA, and also served with School of Oriental Studies, University of London, London) The Early Empires of Central Asia, The University of North Carolina Press, Chapel Hill, 1939.
285. Mcleod, W.H., The Sikhs History, Religion and society, Columbia University Press, New York, 1989.
286. McLeod, W.H., Ahluwalias and Ramgarhias: Two Sikh Castes, South Asia: Journal of South Asian Studies, Vol. 4, 1974, pp. 78-90.
287. McLeod, W.H., Punjabis in New Zealand, Guru Nanak Dev University Press, Amritsar, Punjab, 1986.
288. McLeod, W.H., The Evolution of the Sikh Community, Oxford University Press, Oxford, 1975.
289. McLeod, W.H., The Sikhs of the South Pacific, in Sikh Studies: Comparative Perspectives on a Changing Tradition, edited by M. Juergensmeyer and N. Gerald-Barrier, Graduate Theological Union, 1979, pp. 143-158.
290. McLeod, W.H., Who is a Sikh?, Oxford University Press, Oxford, 1989.
291. MCrindle, J.W., The Invasion of India by Alexander the Great as described by Arrian, Q. Curtius, Diodoros, Plutarch, and Justin, Barnes and Noble, Inc., New York, 1969, first pubilshed in 1896.
292. Medlycott, A.E., India and the Apostle Thomas, London, 1905.
293. Melleson, G.B., History of the Indian Mutiny (1857-1858), 3 Vols., London, 1896.
294. Memoires de l'origine, acroissement, et etat present de puissance des Jats dans l'Indostan (Orme MSS. O.V.216 No. 2, pp. 86-86), S.C. Hill ascribes its authorship to Father Francois Xavier Wendel who resided in India during the period 1751-1803.
295. Meuli, K., Scythica, Hermes, Zeitschrift fur Klassische Philologie, Vol. 70, Berlin, 1935, pp. 121-176.
296. Meyer, E., Alexander Und Der Ganges, Klio, Vol. 21, 1927, pp. 183-191.
297. Milns, R.D., The Army of Alexander the Great, Entretiens Hardt, Vol. 22, 1976, pp. 87-136.
298. Minns, E.H., Scythians and Greeks, 2 Vols., Bible and Tannen, New York, 1965.
299. Modi, J.J., The Early History of the Huns and Their Inroads into India and Persia, Journal of the Bombay Branch of the Royal Asiatic Society, Vol. XXIV, 1914-1917, pp. 539.
300. Modi, J.J., The Huns who Invaded India, What was Their Religion?, Oriental Conference Papers, Bombay, India, 1932, pp. 165.
301. Mongait, A.L., Archaeology in the USSR, Translated by M.W. Thompson, Penguin Books, London, 1961.
302. Monserrate, S.J., The Commentary of Father Monserrate, translated by J.S. Hoyland, edited by S.N. Bannerjee, London, 1922, pp. 110.
303. Moorcraft, W., Frebeck, G., Travels in the Himalayan Provinces of Hindustan and the Punjab, in Ladakh and Kashmir, in the Peshawar, Kabul and Kunduz and Bokhara from 1819 to 1825, John Murray, London, 1837.
304. Needham, J., et al., Science and Civilization in China, Vol. IV, Part 3, Cambridge University Press, London, 1971.
305. Neumann, K., Die Hellenen in Skythenlande, Berlin, 1855.
306. Newman, R.E., Pathan Tribal Patterns, Foreign Studies Institute, Ridgewood, New Jersey, 1965.
307. Nijjar, B.S., Punjab Under the Sultans, Sterling Publishers, Delhi, India, 1968.
308. Nijjar, B.S., Punjab Under the Mughals, Thacker and Co., Bombay, India, 1968.
309. Nurul-Hasan, S., Medieval Punjab, in Essays in Honour of Dr. Ganda Singh, Punjabi University Press, Patiala, Punjab, 1976, pp. 73-80.
310. O'Connell, J.T., et al, Editors, Sikh History and Religion in the Twentieth Century, Centre for South Asian Studies, University of Toronto, Toronto, 1988.
311. O'Curry, E., Manners and Customs of the Ancient Irish, Norgate and Williams, London, 1873, pp. 94, 231-233 (Vol. 2).
312. Oman, C., A History of the Art of War in the Middle Ages, 2 Vols, London, 1924.
313. Orenstein, H., The Structure of Hindu Caste Values: A Preliminary Study of Hierarchy and Ritual and Defilement, Ethnology, Vol. 4, 1965, pp. 1-15.
314. Owen, F., (Professor), Germanic People: Their Origin, Expansion, and Culture, Dorset Press, New York, 1960.
315. Parry, R.E., The Sikhs of the Punjab, London, 1921.
316. Payne, C.H., A Short History of the Sikhs, London, 1915.
317. Pearse, H., Memories of Alexander Gardner (Col. of Artillery in the Service of Emperor Ranjit Singh), Punjab Languages Department, Patiala, Punjab, 1970 (reprint), first published in 1848.
318. Peisker, T, The Asiatic Background, Cambridge Medieval History, Vol. I, 1911, pp. 331-339.
319. Periplus (Written around AD 60), The Periplus of the Erythrean Sea, translated by W.H. Schoff, Longmans, Green, and Co., London, 1912.
320. Pettigrew, J., Robber Noblemen: A Study of the Political System of the Sikh Jats, Routledge and Kegan Paul Publishers, London, 1975.

PART IV:

201. Huntington, E., Mainsprings of Civilization, The New American Library, New York, 1945, 436-437.
202. Huntington, E., Pulse of Asia, 8 Vols., Houghton Mifflin, Boston, 1907.
203. Hutchinson, J., Vogel, J.P., History of Punjab Hill States, Lahore, Punjab, 1933.
204. Hutton, J.H., Caste in India, Oxford University Press, Bombay, India, 1961.
205. Ibbetson, D., Outlines of Punjab Ethnography, Calcutta, India, 1883.
206. Ibbetson, D., Punjab Castes, Lahore, India, 1916.
207. Imperial Gazetteer of India, Vol. II, Oxford University Press, Oxford, 1909.
208. In Fear of the Jats, The Economist, February 2, 1991, pp. 37.
209. Isidore of Seville (Born - A.D. 560), History of the Goths, Vandals, and Suevi, translated by G. Donini, G.B. Ford, E.J., Brill, Leiden, The Netherlands.
210. Jackson, A.V.W. (Professor), editor, History of India, AMS Press, Inc., New York, 1975.
211. Jackson, A.V.W., History of India, Vol. V: The Mohammedan Period as Described by Its Own Historians, Reprinted by AMS Press, Inc., New York, 1975, first published in 1907.
212. Jats, The New Encyclopaedia Britannica, Vol. 6, Encyclopedia Britannica, Inc., Chicago, 1990, pp. 510.
213. Jenkins, G.K., Indo-Scythic Mints, Journal of the Numismatic Society of India, Vol. XVII, No. 2, 1955, pp. 1-26.
214. Jettmar, K., Art of the Steppes, Crown Publishers, New York, 1964.
215. Jochelson, W., The Peoples of Asiatic Russia, Name of the Publisher unknown, New York, 1928.
216. Johnston, H., The Voyage of the Komagata Maru: The Sikh Challenge to the Canada's Colour Bar, Oxford University Press, Delhi, 1979.
217. Jolliffe, J.E.A., Pre-Feudal England: The Jutes, Oxford University Press, Oxford, 1962.
218. Jordanes (AD551), The Gothic History of Jordanes, translated into English by Dr. C.C. Mierow of Princeton University, Barnes and Noble, Inc., New York, 1915, reprinted in 1966.
219. Justin (roman period), Cornelius Nepos, and Eutropius, translated by J.S. Watson, Henry G. Bohn Publishers, London, 1853.
220. Jute, Meanings, in The Concise Oxford Dictionary, edited by H.W. Fowler, F.G. Fowler, Clarendon Press, London, 1964, pp. 660.
221. Keightly, D., Editor, The Chinese and Their Neighbors in Prehistoric and Early Historic Times, in The Origins of Chinese Civilizations, University of California Press, Berkeley, 1983.
222. Kendrick, T.D., A History of the Vikings, London, 1930.
223. Kennedy, S., The Secret of Kanishka, Journal of the Royal Asiatic Society, 1912, pp. 665.
224. Kephart, C., Races of Mankind: Their Origin and Migration, Peter Owen Limited, London, 1960.
225. Khorenatsi, Movses (Moses of Khoren), I.12-15, translated by R.W. Thomson, Harvard University Press, Cambridge, Massachusetts, 1978, pp. 92-96.
226. Kienast, D., Alexander Und Der Ganges, Historia, Vol. 124, 1965, pp. 180-188.
227. Kingsmill, T.W., The Ancient Distribution of Peoples on the Western and Northern Frontiers of China, China Review, Vol. XXV, 1901, pp. 215.
228. Kingsmill, T.W., The Migration and Early History of the White Huns, Journal of the Royal Asiatic Society, 1878.
229. Konow, S., New Traces of the Greeks in India, New Indian Antiquary, 1939-1940, pp. 639-648.
230. Konow, S., Notes on Indo-Scythian Chronology, Journal of the Indian History, Vol. XII, 1933, pp. l-46.
231. Konow, S., Notes on the Nationality of the Kushanas, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, Vol. LXVIII, 1914, pp.85.
232. Konow, S., On the Nationality of the Kushanas, Zeitschrift der Deutschen Morgenlandischen Gesellschaft, Vol. LXVIII, 1914, pp. 85.
233. Kulakovski, J., The Alans Accordings to the Testimonies of Classical and Byzantine Writers, Kiev, 1899.
234. Kunjah Village History, Gujarat Gazetteer, Punjab, Pakistan, 1892-93, pp. 168.
235. Kusnetzov, V.A., Pudovin, V.K., Alany v Zapadnoi Europe v epokhu Velikogo Pereseleniia Narodov, Sovetskaia Archeologiia, Vol. II, 1961, pp. 79-85.
236. LaBrack, B., The Sikhs of Northern California, AMS Press, New York, 1987.
237. Lafont, J.M., Maharaja Duleep Singh and France, Journal of Sikh Studies, Vol. 8, Feb-Aug 1981, pp. 88-101.
238. Lal, Sohan (He was Ranjit Singh's , the famous Sikh ruler, Court Lawyer and Historian), Dairy of Ranjit Singh or Umdat-ul-Tawarikh, 1885, the manuscript copy this book in Bankipur Oriental Public Library, India, closes at 1831.
239. Lane-Poole, S., Mediaeval India: under Mohammedan Rule (A.D. 712-1764), reprinted by Haskell House Publishers Ltd., New York, 1970, first published in 1903, pp. 9-10, 27-28, 41-43, 406.
240. Lappo-Danilevski, A., Scythian Antiquities, Transactions of the Russian Archaeological Society in St. Petersburg, Slavonic Section, IV, 1887 (in Russian).
241. Latham, R.G. (FRs and Fellow of Kings College, Cambridge University), Tribes and Races: A Descriptive Ethnology of Asia, Africa, and Europe, 2 Vols., reprinted by Cultural Publishing House, Delhi, 1983, pp. 360-388, first published in 1859.
242. Latif, S.M., History of the Punjab, Reprinted by Progressive Books, Lahore, Pakistan, 1984, first published in 1891.
243. Lattimore, O., Inner Asian Frontiers of China, Beacon Press, London, 1962.
244. Lattimore, O., Studies in Frontier History, Oxford University Press, London, 1962.
245. Laufer, B., The Language of the Yue-Chi, Name of the publisher unknown, Chicago, 1917.
246. Laurence, W.M. (Major), Some Passages of the Life of an Adventurer in the Punjab, Delhi, India, 1842.
247. Law, B.C., Historical Geography of Ancient India, Reprinted by Ess Ess Publications, Delhi, 1976.
248. Law, B.C., Tribes in Ancient India, Reprinted by Dr. R.N. Dandekar, Secretary, Bhandarkar Oriental Research Institute, Pune, India, 1973, first published in 1943.
249. Lawford, J.P. (Lt. Col.), Catto, W.E. (Major), Solah Punjab: The History of the 16th Punjab Regiment, Aldershot, U.K., 1967.
250. Lawrence, H.M.R. (Major), The Adventures of an Officer in the Punjab, London, 1846.
251. Leake, J.A., The Geats of Beowulf, The University of Wisconsin Press, Madison, 1967, pp. 41, 68, 93, 94, 172.
252. Leeds, R.J., Muzaffarnagar, in Encylopaedia of Caste, Customs, Rites, and Supersitions of the Races of Northern India, by H.M. Elliot, Vol. 1, Reprinted by Sumit Publications, Delhi, India, 1985, first published in 1870, pp. 296-300.
253. Legge, J., Translator and editor, A Record of Buddhistic Kingdoms (being an account by the Chinese Monk Fa-Hien of his travels in India and Ceylon (AD 399-414) in Search of the Buddhist Books of discipline, Dover Publications, Inc., New York, 1965, first published in 1886.
254. Leitner, G.W., History of Indigenous Education in Punjab, Calcutta, India, 1882.
255. Leonard, K., Punjabi Farmers and California's Alien Land Law, Agricultural History, Vol. 59, No. 4, 1985, pp. 549-562.
256. Leskov, A., Die Skythischen Kurgane, Antike Welt, Zeitschrift fur Archaologie und Urgeschichte, 1974, (special issue).
257. Leskov, A.M., Treasures from the Ukrainian Barrows: Latest Discoveries, Leningrad, 1972.
258. Levi, S., Notes sur les Indo-Scythes, Journal Asiatique, 1896 (pp. 444), 1897 (pp.5).
259. Lewis, O., Village Life in Northern India, University of Illinois Press, 1958.
260. Luders, H., A List of Brahmi Inscriptions from the Earliest Times to About AD400 (Appendix to Vol. 10 of the Epigraphia Indica), Calcutta, India, 1910.

PART III:

141. Fox, R.G., Lions of Punjab: Culture in Making, University of California Press, Berkeley, 1985.
142. Franchet, L., Une Colonie Scytho-Alaine en Orleanais au V Siecle, Revue Scientifique, LXVIII, 1930, pp. 70-82, 109-117.
143. Francklin, W., The Sikhs and Their Country, 1798-1803, in Early European Accounts of the Sikhs, edited by G. Singh, Today & Tomorrow's Printers & Publishers, New Delhi, 1974, pp. 232-243.
144. Friedrich, J., Reallexikon der Assyriologie, Vol. I, Berlin, pp. 144-148.
145. From the Lands of the Scythians: Ancient Treasures from the Museum of the USSR, The Metropolitan Museum of Art, The Los Angeles County Museum of Art, Los Angeles, 1975 or des Scythes: Tresors des Musees Sovietiques, Paris, 1975. A survey of the most important finds is contained in the catalogues of the main exhibitions in the United States and France.
146. Frumkin, G., Archaeology in Soviet Central Asia, Leiden, 1970.
147. Frye, R.N., The Heritage of Persia, Weidenfeld and Nicolson, London, 1965.
148. Gardner, P., The Coins of the Greek and Scythic Kings of Bactria and India, Argonaut, Inc., Chicago, 1966.
149. Garrett, H.L.O., translator and editor, The Punjab a Hundred Years Ago, as Described by V. Jacquomant, A. Soltykoff, Punjab Record Office, Monograph No. 18, Punjab Languages Department, Patiala, Punjab, 1911.
150. Garrick, H.B.W., Cunningham, A., (Major General - Director - General of the Archeological Survey of India), Report of a Tour of the Punjab and Rajputana in (1883-84), Vol. XXIII, Archeological Survey of India, reprinted by Indological Book House, Delhi, India, 1969.
151. Gerald-Barrier, N., Dusenbery, V.A., Editors, The Sikh Diaspora, Chanakya Publiclations, Delhi, India, 1989.
152. Ghirshman, R., Begram---, Cairo, Egypt, 1946, (A Useful text on the Kushanas).
153. Ghirshman, R., Iran, Penguin Books Ltd., London, 1954.
154. Gibbon, E., The Decline and Fall of the Roman Empire, London, 1862.
155. Gibbon, F.P., The Lawrences of the Punjab, Published by J.M. Dent, London, 1908.
156. Gill, P.S., Heritage of Sikh Culture, New Academic Publishing Co., Jullundur, Punjab, 1975, pp. 12.
157. Gimbutas, M., Bronze Age Cultures in Central and Eastern Europe, Mouton & Co., 1965.
158. Ginters, W., Das Schwert der Skythen und Sarma ten in Sudrubland, Berlin, 1928.
159. Godolphin, F.R.B., The Greek Historians, Random House, New York, 1942.
160. Gordon-Childe, V., More Light on the Most Ancient East, Appleton-Century, New York, 1934.
161. Grakow, B.N., Die Skythen, Berlin, 1978.
162. Grant, M., The Ancient Historians, Charles Scribner's Sons, New York, 1970.
163. Grass, S., Persian-English Dictionary, London, 1930.
164. Gray, G.B. Cary, M., The Reign of Darius, in Cambridge Ancient History, Vol. 4, Section 4, 1931.
165. Greeks and Scythians Assimilation in India, The New Encyclopaedia Britannica, Vol. 21, Encyclopedia Britannica, Inc., Chicago, 1990, pp. 34-45.
166. Griffin, L.H., Massey, C.F., Chiefs and Families of Note in the Punjab, Government Printing Press, Lahore, Punjab, 1960.
167. Griffin, L.H., Ranjit Singh (Rulers of India Series), Oxford University Press, Oxford, 1892.
168. Griffin, L.H., The Law of Inheritance to Chiefships as Observed by the Sikhs Previous to the Annexation of the Punjab, Lahore, Punjab, 1869.
169. Griffin, L.H., The Punjab Chiefs, Government of the Punjab Press, Lahore, Punjab, 1890.
170. Griffin, L.H., The Rajas of Punjab, Lahore, Punjab, 1870.
171. Griffiths, J., A Memorandum on the Panjab and Kandahar, 1794, in Early European Accounts of the Sikhs, edited by G. Singh, Today & Tomorrow's Printers & Publishers, New Delhi, 1974, pp. 223-232.
172. Gryaznov, M.P., The Ancient Civilization of Southern Siberia, New York, 1969.
173. Guizot, F.P.G., History of France, London, 1872-1881.
174. Gupta, H.R., Editor, Punjab on the Eve of First Sikh War, Publication Bureau, Punjab University, Chandigarh, India, 1956.
175. Gupta, P.L., Coins, National Book Trust, New Delhi, India, 1969.
176. Gurney, O.R., The Hittites, Pelican Books, London, 1976.
177. Guru Mangat Village, Punjab, Pakistan, in Punjab on the Eve of First Sikh War, edited by Gupta, H.R., Publication Bureau, Punjab University, Chandigarh, India, 1956, pp. 134.
178. Gustafason, W.E., Jones, K.W., Sources on Punjab History, Manohar Book Service, Delhi, India, 1975.
179. Habib, M., Nizami, K.A., Editors, A Comprehensive History of India, 5 Vols., People's Publishing House, New Delhi, 1970, pp. 100-131 (Amir Timur).
180. Habib, I., Jatts of Punjab and Sind, in Essays in Honour of Dr. Ganda Singh, Punjabi University Press, Patiala, Punjab, 1976, pp. 92-103.
181. Haddon, A.C., The Races of Men, MacMillan, New York, 1925.
182. Hamilton, J.R., The Cavalry Battle at the Hydaspes (Jhelum), JHS (Journal of Hellenic Studies or Journal of Historical Studies), Vol. 76, 1956, pp. 26-31.
183. Hancar, A., Die Bogenwaffe der Skythen, Mitteilungen der Anthropologischen Gesellschaft in Wien, Vol. 102, 1973, pp. 3-25.
184. Hancar, F., Altai-Skythen und Schamanismus, Actes du IV Congress International des Sciences Anthrobologiques et Ethnologiques, Vienna, 1952, tome III (public 1956), pp. 183-189.
185. Hancar, F., Die Skythen als Forschungsproblem, Reinecke-Festschrift, Mainz, 1950, pp. 67-83.
186. Harmatta, J., Studies on the History of the Sarmatians, Budapest, 1950.
187. Hasrat, B.J., Editor, The Punjab Papers, Published by the editor at 5, Krishan Nagar, Hoshiarpur, Punjab, 1970.
188. Heather, P.J., Goths and Romans (AD 332-489), Oxford University Press, New York, 1991, pp. 1-67.
189. Helweg, A.W., Punjabi Farmers: Twenty Years in England, India International Center Quarterly, Vol. 5, No. 1, 1978.
190. Helweg, A.W., Sikhs in England: The Development of a Migrant Community, Oxford University Press, Delhi, 1979.
191. Heras, H., The Final Defeat of Mihirakula, Indian Historical Quarterly, Vol. III, 1927.
192. Herodotus (BC 490-425), The Histories, translated by A. de Selincourt, Penguin Books, New York, 1988.
193. Hewitt, J.F., The Ruling Races of Prehistoric Times in India, South-Western Asia and Southern Europe, Archibald Constable and Company, London, 1894, pp. 481-487.
194. Hitti, P.K., The Arabs, Macmillan, London, 1937.
195. Hodgkin, T., Italy and Her Invaders, 8 Vols., Oxford University Press, Oxford, 1885-1889.
196. Hoernle, A.F.R., Problems of Ancient Indian History: The Identity of Yasodharman, Journal of the Royal Asiatic Society, 1909, pp. 89.
197. Holdich, T., The Gates of India, London, 1910.
198. Honigberger, J.M. (he was court physician for Ranjit Singh, the famous Sikh ruler, for sometime), Thirty-Five Years in the East, Name of the publisher unknown, London, 1852.
199. Hugel, B.C., Travels in Kashmir and the Punjab, London, 1845.
200. Hultsch, E., Inscriptions of Asoka (Corpus Inscriptionum Indicarum, Vol. 1), Oxford University Press, Oxford, 1925, p. 97.

PART II:

76. Crooke, W., The Popular Religion and Folklore of Northern India, London, 1896.
77. Cross, F.M., Aspects of Samaritan and Jewish History in Late Persian and Hellenistic Times, HTR (Harvard Theological Review), Vol. 52, 1966, pp. 201-211.
78. Crossland, R.A., Immigrants from the North, Cambridge Ancient History, Vol. 1 and 2, 1971, pp. 824-876.
79. Cunningham, A., (Major General and Director General of the Archeological Survey of India), Coins of Ancient India: From the Earliest Times Down to the Seventh Century, reprinted by the Idological Book House, Varanasi, India, 1963, first published in 1891.
80. Cunningham, A., (Major General and Director General of the Archeological Survey of India), Later Indo-Scythians, No. 11, reprinted by Indological Book House, Varanasi, India, 1979, first published in 1893-94.
81. Cunningham, A., (Major General and Director General of the Archeological Survey of India), Coins of Alexander's Successors in the East, Name of the Publisher unknown, London, 1884.
82. Cunningham, A. (Major-General ), The Ephthalites or White Huns, Numisamatic Chronicle, 3rd Ser., Vol. XIV, London, 1894.
83. Cunningham, A. (Major-General), Coins of the Indo-Scythians, Numismatic Chronicle, 3rd Ser., London, Vols. VIII (1888), IX (1889), X (1890), XII (1892).
84. Cunningham, A. (Major-General), Coins of the Later Indo-Scythians, Numismatic Chronicle, 3rd Ser., Vol. VIII, London, 1894.
85. Cunningham, A. (Sir and Major General), Coins of the Indo-Scythians, Sakas, and Kushans, reprinted by Indological Book House, Varanasi, India, 1971, first published in 1888.
86. Cunningham, A. (Sir and Major General), History of the Delhi's Name, (Report of the Proceedings of the Archaeological Surveyor to the Government of India for the season of 1862-1863), Journal of the Asiatic Society, Vol. XXXIII, 1864, pp. 1-1XXXVI.
87. Cunningham, A., (Major General and Director General of the Archeological Survey of India), The Ancient Geography of India, reprinted by Bhartiya Publishing House, Varanasi, India, 1975, first published in 1871.
88. Cunningham, J.D. (Captain and Served for the Political Department, East India Company in Lahore, Punjab from 1838-1846), History of the Sikhs, reprinted by S. Chand & Company Ltd. (in arrangement with Oxford University Press), New Delhi, India, 1985, first published in 1849.
89. Dahiya, B.S. (Indian Revenue Service-IRS), Jats: The Ancient Rulers, Sterling Publishers Pvt. Ltd., New Delhi, India, 1980.
90. Daji, B., The Inroads of the Scythians into India, and the Story of Kalakacharya, Journal of the Bombay Branch of the Royal Asiatic Society, Vol. IX, 1872, pp. 139-146.
91. Dalton, O.M., The Treasure of the Oxus, Name of the publisher unknown, London, 1964.
92. Daniell, C.J., Shahjahanpur, in Encylopaedia of Caste, Customs, Rites, and Superstitions of the Races of Northern India, by H.M. Elliot, Vol. 1, Reprinted by Sumit Publications, Delhi, India, 1985, first published in 1870, pp. 309-315.
93. Darling, M., The Punjab Peasant in Prosperity and Debt, Oxford University Press, Oxford, 1925.
94. Darling, M., Wisdom and Waste in the Punjab Village, Oxford University Press, Oxford, 1934.
95. Datta, V.N., Amritsar: Past and Present, Published by the Municipal Committee, Amritsar, Punjab, 1967.
96. De La Vallee-Poussin, L., L'Inde aux Temps des Mauryas et des Barbes, Grecs, Scythes, Parthes et Yue-Tchi, Paris, 1930.
97. Debevoise, N.A., A Political History of Parthia, Chicago, 1938.
98. DeBurgh, W.G., The Legacy of the Ancient World, Pelican, New York, 1947.
99. DeLeeuw, J.E., The Scythian Period, An Approach to the History, Art, Epigraphy and Paleography of North India from the lst Century BC to the 3rd Century AD, Von Lohuizen, Leiden, 1949.
100. Deora, M.S., Guru Nanak-A Select Bibliography (1965-1980), Journal of Sikh Studies, Vol. 8, Feb. -Aug. 1981, pp. 33-75.
101. Desh Raj, Jat Ithihas (History of the the Jats), Kanti Press, India, 1938.
102. Dhillon, D.S. (Professor), Sikhism: Origin and Development, Atlantic Publishers and Distributors, New Delhi, 1988, pp. 329-333.
103. Diodorus (around 49 BC), Diodorus of Sicily, translated by C.B. Welles, Vol. 8, Harvard University Press, Cambridge, Massachusetts, 1946.
104. Diodorus (around 49 BC), Diodorus of Sicily, translated by Professor C.H. Oldfather, Vol. 2, Harvard University Press, Cambridge Massachusetts, 1960.
105. Diodorus of Sicily (Published around 49 B.C.), translated by C.H. Oldfather, 12 Vols., Harvard University Press, Cambridge, Massachusetts, 1936.
106. Dobbins, K.W., Eras of Gandhara, Journal of the Oriental Society of Australia, Vol. VII, 1970, pp. 23-36.
107. Dodge, T. (Lt. Col.), Alexander, Houghton Mifflin & Co., Boston, 1890.
108. Douglas, A.F., The Logic of History, Journal of Royal Asiatic Society, 1963, pp. 76-79.
109. Drouin, E., Memoires sur les Huns Ephthalites, Museon, Vol. XIV, 1895, pp. 73.
110. Duff, C.M., Rickmers, W.R., The Chronology of India from the Earliest Times to the Beginning of the Sixteenth Century, Westminster, U.K., 1899.
111. Eggermont, P.H.L., Alexander's Campaign in Gandhara and Ptolemy's list of Indo-Scythian Towns, Orientalia Lovaniensia Periodica I, 1970, pp. 63-123.
112. Eggermont, P.H.L., Alexander's Campaigns in Sind and Baluchistan, Orientalia Lovaniensia Analecta 3, Leuven, 1975.
113. Eglar, Z., A Punjabi Village in Pakistan, Columbia University Press, New York, 1960.
114. Eitel, E.J., Buddhism, Kelly & Co., Hongkong, 1884.
115. Eitel, E.J., Handbook of Chinese Buddhism being a Sanskrit-Chinese Dictionary, Lane Crawford & Co., Hongkong, 1888.
116. Eliade, M., Zalmoxis the Vanishing God, The University of Chicago Press, Chicago, 1972.
117. Ellinwood, D.C., An Historical Study of the Punjabi Soldier in World War I, in Essays in Honour of Dr. Ganda Singh, Punjabi University Press, Patiala, Punjab, 1976, pp. 337-362.
118. Elliot, H.M. ( Sir), Dowson, J., (Professor), Editors and Translators, The History of India as Told by Its Own Historians, Vol. VI, AMS Press, Inc., New York, 1966, first published in 1873.
119. Elliot, H.M., (Sir), Dowson, J. (Professor), Editors and Translators, The History of India as Told by Its Own Historians, Vol. V., AMS Press, Inc., New York, 1966, first published in 1873.
120. Elliot, H.M. (Sir), Dowson, J. (Professor), editor and translators, The History of India as Told by Its Own Historians, Vol. 1, AMS Press, Inc., New York, 1966, first published in 1869.
121. Elliot, H.M. (Sir), Dowson, J. (Professor), Editors and Translators, The History of India as Told by Its Own Historians, Vol. VII, AMS Press, Inc., New York, 1966, first published in 1873.
122. Elliot, H.M., (Sir), Dowson, J. (Professor), editors and translators, The History of India as Told by Its own Historians, Vol. II, AMS Press, Inc., New York, 1966, first published in 1869.
123. Elliot, H.M. (Sir), Dowson, J. (Professor), Editors and translators, The History of India as Told by Its Own Historians, Vol. 8, AMS Press Inc., New York, 1966, first published in 1877.
124. Elliot, H.M. (Sir), Dowson, J. (Professor), editors and translators, The History of India as Told by Its Own Historians, Vol. 3, AMS Press, Inc., New York, 1966, first published in 1871.
125. Elliot, H.M. (Sir), Dowson, J. (Professor), Editors and Translators, The History of India as Told by Its Own Historians, Vol. IV, AMS Press, Inc., New York, 1966, first published in 1873.
126. Elliot, H.M., Encyclopaedia of Caste, Customs, Rites, and Superstitions of the Races of Northern India, 2 Vols., Reprinted by Sumit Publications, Delhi, India, 1985, first published in 1870, pp. 130-137.
127. Elliot, H.M., Memoirs on the History, Folklore, and Distribution of the Races of the North Western Provinces of India, 2 Vols., London, 1869.
128. Elphinstone, M., The History of India, Reprinted by Kitab Mahal Private Ltd., Allahabad, India, 1966, first published in 1874, pp. 227-229.
129. Erskine, W., History of India: Baber and Humayun, Longman, Brown, Green, and Longmans, London, 1854, pp. 41-42.
130. Essays in Russian History: A Collection Dedicated to George Vernadsky, edited by A.D. Ferguson, A. Levin, Hamden, Connecticut, 1964, pp. 13-25.
131. Falcon, R.W., (Captain-4th Sikh Infantry, Punjab Force), Handbook on Sikhs for the Use of Regimental Officers, Printed at the Pioneer Press, Allahabad, India, 1896.
132. Fani, Moshin (A.D. 1615 or after), The Dabistan (School of Manners), translated from Persian by D. Shea, A Troyer, L. Beling Tetens Publishers, London, 1901.
133. Fanshawe, H.C., Delhi Past and Present, London, 1902.
134. Ferishta, M.K., AD 1612, History of the Rise of the Mahomedan Power In India, 4 Vols, translated from the Persian by Lt. Col. J. Briggs, Vol. IV, Longman, Rees, Orme, Brown, and Green Publishers, London, 1829.
135. Fleet, J.F., The Name Kushan, Journal of Royal Asiatic Society, 1914, pp. 370-385.
136. Forbes, W., Mirat, in Encyclopaedia of Caste, Customs, Rites, and Superstitions of the Races of Northern India, by H.M. Elliot, Vol. 1, Reprinted by Sumit Publications, Delhi, India, 1985, first published in 1870, pp. 300.
137. Forster, G., A Journey from Bengal to England, London, 1798.
138. Forster,G., Observations on the Sikhs, 1785, in Early European Accounts of the Sikhs, edited by G. Singh, Today & Tomorrow's Printers & Publishers, New Delhi, 1974, pp. 211-223.
139. Foster, W., editor, Early Travels in India (AD 1583-1619), Oxford University Press, London, 1921.
140. Foucher, A., L'Art Greco-bouddhique du Gandhara, 2 Vols., Paris, 1905-18.

Hi Guys ,

Here are references on Jat history in six parts taken from dhillon's book.
Best wishes to all.
-----------------------------------------------
PART I:

Appendix: References directly or indirectly related to Jats

1. Akbar, M., The Punjab Under the Mughals, Indarah-i-Adabiyat-i-Del, Delhi, 1961 (Reprint).
2. Akisev, K.A., Kurgan Issyk (Issyk mound: The Art of Saka in Kazakhstan), Moscow, 1978.
3. Alanica or History of the Allans, translated by G. Wirth, 1968, or see "A History of the Alans in the West" by B.S. Bachrach, University of Minnesota Press, Minneapolis, 1973, pp. 126-132.
4. Alans, Meanings, in Webster's Encyclopedic Dictionary, Canadian Edition, Lexicon Publications, Inc., New York, 1988, pp. 19.
5. Alberuni's India, translated and edited by Sachan, E.C., Reprinted by S. Chand & Co., New Delhi, India, 1970.
6. Alexander, M., Anand, S., Queen Victoria's Maharaja Duleep Singh, Vikas Publishing House, New Delhi, India, 1979.
7. Ali, S., Historical Account of the Sikhs and Afghans in Connection with India and Persia, London, 1847.
8. Allan, J., The Cambridge Shorter History of India, Cambridge University Press, Cambridge, 1934.
9. Allen, W.E.D., David Allens: The History of a Family Firm, 185-1957, London, 1957. For the curious remarks see pp. 7-8, 23-25.
10. Alphone, Mingana, Early Spread of Christianity in bulletin of John Ryland's Library, Vol. 9, pp. 304-305, 316.
11. Amar Sidhu Village (on the main road from Lahore to Kasur), Punjab, Pakistan, in Punjab on the Eve of First Sikh War, edited by Gupta, H.R., Publication Bureau, Punjab University, Chandigarh, India, 1956, pp. 134.
12. Ammianus, Marcellinus (Born Around AD 330), translated by J.C. Rolfe, Vols 2 and 3, Harvard University Press, Cambridge, Massachusetts, 1956, pp. 231-237, 343-345, 379-391 (Vol. 1), pp. 377-405 (Vol. III).
13. Anderson, A.R., Alexander's Gate, Gog and Magog and the Inclosed Nations, The Mediaeval Academy of America, Cambridge, Massachusetts, 1932.
14. Anderson, J.G.C., The Eastern Frontier Under Augustus, in Cambridge Ancient History, Vol. 10, section 4, 1931.
15. Archer, J.H.L., Commentaries on the Punjab Campaign (1848-1849), London, 1878.
16. Arrian (A.D. 95-175), Arrian: Anabasis of Alexander, translated by P.A. Brunt, 2 Vols., Harvard University Press, Cambridge, Massachusetts, 1976.
17. Arrian, AD 95-175, translated by E.I. Robson, 2 Vols., Harvard University Press, Cambridge, Massachusetts, 1966.
18. Artamonov, M.I., Goldschatz der Skythen in der Eremitage, Prague, 1970.
19. Artamonov, M.I., The Splendor of Scythian Art, Frederick A. Praeger, New York, 1969.
20. Artamonov, M.I., Treasures from Scythian Tombs, Name of the publisher unknown, London, 1969.
21. Atari Village History, Amritsar Gazetteer, Punjab, India, 1892-93, pp. 170.
22. Bachhofer, L., On Greeks and Sakas in India, Journal of the American Oriental Society, Vol. LXI, 1941, pp. 223-250.
23. Bachrach, B.S. (Professor), A History of the Alans in the West, University of Minnesota Press, Minneapolis, 1973.
24. Bachrach, B.S., The Alans in Gaul, Tradito, XXIII, 1967, pp. 476-489.
25. Bachrach, B.S., The Origin of Armorican Chivalry, Technology and Culture, Vol. 10, 1969, pp. 166-171.
26. Bachrach, B.S., Two Alan Motifs in Aberg's Aquitanian Style, Central Asiatic Journal, Vol. 26, 1972, pp. 82-94.
27. Baden-Powell, B.H., The Land-System of British India, 2 Vols., Oxford University Press, Oxford, 1892.
28. Badian, E., Orientals in Alexander's Army, JHS (Journal of Hellenic Studies or Journal of Historical Studies), Vols. 85, 1965 a, pp. 160-161.
29. Bamford, P.G., (Lt. Col.), The lst King George V's Own Battalion the Sikh Regiment 1848-1946, Aldershot, U.K., 1948.
30. Banerjea, J.N., The Scythians and Parthians in India, in a Comprehensive History of India, edited by K.A.N. Sastri, Vol. 2, People's Publishing House, New Delhi, India, 1987, pp. 186-309, 830-838.
31. Banerji, R.D., The Scythian Period of Indian History, Indian Antiquary, Vol. XXXVIII, 1909-1910, pp. 25-74.
32. Banga, I., Ala Singh: The Founder of Patiala State, in Essays in Honour of Dr. Ganda Singh, Punjabi University Press, Patiala, Punjab, 1976, pp. 150-160.
33. Barstow, A.E., (Major 2//11th Sikh Regiment-late 15th Ludhiana Sikhs), The Sikhs: An Enthonology, reprinted by B.R. Publishing corporation, Delhi, India, 1985, first published at the request of the Government of India in 1928.
34. Barth, F., Political Leadership Among Swat Pathans, Athlone Press, University of London, London, 1959.
35. Beal, S., translator, Buddhist Records of the Western World:Hiuen Tsiang (AD 629), Kegan Paul, Trench, Trubner & Co. Ltd., London, 1895.
36. Bede, Ecclesiastical History, translated by J.A., Giles, Bohn's Library, London, 1871.
37. Beny, R., Matheson, S.A., Rajasthan: Land of Kings, McClelland and Stewart Limited, Toronto, 1984.
38. Berreman, G.D., The Study of Caste Ranking, South Western Journal of Anthropology, Vol. 21, 1965, pp. 115-129.
39. Beveridge, A.S., Babur-Nama (Memoirs of Babur of Zahiru'ddin Mahammad Babur Padsah Ghazi), 2 Vols., Oriental Books Reprint Corporation, New Delhi, India, 1970, first published in 1922.
40. Bingley, A.H. (Captain 7th Duke of Connaught's own Bengal Infantry), Handbooks for The Indian Army: Sikhs, Compiled Under the Orders of the Government of India, Printed at the Government Central Printing Office, Simla, India, 1899.
41. Bingley, A.H., (Captain 7th Duke of Connaught's Own Bengal Infantry), History, Caste & Culture of Jats and Gujars, Reprinted by Ess Ess Publications, New Delhi, India, 1978, first published in 1899.
42. Blunt, E.A.H., The Caste System of Northern India, Oxford University Press, Bombay, India, 1931.
43. Bongard-Levin, G.M., The Origins of Aryans, New Delhi, 1980.
44. Borovka, G., Scythian Art, London, 1928.
45. Borovka, G., Scythian Art, Paragon Book Reprint Company, 1967.
46. Bosworth, A.B., Alexander and the Iranians, JHS (Journal of Hellenic Studies or Journal of Historical Studies), Vol. 100, 1980 b, pp. 1-21.
47. Bosworth, A.B., Conquest and Empire: The Reign of Alexander the Great, Cambridge University Press, Cambridge, 1988.
48. Brough, J., The Early Brahmanical System of Gotra (clan name) and Pravara (clan), a translation of the Gotra-Pravara-Manjari of Purusottama-Pandita, Cambridge University Press, Cambridge, 1953.
49. Browne, E.G., A History of Persian Literature in Modern Times AD 1500-1921, Cambridge University Press, London, 1924.
50. Browne, J.(Major), History of the Origin and Progress of the Sikhs, United East India Company, London, 1787, in Early European Accounts of the Sikhs, edited by G. Singh, Today & Tomorrows Printers and Publishers, New Delhi, 1974, pp. 543-583.
51. Bunbury, E.H., A History of Ancient Geography, Vol. 2, London, 1883, pp. 591.
52. Burnes, A., Travels into Bukhara, John Murray, London, 1834.
53. Burns, T.S., A History of the Ostrogoths, Indiana University Press, Bloomington, 1984, pp. 1-37.
54. Burton, R.F., Sindh and the Races that Inhabit the Valley of the Indus, reprinted by Oxford University Press, Karachi, 1975, first published in 1851 in U.K., pp. 246-365, 411.
55. Burton, R.G. (Lt. Col.), The First and Second Sikh Wars, Simla, India, 1911.
56. Bury, J.B., History of the Later Roman Empire (AD 395-565), 2 Vols., Name of the publisher unknown, New York, 1957.
57. Cambridge Ancient History, Vols. VIII, 1930; IX, 1932; XI, 1936; XII, 1939.
58. Cambridge Medieval History, Vol.: I, 1991; IV, 1929.
59. Cardona, G., Hoenigswald, Senn, A., Indo-European and Indo-Europeans, University of Pennsylvania Press, 1970.
60. Caroe, O., The Pathans: 550 BC - AD 1957, MacMillan & Co Ltd., London, 1958.
61. Census of India, 1961, Punjab, District Census Handbook No. II, Government of India, 1965.
62. Census of India, Census Reports for the Punjab for the Years 1881, 1891, 1901, 1911, 1921 and 1931.
63. Chahin, M., The Kingdom of Armenia, Dorset Press, New York, 1987.
64. Charriere, G., L'art Barbare Scythe, Paris, 1971.
65. Chazanov, A.M., Zoloto Skifov (Scythian gold), Moscow, 1975.
66. Chenevix-Trench, C., A History of Horsemanship, Doubleday & Company, Inc., 1970.
67. Coghlan, R., Grehan, I., Joyce, P.W., Irish Names, Sterling Publishing Co., Inc., New York, 1989.
68. Comte de Segur, P.P., Histoire de Napoleon et de la Grande Armee Pendant l'annee, Vol. 2, 1812, p. 54.
69. Cook, C., The Persian Empire, London, 1983.
70. Cook, J.M., The Greeks in Ionia and the East, London, 1926.
71. Coon, C.S., The Living Races of Man, Alfred A. Knopf, Inc., New York, 1965.
72. Corner, M., History of India and China, London, 1847.
73. Court, H., History of the Sikhs, Lahore, 1888.
74. Creighton, J.N., Narrative of the Siege and Capture of Bhurtpore (1825-1826), London, 1830.
75. Crooke, W., Races of Northern India, Reprinted by Cosmo Publications, Delhi, India, first published in 1907.

Hi Guys,

Here is a chapter from Dhillon's book on Jat clan names and population distribution. Best wishes to all.
--------------------------------

10
Jat Clan Names and Population Distribution

There are hundreds of clan names unique to Jats, irrespective of their religious beliefs: Hinduism, Islam, or Sikhism. In fact Rose, [1] puts it very well, "Broadly speaking (with respect to British Punjab), the Jat is a Musalman in the Western Districts, a Sikh in the Centre and a Hindu in the South-East, but there are many exceptions to this rule". Many clan names are common to Hindu, Muslim and Sikh Jats. For example, some of the clan names common to Sikh and Muslim Jats are Chimma, Randhawa, Toor, Bajwa, and Bhatti. Similarly, some of the common clan names shared by Hindu and Sikh Jats are, Mann, Dhillon, Bhatti, Chahil, Sandhu, Narwal, Dhaliwal and Atwal.
Furthermore, some Jat clan names are not unique to the Jats but are identical to that of Rajput ("son of the king"), and Gujar peoples related to the Jats, irrespective of their religious beliefs. For example, Dahiya, Chhokar, Bagri and Bhatti [2,3] clan names are common to both Jats and Rajputs. Similarly, Dahiya, Chhokar, Rawat, Bhatti, Bagri, etc., clan names are identical for both Jats and Gujars [2,3]. However, Dahiya [3] said, "It should be noted that the Mann, Dhillon, Virk, Kang, Her, Mor, Johal, Pauniya, etc., are not found in the Rajputs. The reason is simple-none of them were formally converted to the orthodox Brahmanism (Hinduism)".
According to Rose [1] many Jat clans still claim royal ancestry: Gill (king of Garh Mithila), Mann (king Banipal), Sidhu (Rajput king Jaissal and the founder of the famous city of Jaisalmer, Rajasthan), Dhillon (king Karn), and Aulakh (King Lui Lak), Sandhu (solar Rajputs or a Sandhu king and also according to Rose [1] Sandhus somehow have extemely hard feelings toward certain priests, for example, Rose [1] wrote on page 425 of his handbook, "If----looks towards my tomb cut him off. The ----and I are enemies as is a draught to a lamp.-------".), Bains (belongs to one of the 36 royal families of Rajputs), Bajwa (king Shalip), Chahal (king Agarsen Surajbansi), Chattha (Prithi Rai, the Chauhan king of Delhi), Deol (king Jagdeo), Ghumman (king Dalip of Delhi), Goraya (king Guraya), Pannun (a Solar Rajput King), Sohi (King Kang), and Grewal (king Rick and according to Major Bastow [5] on page 106, "Grewal families of villages Kila Raipur, Gujarwal, and Naurangwal of Ludhiana district (Punjab) still had a sort of local authority at the close of the 18th century").

Jat Clan Names

Hindu, Muslim, and Sikh Jats have numerous clan names and most of them are discussed by Rose [1,4] in his Handbook. Thus, the clan names listed below in alphabetical order were taken from Refs. [1,4].

A: Ablana, Abra, Abni, Agwana, Ahlawat, Ahulana, Alpah, Alwi, Amlawat, Andar, Ansari, Anuja, Anwal, Arab, Arar, Arwal, Arya, Asar or Asra, Athangal, Aujla, Aulakh or Aurak, Ayasi.

B: Babbar, Bachhal, Badah, Badanah, Badechh, Bader, Badhan or Pakhai, Badohal, Badro, Badye, Bagrah, Bagri, Bahniwal, Baidwan, Bains, Bairwal, Bajwa, Bakarki, Bal, Balagan, Balham, Balho, Balwatrah, Banb, Band, Bandal, Bandechh, Bandejah, Banhor, Barian, Baryar, Basi, Basra, Bat or Bath, Batar, Bati, Battar, Bawah, Bawre, Berag, Bhadah, Bhadiar, Bhagar, Bhaggu, Bhains, Bhalar, Bhalerah, Bhaman, Bhamrai, Bhandar, Bhander, Bhango, Bhangu, Bhaniwal, Bhanrar, Bhar, Bharah, Bharal, Bharanch, Bharwal, Bharwana, Bharyar, Bhati, Bhati Wad, Bhidal, Bhindal, Bhindar, Bhojiya, Bhola, Bholar, Bhonah, Bhotah, Bhotar, Bhullar, Bhutha, Bochah, Bojak, Bola, Bonah, Bopahrae, Boperai, Bosan, Botar or Buttar, Bubak, Buch, Buhar, Bura, Burana, Burra, Buta.

C: Chaddu, Chahal, Chaina, Chakora, Chamal, Chamer, Chanan, Chanbal, Chandar, Chandarh, Chander, Changala, Chankar, Channar, Chanon, Chanwan, Chasti, Chattha, Chatyal, Chemiya, Chhajra, Chhaju, Chhamia, Chhana, Chhanb, Chhaner, Chhatta, Chhatar, Chhina, Chholiana, Chhon or Chhoni, Chimma, China, Chohang, Chokahi, Chokhia, Choniya, Chosar, Chowah or Chowan.

D: Dabb, Dadu, Dagar, Daha, Dahal, Dahalo, Dahamrai, Dahan, Dahang, Dahar, Dahawa, Dahba, Dahiya, Dahko, Dahloli, Daho, Dahon, Dahrala, Dahrija, Dal, Dalani, Dalo, Dammar, Dandi, Dandiwal, Danwar, Dargh, Daspal, Daul, Dehia, Deol, Deoania, Derija, Deswal, Dewala, Dewar, Dhadah, Dhakku, Dhalan, Dhali, Dhalon, Dhanda, Dhandsahar, Dhankar, Dhanoe, Dhanri, Dhar, Dhariwal, Dhasi, Dhaunchak, Dhed, Dher, Dhesi, Dhillon, Dhinsa, Dhol, Dhori, Dhotar, Dhudhi, Dhudi, Dihadrae, Dodi, Dolat or Dulhat, Domarah, Drigs, Dun, Dund Rai, Dusanj.

F: Faqartadari, Faqrakh, Gabhal, Gabir, Gadarah, Gadari, Gadwar, Gagrah, Gal, Galhar, Galwatrah, Ghandu, Gandia, Gangah, Ganj, Ganwan, Ganwanen, Ganwen, Ganwari, Garalwal, Grewal, or Garewal, Garhar, Gat, Gatab, Gawaria, Gazdar, Gazzi, Gelan, Gendas, Ghagah, Ghagrah, Ghalo, Ghalo Kanjanarah, Ghalowaknun, Ghaman, Ghan, Ghanghas, Ghatwal, Ghumman, Gill, Gir, Girwanh, Godara, Gohra, Goj, Golia, Gondal, Gopalak, Gopa Rai, Gor, Gorae, Gorah, Goratah, Goraya, Gori, Goria, Goron, Gorwah, Gosal, Guda, Gujjral, Guraha.

H: Hajra, Hakim, Hal, Hamar, Hamara, Hamath, Hamdi, Hamshirah, Hanbi, Handal, Hanjan, Hanjra, Hans, Hansalah, Hansarah, Harar, Hari, Harl, Hasam, Hathar, Hatiar, Her or Porawal, Hijra or Hinjra, Holi, Hondal or Hundal, Huda, Hural.

J: Jabar, Jagal, Jaglan, Jahanbar, Jahanbo, Jai, Jajjah or Jathol, Jakhar, Jali, Jamra, Janer, Jangali, Jangla, Jani, Janil, Jarah, Jaria, Jastar, Jatatier, Jathol, Jatowal, Jaun, Jawa, Jawia, Jhad, Jhakar, Jhalan, Jhalli, Jhamat, Jhandir, Jhari, Jhonjah, Jhor, Jhotah, Johal, Jojah, Joldaha, Jomar, Jondah, Jopo, Josan, Jun, Junhi, Jurai, Juta.

K: Kachala, Kachela, Kadian, Kahl, Kahlon, Kahon, Kahut, Kajlan, Kalar, Kalasarah, Kaler, Kaleroth, Kalhir, Kalhora or Sarai, Kalirawan, Kal Khand, Kallu, Kalo, Kalon, Kalru, Kamera, Kamon, Kanag, Kanchi, Kanda, Kanda, Kandwa, Kaneran, Kang, Kangrah, Kanjan, Kanon, Kanonkhor, Kanwari, Kanwen, Kapai, Karhalah, Kat, Kataria, Kator, Katrah, Kauri, Kawari, Kawera, Kejah, Kejar, Kele, Kerah, Kes, Khab, Khadal, Khadar, Khagah, Khajah, Khajan, Khak, Khakh, Khaki, Khal, Khalah, Khalani, Khalwah, Khamah, Khaman, Khand, Khanjan, Khar, Khara, Kharak, Kharora, Kharral, Kharwala, Kharye, Khatra, Khatrai, Khera, Khichar, Khichi, Khilchi, Khira, Khojah, Khadal, Khokhar, Khor, Khoreja, Khosar, Killa, Kodan, Kohar, Kohja, Kohri, Kokarah, Kokraya, Kuk, Kular, Kuliar, Kundu, Kuretanah.

L: Labar, Ladhana, Ladhar, Lahar, Lahil, Lak, Lakha, Lakhi, Lakhiwal, Lakwera, Lali, Lalli, Lang, Langah, Langanah, Lapeja, Lar, Lasai, Lat, Lathar, Lather, Laur, Lawar, Lekho, Lel, Leli, Lillas, Lodhara, Lodhran, Lodrah, Lohan, Lolah, Loleri, Lorimalanah, Lotha, Lunghere, Lurka.

M: Mader, Magsi, Mahad, Mahil, Mahani, Mahir, Mahara, Maharana, Mahe, Mahesar, Mahi, Mahli or Malhi, Mahota, Mahra, Mahtarmalhi, Makol, Makoma, Mal, Malan, Malana, Malanhans, Malhah, Malhi, Mallhi, Malli, Mamar, Mamarha, Mamra, Mamrai, Mann, Mand, Mang, Mangan, Mangat, Mangath, Markanda, Markha, Marrar. Marula, Maryal, Masan, Maswan, Mat, Matu, Megal, Megla, Mekan, Menas, Meri, Mermalha, Mesar, Metla, Miana, Mitru, Mochani, Mochhar, Mohal, Mond, Mondah, Mondi, Month, Mor, Moran, Morare, Motha, Mula, Mundtor.

N: Nachang, Nadho, Nagri, Naich or Nech, Nain, Najar, Naloka, Nanad, Nadal, Nandlah, Nanwa, Narath, Narwal, Narwan, Nat, Natri, Natt, Nawar, Neera, Neola, Nijjar, Nordaha, Nun.

O: Obhai, Odhana, Oesi, Ojal, Ojh, Okhal, Olakh, Olak, Omara, Otar, Otara, Othwal.

P: Padah, Pahal, Pahor, Pakimor, Palu, Panaich, Pan, Pandah, Pandeshi, Pandi, Panehal, Panjotarah, Panjuttha, Pannuhan, Panohan, Panon, Panwar, Panwaria, Parer, Parhar, Passani, Patoha, Paton, Patre, Paungar, Pawri, Phakiwar, Phalar, Phalron, Phalyon, Phiphra, Phoghat, Phulsawal, Pogal, Pohea, Pokhwat, Ponar, Poni, Poniya, Pontah, Pote, Puni, Punia, Punn, Punnun, Purahwal, Puriwal.

Q: Qalhari, Qom, Qurejah.

R: Rahal, Rahan, Rahola, Rai, Raibdar, Rain, Rajwa, Rajwana, Rak, Rakhya, Ramana, Ran, Randhawa, Rando, Rangi, Ranidhar, Ratah, Rathi, Rathyah, Rato, Rattol, Rawaki, Rawat, Rawani, Rayar, Redhu, Reman, Riar or Riyar, Rihan, Rokhe, Ronga, Rongar, Roth, Ruhal.

S: Sabrahi, Sadhana, Sadho, Sadhra, Sagal, Sahansi, Saharan, Sahol, Sahon, Sahota, Sahrawat, Sahwal, Sajra, Sakhra, Salahah, Salotra, Samdarani, Samejah, Samor, Samra, Samrae, San, Sanbhal, Sanda, Sandah, Sandelah, Sandhal, Sandhar, Sandhi, Sandho, Sandi, Sangah, Sange, Sangere, Sanghera, Sanghi, Sangi, Sangoke, Sangrah, Sangrota, Sangwan, Sani, Sankhalan, Sanmoranah, Sanond, Sansi, Sapra, Sarai, Saran, Sarao, Sarawat, Saraye, Sardiye, Sargana, Sarlah, Saroiah, Sarot, Sarsar, Sarwar, Sarwi, Sategrah, Sathar, Satiar, Satwahan, Saunan, Segar, Segrah, Sehi, Sekan, Sekhu or Sekhon, Sekun, Semi, Seni, Serah, Seti, Sewarah, Sewari, Shajra, Shekhon, Shekhra, Sheroran, Sian, Siar, Sibia, Sidhu, or Sidhu-Barar, Sindhu, or Sandhu, Sinhmar, Soha, Sohi, Sojani, Solgi, Solkah, Sonal, Sontra, Soro, Sotbah, Sotrak, Suda, Sumra, Sura, Surwat, Swanch.

T: Tajar, Tajra, Tak-Seroa, Talah, Taleri, Talot, Tanwari, Taoni, Tanor,Tara, Tarar, Tareli, Tarholi, Tatla, Tatli, Tawri, Tewatia, Thahal, Thind, Thotha, Tiwana, Todi, Tokas, Tola, Toniyan, Trag, Tulla, Tung, Tur.

U: Udhana, Uppal, Uthi, Uthwal, Uttamzais.

V: Valana, Varaich.

W: Wabah, Wadah, Wadala, Wadhwa, Wag, Wagan, Wagar, Wagh, Wagha, Waghmal, Wagi, Wahal, Wahala, Wahandi, Wahgah, Wahlah, Wahniwal or Bahniwal, Wahroka, Wahujah, Wains, Wairar, Wairsi, Wajar, Wajba, Wajla, Wajwarah, Walar, Wallerai, Walot, Wamak, Wanda, Wandar, Wanghaya, Wanjo, Wanwar, Warah, Waran, Warbhu, Warhe, Wark, Warya, Warye, Wasir, Wasli, Watarah, Wato, Welan, Wijhi, Wirk or Virk, Wulana.

Y: Yohal.

Even though, the above list of Jat clan names appear to be quite extensive, it is far from complete.

Jat Sikh Clans and Their Population in Selective Districts of Punjab

Handbooks [5-7] prepared by British military officers for the recruitment of Sikhs into the British Indian Army contain information on the location of Jat clans and their respective population in various districts of Punjab. Therefore, this section (basically based on these documents) presents various Jat clans and their respective population. With respect to population, I have used Major Barstow's data taken from the 1911 census and have multiplied it with a factor of 3 as, India's population has increased approximately three folds since those days. The objective here is to provide some idea of the Jat population, division as per clan, in the selected districts rather than to present an absolutely correct picture.
Furthermore, some shifting may have occurred since 1911 due to factors such as divisions of British India in 1947, emigration to foreign countries and within India, and district reorganization. Also, some of the clans with a very small population may have been left out. Jat clans and their approximate population in some of the Punjab districts are as follows [1,4,5-7] (the figure in parentheses represents each Jat clan's approximate strength and where the terms such as "hold" and "own" are used they basically mean the clan in question own almost all of the village land):

(i) Ludhiana:
Grewal (45,336): This clan basically belongs to the Ludhiana district where it has about 75 villages.

Gill (28,101): It appears that this clan settled in the Ludhiana district about 350 years ago during the reign of Shah Jehan, the Mughal Emperor of India, and claims its ancestor was a king in the southern area of "Gharmela" [5]. The "Gills" own about 50 villages mostly around the area of Jagraon.

Sidhu (24,741): It is believed that this clan originally came from the Faridkot area of Punjab about 350 years ago and own a good many villages around the town of Jagraon.

Dhaliwal (32,454): This clan holds many villages around the towns of Pakhowal and Jagraon and claim their ancestor was a Rajput (son of king) from Jaisalmir, Rajasthan province to the south of modern Punjab.

Bhander ( ? ): This clan of the Jats owns upwards of 20 villages.

Dhillon (9,858): This clan is scattered all over the district and claims coming from the west of the Sutlej river.

Chimma (8,916), Mann (10,563), Sandhu (9,729), Mangat (6,663), Saroi (6,108), Chahil (13,614), Bhullar (5,310), Dhinsa (4,533), Boparai (4,431), Bhangu (3,432), Bal (3,783), Her (3,603), Main (2,643), Aulak (2,055), Deol (l,902), Kang, (897), Bains (741). Other Jat clans to be found in the district are Sekhon, Rathi, and Gandhu and so on.

(ii) Amritsar
Sandhu (67,158): This is probably the strongest clan of the district and holds 121 villages [7]. Their strongest concentration is in the south-west corner of Tarn-Taran area, here, Sandhus hold 32 villages [5].

Gill (48,210): This clan holds 142 villages [7] in total and specifically its large concentration is in the Tarn Taran area where it holds about 25 villages.

Dhillon (44,202): This clan as per Captain Falcon [7] holds 140 villages in the district. Some of the Dhillons' villages are Kasel, Dhand, Chabal, Kairon, Padri, Gaggobua, Panjwar, Lijan, and Gandiwind.

Randhawa (42,480): This clan owns 116 villages [7] and its main strength is in along the Batala border and around Mahta village in the area close to the Amritsar city.

Aulak (17,841): It is mostly to be found in the area around the town of Ajnala and around the village of Shabazpur in Tarn-Tarn sub-district where the clan owns a cluster of 9 villages.

Sidhu (26,739): This clan around Atari and Bhakna villages holds 14 villages.

Chahil (13,527): This clan owns 16 villages near the Sheron Bagha village.

Bal (17,934): This clan holds a total of 23 villages, for example, Bal Khurad, Bal Kalan, Bal Serai, and Jodhe.

Pannun (14,196): This clan appears to have spreaded from the Doaba area of the modern Punjab and owns 7 large villages including Naushera and Chaudriwala.

Bhangu (3,978): This clan holds the large village of Khiala (Khurd and Kalan). The Legendry Mehtab Singh of the Sikhs and I think, General Shubeg Singh of the recent times belonged to this very clan.

Kang (6,159): This clan holds a cluster of villages in the Tarn-Taran area including Kang, Mal Chak, and Kalla.

Bhullar (7,113), Dhaun (22,710), Mahil (7,020), Sadal (7,515), Mann (5,577), Sarai (5,574), Kara, (5,355), Chhina (5,838), Bhat (4,698), Boparae (3,651), Sakuni (3,816), Opal (3,044), Kaler (4,632), Hinjra (4,689), Johal (4,593), Her (3,441), Chimma (3,207), Dhanoa (3,360), Sohal (3,864), Valia (2,868), Soi (2,697), Bajwa (2,874), Athwal (2,067), Bandar (2,316), Bhatti (1,509), Batth (1,653), Bhoi (1,545), Des (1,239), Dhariwal (2,640), Ghumman (372), Garaia (1,203), Hundal (963), Jawara (1,953), Khara (2,025), Khera (1,698), Nijjar (2,223), Ojla (2,583), Rai (2,364), Sagwan (1,503), Sansi (2,046), Sumra (1,038), Virk (2,037), and Varaich (2,070).

(iii) Patiala (state during the British period)
In 1911, 30 per cent of the Patiala state population was made of the Jats. Major Barstow [5], on page 110 wrote, "Patiala Jats mostly claim Rajput origin and appear to have migrated from Jaisalmir (in modern Indian state of Rajasthan south of Punjab) around the middle of the 16th century".

Sidhu (138,000): This is the largest clan and the Royal family of the former Patiala state belonged to this very clan.

Chahil (64,500): This clan owns many villages around the town of Bhikkhi as well as it holds several scattered villages in the sub-districts of Fategarh, Narwana, Bhawanigarh, Amargarh.

Dhaliwal (54,000): It appears that this clan has settled in this area around 12th or 13th century A.D. from Jaissalmir (in the modern Indian state of Rajasthan) and claims Rajput origin [5]. Dhaliwals are mainly to be found in the sub-districts of Bhatinda and Bhikhi and their important septs are Mani, Rureka, Ramana, Udi, and Dina.

Mann (48,000): This clan has given their name to many villages for example, Manwala, Man Khera, and Man-sa.

Dhillon (31,500): This clan claim its descent from "king Karn" and the Dhillons are mainly to be found in the subdistrict of Govindgarh as well as in scattered villages of sub-districts Bhikhi and Fatehgarh.

Gill (45,900): This clan is quite numerous in the sub-districts of Bhikhi and Rajpura and its sept "Jhala" holds 11 villages in the subdistrict called Sahibgarh.

Dhindsa (7,950): This clan also claims its descent from "King Karn" and during the Mughal period in India, the Dhindsas migrated from the Sirsa area of the modern Indian Province of Haryana bordering Punjab. Dhindsas are mainly to be found in the sub-district of Amargarh where they own many villages, also their presence is visible in the subdistricts of Rajpura, Patiala, and Ghanaur.

Randhawa (6,960): This clan holds two villages in the sub-district of Sahibgarh and the village of Mimsa in the Sub-district Amargarh.

Sarah or Sarai (19,800): This clan is mainly to be found in areas around Anahadgarh and Karmgarh and it claims to have founded the villages of Kalanwali in Sirsa and Kaleke near Dhanaula.

Pawania (4,560): This clan claims to have migrated from the Hissar district of the modern Indian state of Haryana and owns 4 villages in the sub-district of Sunam.

Ghumman (15,600): This clan owns 11 villages around Bhawanigarh and Ghumana in the Rajpura sub-district and one village in the Patiala sub-district.

Bains (3,012): This clan claims Tur Rajput origin and have migrated from the Delhi area. The clan holds many villages in the sub-district of Narwana as well as some in the Sub-districts of Sunam and Patiala.

Mangat (5,400): This clan holds 6 villages in the sub-district of Sahibgarh.

Sandhu (34,500): This clan claims to have migrated from the Amritsar area of the Punjab in the 16th century A.D. and holds villages in the sub-districts of Barnala, Bhatinda, Rajpura, Ghanaur, and Amargarh.

Sekhon (10,500): This clan holds the villages of Bakshiwala (Sunam sub-district), Kaulgarh (Pail sub-district), Kanhgarh (Bhikkhi Sub-district), Kishangarh (Bhikkhi sub-district) and Karmgarh (Anhadgarh sub-district).

Mahil (2,169): This clan also claims its origin from the Tur Rajputs and came from the Delhi area. The clan owns four villages: Shahpuri Khurd and Kalan, Namol (all of these three in Sunam sub-district), and Khanpur (in Dhuri sub-district).

Bandar (3,180), Bhainiwal (4,440), Bhangu (10,650), Bhullar (12,300), Dhanake (19,500), Dhandiwal (12,000), Gandhu (18,000), Grewal (10,680), KailRauni (5,400), Mander (6,900), Sari (7,800), Saroe (22,800), Sohi (9,000), Tawana (9,600), Sarao (5,550), Sarware (5,400), Narani (4,650), Narwan (3,870), Punder (4,050), Punia (5,400), Samrao (3,900), Sanghare (3,600), Kharand (7,800), Jhund (4,050), Mandashar (5,550), Maur (3,300), Dullat (3,900), Gurne (3,900), Hinjha (7,200), Janjh (5,100), Janjhar (3,600), Jatana (4,200), Aulak (7,620), Awjle (4,l40), Bandechhe (3,540), Bhatthal (5,610), Biling (4,500), Birk (3,600), Bole (3,000), Chattha (4,800), Chimma (3,900), Chohan (5,400), Dallu (2,850), Dhanoe (3,300), Dhanor (4,500), Dhawe (4,800), Athwal (1,542), Autal (2,919), Bagar (1,800), Bachal (840), Baidwan (1,650), Bachta (1,110), Bajwa (2,820), Bandhel (2,250), Bansi (2,490), Basati (1,110), Banwaria (2,280), Batoe (1,890), Beri (2,010), Bhatti (1,410), Bhuttar (1,380), Boperae (4,80), Bore (1,980), Chandi (2,250), Chopare (1,050), Dangi (180), Doraian (750), Dehia (750), Dhandian (900), Dhandhana (1,650), Dhallian (900), Dholu (45), Dhota (2,400), Gadra (2,100), Gangore (3,900), Ganghas (1,860), Godara (2,190), Gosal (1,680), Hari (2,130), Her (2,640), Jakhar (1,200), Jaria (930), Jassar (2,610), Jawinda (1,500), Jhalli (1,590), Kahlon (210), Kandoe (270), Kang (2,850), Kankar (150), Khangas (810), Kharral (1,650), Khera (1,680), Khatre (1,650), Khire (2,130), Koharia (2,370), Lahar (1,590), Lamba (120), Lohchap (480), Mahvi (2,250), Maindal (3,450), Mandi (3,450), Nagre (1,710), Nain (1,050), Nalla (2,100), Nat (l,860), Ranwan (1,500), Raparia (45), Rathaul (1,950), Rathi (2,550), Rattiwal (1,440), Sahrawat (1,170), Salu (240), Sangwan (840), Sihumar (90), Siri (1,860), Sohal (1,800), Suraj (2,010), Tarka (390), Thind (1,800), Uppal (2,400), and Varaich (1,950).

(iv) Jullundur
Sandhu (15,000), Gill (10,500), Johal (10,500), Dhillon (9,000), Sanger (8,250), Dhariwal (6,900), Bains (6,450), Athwal (6,300), Dosanjh (6,450), Saholei (6,600), Sumea (6,000), Mann (6,000), Kang (5,400), Basi (5,700), Her (4,500), Mahil (4,350), Sohal (4,200), Randhawa (3,300), Pawania (3,150), Sarai (3,000), Virk (3,150), Bajwa (1,800), Bal (1,500), Bhullar (750), Chahil (2,700), Chattha (1,050), Chimma (2,925), Dhindsa (1,650), Jhumma (225), Kahlon (1,800), Sari (795), Sidhu (2,250).

(v) Hoshiarpur
Bains (17,190): This clan holds 12 villages near the Mahilpur town.

Mann (8,670): This clan is concentrated around the village of Dhada in the sub-district of Garhshankar.

Gill (8,160): This clan owns 22 villages: Khararawal Bassi, Achharwal, Rajpur, Lakhsian, and so on.

Pat (4,845), Her (11, 505), Sandhu (3,675), Dhillon, (3,000), Rai (1,830), Sidhu (2,100), Tara (1,800), Thari (1,560), Dhariwal (1,470), Athwal (708), Chahil (750), Jangal (2,175), Kang (1,590), Mahil (840), Randhawa (1,125), Sahota (750), Sohal (570). Some of the smaller Jat clans are Khangas of village Budhipind, Sange near the village of Magowal, and Pote near the village called Barian.

(vi) Gurdaspur
Bal (1,569), Chahil (6,645), Dayar (5,094), Boparae (4,941), (4,941), Dhariwal (4,614), Dhillon (3,861), Gharal (3,012), Bains, (3,189), Bajwa (3,711), Bhattewid (2,097), Aulak (2,817), Chuna (2,910), Athwal (1,791), Bhullai (2,229), Both (2,382), Basra (858), Bhangu (1,023), Bhuttar (1,146), and China (744).

(vii) Ferozepore
Sidhu (207,000), Gill (78,000), Dhariwal (60,000), Khosa (9,000), Sandhu (31,500), Aulak (4,200), Bath (1,800), Bhullar (9,900), Bahar (1,500), Bhuttar (3,600), Chahil (6,300), Chimma (2,490), Dhillon, (22,500), Garund (3,330), Her (1,950), Jakhan (300), Johal (2,580), Kaler (2,160), Kang (2,400), Kargha (1,650), Khera (2,400), Korutana (2,760), Mahi (1,740), Mahil (1,110), Mann (21,000), Pannun (330), Rai (2,700), Randhawa (930), Sang (4,500), Sangi (1,560), Sarai (12,900), Sekhon (5,400), Sumra (1,650), Wandar (4,560) and Virk (1,500).

(viii) Kapurthala (formerly state)
Johal (3,000), Dosanj (6,000), Bal (3,450), Basi (6,000), Sangere (600), and Sahota (225).

Identical or Similar South Asian Jat and Western Clan Names

There are numerous identical or similar South Asian Jat and Western clan names. This selection presents only a sample of them. The Western clan names were mostly selected from the Ottawa Telephone Directory. A sample of the south Asian Jat and the Western equivalent clan names is as follows (the equivalent western clan name is given in the parentheses):

Gill (Gill)
Mann (Mann)
Virk or Birk (Birk)
Bains (Bain, Baines or Vance)
Dhillon (Dillon or French "DeLeon")
Natt (Nutt)
Mor (Mor e.g., Ricardo Mor)
Maur (Maur, e.g., John Maur)
Lalli (Lalli or Lally, e.g., Vincent R. Lalli [8])
Mangat (Mangat, e.g., Tim Mangat or Mongait [9])
Malli or Malhi (Malley or Mallay)
Bal (Ball or Baal)
Bat (Batt, e.g., Robert Batt)
Hal (Hall)
Her (Herr, e.g., Christopher Herr)
Atwal (Atwell, e.g., Allen Atwell)
Hans (Hans, Hunse, Hansch or Hanes)
Holi (Holley)
Rathi (Rathi or Rath)
Rai (Rae)
Roth (Roth, e.g., Frank Roth)
Rain (Rain, e.g., James Rain)
Bhullar (Buhler)
Batth (Bath, e.g., Derek Bath)
Band (Band, e.g., Dennis Band)
Dal (Dal)
Dahan (Dahan, e.g., Michel Dahan)
Dabb (Dabb, e.g., Alan Dabb)
Dewar (Dewar, e.g., John Dewar)
Jastar (Jaster)
Nun (Nunn, e.g., James Nunn)
Lel or Lehal (Lyall, e.g., Peter Lyall)
Mat (Matt, e.g., Ernest Matt)
Moran (Moran, e.g., Carlos Moran)
Mand (Mands or Mandy)
Mondi (Mondey, e.g., Paul Mondey)
Motha (Mota, e.g., Mariano Mota)
Wag (Wagg, e.g., Larry Wagg)
Walar (Wallar, e.g., Robert Wallar)
Wark (Wark, e.g., Ronald Wark)
Welan (Whelan)
Wanda (Wand, e.g., Edwin Wand)
Walot (Wallot, e.g., Jean-Pierre Wallot)
Wagar (Wagar, e.g., Carl Wagar)
Warhe (Wara, e.g., Leonard Wara)
Tola (Tolan, e.g., Jeffrey Tolan)
Sibia (Siba, e.g., Frank Siba)
Sarai (Saray, e.g., Gordon Saray)
Phalyon (Phalen)
Sandhar (Saunders or Sander, e.g., Hans Sander)
Samra (Samra, e.g., Joe Samra)
Sandho (Sandoz, e.g., David Sandoz)
Sandi (Sandy, e.g., Glen Sandy)
Lamba (Lambe, e.g., David Lambe)
Chhillar (Schiller, e.g., Hans Schiller)
Lahar (Lohoar)

The above clan names of the South Asian Jats were mainly taken from the works of Rose [1,4] and their equivalents were selected from the Ottawa Telephone Directory. This simple and short study demonstrates, the closeness of many South Asian Jat clan names to their Western counterparts. In most cases, these names are identical. Obviously, the most likely reason could be the migration of the Central Asian people (Scythians, Sarmatians, Alans, etc.) into Europe, centuries earlier and their simultaneous movement into Punjab.
The above study gives rise to a very strong possibility that even after the full assimilation of these nomad people into the Western society, many of their clan names have still survived to date. However, the Jats who went into Punjab and the surrounding areas, somehow, failed to fully integrate into the local societies. That is why they are still identifiable as a distinct society, irrespective of their religious beliefs: Sikhism, Islam, or Hinduism. Therefore, it is probably safe to say that the South Asian Jat characteristics are the closest to that of their forefathers in Central Asia than any other groups of the Jats.

References

1. Rose, H.A., A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, (Vol. II), reprinted by the Languages Department, Patiala, Punjab, 1970, pp.361, 300, 237, 25, 35, first published in 1883.
2. Bingley, A.H., History, Caste & Culture of Jats and Gujars, reprintd by Ess Ess Publications, New Delhi, India, 1978, pp. 31-53, first published in 1899.
3. Dahiya, B.S., Jats: The Ancient Rulers, Sterling Publishers Pvt. Ltd., New Delhi, India, 1980, pp. 71-72, 113.
4. Rose, H.A., A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, Vol. III, reprinted by the Languages Department, Patiala, Punjab, 1970, pp. 64, 423-425, 421, first published in 1883.
5. Barstow, A.E. (Major), The Sikhs: An Ethnology, reprinted by B.R. Publishing Corporation, Delhi, India, 1985, pp. 105-135.
6. Bingley, A.H. (Captain), Handbooks for the Indian Army: Sikhs, compiled under the orders of the Government of India, Printed at the Government Central Printing Office, Simla, India, 1899, pp. 29-37.
7. Falcon, R.W. (Captain), Handbook on Sikhs for the Use of Regimental Officers, Printed at the Pioneer Press, Allahabad, India, 1896, pp. 81-103.
8. Lalli, V.R., Proceedings of the Annual Reliability and Maintainability Symposium, 1990, pp. 337-340.
9. Mongait, A.L., Archaeology in the U.S.S.R., Penguin Books, London, 1961.

There is much proof that many tribes from Bharat went westwards, so Jats being adventurous Indians also might have moved in that direction. The original home of the Jats is aryavarta ask Master Chandgi Ram and Sahib Singh Verma who know their history well.

Hi Sunny,

Here are my two cents!

. Jordnes claims that he was a Goth himself and his ancestors were Massagetae.

. Unfortunately, I do not know too much about their ( Goth and Getae) god Zalmoxis.

. I also read somewhere that Dacians were basically the Dahae Jats. I think it appears that way too!

. I do no know too much about Cassidorus but Jordnes being a Goth himself could have been somewhat biased. By the way, I consider him the first ancient Jat to document history of his great forefathers!

Regards.

Hi XXX, Jordanes, mentions that the Goths came from Scandza or Scandinavia and settled in the Black Sea Area, but I feel it was the reverse. Also, do you know any connection between the Getae god Zalmoxis and Goths themselves? Moreover, I read the other day that “Dacian” were called daoi, which one writer claims in the Dahae of ancient writers? What do you think?

Finally, what is your view on many researcher claiming that Jordanes (the Goth) and Cassidorus, who Jordanes got much of his early information, were both trying to manufacture a brilliant past for Goths by associating them with Scythians. Thanks in advance,

Hi Arya,

Me no comprehend your English. Is it a verse from your religious Rigveda(!)?

The aryan Jat will protect the Negro from your exploitation. Aryavarta has that tradition.

Hi Guys,

Here is a chapter from Dhillon's book on Jats in western countries. Best wishes to all.
--------------------------------


9
South Asian Jats in Western Countries

During the British and the post-independence periods, the Jats from South Asia have settled in various parts of the world. Overseas travel of many Jats, in the service of the British Empire as soldiers or policemen began prior to the 1880's. Up until early twentieth century, almost all of these Jats belonged to the Sikh faith who finally settled in the United States, Canada, the United Kingdom, Australia, New Zealand, South-East Asia, and East Africa. A significant migration of the other two great faiths in South Asia (Hindu and Muslim) occurred during the 1950's or after. At the same time, the migration of Jat Sikhs especially to countries like the United States, Canada and the United Kingdom occurred on an unparalled scale. As the result, it appears that a vast majority of the Jats in the West are Jat Sikhs. There are three main factors for this:

A vast majority of the followers of Sikhism are Jats as well as same may be said for their migration to these countries. Thus, the Jat Sikh community is very visible in Canada, the United Kingdom, and the United States.
In comparison to their brethren in Sikhism, from the percentage point of view, the Jat proportion of the population in Hindu and Muslim faiths is extremely low (5% or lower). This pattern may also be true, for their migration to the United States, Canada, and the United Kigdom. (However, here it must be pointed out even though they are a minority, their visibility is out of proportion. Hindu Jats have produced one Prime Minister of the independent India (Charan Singh) and one Deputy Prime Minister (Devi Lal). Their visible presence in the Indian Province of Haryana and in the surrounding areas is indisputable).
Out of the combined total population of the Indians in Canada, the United Kingdom, and the United States, the Jat Sikhs account for approximately 50%.

Due to the large Sikh population in Canada, the United kingdom, and the United States and other relevant factors, Jat Sikhs are very visible and have caught the attention of various western scholars. As a result a considerable amount of published literature on this community is available. Since most of the Jat Sikh population outside India is in the United Kingdom, Canada and the United States, discussion on Jats will be restricted to these three countries.
Professor McLeod [1], commenting on the principle reason for the migration of the Jat Sikhs to various parts of the world, cited Sir Malcolm Darling [2,3], "The fundamental cause was the Jat custom of subdividing each patrimony, a practice----left some sons with uneconomic holdings".

Jats in Canada
After attending Queen Victoria's Diamond Jubilee Celebrations in London in 1897, a detachment of Sikh troops passed through Canada. In 1902, a contingent of Sikh troops, supplied for the coronation of Edward VII in London, also visited Canada [4]. There is no doubt almost all of these troops must have been Jats as the British Authorities were basically recruiting Jat Sikhs for their Infantry Forces [5-7]. However, with certainty we can say that the grandson of the Maharaja ("great" king) Ranjit Singh (the famous Sikh ruler and a Jat) named, Prince Victor Duleep Singh, was most likely the first Jat to visit Canada in 1889 [8]. He was second lieutenant in the first Royal Dragoons and subsequently joined Sir John Ross, Commander of the Imperial Forces in Canada as aide de camp in Halifax, Nova Scotia.
Even though Prince Victor Duleep Singh arrived on the east coast of Canada, almost all of the early Jat Sikh settlers (up to mid-twentieth century) arrived on the west coast, by sea. Professor Dusenbery [9] indirectly supports this assertion by saying, "the Jats dominated migration to the Pacific rim". Furthermore, this was the most viable route from India to Canada in those times.
According to reliable sources, it was not until the middle of 1903 when ten Punjabi immigrants arrived in the Province of British Columbia. But, within the next four years their total strength jumped to over 5,000. As per Dillingham Commission's report, 85 per cent of the immigrants from India in those years, were Sikhs and in turn 90 per cent of those Sikhs were Jats [8]. (It appears even today well over half the immigrants from India to Canada are from the Jat background)
In 1907, Sikhs established a society named Khalsa Diwan Society and the first Sikh Church (Gurdwara) in Vancouver was opened on January 19, 1908 [10]. One of the important events in Canadian Sikh history, particularly for Jat Sikhs, took place in 1914, when a Japanese ship named Komagata Maru, carrying over 300 Sikh passenger, was turned back from the Vancouver harbour by Canadian authorities. The majority of the passengers on board were Sikh immigrants wanting to land in Canada. According to the sources cited by Professor Johnston [11], "76% of the 291 Komagata Maru passengers identified by caste (?) were Jat Sikhs".
The Sikhs have been in Canada for over a century, and make up roughly 300,000 Canadian citizens. This represents just over 1 per cent of the total population of Canada. An approximate percentage for the Jat component of this total Sikh population is at least 70 per cent and many of these Jats are the fourth or fifth generation Canadians. In Canada, today the Jat Sikhs can be found in every walks of life: doctors, lawyers, engineers, university professors, politicians, farmers, manufacturers, and so on.
Some of the well known Canadian Jat Sikhs are Jaswant (Steve) Sander, a multi millionaire who donated over 140 million dollars to the Charities and making this the second largest charitable donation in the history of Canada, Assa Johal, a lumber tycoon of Vancouver who donated a large sum of money to the Sikh and Punjabi studies chair at the University of the British Columbia, Harb Dhaliwal, a member of the Canadian Parliament and the secretary for the Fisheries, Gurbax Malhi, a member of the Canadian Parliament, Moe Sihota, a cabinet minister in the Province of British Columbia, Wally Oppal, a judge in the Supreme Court of British Columbia, Monica Deol, television personality and reporter, and Bhupinder Liddar, editor of the Diplomat Canada, a popular magazine for the foreign and Canadian diplomatic communities.

Jats in the United States
As in the case of Canada, the migration of the Jats to the U.S.A. is also linked with the first arrivals of the Sikhs in Canada. For example, Professor Loehlin [12] said, "Sikh immigration to the United States was a "spill-over" from Canada about the turn of the century. These Sikhs mainly went to the western states of the United States, particularly California. In Professor Loehlin's [12] words, "At first, many Indians had been admitted as "Caucasians", and so could become citizens". In those days, 90 per cent of the Sikhs who came to Canada were Jats, thus, it is safe to say that because of the immigration of Sikhs to the United States was a spill over from Canada, then the Jat proportion to the United States must also have been very close to the Canadian figure. In 1912, the Sikhs opened a Church (Gurdwara) in Stockton, California [10], most likely the first in the United States.
Recent estimates of the Sikhs in the United States indicates that their population is between 250,000 to 400,000 and at least 150,000 reside in California alone. Furthermore, at least 70 per cent of these Sikhs belong to the Jat background.
Some of the most successful farmers in California are Jat Sikhs. For example, Didar S. Bains owns over 10,000 acres of land and over 60 per cent of the California Peaches are grown by Jat Sikh farmers. In California, Jat Sikhs form substantial communities in many areas. For example, Professor La Brack [13] wrote, "The contemporary Sikh community in the Yuba and Sutter County areas approaches 10,000 individuals and is numerically and culturally dominated by Jats from the districts of Hoshiarpur and Jullundar (Punjab)".
Today, from the most recent immigrants to fourth and fifth generation Jats, many of them may be seen in various different walks of life in the United States. However, they may not be as visible as their brethren in Canada, because of greater population in the United States in comparison to that of Canada. They are to be found virtually in every job category: doctors, lawyers, politicians, landlords, farmers, academics, scientists, engineers, and so on.
Some examples of the successful Jat Sikhs in the United States are Didar S. Bains, one of the most successful Californian Farmers and an owner of over 10,000 acres of farmland, S.S.Dhaliwal, a multi millionaire who has donated a large sum of money to a community college in Milwaukee, Wisconsin which now carries his name, A.S. Brar, a real estate developer in Washington, D.C. area who's assets are estimated to be worth over $150 million, and D.S. Dhillon, President Clinton's appointed Assistant Secretary of Transportation who is now running for a seat in the United States House of Representatives.

Jats in the United Kingdom
The largest Jat Sikh community outside India seems to be in Great Britain. Professor Dusenbery [9] estimates the Sikh population in the United Kingdom to be between 300,000 and 600,000. A recent estimate indicates that their number could be as high as 700,000. Just like in the case of United States and Canada, the Jats account at least 70 per cent of the total Sikh population in Great Britain. For example, Professor Ballard [14] of Leeds University in England wrote, "Sikhs living in Britain, and of these well over half are Jats". (The clan names of many Pakistani descent people living in the United Kingdom indicate that there is also a substantial number of Muslim Jats.).
The son of Maharaja Ranjit Singh (the famous Sikh ruler and a Jat), Maharaja Duleep Singh, probably was the first modern Jat to live in England on a permanent basis in the nineteenth century. However, most of the Jat Sikhs came to England after the end of the 1940s.
The first Sikh Church (Gurdwara) was founded in Shepherds Bush, London over a hundred years ago by the Maharaja ("great" king) of Patiala, Punjab (himself a Sidhu Jat).
Professor La Brack [13] wrote about the Jat culture's influence in the United Kingdom on other Punjabi background communities, "As half of the British Sikhs are Jats, there is a strong bias in community life towards Jat ideas and customs, although other Sikhs, Hindus, and Punjabi Muslim groups do maintain their----". Professor La Brack's judgement appears to be fairly accurate. For example, Professor Helweg [15] reported, "The 1980 census showed that Indians comprised 5,184 of Gravesend's ( a town in the Kent area of England) total population of 94, 756 of these, 70% were Sikh Jats". Furthermore, the British Jat Sikh Bhangra music has not only influenced the South Asians and others living in the United Kingdom but it also became very popular among the South Asians' young population people living in Canada, the United States, and Australia. It is finding its way back to Punjab today-- the Bhangra dance's place of origin.
In general, many of the first to third generation Jat Sikhs in the United Kingdom are employed as doctors, lawyers, academics, accountants, engineers, etc. However, a substantial proportion of them are self- employed and own corner stores, newspaper shops, garages, and pubs [14]. The most successful ones own wholesale warehouses, supermarkets, cloth manufacturers concerns, and so on. Thus, some of the Jat Sikhs have become millionaires. It is not uncommon to see them living in expensive houses and driving Mercedes or Roll-Royces [14]. Finally, Professor Ballard [14] wrote, "Although most Sikh children have only attended relatively inferior inner-city schools, their educational achievements have been remarkable".

References

l. McLeod, W.H., The First Forty Years of Sikh Migration: Problems and Some Possible Solutions, in The Sikh Diaspora, edited by N. Gerald Barrier and V.A. Dusenbery, Chanakya Publications, Delhi, India, 1989, pp. 34-35.
2. Darling, M.L., The Punjab Peasant in Prosperity and Debt, Oxford University Press, London, 1925.
3. Darling, M.L., Wisdom and Waste in the Punjab Village, Oxford University Press, London, 1934.
4. McLeod, W.H., The Sikhs: History, Religion, and Society, Columbia University Press, New York, 1989, pp. 106-107.
5. Falcon, R.W., (Captain), Handbook on Sikhs for the Use of Regimental Officers, Printed at the Pioneer Press, Allahabad, India, 1896.
6. Bingley, A.H. (Captain), Handbook for the Indian Army: Sikhs (Compiled under the orders of the Government of India), Printed at the Government Central Printing Office, Simla, India, 1899.
7. Barstow, A.E. (Major), The Sikhs: An Ethnology, reprinted by B.R. Publishing Corporation, Delhi, 1895, first published in 1928.
8. Singh, N., Canadian Sikhs, Canadian Sikhs' Studies Institute, 21 Jay Avenue, Ottawa, 1994, pp. 31.
9. Dusenbery, V.A., Introduction: A Century of Sikhs Beyond Punjab, in The Sikh Diaspora, edited by N. Gerald Barrier and V.A. Dusenbery, Chanakya Publications, Delhi, India, 1989, pp. 5-6, 7.
10. Singh, K., Canadian Sikhs, Published by Kesar Singh, 13487-98-A Avenue, Surrey, B.C., Canada, 1989, pp. 31, 92.
11. Johnston, H., Patterns of Sikh Migration to Canada, in Sikh History and Religion in the Twentieth Century, edited by J.T. O'Connell, M. Israel, and W.G. Oxtoby, Published by the Centre for South Asian Studies, Unviversity of Toronto, Toronto, 1988, pp. 229.
12. Loehlin, C.H., The Sikhs in California, in Essays in Honour of Dr. Ganda Singh, edited by H. Singh and N. Gerald Barrier, Punjab Past and Present, Published by the Punjabi University, Patiala, Punjab, 1976, pp. 292, 293.
13. La Brack, The New Patrons: Sikhs Overseas, in The Sikh Diaspora edited by N. Gerald Barrier and V.A. Dusenbery, Chanakya Publications, Delhi, India, 1989, pp. 262, 274.
14. Ballard, R., Differentiation and Disjunction Amongst Sikhs in Britain, in The Sikh Diaspora edited by N. Gerald Barrier and V.A. Dusenbery, Chanakya Publications, Delhi, India, 1989, pp. 208, 215-216.
15. Helweg, A.W., Sikh Identity in England: Its Changing Nature, in Sikh History and Religion in the Twentieth Century, edited by J.T. O'Connell, M. Israel, and W.G. Oxtoby, Published by the Centre for South Asian Studies, University of Toronto, Toronto, 1988, pp. 359.

Hi Arya,

Please educate us on your Rigveda mumo-jumo. Many thanks in advance and best wishes.

Read the religious book of us the Jats, the Rigveda.

Hi Arya,

Please back up you statement with evidences. REMEMBER TALK IS CHEAP EVIDENCE IS PRICELESS!

Best wishes.

we Jats originated in Aryavarta, Bharat is our Matarbhumi.

Hi Sunny,

Here are my two cents!

. I read somewhere that the term Goth was coined by the Romans for Getae and the Goth people never called themselves as Goths. In England the other term, "Jutes" should also have some relationship to Gotan!

. I think in modern Punjab all nonmuslim Jats call themselves as Sikhs, irrespective of their actual religious practices!

As per the elders, about a generation ago Hindu priests performed Jat wedding cermonies in Doaba area-- thus, these Jats may have been included during the census as Hindus.

However, in modern times all theses wedding cermonies are being performed according to the Sikh rites. All in all, for practical purposes,I am still somewhat inclined to belive Dhillon's ballpark figure of 70%!

Regards.

Hi XXX, I have heard others suggest that Dhillon’s value of 70% of Sikhs belonging to Jat background is way off – they have provided me with this table of data from Census of India. What do you think?

Census of India, 1931 Punjab and dependencies, part 1 - tables. Table xvii race, tribe or caste, page 289. Page 256 in 1911 Census tables, page 220 for 1921 Census tables.

Religion pages 277 in 1931 tables, page 28 for 1911 census tables.

Punjab

-------Jat Sikhs -- Sikh Pop.------- % Jats
1891--1,116,417 --- 1,849,371 ----- 60.36
1901--1,388,877 --- 2,130,987 ------ 65.17
1911--1,617,532 --- 2,883,729 ------ 56.09
1921--1,822,000 --- 3,110,060 ------ 58.58
1931--2,133,152 --- 4,071,624 ------ 52.39

India

-------Jat Sikhs -- Sikh Pop.------- % Jats
1901--1,401,493 --- 2,195,339 ------ 63.83
1911--1,642,016 --- 3,014,466 ------ 54.47
1921--1,841,773 --- 3,238,803 ------ 56.86
1931--2,198,884 --- 4,333,771 ------ 50.73

Regards,

Hi XXX, Do you have any further assistance on Jats and Goths.

The other day when examining dictionaries in Old English Goth was called Got and pluralized as Gotan, just as in Panjabi, Jat is pluralized as Jatan. Regards,

Hi Guys,

Here is a chapter from Dhillon's book on Jat culture:


8
Jat Culture and other associated Factors

Historical sources show that the Jats or Scythians dominated north-west India for thousands of years. The result of this domination could be traced within the local culture and customs. In general, the Punjab culture, especially in rural areas, may simply be called the Jat culture. This may have led Professor Pettigrew [1] of Queen's University in Belfast, Northen Ireland to write, "The social organization and value system, especially of the rural Punjab, differ from that of Hindu India. There is high status attached to army and administrative service throughout the region. The clothes worn by the people are designed for an active life. The dress of a female in rural area of Punjab is not a sari (a dress generally worn by Hindu women and in the most of India) but a "Salwar-Kameez": a knee-long dress worn over the top of loose-fitting trouser".
These observations of Professor Pettigrew [1] are quite close to the practices of the Scythians [2] and an example of the Jat influence on Punjab culture is Punjabi folk songs. Even today most of these songs contain the word "Jat" (male Jat) and/or "Jati" (female Jat), even if the singer is not a Jat. If we examine this issue from a statistical perspective, the Jats constituted less than fifty per cent of the population but owned most of the rural land in Punjab. This chapter discusses various aspects of the Jat culture and its influence.

Jat Music and Dances
The Jat influence on music, especially in Punjab has been so great that, nowadays, it is difficult to distinguish Jat folk music from Punjabi. For example, many of the Punjabi folk songs are stories of the Punjabi version of Romeo and Juliet: Mirza-Saiba, Hir-Ranjha and so on. Mirza and Saiba [3] both were Jats belonging to the muslim faith (in fact, Mirza was a Kharral Jat [3a]). That is why in Punjabi songs Mirza is always referred to as "Mirza Jat". Similarly, Hir and Ranjha both were Muslim Jats. In Punjabi songs Hir is always referred to as "Jati (female Jat) Hir". In fact, the story of the Hir-Ranja, today is not only confined to Punjab, but is also in contemporary Hindi (national language of India) Films.
Another point to note is that there are almost 2 million Punjabis and their descendants, living in the United Kingdom, Canada, and the United States. Out of this total population, a large majority are second, third,or fourth generations. Many of these young western Punjabis have formed groups, singing Punjabi folk songs with mixed Discotheque and Bhangra (folk dance of Punjab) tunes. In Punjabi, this music is simply referred to as Bhangra music. An interesting point to note is from the various songs of these groups, is that they often use the words "Jat" and "Jati", even though some of these youngesters may have never visited Punjab.
Today, the Bhangra group dance is known as the national dance of the Punjab in various parts of the world. It is a dance performed by male adults wearing the national costume of the Punjab. One part of this costume is the colourful sleeveless jackets, almost identical to the ones worn by the Central Asians and east European folk dancers, like the Ukrainians. These jackets alone indicate the Scythian origin of the Bhangra Dance. In Punjab, the Bhangra dance is generally associated with the Jats. They perform this dance after or just before harvesting their summer crops, especially at festivals such as "Vasakhi". Some liquor is usually consumed prior to performing the Bhangra dance. As per Professor Rolle [2], a sixth century poem concerning Scythian saying, "----with our shouts and noisy uproar, Get ourselves as drunk as Scythians, Let's get moderately tipsy, and our best songs sing with fervour" is still applicable to the modern Jats thousands of years later.
Another author, Talbot-Rice [4], quoting Hippocrates (an ancient Greek Doctor): "---they (Scythians) would make the most of the passing hour, drinking wine, pledging brotherhood from a single vessel or loving cup, and indulging in singing and dancing to the accompaniment of drums and stringed instruments resembling lutes" also says, more or less the samething. Bhangra dance is always performed with the beating rhythms of huge drums called "Dhols", which are sometimes accompanied with stringed instruments. It is unthinkable to hear Bhangra dance short songs not containing the word "Jat" during each Bhangra dance performance.
The sister dance of the Bhangra performed by a group of Punjabi adult females, is called "Gidha". Generally, these female dancers, also wear sleeveless colourful jackets on top of their dress. Sometimes, these dancers wear long skirts (lehnga) instead of baggy trousers. Usually, during each performance of the "Gidha" dance, the short songs called "Bolian", contain the word "Jati" (female Jat). This, obviously, indicates that this dance must have Jat roots.
The two most common traditional Punjabi folk singing groups are "Toombi (Lute)-Laggoje (two pieces of flute resembling instrument) and Dhad (hand held small drum)-Sarangi (Punjabi Violin). In most cases, the members of these groups are the Jats and they sing upbeat (martial) based songs. Many of their songs usually relate to "Hir-Ranjha", "Mirza-Saiba", and the Jat heroes such as Jagga Jat and Jat Jeona Maur.
Two examples of the "Dhad-Sarangi" super star singers (roughly around 1945-1965) who sang songs relating to Hir-Ranjha, and Mirza-Saiba were Amar Singh "Shonki" of village Bhajalan, District Hoshiarpur, Punjab and Didar Singh of the District Jullundhur, Punjab. It appears from the circumstantial evidence that both "Toombi-Laggoje" and "Dhad-Sarangi" are of Jat origin.

Jat Marriages
On Jat marriages, Major Barstow [5] wrote, "Every Jat clan is exogamous, i.e., while every person "must" marry a Jat of opposite sex, no person "can" marry into his/her own clan (or his/her) mother's clan (about fifty years ago this was also applicable to the grandmother's clan as well), as such a union would be regarded as incest. Besides the above restrictions, it is unusual for a person to marry into a family of whatever clan it may be that settled in his/her own village. Unions between persons of different religion are forbidden, but for this purpose no difference is made between Punjabi Jats who are Hindus and Jats who are Sikhs".
Almost identical opinions on this issue are expressed by Captain Falcon [6] on page 48 of his book. Even today at least among Punjabi Jats and their descendants living in the west, this practice is still maintained. A quick study of ethnic newspapers with matrimonial sections in Canada, the United States, and the United Kingdom can easily verify this practice.
Herodotus [7] tells us that the, "Scythians are dead-set against foreign ways" and cites the story of Scylas, a Scythian chief, marrying a Greek woman and its aftermath result.
Jats, irrespective of whether Hindu or Sikh, allow widows to remarry. However, as per Major Barstow [5], "The marriage of widows is not allowed by the ancient books of the majority community of the South Asia----".

Republicanism of the Jat, Morality and Crime, Ancestor Worship
Jats strongly believe in democratic institutions. In fact as per Captain Bingley [8] and Major Barstow [5], "From the earliest times Jats have been remarkable for their rejection of the monarchical principle, and their strong partiality for self-governing commonwealths. ----a typical example of the primitive agricultural commonwealth, has always been most flourishing in districts inhabited by Jats". According to historical records [9], Porus, after he was defeated by Alexander, warned him that the next people Alexander will encounter in Punjab would be fierce warriors who do not believe in monarchical principles. Alexander, however, pressed on and encountered Malli (Jats), it was during the battle with them he was injured and in comma for over a week.
An eminent Sikh scholar, Khushwant Singh [10], said it was the Jats who introduced the panchayat system (a body of five elected people that is widely practiced in modern India). In fact, he wrote, "They (Jats) brought with them certain institutions, the most important being the pancayat (panchayat), an elected body of five elders, to which they pledged their allegiance. Every Jat village was a small republic ---". More information on Panchayats see Ref. [5] page 163. Interestingly, this highlights the fact that the modern Jats have kept this tradition alive for hundreds of years. For example, Ammianus Marcellinus [11], a fourth century Roman, wrote, "----all are born of noble blood, and moreover they (Alani----a branch of the Massagetae or "great" Jats) choose chiefs those men who are conspicuous for long experience as warriors".
In regard to modern Jats, Professor Pettigrew [1] said in her book, "There are more leaders than followers, and, bow the knee only to themselves and God. The Jats showed a marked lack of respect for those in positions of power-an irreverence aptly illustrated by the classic reply of the rebelling army to the wife of Ranjit Singh (famous Sikh ruler and a Jat)-acting as regent after Ranjit Singh's death - when she (herself also a Jat) asked for their support: give us gifts, your rule depends on us". With respect to morality and crime in, Major Barstow's [5] words, "The mass of Jat Sikh population may fairly be said to be contented and law-abiding". According to my information this is also applicable to the other Jats as well.
Generally, Hindu and Sikh Jats tend to continue to follow their ancient custom of worshipping their common ancestors. In the Punjabi language, it is called the "Jathera" worship. Usually, it is mandatory in rural areas for newly wed Jats to visit and worship the village "Jathera" shrine, erected in the fields, usually a day after their wedding day, with fanfare. Some of the remarks of Western writers regarding "Jathera" worship are as follows:

"Among Gujars (a people also related to the Jats) especially, tiny shrines to ancestors are common all over the fields, and among the Jats they are to be found in every village" (Captain A.H. Bingley [12], pp. 65).
"Once a year the Zamindar (it means landlord or Jat, for more information on this issue see Captain Falcon [6], page 27) will worship the "Jathera", or common ancestor of the clan, to whom a large shrine is erected in the neighbourhood of the village" (Major Barstow [5], page 89).
"The worship of the "Jathera"----is universal among Jats----. Small shrines to common clan ancestors "Jathera" will be found all over the fields" (Captain A.H. Bingley [8], page 60).
"In the Punjab these larger shrines are called "Jathera", or ancestor. The 15th of the month (in some areas of the rural Punjab it is called "Karsi") is sacred to the ancestors, cattle----doing no work on that day" (Captain Falcon [6], pp. 55).

The Jats' forefathers, or their cousins in the ancient times in Central Asia and in the surrounding areas, also worshipped their ancestors. Professor Bachrach [13] wrote, "they (Alani) worshipped or perhaps more exactly, venerated their ancestors". Furthermore, Talbot-Rice [4] on page 181 of his book said, "Among the various practices which the Slavs inherited from the Scythians, the most important consisted in the worship of their ancestors".

Jat Ornaments and Warrior Qualities
Jats wear or used to wear various types of gold jewellery. "Kaintha" (necklace for males), "Murki" (earrings for, usually, maried women), "Mundri" (earrings for the males), and "Mundi" (ring) are some common ones. In Captain Falcon's [6] words, "Jewellery of the Jat is roughly of three kinds, necklaces of gold and coral beads strung together called "mahla"; bracelets of gold or of silver called "Kangan", and rings of silver or gold and roughly set stones called "Mundi".
The infamous "Oxus Teasure" discovered by archeologists in date in Central Asian Scythian graves had many of the aforementioned articles. For example, Talbot-Rice [4] wrote, "Earrings are found on most of the bodies; the men wore only one whilst women had two. Finger rings were universal, and several are often discovered on each finger of both hands".
The following remarks are made by some Western military officers and others regarding the warrior qualities of the Jats:

"Jat Sikhs are manly without false pride---- hundreds of young Jats became Sikhs, and those who but a few years before had proved our stoutest opponents, now joined our (British) ranks and fought for us (British) with a valour and loyalty that is beyond all praise" (Major Barstow [5] pages 152 and 155).
"His (Jat) manners indeed do not bear that impress of generations of wild freedom which marks the races of -----, but he is more honest, more industrious, and at least their equal in courage and manliness" (Captain Bingley [8], page 90).
"The back-bone of the Sikh people is the great Jat caste (people?), divided and sub-divided into numerous clans----. The Jats are thoroughly independent in character, and assert personal and individual freedom, as against communal or tribal control, more strongly than any other people" (Captain Falcon [6] page 65).
"The Jats considered themselves to be born Sikhs and Sardars (roughly means lords or leaders). When the sixth Guru (of the Sikhs), Guru Har Gobind, had succeeded in building up an army the recruits had been drawn from the Jats. Similarly, Guru Gobind Singh, (tenth and last guru of the Sikhs)----coincided with a large influx of the Jats of Manjha (mostly the area of the District Amritsar, Punjab) into the Khalsa (baptised Sikh army). Thirty percent of male Jat Sikhs of Ludhiana district had enlisted in the World War I-----" (Professor Pettigrew [1], pages 41, 26, 16).

These show that the warrior spirit of Jat ancestors is still preserved by modern day Jats. Ammianus Marcellinus [11] wrote, "Alani delight in danger and warfare. There the man is judged happy who has sacrificed his life in battle----".

Jat Dress, Sports, and Proverbs
Major Barstow [5] described, the typical Jat dress: "The well to do Jat has his clothes made of better materials, and will generally indulge in a well-fitting waist coat and a black or coloured coat made of broad cloth or alpaca according to the season. The dress of the women is brighter----always some colour in it. A wrap is always worn over the head----. With this are worn a loose jacket----and either an ample pair of pyjamas tight at the feet,or apetticoat". In modern days, South Asian leaders and other well to do males generally wear a long coat called "Achkin" along with a tight fitting trouser called "Churidar Pyjama".
According to an inscribed picture of an ancient Indian Scythian or a Jat soldier, the modern dress of South Asian well- to- do people, is almost identical to the Scythian soldier's dress (for the examination of this see picture plate LXXVIII in Ref. [14]).
Inscriptions and pictures found in the graves of ancient Scythian men from Central Asia indicate that the Scythians were probably the first people to wear modern coats and trousers.(For more information see photographs given in Refs.[2,4,15,16]).
On this issue Talbot-Rice [4] said, "It is very probable that the Scythians evolved the style of their upper garment from the Assyrian (the ancient land of the Assyrians is nowadays mostly part of the modern Iran) tunic, but they soon turned it into a garb admirably suited to their equestrian form of life. It was the very antithesis of the swirling draperies of Greece or Rome, but the benefits which it conferred on mounted warriors (probably he means Scythians and their cousins) were constantly being proved in battle. Yet the costume was never adopted by the Greeks and it was not until about 300 B.C. when the Chinese started to adopt it. The Chinese Emperor introduced a costume modelled on that his nomad enemies (it is to be noted that the Chinese built 1500 miles long and upto 35 feet high the Great Wall of China to basically keep Massagetae or "great" Jats out of their territory. And according to a conservative estimate [17] it costs the Chinese, the lives of over 400,000 workers and thus it may be called "the longest cemetery", and the only man made structure visible from the Outer Space. All of these workers were buried inside the wall), and the baggy trousers and close fitting tunics which survived as China's national dress until recently----clearly identifiable variant of Scythian Dress".
Jat Sikhs are fond of running, jumping, weight lifting, wrestling, and quoit throwing[5]. Normally, Jat boys in villages usually play "Saunchi" and "Kabbadi",in particular. Barstow wrote [5], "In "Saunchi" the spectators form a large ring, inside which are two smaller ones. A man from one of these inner rings advances and is chased by two or three men from the other, to elude whom he may trip up or strike in the chest with the open hand. "Kabbadi" is very much the same as "Prisoner's Base"".
Some of the proverbs concerning the Jats are as follows:

"Jat mara tab janiye jab tera din ho jaye" ( It means as per Crooke [18] or Ref. [12] "Never be sure a Jat is dead till the thirteen days of mourning for him are over")
"Jangal ma Jat na Chheriye, hattii bich Kirar, Bhukha Turk na Chheriye,ho jaye ji ka jhar" (It means as per Crooke [18] or Ref.[12] "Meddle not with the Jat in the wilds, or the Kirar (shopkeeper) at his mart, nor a hungry Turk; if you do so you will risk your life")
The Jat stood on his own corn heap and called out to the King's elephant-drivers "Hi there, what will you take for those little donkeys?" (Sir Risley [19] page 132)
"If he (Jat) runs amuck it takes God to hold him" (Sir Risley [19] page 132)
"Kabit sohe Bhat ko, kheti sohe Jat Ko" (It means as per Crooke [18] or Ref. [12] "Songs, suit a Bhat (traditional Poet), and husbandry a Jat")
"Sat jindki bahin, Dhillon Kadh Kosatti whin" (It means as per Rose [20] a Dhillon (Jat) will always perform what he has promised)

Selected References on Jat or Scythian Culture and Related Areas
For additional information on Jat or Scythian culture and related areas, some of the useful documents are as follows beside the ones cited at the end of the chapter:

Sara, I., The Scythian Origin of the Sikh-Jat (Part I), The Sikh Review, March 1978, pp. 26-35.
Sara, I., The Scythian Origin of the Sikh-Jat (Part II), The Sikh Review, April 1978, pp. 15-27.
Pradhan, M.C., The Political System of the Jats of Northern India, Oxford University Press, London, 1966.
Dahiya, B.S., Jats: The Ancient Rulers, Sterling Publishers Pvt. Ltd., New Delhi, India, 1980.
Elliot, H.M., Encyclopaedia of Caste, Customs, Rites and Superstitions of the Races of Northern India, Vol. 1, reprinted by Sumit Publications, Delhi, India, 1985, pp. 131-137, first published in 1870.
Minns, E.H., Scythians and Greeks, 2 Vols., Biblo and Tannen, New York, 1965.
Rostovtzeff, M., Iranians (Scythians) and Greeks in South Russia, Russell and Russell, A Division of Atheneum Publishers, Inc., New York, 1922, reprinted in 1969.
Williams, H.S., The Historians's History of the World, 25 Vols., Scythians and Cimmerians (vol. 2), the Outlook Company, New York, 1905, pp. 400-410.

References

l. Pettigrew, J., Robber Noblemen: A Study of the Political System of the Sikh Jats, Routledge & Kegan Paul Ltd., London, 1975, pp. 4-5, 57.
2. Rolle, R., The World of the Scythians, University of California Press, Berkeley, 1989, pp. 93.
3. Temple, R.C., Legends of the Punjab, London, 1893-1901.
3a. Rose, H.A., A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, Vol. III, reprinted by the Languages Department, Patiala, Punjab, 1970, pp. 343, first published in 1883.
4. Talbot-Rice, T., The Scythians, Frederick A. Praeger, New York, 1961, pp. 63, 145, 69.
5. Barstow, A.E. (Major), The Sikhs: An Ethnology, reprinted by B.R. Publishing Corporation, Delhi, India, 1985, pp. 144-145, 66, 157, 155-156, first published in 1928.
6. Falcon, R.W. (Captain), Handbook on Sikhs for the use of Regimental Officers, Printed at the Pioneer Press, Allahabad, India, 1896, pp. 48-49, 47.
7. Herodotus (fifth century B.C.), The Histories, translated by A. de Selincourt, Penguin Books, London, 1988, pp. 295-298.
8. Bingley, A.H. (Captain), Handbook for the Indian Army: Sikhs (Compiled under the orders of the Government of India), Printed at the Government Central Printing Office, Simla, India, 1899, pp. 11-12.
9. Savill, A., Alexander the Great and His Time, Dorset Press, New York, 1990, pp. 110-119.
10. Singh, Khushwant, A History of the Sikhs, Vol. 1, Oxford University Press, Delhi, India, 1977, pp. 14-15.
11. Ammianus Marcellinus (born around A.D. 330), translated by J.C. Rolfe, Vol. 3, Harvard University Press, Cambridge, Massachusetts, 1956, pp. 387-395.
12. Bingley, A.H., History, Caste & Culture of Jats and Gujars, reprinted by Ess Ess Publications, New Delhi, India, 1978, pp. 65, first published in 1899.
13. Bachrach, B.S., A History of the Alans in the West, University of Minnesota Press, Minneapolis, 1973, pp. 90, 1-25, 59, 52.
14. Banerjea, J.N., The Scythians and Parthians in India, in a Comprehensive History of India, edited by K.A.N. Sastri, People's Publishing House, New Delhi, India, 1957, pp. 872-874 (Vol. 2). For the picture of a Scythian soldier see appendix (plate LXXVIII) of this volume.
15. Sulimirski, T., The Sarmatians, Praeger Publishers, New York, 1970.
16. Trippett, F., The First Horsemen, Time Life Books, New York, 1974.
17. Prochnow, H.V., Speaker's and Toastmaster's Handbook, Prima Publishing, Rocklin, California, 1993, pp. 232.
18. Crooke, W., The Tribes & Castes of the North-West Provinces and Oudh, 1896, Vol. 3.
19. Risley, H., The People of India, reprinted by the Oriental Books Reprint Corporation, Delhi, India, 1969, first published in 1915.
20. Rose, H.A., A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, reprinted by the Languages Department, Patiala, Punjab, 1970, pp. 373, first published in 1883.

Best wishes to all.

Since jats(or jut if you are from punjab), are hardly able to intermarry among themselves, all this stuff won't matter in a few generations anyway, since all the juts will be on the pakistani side anyway, and we on the Indian side will all be mixed with hindus of other castes. By the way, my own editorial note: we juts are finished as a people. Going from village field work, and harsh (but healthy) village work and life to cell phones, cable t.v., and boatloads of UP bhaiyae to do the daily work have all created seismic shifts in the culture of indian punjab. And in embracing all of this, with no thought to who we as a people are or were, and with all thought towards money, material wealth, and "get ahead" mentality - we are up the traditional river. We, I believe most jats, have sold our souls for wealth with little thought to anything else. And with leaders of such poor quality (dogs), I guess we deserve our own extinction as a people and culture in times to come.
Cheers!

who cares all of Central Asia was part of Aryavarta.

Hi Guy,

Here is a chapter from Dhillon's book on Jat place names in India. Best wishes to all.
--------------------------------
7
Jat Place Names

Jat and Scythian domination, over Central Asia and North-West India of thousands of years, has left its mark in many areas, especially in place names. Jat and Scythian names found throughout these areas only lend support to historical and archeological studies. In north-western India and in Punjab particularly, the places named after the Jats are so numerous that only a sample of them can be presented to illustrate. All but one of the names I selected are derivations of Jat clan names. In some cases, the history of the places named after the Jat clans may be traced for hundreds of years.
One point to note is that European places are attributable to the nationality or the tribal name, whereas in Punjab almost all of the places are named after their clans. This subtle difference could be explained by the Jats'stronger domination, much larger population base, and longer period of rule in Punjab.
The sample of place names presented in this chapter is to be interpreted as a preliminary investigation and includes the names of the places with populations between a few hundred to several million. Some of the places and other items, named after the Jats are as follows:

Delhi: As the capital of India, it is also the country's third largest founded hundreds of years ago, Professor Qanungo [1] wrote, "It is not unlikely that this famous city derives its name from the Dhillon Jats, who are still found in large numbers in Delhi district". Dahiya [2] supports Qanungo's assertion by adding, "Its (Delhi's) old name was Dhillika as is recorded in the inscription of Someswara Chauhan, in 1169 A.D. Later on the suffix "ka" was deleted and the city was named Dhilli".
A well known Indian historian, Romila Thapar [3], indirectly said that Delhi in the earlier times was called "Dhillika". However, she wrote, "The city of Dhillika (Delhi) was founded by the Tomaras in 736 A.D. The Tomaras were overthrown by the Chauhans". In order to point out that Tomar and Chauhans are also the clan names of the Jats, Dahiya [2] remarked, "For example, let us take the clan name Dahiya. Dahiyas in Haryana, Uttar Pradesh and Bhilwara area of Rajasthan (Haryana, Uttar Pradesh, and Rajasthan are the names of Indian Provinces) call themselves Jats. However, Dahiyas in Jodhpur area (Rajasthan) call themselves Rajputs (historical records show that some of the Rajputs also belong to the Jat background), and Dahiya is also the clan name of Gujars (these people are also related to the Jats). The same is true of other clan names like Tomar, Pawars, Dhanikhads, Bhattis, Johiyas, and so on".
As per Ferishta [4], a Persian writer of the early seventeenth century; "---Dehloo (Dhillon in Punjabi is pronounced as "Dhilon" or "Dhilo") the uncle of the young king, aided by the nobles, having deposed him, ascended the musnud. This prince, as famous for his justice as for his valour devoted his time to the good of his subjects, and built the city of Dehly". On the naming of the city of Delhi General Sir A. Cunningham [5], Director-General of the Archeological Survey of India, conducted a comprehensive study in 1860s and published his report in the Journal of the Asiatic Society of Bengal.
Sir Cunningham wrote, "According to a popular and well known tradition, Dilli or Dhilli (Delhi) was built by Rajah (king) Dilu or Dhilu, whose date is quite uncertain. This tradition was adopted by Ferishta [4]-----. I confess, however, that I have but little faith in the dates of any Hindu traditionary stories, unless they can be supported by other testimony. That the city Dhilli was founded by a Rajah of similar name is probable enough, for it is the common custom in India, even at the present day, to name places after their founders". Taking all of the above factors into consideration, and being aware of the fact that in India, non-Jats never have clan names such as Dhilu, Dhilo, or Dhillon, it is probably safe to conclude that the city of Delhi was built by a Dhillon Jat king and also Dhillon Jats claim their origin from a king as per Rose [5a].

Multan: This is an ancient city now in Pakistan. The ancient writers such as Diodorus [6], Arrian [7], and Strabo [8], tell us that during Alexander's invasion of Punjab, the area around Multan was occupied by Malli people. Thus, as per Professor McCrindle [9], "The Malloi (Malli) occupied the district situated between the lower Akesines (modern Chenab river), and the Hydraotes (modern Sutlej river), which in Alexander's time joined the former river below Multan-a city which owes its name to the Malloi (Malli)". Even today Malli or Malhi Jats exist in Punjab. The present Member of Canadian Parliament, G.S. Malhi, also belongs to this Jat clan.
In my opinion, "Multan" is the shorter version of the word "Malli-stan". The word "Stan" or "Sthan" in Sanskrit (ancient language of the Hindus) means place. Thus, Mallistan or Multan means a place where Malli live. The very same analogy is applicable for the Hindi (national language of India) word "Hindustan" for India. This word is composed of two words Hindu and Stan or Sthan, thus the word Hindustan means a place where Hindus live.

Sibipura: Today, this town is called "Shorkot" and is located in the Jhang district of Punjab, Pakistan. As per Diodorus [6], Arrian [7] and Strabo [8], the area surrounding Sibipura was occupied by a people called Sibi, during the time of Alexander's invasion of Punjab. Professor Eggermont [10] said, "J. Ph. Vogel showed that the mound of Shorkot (Jhang district, between Chenab, Indus, and Ravi rivers) represents the site of Sibipura, the town (pura) of the Sibis, which is mentioned in a Shorkot inscription". Even today Sibi or Sibia is a well known Jat clan in Punjab.
Furthermore, Professor Eggermont [10] said, "However, I cannot possibly pass over in silence that in the very Vessantara Jataka the town over which Sanjaya, king of Sibi, ruled is called Jettuttara and not Aritta-pura". It is probably more likely the word "Jetuttara" is "Jetupura" or "Jatupura" which means the place where Jats live. The word "pura" in Sanskrit means "place".

Moga: Well known historical documents such as Refs. [3, 11-13] say the Maues or Moga became the first important Saka or Scythian (Jat) King around 90 B.C. in North-West India. This raises a very probable possibility that the modern city of Moga, in Punjab, is very ancient and derives its name from Jat King himself.

Bhatinda: This town in Punjab is named after a Bhatti Rajput (son of king) or Jat clan. A Bhatti can either be a Rajput or a Jat according to historical sources, Rajputs, such as Bhattis, were once Jats anyhow.
On the issue of Bhatinda town's name, Garrick [14] wrote, "That Bhatinda owes its name to the Bhatti race we have the authority of tradition----. Bhatti-da-nagara, or "the Bhatti city" was, in all probability, the full form of this name, originally from Batti, the tribe, and "da", largely used in the province as the genitive particle in lieu of "sa" or "ka", of which it is merely a dialectric variation. Of the habit of omitting the final word "nagara" or "pura" (which means "town" or "city") and retaining the sign of the genitive case, numerous examples exist ------; indeed, the word is often pronounced by the people "Bhatida", seldom "Bhatinda" and never----".
For more details on this issue see Garrick [14]. Col. Tod [15] said Bhatinda, "was anciently the chief abode of another Jat community , so powerful as at one time to provoke the vengeance of kings, and at others to succour them in distress".

Phillaur: This town in Punjab is situated on the Grand Trunk Road, between Ludhiana City and Jullundur City. According to British Jullundur District and Kapurthala state Gazetteer-301, 1904, as well other references Hari Ram Gupta [16] wrote, "Tradition traces its (Phillaur) origin to a Jat named Phul who called it "Phul-nagar" or "Phul-city". (Semi-independent states of the British Punjab, such as Patiala and Nabha, were called "Phulkia States", after their founder, a Phul Jat).

Atari: This Punjab village located on the Grand Trunk Road between Lahore (now in Pakistan) and Amritsar (holy city of the Sikhs) was founded by Gaur Singh, a Jat of the Sidhu clan [16].

Guru Mangat: This town, now in Pakistan, owned Punjab [16] and from its name, it may be said that the town was founded by the Jats of Mangat clan. Today, Mangat is a well known Jat clan name, at least among the Jat Sikhs [5a].

Amar Sidhu: This village or town is located on the road from Lahore to Kasur in Pakistan [16]. The very name of this place suggests that it owes its name to a person called Amar Sidhu. Sidhu is a very visible Jat clan name. For example, the royal families of the "Phulkia States" of the British period were the Sidhu Jats. Many Jats name their sons and daughters "Amar"---Amar Singh son and Amar Kaur for daughter.

Kunjah: As per Hari Ram Gupta [16] and British Gujarat (Punjab district) Gazetteer -168 (1892-93), this town now located in Pakistan is, 12 kilometers from Gujrat, on the road to Phalia. It was founded by a person called Jethu Varaich. It is likely that the word "Jethu" probably is "Jathu" or Jat. "Varaich" is a common current Jat clan name [17].

Bikaner: Today, this city is situated in the Rajasthan Province of India, adjoining Punjab. The area around Bikaner was Jat country and a Rajput named "Beeka" defeated the Jats and established his rule. Moreover, according to Col. Tod [15], "The spot which he (Beeka) selected for his capital, was the birthright of a Jit (Jat), who would only concede it for this purpose on the condition that his name should be linked in perpetuity with its surrender. Naira, or Nera, was the name of the proprietor Jat, which Beeka added to his own, thus composing that of the future capital, Bikaner".
Col. Tod [15] also said, "Even in the name of one of the six communities (the "Asiagh"), on whose submission Beeka founded his new state, we have nearly the Asi, the chief of the four tribes from the Ox and Jaxartes rivers (Central Asia), who overturned the Greek kingdom of Bactria (part of Modern Afghanistan)".

Caspian Sea: The name of this Central Asian sea is derived from a Massagetae ("great" Getae or Jats) tribe called Caspii that lived on its western shores. According to General Sir Sykes [18], once this sea was also called sea of Gillan. The Gill clan, is probably the largest among the Jat Sikhs. In Punjabi, the word "Gillan" is the plural form of the word "Gill" "Gillan de Munde" means "Boys of the Gills".

Jhaj: This is a small village in District Hoshiarpur, Punjab and is situated on a road between Mahilpur and Phagwara. Most of the land and its inhabitants, belong to the Jhaj Jat clan. Obviously, this village is named after them.

Bains: A fair sized village in District Jullundur, Punjab, it is close to the town of Banga. Many of the inhabitants of this village are of the Bains Jat clan and almost all of the village land is their property.

Gosal: This is another village in the vicinity of the town of Banga in Jullundur District, Punjab. Many of the inhabitants of this very village are of the Gosal clan Jat. These families own almost all of the village.

Kang: This village is also in the Jullundur District of Punjab and its main occupants are the Kang Jats. Almost all of the village land is owned by them.

Majara Dingarian: This village is situated in District Hoshiarpur, Punjab. Another word for Dhillon Jats in the Punjabi language is "Dingariea". Almost all of the village land is owned by Jats, particularly Dhillon clan.

Manak: This village is located in the Kapurthala District of Punjab. The land owning families of this village are the Manak Jats. thus the village is named after them.

Gujarwal: This is a well known village in the District of Ludhiana, Punjab and almost all of the land owning families of the village are the Grewal or Garewal Jats. Many members (Grewals) of this village held important positions in the British and the independent Indian military, civil and police services, and politics. For example, the Chief Minister of Punjab (probably), Intelligence Chief of the undivided post-independent Punjab and Kashmir, College Principals, high ranking military officers, and so on. It appears from the village name that its original name could have been "Grewal", after the land owning Jat families, but over time the name started to be pronounced as "Gujarwal" instead of "Grewal".

Hariana Jatan: This village is situated in District Hoshiarpur, Punjab on the road from Hoshiarpur to Phagwara. Also, the village is the birthplace of the famous Sikh historian Professor Ganda Singh [19]. In fact, his mother belonged to this village while his father was from a village called "Purhiran" in the same district. The word "Jatan" in the Punjabi language is the plural form of the singular word "Jat". Thus, the village name simply means "Harana of the Jats".

References

l. Qanungo, K.R., History of the Jats, reprinted by the Sunita Publications, Delhi, India, 1987, pp. 173, first published in 1925.
2. Dahiya, B.S., Jats: The Ancient Rulers, Sterling Publishers Pvt. Ltd., New Delhi, India, 1980, pp. 253, 71-72.
3. Thapar, R., A History of India, Penguin Books, London, 1969, pp. 228-229, 70-71, 95-96, 337-339, 29.
4. Ferishta, M.K. (1612 A.D.), History of the Rise of the Mahomedan Power in India, translated by Lt. Col. Briggs, J. Longman, Rees, Orme, Brown, and Green, London, 1829, pp. 1xxiii (Vol. I).
5. Cunningham, A. (General and Sir), Archaeological Survey Report for 1863-64 (Communicated by the Government of India): Delhi, Journal of the Asiatic Society of Bengal, Supplementary Number, Vol. XXXIII, 1864, pp. vii-viii.
5a. Rose, H.A., A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, Vol. II, reprinted by Languages Department, Patiala, Punjab, 1970, pp. 237, first published in 1883.
6. Diodorus (first century B.C.), Diodorus of Sicilly, translated by C.B. Welles, Vol. 8, Harvard University Press, Cambridge, Massachusetts, 1946, pp. 397, 401, 405.
7. Arrian (95-175 A.D.), Anabasis of Alexander, translated by E.I. Robson, Harvard University Press, Cambridge, Massachusetts, 1966, pp. 37, 59, 69-72, 131-139 (Vol. II).
8. Strabo (first century A.D.), The Geography of Strabo, translated by H.L. Jones, Harvard University Press, Cambridge, Massachusetts, 1954, pp. 57-58 (Vol. VIII).
9. McCrindle, J.W., Ancient India as described in Classical Literature, reprinted by the Eastern Book House, Patna, India, 1987, pp. 40-41, first published in 1901.
10. Eggermont, P.H.L., Alexander's Campaign in Gandhara and Ptolemy's List of Indo-Scythian Towns, Orientalia Lovaniensia Periodica I, 1970, pp. 89, 86.
11. Smith, V.A., The Oxford History of India, Oxford University Press, London, 1967, pp. 173, 162-163.
12. Marshall, J. (Sir), A Guide to Taxila, Cambridge University Press, Cambridge, 1960, pp. 24-25.
13. Banerjea, J.N. (Professor), The Scythians and Parthians in India, in a Comprehensive History of India, edited by K.A.N. Sastri, People's Publishing House, New Delhi, India, 1957, pp. 872-874 (Vol. 2).
14. Garrick, H.B.W., (under the Superintendence of Gen. Sir A. Cunningham, Director-General of the Archeological Survey of India), Archaeological Survey of India Report of a Tour in the Punjab and Rajasthan in 1883-84, Vol. XXIII, reprinted by Indological Book House Antiquarian Booksellers & Publishers, Delhi, India, 1969, pp. 4-5.
15. Tod, J. (Lt. Col.), Annals and Antiquities of Rajasthan, Vol. II, reprinted by Routledge & Kegan Paul Ltd., London, 1972, pp. 164-165, 138-139, 141, first published in 1832.
16. Gupta, H.R., editor, Panjab or Punjab on the eve of First Sikh War, Published by the Publication Bureau of the Punjab University, Chandigarh, Punjab, 1956, pp. 212, 295, 135, 266.
17. Barstow, A.E. (Major), The Sikhs: A Ethnology, reprinted by B.R. Publishing Corporation, Delhi, India, 1985, pp. 132-133, first published in 1928.
18. Sykes, P. (Brig. Gen. and Sir), A History of Persia, MacMillan & Co. Ltd., London, 1958, pp. 26-27 (Vol. I), first published in 1915.
19. Singh, H., Gerald-Barrier, N., Editors, Introductory: Ganda Singh, in Essays in Honour of Dr. Ganda Singh, Punjab Past and Present, Published by Punjabi University, Patiala, Punjab, 1976, pp. xii.

Hi Sunny,

Many thanks for that excellent site on Scythians or Jats. Regards.

Hi XXX and other Proud Jats: Here is a site called Scythian World: It refers people to the site on Indo-Scythian or Jats!

http://www.users.zetnet.co.uk/hopwood/kat/scythian.html

Regards,

xxx;
why don't you post the web-links instead?

Hi Guys, just to add to XXX’s comments,

Colonel James Tod wrote in his Annals and Antiquites of Rajasthan in 1829, “…De Guignes, from original authorities, informs us that when the Su invaded the Yueh-Chi or Jats, they found upwards of a hundred cities containing the merchandise of India…In the Edda we are informed that the Getae or Jats, who entered Scandanavia, were termed Asi, and their first settlement As-gard.”

Tod citing Pinkerton on the Goths, “The Yuchi, established in Bactria and along the Jihun, eventually bore the name Jeta or Yetan, that is the say Getae. Their empire subsisted a long time in this part of Asia, and extended even to India.”

“The Getae, Jut, or Jat, and Takshac (Tocharian?) races which occupy places among the thirty-six royal races of India, are all from the region of Sakatai.

“….a translation f the Nehrwalla conqueror’s inscription, which will prove beyond a doubt that these Jit (Jat) princes of Salpoori in the Punjab, were the leaders of that very colony of the Yuti from Jaxartes, who in the fifth century A.D. (I think 409 A.D.), as recorded by De Guignes, crossed the Indus and possessed themselves of the Punjab…their habits have confirmed their Scythic origin.”

“We will merely add, that the kingdom of the Great Getae, whose capital was on the Jaxartes, preserved its integrity and name from the period of Cyrus to the fourteenth century, when it was converted form idolatry to the faith of Islam.”

“The transition from pastoral to agricultural pursuits is but short, and the descendents of the nomadic Getae of Transoxiana is now the best husbandman (Jat) on the plains of Hindustan.”

Tod, James, Annals and Antiquities of Rajsthan, Vol 1., Routledge and Kegan Paul Ltd., London 1972, first published in 1829

GETAE and GOTHS

Jordanes wrote in his Getica, about Massagetae and origins of Goths, “Then Cyrus, King of Persians…waged an unsuccessful war against Tomyris, queen of the Getae…the Getae and their queen defeated, conquered and overwhelmed the Parthians (probably means Persians) and took rich plunder from them. Therefore, for the first time the race of the Goths saw silken tents.”

Jordanes, the Gothic History (Getica), translated by Mierow, C.C., Barnes and Noble Inc., New York, 1966, pp. 67-68.

Isidore of Seville wrote in History of Goths, Vandals, and Suevi, “Goths are a very old nation and the Goths are descended from Magog, the son of Japhet, and are shown to have spring from the same origin as the Scythians, from whom they do not differ greatly in name. Formerly, however, the learned were accustomed to call then Getae rather than Gog and Magog.”

Isidore of Seville, History of Goths, Vandals, and Suevi, translated by Donini, G., and Ford, G.B., E.J. Brill, Leiden, 1970, pp 3, 30.

Dr. Kephart wrote, “…the origin of the Goths to be Western Turkistan and not Scandinavian as was once generally supposed.”

Kephart, C., Races of Mankind, Peter Owen Limited, London, 1960, pp 463, 493.

G. Ekholm and A. Alfoldi wrote, “This has been demonstrated by linguistic evidence: even the name of the Getae is the abbreviated from of a Scythian title (Massagetae?), which appears to have originally designated an upper class among the Scythians.”

Ekholm, G. Aldolfi, A. The Peoples of Northern Europe: The Getae and Dacians, in the Cambridge Ancient Histoty edited by S.A. Cook, F.E. Adcock, M.P, Charlesworth, Vol XI, Cambridge University Press, London, 1954, pp 86-87.

GETAE, GOTHS, JUTES & JATS (?)

A Scandinavian chronicler in The Geats of Beowulf wrote the following about the Jutes of Jutland Peninsula, “certain tribes….when they had migrated from Scythia into this region, called it Scythia, as if it were worthy of the name of their first country…Moreover, those tribes…I don’t know why for some reason they were called “Getae”…were also called “Massagetae” after they entered this region. Then, as is usual, when the name had been changed, those who were formerly called “Getae” and afterwards “Gothi”.…”.

Leake, J.A., The Geats of Beowulf, The University of Wisconson Press, Madison, Milwaukee, 1967, pp 93, 94.

Col Tod writes, “At this time (A.D. 449) the Jut brothers, Hengist and Horsha, led a colony from Jutland and founded Kent (Cant’hi, a coast in Sanskrit, as in Gothic Konta? *his own footnote). The laws they there introduced, more especially the still prevailing one of a gavelkind, where all the sons share equally, except the youngest who has a double portion, are purely Scythian and brought by the Goth from Jaxartes. Asi was the term applied to the Getes, Yuets, or Juts, when they invaded Scandinavia and founded Jutland. Now the Su, Yuchi, or Yuti, are Getes according to De Guines. Marco Polo calls Cashgar where he was…the birthplace of the Swedes. De La Croix adds, that in 1691 Sparvenfeldt, the Swedish ambassador at Paris, told him he has read in Swedish chronicles that Cashgar was their country. In Transoxiana they (Huns) mixed with the Su, Yuti or Getes, who were particularly powerful and extended into Europe.”

Tod, James, Annals and Antiquities of Rajsthan, Vol 1., Routledge and Kegan Paul Ltd., London 1972, first published in 1829, 51, 89.

Colonel Sleeman said to Dalip Singh, the last King of the Sikh Empire, when he was moving to Kent District in England, as per MacMunn, “I see you are going to live in Kent. You will be among your own people there, for you are a Jat and the men of Kent are Jats from Jutland”. To this MacMunn added, “and no doubt he was speaking the ethnological truth.” MacMunn added, “The Jat Sikhs mighty and curled of bears, kin perhaps to the men of Kent, the Jutes from Jutland…”

MacMunn, G., The Martial Races of India, reprinted by Mittal Publications, Delhi, India, 1979, pp 123, 126, first published in 1932.

JP Mallory and Mair, “Da (Greater) Yuezhi or in the earlier pronunciation d’ad-ngiwat-tieg has been seen to equate with the Massagetae who occupied the oases and steppelands of West Central Asia in the time of Herodotus; here Massa renders an Iranian word for “Great”, hence “Great Getae” (alternately, Massagetae as been divided as mah “great” + saka-ta “Saka”, i.e. “Great Saka”). Others have seen in this word an attempt to capture in Chinese the name of a tribe that is rendered in Greek as the latioi (Jatii or Jatioi of Pliny and Ptolemy?) who are recorded in Ptolemy’s geography. The original pronunciation has been reconstructed as gwat-ti or got-ti or gut-si, which opens up distant lexical similarities with the Goths (the German tribes of northern and eastern Europe), the Getae (the Dacian, i.e. Balkan, tribes northwest of the Black Sea), the Guti (a people on the borderlands of Mesopotamia), the Kusha (our Kushans), the Gushi (a people mentioned in Han texts and regarded as brigands along with the peoples of Kroran), or a combination of some but not all of the above.”

Mallory, J.P & Mair, V.H., The Tarim Mummies, Thames & Hudson, Ltd. London, 2000, pp. 98-99.

I hope this information is beneficial. It is worthwhile to note that after Alexander the Great introduced the “cataphracti” or armed cavalry to the Massagetae, they became the masters of the Steppe from the Balkans to Tienshan, as per Sulmirski. This could explain why were find so many derivations of Getae, Goth, Gothi, Gothini, Juts, Jatii, Jats, Jutes, etc. Moreover, as per B.S. Dhillon in his History of the Jats, many of the Jat Sikh clan names overlap with Western clan names, thus could indicate the historical relationship – Gill, Mann, Birk, Bains, Dhillon, Maur, Lally, Hans, etc.

Regards,

Hi Verma,

Please back up your statements with concrete evidences and also tell us who ruled your Aryvmata or whatever since the arrival of Alexander. In fact, no civilised society accept your historical records, if any, prior to the Macedonia warrior. Best wishes.

in Aryavarta no one cares for the colour white. we have more whites (350 million) than any country on earth. The Jats belong to Aryavarta and are pure aryans.

churaman Singh verma
Hissar

Here we have XXX doing what he does best. Kissing white ass. Whatever the scythians were, it is 100% fact your Indian jatts have zero in common with any scythic people outside of south asia.

You punjabis will do anything to prove to the world you are white. Totally bizarre...

Hi FD,

Thanks. You have hit on the nail head!

By the way, the word GERMAN is derived from the Latin word Germus or something similar mean genuie or real and the Romans used it to diffrentiate Scythians ---genuie Scythians--already settled in the area and the newcomers from Central Asia, eg, Alans.

Later on the word Scythian was droped and German remained. It does not mean that all modern German have Scythian blood. Incidently, some common Jat clan names are identical ( eg, MANN )to modern and common German names. It could very well be the result of the Scythian movement in Punjab and Europe!

I look forward for your thoughts.

Best wishes.

Best wishes.

hi xxx can you and I discuss?? You have posted all this material, yet no discussion?? Intrestingly you've posted the names of all these germanic tribes. Carelton Coon, in his 'Races of Europe' discusses such groups as the Jutes and the Scythians. Any comments? You can do a Google search for Carelton Coon...Races of Europe.

Am I correct in saying that you have a strong intrest in historical migrations, physical anthropology and modern punjabi culture??
Any comments? Lets discuss.

Hi Bhatti,

Please tell us about your Aryvertaa or whatever story with some concrete evidences not with fairy tales! Remember talk is cheap evidence is priceless!

Best wishes.

no one cares about fabricated history. Read the authentic history of Indians the Jats originated in Aryavarta.

STOP POSTING SO MUCH GARBAGE!!!!! USE LINKS!!!!!!! DAMNIT XXX!!!

PART III

Jutes

As per Webster's Encyclopedic Dictionary [46], the word "Jute" is defined as "a member of a Germanic (?) tribe, probably from the mouth of the Rhine, who settled (5th century A.D.) in England in Kent, Hampshire, and the Isle of Wight". Professor Wilson [47] said Jutish warriors under their leaders, Hengist and Horsa, arrived in Kent around 450 A.D. at the invitation of a British ruler in Kent known as Vortigern to defend him from the Scots and Picts. After a number of years of service to Vortigern, they (Jutes) turned against him and killed many Britons and then took possession of Kent. This opened the door for the arrival of more Jutes from the Continental Europe.
Many historians believe that Jutes came to Kent from the lower Rhine area and their agriculture system resembled the one used in Gaul [47]. This judgement appears to be correct and we must also remember that the Alans, a branch of Massagetae ("great Jats") were also well settled by 450 A.D. in Gaul. Furthermore, as per Professor Bachrach [18], "After their defeat Alans and Vandals apparently moved northward and east into Germany beyond the Rhine frontier and outside the Roman Empire. The Rhine frontier was largely undefended; both (for Romans) the Franks, who dwelt along the river, and the second-line defenders, the Sarmatian military colonists (known as laeti), who had been settled further to the west during the fourth century----".
Other factors pointing to the Scythian origin of the Jutes are as follows:

In the early records relating to Germany and the North, Jutes have been called by different names [48]: Gothi, Gutae, Gaeta, Jutae, Gothini, etc.
In the sixth century A.D., Byzantine (Roman) Emperor was aware that the Goths were well settled in England [48].
Gotland (land of Goths, Getae or Jats) once extended south-east as far as Bokhara and Samarcand (in Central Asia and just north of the borders of ancient India) [48].
Evidences of the runic inscriptions found in Kent were either Anglian or Gothic [48].
"King Alfred on his mother's side was descended from the Goths and Jutes of the Isle of Wight" [48].
The Kentish man's liberty was his very important characteristic in the Middle Ages [48] (This characteristic is very dear to Jat Sikhs as per Major Barstow [20]).
Kentish ceorl was a freeman and it was proudest privilege of birth in Kent during the Middle ages. As per Ammianus Marcellinus [14] all Alans were equal.
As per Kentish custom [48]: "that of being marshalled in the van of the national army when being led to war. This claim was one of the warlike privileges of the men of Kent". Scythian people were well known warriors.
Jutes used oxen to plough their fields [49]. Scythians also used oxen for domestic purposes and for heavy work [35].
A Kentish custom [49] in the Middle Ages practiced "extreme individualism and the division of the tenement into separate holdings among each generation of heirs". Furthermore, in the division of father's property [48], the youngest son "appear to have been entitled to the family hearth or homestead on making compensation to his brothers". Similar customs are also practiced even today among South Asian Jats.
The actual word used in Punjab for Jats is "Juts" are almost identical. Furthermore, some English family names such as Gill, Bain, and Mann are identical to the family names of the Jat Sikhs in particular.
British elites such as Gen. Sir MacMunn [50], Col. Sleeman [50], and Col. Tod [51] must have had some reasons to believe that the "Jats" and Jutes were the identical people.
Scythians, Sarmatians, and Alans who travelled thousands of miles from their homeland in Central Asia to settle in Europe make it quite impossible to believe if their descendants did not venture into British Isles, without even taking into consideration any historical record; especially in the case of the Alans who not only went as far as Spain and Portugal but also crossed into north Africa and then attacked Rome.
As per Professor Bachrach [18] some Alans also settled in Brittany (nineteen miles from the English coast!).

Even if we overlook all the above overwhelming evidence and still conclude that the Jutes originated from Scandinavia, a Scandinavian chronicler [52], stated, regarding the Scythian origin of the Scandinavian people, "certain tribes----when they had migrated from Scythia into this region, called it Scythia, as if it were worthy of the name of their first country ----. Moreover, those tribes ----I don't know why for some reason they were called "Getae" ----were also called "Massagetae" ("great" Getae or Jats) after they entered this region. Then, as is usual, when the name had been changed, those who were formerly called "Getae" and afterwards "Gothi"---".
In conclsion, it appears the Jats or the Scythian people entered British Isles in ancient times at least at three different occasions: Jutes, Samartian cavalrymen to serve Roman interests [12] and the Alan of Corlai [18]. Even after hundreds of years of their assimilation into the local population, strangely, some of the British family names are identical or very similar to that of the South Asian Jats. Today, there are at least half million Jat Sikhs (some of them fourth generation) who reside in Great Britain and the native British people find it quite strange to have similar or identical family names with some of them!

References

l. Cunningham, J.D. (Captain), History of the Sikhs, reprinted by S. Chand & Company Ltd. (in arrangement with Oxford University Press), New Delhi, India, 1985, first published in 1849.
2. Falcon, R.W. (Captain), Handbook on Sikhs: for the use of Regimental Officers, Printed at the Pioneer Press, Allahabad, India, 1896.
3. Griffin, L.H. (Sir), The Punjab Chiefs, Vol. I and II, Civil and Military Gazette Press, Lahore, Pakistan, 1890.
4. Bingley, A.H. (Captain), Handbook for the Indian Army: Sikhs, Compiled under the orders of the Government of India, Printed at the Government Central Printing Office, Simla, India, 1899.
5. MacMunn, G. (Lt. Gen. and Sir), The Martial Races of India, reprinted by Mittal Publications, Delhi, India, 1979, pp. 123, 126, first published in 1932.
6. Owen, F., Germanic People: Their Origin, Expansion and Culture, Dorset Press, New York, 1960, pp. 50-51.
7. Tod, J. (Lt. Col.), Annals and Antiquities of Rajasthan, Routledge & Kegan Paul Ltd., London, 1972, pp. 51, 89, first published in 1829.
8. Alans or Alani, in Webster's Encyclopedic Dictionary, Canadian Edition, Lexicon Publications, Inc., New York, 1988, pp. 19.
9. Sarmatian, in Webster's Encyclopedic Dictionary, Canadian Edition, Lexicon Publications, Inc., New York, 1988, pp. 887.
10. Scythian, in Webster's Encyclopedic Dictionary, Canadian Edition, Lexicon Publications, Inc., New York, 1988, pp. 900.
11. Mallory, J.P., Indo-Europeans, Thames and Hudson Ltd., London, 1989, pp. 48-49.
12. Sulimirski, T., The Sarmatians, Praeger Publishers New York, 1970, pp. 27, 81, 197, 187, 34, 175-176, 202-203, 19.
13. Scythians, in the New Encyclopaedia Britannica, Inc., Chicago, 1984, pp. 438-442.
14. Ammianus, Marcellinus (born around A.D. 330), Translated by J.C. Rolfe, Vol. 3, Harvard University Press, Cambridge, Massachusetts, 1956, pp. 387-395.
15. Thompson, E.A. (Professor), The Historical Work of Ammianus Marcellinus, Bouma's Boekhuis N.V. Publishers, Groningen, 1969, pp. 119.
16. Tarn, W.W., The Greeks in Bactria and India, Cambridge University Press, London, 1966, pp. 306-307.
17. Marshall, J. (Sir and formerly Director-General of Archaeology in India), A Guide to Taxila, Cambridge University Press, London, 1960, pp. 24.
18. Bachrach, B.S., A History of the Alans in the West, Univeristy of Minnesota Press, Minneapolis, 1973, pp. 90, 1-25, 59, 52.
19. Kephart, C., Races of Mankind, Peter Owen Limited, London, 1960, pp. 463, 493, 354, 426, 512, 502.
20. Barstow, A.E. (Major), The Sikhs: An Ethnology, reprinted by B.R. Publishing Corporation, Delhi, India, 1985, pp. 152-155, 66, 89, first published in 1928.
21. Lane-Poole, S., Mediaeval India, reprinted by Haskell House Publishers, Ltd., New York, 1970, pp. 40-43.
22. Nennius, Chapter 17, F. Lot, Nenninus et l'Historia Brittonum, I, Paris, 1934, pp. 50.
23. Hanning, R., The Visions of History in Early Britain, New York, 1966, pp. 106.
24. Mujmalu-T-Tawarikh, in the History of India: As Told by Its Own Historians, edited by Sir Elliot, H.M., and Professor Dowson, J., Vol. I, reprinted by AMS Press, Inc., New York, 1966, pp. 103-104, first published in 1867.
25. Lobineau, G., Les vies de Saints de Bretagne, I, Paris, 1886.
26. Loth, J., Les noms des Saints Bretons, Paris, 1910, pp. 8.
27. Coghlan, R., Grehan, I., Joyce, P.W., Irish Names: First, Family and Place Names, Sterling Publishing Co., Inc., New York, 1989, pp. 50-51.
28. Rolle, R., The World of the Scythians, University of California Press, Berkeley, 1989, pp. 55-57.
29. McGovern, W.M., The Early Empires of Central Asia, The University of North Carolina Press, Chapel Hill, 1939, pp. 38, 41.
30. Rostovtzeff, M. (Professor), The Sarmatae and Parthians, in the Cambridge Ancient History, Vol. XI, edited by Cook, S.A., Adcock, F.E., and Charlesworth, M.P., The Cambridge University Press, Cambridge, 1954, pp. 97-98.
31. Mongait, A.L., Archaeology in the USSR, Penguin Books, London, 1961, pp. 165, 157, 160.
32. Herodotus, The Histories, Penguin Books, Inc., London, 1988, pp. 272-273, 122-128.
33. Richmond, I.A., Thompson, E.A., Journal of Roman Studies, Vol. XXXIV, 1944.
34. Richmond, I.A., Thompson, E.A., Journal of Roman Studies, Vol. XLVI, 1956.
35. Talbot-Rice, T., The Scythians, F.A. Praeger, New York, 1961, pp. 43-44, 145, 70.
36. Williams, H.S., Chapter II: Scythians and Cimmerians, in the Historians' History of the World, The Outlook Company, New York, 1905, pp. 400-410.
37. Minns, E.H., The Scythians and Northern Nomads, in the Cambridge Ancient History, edited by Bury, J.B., Cook, S.A., Adcock, F.E., Vol. III, The Cambridge University Press, Cambridge, 1954, pp. 179-203.
38. Trippett, F., The First Horsemen, Time Life Books, New York, 1974.
39. Minns, E.H., Scythians and Greeks, Biblo and Tannen, New York, 1965. (Two Vols.)
40. Scythians, in the Encyclopaedia Britannica, The New Encyclopaedia Britannica, The New Encyclopaedia Britannica, Inc., Chicago, 1984, pp. 438-442.
41. Rostovtzeff, M., Iranians (Scythians) And Greeks in South Russia, Russell and Russell, A Division of Atheneum Publishers, Inc., New York, 1922, reprinted in 1969.
42. Wolfram, H., History of the Goths, University of California Press, Berkeley, 1988, pp. 39-40.
43. Isidore of Seville, History of the Goths, Vandals, and Suevi, translated by Donini, G., and Ford, G.B., E.J. Brill, Leiden, 1970, pp. 3,30.
44. Jordanes, The Gothic History (Getica), translated by Mierow, C.C, Barnes and Noble, Inc., New York, 1966, pp. 67-68.
45. Waddell, L.A., The Makers of Civilization in Race and History, reprinted by S. Chand & Co., New Delhi, India, 1968, first published in 1929, (See Preface).
46. Jute, in Webster's Encylopedic Dictionary, Canadian Edition, Lexicon Publications, Inc., New York, 1988, pp. 532.
47. Wilson, D.H. (Professor), A History of England, The Dryden Press, Inc., Hinsdale, Illinois, 1972, pp. 15.
48. Shore, T.W., The Jutes, Goths, and Northmen (Chapter IV) and the Jutish Settlers in Kent (Chapter XI), in Origin of the Anglo-Saxon Race, Kennikat Press, London, 1971, pp. 49-65, 181-195.
49. Jolliffee, J.E.A., Pre-Feudal England: The Jutes, Oxford University Press, London, 1962, pp. 19-20, 104.
50. MacMunn (Lt. Gen. and Sir), The Martial Races of India, reprinted by Mittal Publications, Delhi, India, 1979, pp. 123, 126, first published in 1932.
51. Tod, J. (Lt. Col.), Annals and Antiquities of Rajasthan, Routledge & Kegan Paul Ltd., London, 1972, (reprint & Vol. 1), first published in 1829.
52. Leake, J.A., The Geats of Beowulf, The University of Wisconsin Press, Madison, Wisconsin, 1967, pp. 93-94.

PART II

The Assimilation of the Alans into the Western Society
Alans living in Gaul and other areas did not simply pack up and go back to their homeland in Central Asia but obviously were assimilated into the local population and therefore ceased to exist as an identifiable tribal entity. However, their influence can be felt even today in various areas. For example, the word Alan and its variants such Alain, Allain, and Allan are derived from the Latin word "Alanus", which is still popularly used as a first and last name in the West [18]. (The word Alan or Alani does not appear in any Western sources prior to the first century A.D. [18]).
Furthermore, the name Goar appeared to be still often used in the surrounding areas of Loire, France. Strangely, it appears that even after their assimilation, Alans and other Scythian groups must have continued to use their clan names, that is probably why the South Asian Jat clan names, in particularly the Jat Sikh---Mann, Gill, Bains, Virk, Dhillon, etc- are identical or very similar to the western family names. As per the research of Professor Backrach [18], the Alans living in Orleanais area started to move westward into Breton-dominated parts of Armorica by the end of the fifth century A.D. During the early middle ages, half a dozen counts and dukes in Brittany were names Alanus. According to the records concerning the life of St. Paul of Leon in Conomor's Armorican lands people spoke four different languages indicating that the descendents of the Alans were still speaking their Central Asian mother tongue [18].
Many medieval stories explaining the origin of the people of Europe give special prominence to the Alans. For example, according to some researchers, Nennius in his works, entitled Historia Brittonum, (explaining the origin of English people) appeared to have incorporated the works of a priest of Alan descent, around 550 A.D., residing in Armorica.
As per Professor Bachrach [18] the story reported in Historia Brittonum accords to Alan people, "a position of primacy vis-a-vis the other peoples of Europe". The story's basis is the biblical tradition, i.e., Noah's son Japhet repopulated Europe after the flood and his heir called Alanus was the first man to dwell in Europe. Furthermore, various peoples of Europe are descended from Alanus's three sons called Neugio, Hiscon, and Armenon [22, 23]. Strangely, Mujmalu-T-Tawarikh [24] written in the twelveth century A.D. by an Arab or a Persian author also said, "The Jats and Meds (Mands, also a Jat clan) are, it is said, descendants of Ham (the son of Noah)".
In any case, with respect to Alans, in Professor Bachrach's [18] words, "the acceptance of the story by a ninth century A.D. British historian with a strong interest in Armorica only suggests that Alan influence in Brittany was still live and well". Furthermore, in the Celtic-dominated culture of Armorica the Alan assimilation followed a reciprocal process. For example, in the area of military tactics, Alans exerted profound influence on Roman and Armorican cavalry developments.
It appears from historical and circumstantial evidence that the descendents of the Alans or of other Scythians also went to the British Isles and Ireland. Examples of historical and circumstantial evidences are as follows:

As per Refs. [18, 25, 26], "St. Alan of Corlai is said to have visited the British Isles and Celtic tradition attributes him several successful sons ----".
In Dr. Kephart's [19] words, "Not only does the array of historical facts but also repeated allusion in Irish history to Scythia as the place of origin----". On page 426 of his book Dr. Kephart [19] wrote, "Saint Patrick, in his confession, refers to the Scotti----the conquerors, masters, military men----as the nobility or gentry but St. Patrick nowhere mention them as the native Irish other than "Hiberionae" and he says that their place of origin was Scythia".
In a book by Coghlan, R., Grehan, I., and Joyce, P.W. [27], they said the forefathers of Irish people with family the name "Dillon" arrived in Ireland from Brittany, France 800 years ago and ever since then they have merged with the local Irish population.
In Brittany, they were called "de Leon". Brittany is the very place where Professor Barhrach's research indicates that the Central Asian Alans also settled. "Dhillon" is also a prominent family name of the Jat Sikhs, the cousins of the Alans. Also, Ref. [28] indicated that the Dillons were warriors, "During the French Revolution Theobald, Count Dillon, a Field Marshal of France who had fought in the American War of Independence, was its colonel". Another point to note is Dillon's Cout of Arms contains a picture of a lion. Lions are only to be found in Central Asia and South Asia. Factors such as these raises a strong possibility that the Irish Dillons also belonged to the Alan ancestry.

With respect to the Alans in Central Asia and surrounding areas, according to Refs. [12, 19, 28] some descendants of the Alans known as Ossetes still live in the Terek region of the north Caucasus numbering about one million. According to Dr. Kephart [19], the former Soviet Leader Josef Stalin (parental surname Dzugashvili)" was of Ossetes ancestry on one side".
Arrian, the legate of Cappadocia (also an ancient eminent historian) under the Roman Emperor Hadrian (117-138 A.D.), in 134 A.D. conducted a military campaign against the Alans. He documented historical events concerning Alans in his works called Alanica (History of the Alans). Unfortunately, only a fragment (Acies contra Alanos) of his works has survived and its English translation is available in Ref. [18]. In this document Arrian refers to Alans as Scythians.
It may be said, leaving beside the fact that both French and Punjabi languages belong to the Indo-European or Indo-Aryan group, there are several words in Punjabi which are almost identical to French, for example, Roti (Bread) (French:"Roti"), Kameez (Shirt) (French:"Chemise"), das (ten) (French: dix), and Tun (you- in casual conversation) (French "tu" means causal you). This could be the direct result of the Alan influence in France. Furthermore, we echo Professor McGovern's [29] words "The Sakas (Scythians or Massagetae) like their neighbors, the Alani, were destined to play an important role in later history. But whereas the Alani spread westwards into Europe, the Sakas chose the lands to the South----at one time were lords of much of Eastern Iran and Northern India (Punjab, etc.)".

Alan Place Names
Alans came to Italy, France, Spain, etc. and surviving places in these countries witness the lasting Alan influence. There are still several Alan place names in Spain which indicate that the Alan influence there was not totally eradicated by the Visigoth domination [18]. According to Professor Sulimirski [12] some Alans settled in Lusitania, modern Portugal and Spain west of Madrid. The modern city of Milan in Italy is in midst of various Alan settlements dating back to fifth century A.D. [18].
Some of the existing Alan place names in the Western countries are Allianville (Haute-Marne, France), Alagna (Com. Piemonte, Italy), Alain (Loire-Inferieure, France), Alaincourt (Eure, France), Alan(Haute-Garonne, France), Alancon (Drome, France), Landriano (Pavia, Italy) formerly Alan d'Riano in twelfth century, Lanet (Aude, France), in 1320 A.D. was called Alanetum, and Breche d'Allanz (Hautes-Pyrenees, France). For more information on the above names and more of such names see Ref. [18] page 137. In fact as per Ref. [12] there are over thirty French place names connected with Alans or Sarmatians.

Sarmatians

These people were the eastern neighbour of the Scythians around 300 B.C. or earlier. As per Professor Rostovtzeff [30] of the Yale University and other historical sources [12] there is absolutely no doubt that the Sarmatians were the Central Asians belonging to the Indo-Iranians (Indo-European) group and near relations of the Scythians. Furthermore, the descriptions of the Sarmatian army provided by the ancient writers such as Arrian, Tacitus, Josephus, Strabo, Ammianus Marcellinus, and Pausanias were very similar to that of the Parthians (another Scythian people) [30]. It was the Sarmatians who uprooted the Scythians rule in Southern Russia and Ukraine in the second century B.C.
In fact, Professor McGovern [29] of the North Western University has said it very well, "The decay and eventual downfall of the Scythians was due almost entirely to invasion by their distant kinmen, the Sarmatians. It is to be noted here that even if we only consider the location of the Sarmatians in Central Asia, they were the next door neighbours of the Massagetae ("great" Jats) and thus, they were more likely a branch of them". Another important fact is the evidence of researchers such as Professors Sulimirski [12] and Mongait [31]. The Alans were a group of Sarmatians and, in fact, Mongait said, "In the second century B.C. one of the Sarmatian tribes, the Alans, began to play an important role in history and gradually their name replaced that of the Sarmatians".
According to the works of Hippocrates, an ancient Greek Doctor and writer, the Sarmatian women served as warriors and priestesses [12]. In partial support of this assertion as per Herodotus [32], the forces of Tomyris, the queen of Massagetae, defeated and killed the Persian Emperor Cyrus the Great.
In their dress and customs, the Sarmatians did not differ much from the Alans and Scythians, they too wore soft leather boots, trousers, and pointed caps. Historical records also show some Sarmatians also served in the Roman army and others were settled by the Romans along the Rhine frontier. According to Ref. [18] these Sarmatian military colonists (laeti) established, "colonies from Amiens in the north through Sermaise (Oise), Sermoise (Aisne), Rheims, Sermiers (Marne), Sermaize les Bains (Marne), and langres in the South".
In 169 A.D. the Sarmatians crossed river Danue and invaded Pannonia, but at a later stage were defeated by the Roman Emperor Marcus Aurelius (161-180 A.D.) and after his victories over the Sarmatians he took the title "Sarmaticus". As a result of their defeat, the Sarmatians were forced to reside at distance from the Danube and to contribute 8,000 cavalrymen to the Roman forces. Out of these 8,000 cavalrymen, Romen sent 5,500 to Britain to safeguard their interests. In a unit of 500, these cavalrymen were stationed on the northern border. So far, archeologists have uncovered at least four such sites in Great Britain [12, 33-34]. In Professor Sulimirski's words, "The descendants of those (Sarmatians) who came to England in 175 A.D. probably still live somewhere in the country".
In the early centuries of the Christian era Poland was known as Sarmatia [19] and a vague tradition of Samartian origin still lingers among sections of the Polish nobility as well as an increasing discovery of Sarmatian objects in that country is other evidence of the Sarmatian influence [12]. As a concluding remark Professor Sulimirski [12] said, "Sarmatians were dispersed all over Europe and ultimately absorbed by the local population thus loosing their identity".

Scythians

Herodotus [32] in the fifth century B.C., was the first historian to give detail accounts of Scythians occupying the area north of the Black Sea, modern Ukraine. As per Herodotus [32] and other authors [13, 35-37], the Scythians of Asia were defeated by their powerful cousins Massagetae, as a result, they (Scythians) moved westward and attacked and subdued Cimmerians residing in the area north of the Black Sea. The Scythians' supremacy lasted in this area over 600 years until they were uprooted by their brethren, the Samartians. During their rule Scythians occupied much of Persia and forced the Egyptian ruler to purchase peace on their terms. Scythians were tall people [28] and spoke one of the Iranian group of languages [31]. As per the findings in their graves, Scythian males were warriors and mounted archers. They carried short iron swords (daggers), and six-foot lances with large iron points [31].
Scythians were mare-milkers and milk-drinkers [36] as well as like their other brethren Alans, Sarmatians, Massagetae, and Sakas, they were also accomplished horse riders. Furthermore, the Scythian soldiers were not paid but were entitled to a share of the day's loot. This loot was divided by their chief according to their performance in the battle. Scythians were heavy drinkers of wine, kept beards and long hair, carried small combs as per the discovery of objects [38] similar to the one carried by the modern baptized Sikh.
Also, as per the uncovered "Oxus treasure" [35], earrings (one for men and two for women) are found on most of the bodies. In addition, they were fond of wearing finger-rings, sometimes on each finger of both hands. Furthermore, they used their horses only for riding and employed oxen for domestic purposes and heavy work [35]. This was also the case at least among the Jat Sikhs even in the early part of this century. More information on Scythians may be found in Refs. [28, 31, 32, 35, 36, 37, 38-41].

Goths

The Samartians in Southern Russia were replaced by the Goths. There is still controversy regarding the origin of the Goths. Some people say they originated in Scandinavia, while others say they came from Central Asia. Professor Wolfram's [42] explanation appears to be somewhat acceptable, "Does this mean, after all, that the Goths originated in Scandinavia? Reinhard Wenskus has already given an answer, which ought to be slightly changed: not entire peoples but small successful clans, the bearers of prestigious traditions, emigrated and became founders of new Gentes". Even if we accept the origin of the Goths in Scandinavia, as per Col. Tod [7], the Swedish Chronicles points, the origin of the Swedes in Central Asia. Furthermore, Dr. Kephart [19] wrote, "-----the origin of the Goths to be Western Turkistan (Central Asia) and not Scandinavian as was once generally supposed".
Two ancient writers: Isidore of Seville (born around 560 A.D.) and Jordanes (himself a Goth and compiled his works around 551 A.D.) say the Goths were a Scythian people. Isidore of Seville in his book [43] entitled, "History of the Goths, Vandals, and Suevi", wrote, " Goths are a very old nation and the Goths are descended from Magog, the son of Japhet, and are shown to have spring from the same origin as the Scythians, from whom they do not differ greatly in name. Formerly, however, the learned were accustomed to call them Getae (Jats) rather than Gog and Magog".
Jordanes [44] wrote in his book entitled, "Getica", "Then Cyrus, King of the Persians----waged an unsuccessful war against Tomyris, queen of the Getae (Jats)----the Getae and their queen defeated, conquered and overwhelmed the Parthians (probably mean Persians) and took rich plunder from them. Therefore, for the first time the race of the Goths saw silken tents". It is interesting to note that Jordanes has the word Getae for Goths and vice-versa. Furthermore, according to Herodotus [32], Cyrus, the Persian King was defeated by Massagetae ("great" Jats), a Scythian people. It means, as per Jordanes' statements, Goths were a Scythian people.
On the issue of the word "Goth" Professor Waddell [45] of the University of London remarked, "----the First Dynasty of Egypt repeatedly call themselves in their official documents and seals "Gut"----. And ----early Sumerian Dynasties in Mesopotamia (modern Iraq) called themselves Guti or Goti; and "Goti" was the regular title of the Goths in Europe ----the aspirated form Goth having coined ----by the Romans and never used by Goths themselves".

Hi Guys,

Here is a chapter from Dhillon's book on the history
of the ancient Jats in the west in three Parts :

PART I


6
History of the Alans, Sarmatians, Scythians, Etc., or Jats in the West

Many people find it quite strange concerning the identical or some very similar family names of South Asian Jats and Westerners: Gill, Mann, Bains, Dhillon, Virk or Birk, Lalli, Bhullar or Bullar, Maur or Mor, Her, etc. When many Western and other people come across this situation, the various instant school of thoughts may go through their minds and some of them at occasions are expressed quite openly. For example, it must have been the South Asian Jats who adopted the Western family names because of British rule in India or through intermarriages.
These logical thoughts are probably the result of the domination of Western influences throughout the world over the couple of past centuries. These conclusions may be true for certain people in certain parts of the world but in the case of the South Asian Jats, these thoughts are simply putting the cart before the horse because the lack of knowledge of the ancient European historical events.
One logical question that may come to mind is that how come one of the greatest warriors of the World (South Asian Jats-for more information on this issue the reader should consult Chapters 4 and 5 containing remarks of various western authors concerning the Jats from the eighteenth century onward) simply adopted the western family names? Furthermore, as per Captain Cunningham [1], several of Nepoleon's former military officers and of others such as Allard, Court, and Ventura took employment in Jat kingdoms as well as most of the Jats of South Asia were ruled by the British for less than one hundred years.
Since the eighteenth century, most of the historical events concerning Jats were recorded by the westerner authors themselves and it is nowhere to be found in these records, if any Jat took the British family names. In fact, it was these authors who began documenting the clan names of the Jats, e.g, Gill, Mann, Bains, Dhillon, etc., from the nineteenth century onward [2-4].
Furthermore, many of the British and other eminent writers and/or military officers made remarks concerning the Jats such as follows:

Colonel Sleeman: General Sir MacMunn [5] wrote in his book, "To him (Dalip Singh-a Jat and the last king of the Sikh kingdom) his friend Colonel Sleeman, the famous Indian political officer, wrote, " I see you are going to live in Kent (a district in South-East England). You will be among your own people there, for you are a Jat and the men of Kent are Jats from Jutland", and no doubt he (Col. Sleeman) was speaking ethnological truth".
General Sir MacMunn [5] wrote about the arrival of Indian troops in France during the World War I, "The Jat Sikhs mighty and curled of beard, kin perhaps to the men of Kent, the Jutes from Jutland----".
Professor Owen, F., (A Canadian Professor) [6] wrote, "In the shape of face, stature and general physical build the Sikhs approximates the Nordic type". Over seventy per cent of the Sikhs belong to the Jat background.
Colonel Tod. J. [7] said, "At this time (A.D. 449) the Jut brothers, Hengist and Horsa, led a colony from Jutland and founded the kingdom of Kent (Cant'hi, a coast in Sanskrit, as in Gothic Konta?). The laws they there introduced, more especially the still prevailing one of a gavelkind, where all the sons share equally, except the youngest who has a double portion, are purely Scythian, and brought by the original Goth from the Jaxartes (in Central Asia, the birthplace of the South Asian Jats). Asi was the term applied to the Getes, Yeuts, or Juts, when they invaded Scandinavia and founded Jutland. Now the Su, Yuchi, or Yuti, are Getes according to De Guignes.
Marco Polo calls Cashgar (in North-West China) where he was----the birthplace of the Swedes. De La Croix adds, that in 1691 Sparvenfeldt, the Swedish ambassador at Paris, told him he has read in Swedish chronicles that Cashgar was their country. In Transoxiana (Central Asia) they (Huns or Mongol people) mixed with the Su, the Yuti or Getes (Jats), who were particularly powerful and extended into Europe".

Other obvious factors that counter the Jats adopting Western clan names are that the clan names in question only relate to Jats and no other South Asian people. The probability appears to be much higher for non-Jat south Asians to have western sounding names than the Jats because of the much longer British rule than a mere ninety eight years in the case of most Jats. If it was a pure chance to have identical or similar sounding names, then how come it is not applicable to other south Asian people? (A very large number of the Jat clan names are either identical or similar).
The ancient European historical records and the archeological finds support that the Central Asian people (Scythians, Sarmatians, and Alans) the forefathers of the modern Jats also invaded Europe in ancient times. Before, we embark upon the historical accounts of the Alans or Alani, Sarmatians, and Scythians in Europe, let us define the meanings of the these three very words using the Canadian edition of the Webster's Encyclopedic Dictionary [8]:

Alans or Alani [8]: These people are described as, "a barbarian people (Alani) of Persian origin (Western authors categorize all Scythians as Iranian people), living between the sea of Azov and the Caucasus (Central Asia). Driven by the Huns (Mongol People), they penetrated into the Roman Empire then invaded Gaul (A.D. 406), where one group settled in the region of the Loire. A second group entered Spain and was wiped out (?) by the Visigoths (some of the Goths are also said to be of the Central Asian Origin)". The same dictionary defines Gaul as two regions: Cisalpine (north Italy) and Transalpine (France, Switzerland, Belgium, and the Netherlands).
Sarmatian [9]: This is described as, "a member of the nomadic Indo-European people (Cousins of the Scythians) who displaced the Scythians (third century B.C.) on the lower Don (river now in Russia). First the enemies and then the allies of Rome, they were displaced by the Goths (also partly Central Asian People) in third century A.D.".
Scythian [10]: This is described as, "a member of a nomadic Indo-European people who settled in Scythia before the seventh century B.C. and were displaced by the Sarmatians. They were specially noted in warfare for their mounted archers and in art for their rich gold ornaments. They spoke Iranian language (Central Asian)". Scythia is also described in the very same dictionary on the same page as "an ancient region of South-East Europe and Asia".

All of these people (Alans, Sarmatians, and Scythians) were Central Asian or Iranian language speakers. Mallory [11] has said it very well, "----Iranian speakers the major Iron Age Nomads of the Pontic-Caspian steppe such as the Kimmerians (?), Scythians, Sarmatians, and Alans (Alani). The incredible mobility of these horse-mounted nomads becomes all the more impressive when we recall their westward expansions through Europe. Sarmatians -----conscripted to defend the borders of Roman Britain (second century A.D.). The Alans ----as far west as France and forced their way----through Spain ----". In western literature, all these people are sometimes simply referred to as Scythians.
This may be due to the factors stated by Professor Sulimirski [12], "As per ancient authors, the Sarmatians were not much different from the Scythians in their dress and customs; they also wore trousers, soft leather boots and soft round or pointed caps, though some also went bare headed like many Scythians. (It appears that the Scythian people probably have introduced the wearing of trousers and coats in the West). Both the Scythians and Sarmatians were the western most people of the large complex of Iranian speaking nomads who lived in Central Asia (5th and 6th centuries B.C.)".
Professor Sulimirski [11] goes on to say, "Massagetae ("great" Jats) subdued (3rd and 4th centuries B.C.) almost all the nomad tribes of Central Asia north of the Macedonian frontier----". Also, according to the encyclopedia Britannica [13], "----Massagetae (also a Scythian people), conquered area north of the Oxus river (modern Amu river in Central Asia) and then assaulted their immediate neighbours, the Scythians, in turn a wide-scale nomadic migration was set in motion". The Massagetae appear to have owed their success mostly to the use of armoured cavalry against weaker adversaries.
It may be said that the movement of these nomadic people, especially westward, began as the result of a Chinese ruler's action in the 8th and 9th centuries B.C. against the Massagetae and the Massagetae in turn assaulted their cousins and neighbors, the Scythians. Eventually the Scythians succeeded in defeating the Cimmerians in the area presentlly called Ukraine. In later times, the Sarmatians (probably part of Massagetae) from the east pushed toward west and defeated Scythians. After the Sarmatians, the Alans made their way to the West. According to Ammianus Marcellinus ( a fourth century A.D. Roman writer) [14], "----Halani (Alani or Alans), once were known as the Massagetae. The Halani mount to the eastward, divided into populous and extensive nations; these reach as far as Asia, and, as I have heard, stretch all the way to the river Ganges, which flows through the territories of India---".
Professor Thompson [15] supported the accuracy of the Ammianus Marcellinus's accounts of Halani. Furthermore, Professor Tarn [16] of the Cambridge University and Sir Marshall [17] said it was the Massagetae who established the Scythian rule in Punjab and other parts of India before the birth of Christ which lasted for many centuries. Their descendents continued to rule India, off and on, ever since those times and as late as the nineteenth century they were still ruling in North-West India (Jat and Sikh kingdoms). Today, there are at least 30 million people in South Asia who are still known as Jats. More than seventy per cent of Sikhs belong to the Jat background.
One of the most likely reasons for some South Asian Jats to have identical or similar clan or family names to Western ones is the arrival of the Alans as far as France and Spain and their ultimate integration into the local population. It is interesting to note that the Alans reached Gaul in A.D. 408 and the White Huns invaded North-West India in the early part of the sixth century. Historical records indicate that both Alans and White Huns originated from the same area of the Central Asia and also belonged to the Massagetae ("great" Jats) group of the Scythians. Both these people appear to have been more assertive than the other Scythian people. Many historians say the devastation of India by the White Huns' invasion paved the way for the colonization of India by the Arabs and other middle eastern people, for many centuries to come.
Also, the historical and other evidence indicates the assertiveness of the Alans in the West. For example, Professor Bachrach [18] of the University of Minnesota in his book on the history of the Alans in the west, wrote, "an anti-Alan prejudice which survives in what today is Normandy (France): cet homme est violent et allain (simple translation: you are a violent man and Alan)". It appears from the historical records and the current data that the majority of the Alans, White Huns, or Massagetae went to Punjab than came to the west. This is probably one of the reasons for a very large number of people (over 30 million) in North-West South Asia who still call themselves Jats. However, the Jat population is still less than 3 per cent of the total population in South Asia.
Alans, Sarmatians, Scythians, Goths and Jutes are discussed below, separately.

Alans or Alani

According to Ammianus Marcellinus [14], Alans were once called Massagetae and they took their separate name after a mountain range called Alanos in Central Asia. In fact, Dr. Kephart [19] said, the Alani were also known as Thyssa-getae ("small" Jats). According to Professor Sulimirski [12] the Alani movement towards the westward direction from Central Asia started around second century B.C. Some of the other points noted by Ammianus Marcellinus [14] regarding Alans are as follows:

"Almost all the Alani are tall, handsome, their hair inclines to fair, by the ferocity of their glance they inspire dread, subdued through it is". Jat Sikhs appear to satisfy almost all of these characteristics, even in the case of hair, some Jat Sikhs' hair still incline to be fair. However, factors such as colour of hair and skin are the result of these people being in the sun-belt area for over a thousand centuries rather than their hereditary characteristics.
The writings of Major Barstow [20] provide ample proofs of the similarity of the above characteristics, "The Sikh Jat is generally tall and muscular, with well shaped limbs, erect carriage, and strongly marked and handsome features. They have always been famous for their fine physique and are surpassed by no race in India for highbred looks, smartness, and soldiery bearing. The Jat Sikhs are manly without false pride, undemonstrative, independent without insolence, reserved in manner, but goodnatured and industrious. No one could be associated with them for any time without conceiving both respect and liking for them".
"In all respects they (Alani) are somewhat like the Huns (Mongol People), but in their manner of life and their habits they are less savage". In the sixth century A.D. in India, the invading Alani were called "White Huns" because of their Indo-European features-most likely the forefathers of the Jat Sikhs.
"Alani delight in danger and warfare. There the man is judged happy who has sacrificed his life in battle----". (modern Sikhs!)
"No temple or sacred place is to be seen in their (Alani) country". Strangely, hundreds of years later General Sir Sleeman [21] wrote concerning the South Asian Jats, "There are few temples anywhere to be seen in the territories of these Jat chiefs!".
"---a naked sword is fixed in the ground and they reverntly worship it as their god of war". During the baptizing Sikh ceremony, a double-edge sword is used to stir sweetened holy water which is later on drank by the new converts.
"----all are born of noble blood, and moreover they (Alani) choose chiefs those men who are conspicuous for long experience as warriors". Major Barstow [20] wrotes, "From the earliest times Jats have been remarkable for their rejection of the monarchical principle, and their strong partiality for self-governing commonwealths. One of the names by which they were known to the ancients was Kingless----".
"----as glorious spoils of the slain they tear off their (enemy) heads". It appears Alani's cousins the Jats in Punjab kept up this tradition, hundreds of years later. For example, Lane-Poole [21] wrote, "To restore order Mas'ud (he invaded India in 1033 A.D.) appointed Tilak the Hindu to take over the command in the Punjab. This Hindu paragon set out to chastise Niyatagin (This person had been Mahmud's -another invader of India-treasurer). At last the news came that the barber's son (Tilak) had routed Niyaltagin, and that the Jats had caught the fugitive viceroy (Niyaltagin) and cut off his head, which they sold to Tilak for a hundred thousand pieces of silver".

The writings on the cover of Professor Bachrach's [18] book stated that he has demonstrated in his book, "they (Alani) contributed much to the military repertoire of the West, especially the feigned retreat tactic and the role of the cavalry as the primary part of the army". The additional factors, cited on the cover are

Alans were assimilated by peoples in Gaul and Italy;
during the fourth and fifth centuries A.D., they served the Roman Empire in a military capacity, in addition their military and political impact in several areas; and
they influenced early medieval artistic styles, literary developments, place names, and personal names.
Another noticeable point concerning Alans is, as per Professor Bachrach [18], "they worshipped or perhaps more exactly, venerated their ancestors". According to Major Barstow [20] Jats worship "Jathera", or a common ancestor of the clan, to whom a large shrine is erected in the neighbourhood of their village.
According to various ancient writers such as Josephus, Lucan, Lucian, Dionysius and Ammianus Marcellinus Alans were a Scythian people and particularly as per Ptolemy (an ancient Greek Geographer) and Dionysius, they were living in Asia and Europe [18]. Furthermore, another ancient Roman writer Pliny said both Sarmatians and Alans were Scythians, and Lucian remarked the only important different characteristic between Scythians and Alans is the way they wear their hair: Scythian (longer), Alans (shorter) [18].
In 370s A.D. Huns (Mongol people) invaded South Russia and at that time the first people they encountered there were the Alans. As a result of this invasion, some of the Alans moved westward. In later times Alans joined their forces with Goths (partly Scythian people) and Huns and then started to plunder Roman teritory in Thrace north of Greece, and in 378 A.D. they met the forces of the Eastern Roman Emperor Valens near Adrianople which resulted in the death of the Emperor and a disaster for his army.
Ultimately, some of the Alans joined the Roman forces during the period of the Western Roman Emperor Gratian (367/375-383 A.D.). As the result of this, the Alans settled in Italy. In northern Italy, an Alan regiment continued to serve until at least 487 A.D. and by the year 421 A.D. at least one Alan (Ardaburius) became a general in the East Roman Army [18]. In fact, Maximinus belonging to the Alan background became the Roman Emperor: his mother was an Alan and father, a Goth [18]. Furthermore, Professor Backrach [18] wrote, "Alans may have forayed into Greece early in the 240s A.D. They are said to have defeated the Roman Emperor Gordian III (238-244 A.D.) on the plains of Philippi".
Alan generals such as Ardaburius and his son Aspar settled a substantial number of Alans around the Black Sea so they can count on their support at the moment of need. For example, in the eastern Crimea and along, the western shore of the Black Sea in lower Moesia some of the Alans allied with the Vandals and opposed Roman domination. After their defeat by Stilicho, the Roman commander in the West, both Alans and Vandals moved northward and east into Germany beyond the Rhine frontier and outside the Roman territory. It is to be noted that some Alans were also under the command of Stilicho at that time.
A group of Alans and Vandals entered Spain in the early 5th century A.D. and continued their raiding and plundering practices to Gaul. Eventually, some of the Alans crossed into north Africa.
Goar, the Alan leader who supported the Roman empire, settled his Alan followers around Orleanais and shifted his capital to the city of Orleans (France) [18]. In Professor Backrach's [18] words, "a substantial number of Alan place names surviving in this area may perhaps be indicating that many of the Gallo-Roman magnates were driven out by the Alans and the toponymical evidence aid us to identify locations where the Alans may have settled: Les Allains, Allainville, Alaincourt, Alains, Allaines, etc." Some of the concluding remarks concerning Alans by Professor Backrach [18] are as follows:

Alans became very powerful at Constantipole (modern Istanbul, Turkey) and their leaders, for a while, ruled even though did not reign over the eastern Roman empire.
Alans became Christians, however, up to 450 A.D. they were still pagans in the Gaul area.
Under the Roman hospitality system, the nomadic warrior elites became a settled, landholding warrior class (Even today Jats in South Asia are classified as a landholding warrior class).
Among the crumbling ruin of Roman institutions, particularly in Gaul, they (Alans) were in as ideal position which allowed them to become a part of a new medieval aristocracy.

Read the history pertaining to the Jats by the brilliant K. Natwar singh of Bharatpur. a Hindu Jat his wife is a Sikh, the daughter of Maharaja of Patiala. This is coomon amongst the Jats they only marry among themselves. they never marry the Muslim Jats as these people married with the Arabs.

PART II

Books on Jat Sikhs

There are at least four books which are fully or partially devoted to the subject of Jat Sikhs. All of those books were written by western authors: Captain Falcon [1] (A.D. 1896), Captain Bingley [3] (A.D. 1899), Major Barstow [2] (A.D. 1928), and Professor Pettigrew [20] (A.D. 1975).
Under the orders from the British India Government, Captain Falcon [1] prepared his handbook on Sikhs for the use of regimental officers. This is a 142 page book and is divided into six chapters: Introductory and explanatory (Chapter 1), The Sikh religion (Chapter 2), on Caste as affecting Sikhs (Chapter 3), Manners and Customs (Chapter 4), Districts (Areas), Castes, and Tribes, with relation to their value for military purposes (Chapter 5), and Notes on recruiting (Chapter 6). All the chapters of the book cover substantial amount of material on Jat Sikhs and in particular Chapter 5 encompassing about one third of the book, is devoted to Jat Sikhs and provides information on Jats in all the districts of Punjab. The information covers Jat clan names and their location, population, a number of villages belonging to specific clans, and so on.
In 1899 Captain Bingley [3] compiled, under the orders of the Government of India, another handbook for the Indian Army on Sikhs. The book is made up of 121 pages and is divided into five chapters plus an appendix: History and origin (Chapter 1), classification and geographical distribution (Chapter 2), Religion customs, sects, festivals, and fairs (Chapter 3), Characteristics (Chapter 4), Recruiting (Chapter 5), and List of districts and tehsils (sub-districts) with their relative value as recruiting grounds and the principal tribes (Jat clans) found there in (Appendix A), and List of the principal fairs held in the Sikh recruiting area (Appendix B).
Throughout the book, the emphasis is on Jats and also traces the history of the Jats from their forefathers, the Scythians of the Central Asia. Also the book provides information on over thirty principal Jat clans (Gill, Mann, Her, Bains, Dhillon, Virk, Bhullar, Bal, Bath, Chima, Chahil, Deol, Dhaliwal, Grewal, Chaman, Goraya, Hinjra, Hundal, Khaira, Kang, Malhi, Khosa, Pannun, Randhawa, Sahi, Sahota, Sohal, Sansi or Sindhanwalia, Sidhu, Sandhu, Tarar, Varaich, Chung, Bajwa, and Aulak) and names of Punjab districts occupied by various Jat clans.
In 1928, Major Barstow [2] revised the handbook on Sikhs by Captain Bingley [3] upon the request of the Government of British India. Major Barstow's book is composed of ten chapters plus an appendix divided into six parts. This is certainly a comprehensive book on Sikhs and again its emphasis is on Jat Sikhs.
The chapters of the book are entitled Introductory (Chapter 1), Origin of Sikhism and its history (Chapter 2), Distribution of Sikhs: ethnological and ethnographic glossary of castes (Chapter 3), Salient features of the lives of the Gurus (founders of the Sikhism) (Chapter 4), The Sikh religion (Chapter 5), Sikh sects and sub-divisions of the Jat Sikhs (Chapter 6), Customs (Chapter 7), Characteristics and Matters pertaining to village life (Chapter 8), Agricultural (Chapter 9), and Recruiting (Chapter 10). Similarly, the appendices are entitled List of districts, etc., showing relative value of Sikh recruiting grounds (Appendix 1), Description of the "Adi Granth" (Sikh holy book) and "Daswen Padshah ka Granth" (holy book written by the tenth Guru of the Sikhs) (Appendix 2), Rites of initiation in Sikhism (Appendix 3), The Sikh Gurdwara (Church) Act, 1925 (Appendix 4), The Caste System (Appendix 5), and The Tankha Nama, or letter of fines or restrictions on Sikhs (Appendix 6).
The book covers briefly the history of the Jats from their Scythian origin, Jat clans of various districts of Punjab and their population in each district as per the Census returns of A.D. 1911, Jat characteristics, etc. The districts covered are Ludhiana, Ambala, Patiala state, Nabha state, Ferozepore, Faridkot State, Hissar, Amritsar, Lahore, Sialkot, Gurdaspur, Gurjarnwala, Jullundur, Kapurthala State, Hoshiarpur, and Jind State.
The book by Professor Pettigrew [20] published in 1975 is totally devoted to Jat Sikhs. It contains 272 pages in seventeen chapters, and an appendix divided into eight sections. The chapters are grouped into three parts: Part I: The environment (Chapter 1), Part II: Sikh Jats (Chapters, 2-5, and Part III: Factionalism (Chapters 6-17).
The titles of the chapters are Introduction (Chapter 1), Perspective on community studies (Chapter 2), Significant events in Jat history (Chapter 3), Patterns of allegiance I (Chapter 4), Patterns of allegiance II-Sikh Jat families (Chapter 5), The Structure of coalitions-factions at all levels (Chapter 6), Vertical links of a state leader with a national leader (chapter 7), The relationships of the Chief Minister (of Punjab) at state level (Chapter 8), The Kairon-Rarewala (two powerful Jat politicians) rivalries (Chapter 9), The general nature of factional rivalries in rural areas (Chapter 10), Factional participants in the local area (Chapter 11), Vertical links between leaders of the faction in the local area and those at state level (Chapter 12), The factional attachments of village participants (Chapter 13), Relationships between village participants and local area leaders (Chapter 14), Factions in competition (Chapter 15), Assessment (Chapter 16), and Personal postscript: real people and images (Chapter 17).

Historical and Political Figures of the Jat Sikhs in Punjab
Some of the well known Jat Sikhs of the Sikh history are Baba Deep Singh, Sukha Singh, and Mehtab Singh (a Bhangu Jat). Two of the well known Jat Sikhs of the early part of the twentieth century were Shahid Bhagat Singh (a Sandhu Jat?) and General Mohan Singh of the Indian National Army (INA).
All but one or two Chief Ministers or Premiers of the Punjab state have been Jat Sikhs: Partap Singh Kairon (a Dhillon Jat), Gurnam Singh (a Grewal Jat), P.S. Badal (A Dhillon Jat), etc. Examples of the Jat Sikhs who held important portfolios in the federal government of India are Baldev Singh (first defense minister of the independent India), Sawarn Singh (a Purewal Jat and served as Foreign and Defense Minister of India), G.S. Dhillon (a Dhillon Jat and served as speaker and Transportation Minister of India).

Jat Sikhs in Western Countries
Over the last hundred years, many Jat Sikhs have settled in various Western countries: Canada, the United States, Great Britain, Australia, New Zealand, etc. In fact, at least 80 per cent of the Sikhs settled in these countries belong to the Jat background. Some of the Politicians belonging to the Jat Sikh background in Canada and the United States are Moe Sihota (a Cabinet Minister of British Columbia), H. Dhaliwal (Parliamentary Secretary for Fisheries and Member of Parliament of Canada), G.S. Mahli (Member of Parliament of Canada), Dr. G.S. Cheema (former member of the Manitoba Legislative Assembly), U.S. Dosanjh (Member of the British Columbia Legislative Assembly), H.S. Lalli (Member of the British Columbia Legislative Assembly), H.S. Sohal (Member of the Alberta Legislative Assembly), and I.S. Dhillon (former Assistant Secretary of Transportation of the United States and now a candidate for the U.S. House of Representatives).

References

l. Falcon, R.W. (Captain, 4th Sikh Infantry, Punjab Frontier Force), Handbook on Sikhs: for the use of Regimental Officers, Printed at the Pioneer Press, Allahabad, India, 1896, pp. 64-65.
2. Barstow, A.E., (Major, 2/11th Sikh Regiment-Late 15th Ludhiana Sikhs), The Sikhs: An Ethnology (revised at the request of the Government of India), reprinted by B.R. Publishing Corporation, Delhi, India, 1985, pp. 62-63, first published in 1928.
3. Bingley, A.H. (Captain, 7th-Duke of Connaught's own Bengal Infantry, Handbook for the Indian Army: Sikhs, Compiled under the orders of the Government of India, Printed at the Government Central Printing Office, Simla, India, 1899, pp. 90-91, 11, 92.
4. Census of India, Vol. 1, Book 1, Lahore (now in Pakistan), 1883, pp. 100-108.
5. McLeod, W.H., The Evolution of the Sikh Community, Oxford University Press, London, 1976, pp. 93.
6. Cunningham, J.D., History of the Sikhs, reprinted by S. Chand & Company Ltd., New Delhi, India, 1985, pp. 36, 96, 387, 388, first published in 1848.
7. Latif, S.M., History of the Punjab, reprinted by the Progressive Books, Lahore, Pakistan, 1984, pp. 240, 297-298, 309, 313, 332-323, 334-345, 325-334, 306-309, first published in Calcutta, India, in 1891.
8. Huntington, E., Mainsprings of Civilization, A Mentor Book Published by the New American Library, Inc., New York, 1962, pp. 436-437.
9. Polier, A.L.H., (Colonel and died in A.D. 1795), An Account of the Sikhs, in Early European Accounts of the Sikhs edited by Dr. Ganda Singh, Published by Today & Tommorrow's Printers & Publishers, New Delhi, India, 1974, pp. 192-193.
10. Griffiths, J., A Memorandum on the Punjab and Kandahar, February 17, 1794, in Early European Accounts of the Sikhs edited by Dr. Ganda Singh, Published by Today & Tomorrow's Printers & Publishers, New Delhi, India, 1974, pp. 224-225.
11. Francklin, W., The Sikhs and Their Country, 1798-1803, in Early European Accounts of the Sikhs edited by Dr. Ganda Singh, Published by Today & Tomarrow's Printers & Publishers, New Delhi, India, 1974, pp. 240-241, 236.
12. Browne, J. (Major), History of the Origin and Progress of the Sikhs, 1788, in Early European Accounts of the Sikhs edited by Dr. Ganda Singh, Published by Today & Tomarrow's Printers & Publishers, New Delhi, India, 1974, pp. 553-554.
13. Sykes, P. (Sir and Brig. Gen.), A History of Persia, Macmillan & Co. Ltd., London, reprinted in 1958, first published in 1915, pp. 10-11 (Vol. II).
14. MacMunn, G. (Lt. Gen. and Sir), The Martial Races of India, reprinted by Mittal Publications, Delhi, India, 1979, pp. 123, 126, first published in 1932.
15. Griffin, L.H. (Sir), The Punjab Chiefs, Vol. II, Civil and Military Gazette Press, Lahore, Pakistan, 1890.
16. Griffin, L.H. (Sir), The Punjab Chiefs, Vol. I, Civil and Military Gazette Press, Lahore, 1890, pp. 331-346, 157, 69, 237.
17. M'Gregor, W.L., History of the Sikhs, Vol. I, reprinted by the Languages Department Punjab, Patiala, Punjab, India, 1970, pp. 113-150, first published in 1848.
18. Lafont, J.M., Maharaja Duleep Singh and France, Journal of Sikh Studies, Vol. VIII, No. 1-2, Feb. Aug. 1981, pp. 88-101.
19. Tod, J. (Lt. Col.), Annals and Antiquities of Rajasthan, Routledge & Kegan Paul Ltd., London, 1972 (reprint), pp. 623 (Vol. I), 138 (Vol. II), first published in 1829.
20. Pettigrew, J., Robber Noblemen: A Study of the Political System of the Sikh Jats, Routledge & Kegan Paul Ltd., London, 1975, pp. 42.
21. Singh, Khushwant, A History of the Sikhs, Vol. 1, Oxford University Press, Delhi, India, 1977, pp. 14-15.
22. Mason, P., A Matter of Honour, Holt, Rinehart and Winston, New York, 1974, pp. 352-353.




Best wishes to all.

Hi Guys,

Here is a chapter from Dhillon's book on the history of Jat Sikhs in two Parts :


PART I


4
History and Study of the Jat Sikhs

Captain Falcon [1] wrote, in 1896 "The back-bone of the Sikh people is the great Jat caste, divided and sub-divided into numerous clans----. The Jats are thoroughly independent in character, and assert personal and individual freedom, as against communal or tribal control, more strongly than any other people". As far the origin of the Jat Sikhs or in that matter other Jats, Major Barstow [2] remarked in 1928, "It is from these Scythian immigrants that most of the Jat tribes are at any rate partly descended. They thus colonized the Punjab, Northern Rajputana (modern Indian state of Rajasthan), and the western half of the Gangetic Doab (western part of the modern Indian state of Uttar Pardesh in northern India), and a considerable proportion of the inhabitants of these countries are undoubtly of Scythian origin".
In regard to the characteristics of the Jat Sikhs Captain Bingley [3] quoted Thomason in 1899, "they are manly without false pride; undemonstrative; independent without insolence; reserved in manner, but good-natured, light-hearted, and industrious. No one could be associated with them for any time without conceiving both respect and liking for them".
Approximately one third of Jats in South Asia follow Sikhism. They make up the majority of Sikhs. Even though there are no up to date accurate available statistics, some people say their number is as high as 85%. As per the A.D. 1888 census returns [4,5] figure for the total number of baptised Sikhs in India was 1,706,909 and the Jats accounted for 66%. Their association with Sikhism is deep rooted. For example, two of the well known followers of Guru Nanak (born in A.D. 1469), the founder of Sikhism, were Jats: Bala (a Sandhu Jat [6]) and Buddha (a Randhawa Jat).
Furthermore, Latif [7] said, "This vast delta (area surrounding the birthplace of Guru Nanak in Punjab called "Richna Doab"), during the period immediately preceding the establishment of the Sikh religion, was inhabited by the Jats and Bhattis (to the best of my knowledge Bhatti is also the clan name of some Jats). In addition, the world reknown Professor Ellsworth Huntington [8] of the Yale University remarked, "----the Sikhs are the only one of these ---that has experienced any appreciable selection---. That as important religious selection took place among them in early days seem clear. People do not accept a new faith unless there is something in their temperament which responds to that faith----. Most of the original Sikhs were Jats----". Professor Huntington's assertion of the original Sikhs belonging to the Jat background is supported by several European eyewitness account writers of the eighteenth century:

Colonel A.L.H. Polier (died in A.D. 1795) [9] wrote, "Originally and in general the Siques (Sikhs) are zemindars (landowners) or cultivators of land, and of that tribe called Jatts (Jats) which, in this part of India, are reckoned the best and most laborious tillers, though at the same time they are also noted for being of an unquiet and turbulent disposition. This tribe of Jatts (Jats) is very numerous and dispersed in all the country from the Sind (presently, a province of Pakistan or river Indus) to the southward far beyond Agra (a city in northern India).
In another document Polier [9] said, "But what is more to be admitted is that those Seik (Sikh) Sirdars (Chiefs), whose territories border on the King's were but very lately of the Jauts (Jats) and of their caste and tribe ---- they have put on their iron bracelet, fifty of them are enough to keep at bay a whole battalion of the king's forces, such as they are".

Griffiths, J. (his document dated February 17, 1794 A.D.) [10] said, "The Jaats (Jats) are said to observe some institutions similar to the Seiks (Sikhs), wear their hair and beards in the same manner, and are part of the same people, who under Swrudge Mul (Suraj Mal----consult Chapter 5 for more information on this powerful king of the Jats), etc., formerly possessed many of the countries in the North India---".

Francklin, W. (Documented during A.D. 1798-1803) [11] wrote, "Considerable similarity in their (Sikhs) general customs may be traced with those of the Jauts (Jats); though these, in some districts, apparently vary, the difference is not material, and their (Sikhs) permitting an interchange of marriages with the Jauts (Jats) of the Doab and Harrianah (probably same as the modern Haryana state of India) amounts almost to a conclusive proof of their affinity of origin.
The Seiks (Sikhs) allow foreigners of every description to join their standard, to sit in their company, and to shave their beards, but excepting in the instances of the Jauts (Jats), they will not consent to intermarriages----. If indeed some regulations which are in their (Sikhs) nature purely military ----be excepted, it will be found, that the Seiks (Sikhs) are neither more or less than Jauts (Jats) in their primitive state".

Browne, J. (Major and who written the first book in English on Sikhs "History of the Origin and Progress of the Sikhs" in A.D. 1788) [12] said, "The people known by the name of Sicks (Sikhs), were originally the common inhabitants of the provinces of Lahore and Multan (now both in Pakistan), and mostly of the Jaut (Jat) tribe ----".

Francklin, W. (documented during A.D. 1798-1803) [11] wrote, "The Seiks (Sikhs), in their person, are tall, and of a manly erect deportment; their aspect is ferocious, their eyes piercing and animated; and in tracing their features a striking resemblance is observable to the Arabs who inhabit the banks of the Euphrates (river in modern Iraq)". This is an interesting observation on and appears to have some historical connection because General Sir Sykes [13] says in his book that a large number of Jats from the Indus Valley were taken to the marches of the Tigris (river in modern Iraq) in eighth century A.D. For more information on this topic the reader is directed to Chapter 3.

Regarding the founding of Khalsa (baptised Sikhs or saint soldiers in A.D. 1699) by Guru Gobind Singh, the tenth and the last Guru of the Sikhs, Lt. General Sir MacMunn [14] wrote, "The Jats of the Punjab, sturdy and quarrelsome, flocked to the new brotherhood (Khalsa), and he (Guru Gobind Singh) soon had a force which enabled him to try conclusions ----with the forces at Delhi (Emperor of India's). A strong religious sense did animate these warlike, muscular Jats----. The Jat tribes about the Sutlej and the Ravi rivers hastened to join the faith----. No longer would they turn the cheek to their persecutor, and they began to group themselves by tribes and confederacies known as Misals----".
In the eighteenth century Sikhs were very successful in establishing twelve principalities or confederacies called Misals (Misal is a Arabic word means alike or equal [4]). At least nine of these Misals were founded by the Jats. The history of each of the Misals founded in the eighteenth century by the Jats is briefly described below [6, 7, 15-17].

Bhangi Misal
This powerful Misal of the Sikhs was founded by Bhim Singh of the Jat background. The name "Bhangi" is derived from the members of the confederacy who made use of Bhang, an intoxicating drug manufactured from hemp [7, 16]. Bhim Singh was succeeded by his nephew named Hari Singh belonging to the Dhillon clan of the Jats. Hari Singh's sons, Jhanda Singh and Ganda Singh played an instrumental role in strengthening the Misl. Also, they are credited for constructing the Bhangi fort at Amritsar (the holy city of the Sikhs in Punjab) and enlarging and beautifying the town with many noble edifices [7] in the later part of the eighteenth century.

Kanhya Misal
The first chief of this Misal was Jai Singh, a Jat of the Sandhu clan belonging to a village named Kanah, fifteen miles from Lahore (now in Pakistan) [7, 16]. The name of the Misal is derived from the name of Jai Singh's village and one time the Misal was the strongest of the Sikh confederacies north of the river Sutlej in Punjab [7].

Nakai Misal
The chief of this Misal was Hira Singh, a Jat of the Sandhu clan [7, 16]. The area lying between Lahore and Gogaira (now both in Pakistan) was called Naka country and during the middle of the eighteenth century A.D., Hira Singh took possession of it; thus the Misal became known as Nakai Misal.

Singhpuria Misal
This is also known as the Fyzulpuria Misal after a village near Amritsar (Punjab) called Fyzullapur. The Misal was founded by a Jat landlord named Kapur Singh who later on was popularly known as the Nawab (Chief) Kapur Singh [7]. He died at Amritsar in A.D. 1753.

Krora Singhia Misal
Sometimes it is also known as the Panjgarhia Misal, from the village of its first chief, Karora Singh. Karora Singh belonged to the Jat background [7] and the Misal was popularly known after his name.

Nishanwala Misal
Two Jats named Sangat Singh and Mohar Singh were the founder of this Misal [7]. These two warriors were the standard-bearers of the assembled Khalsa (baptized Sikh or pure) army, hence, the name Nishanwala was given to this Misal.

Sukerchakia Misal
This Misal was founded by Charat Singh, a Jat of the Sansi clan and grandfather of the Maharaja (great King) Ranjit Singh, the ruler of the Sikh empire of the nineteenth century [7]. The Misal is named after the native village of Charat Singh, called Sukerchak in Amritsar district of Punjab or Manjha country [15].

Phulkia Misal
As per Latif [7], the chief of this Misal was a Jat named Phul of the Sandhu (Sidhu?) clan; thus the Misal is known by his name. Phul had seven sons who became the ancestors of the royal families of Patiala, Nabha, and Jhind States (now in modern Punjab).

Ramgarhia Misal
Latif [7] wrote, "The founder of the Misal was Khoshal Singh, a Jat of Mouza Guga near Amritsar, Punjab. After his death he was succeeded by Nodh Singh of Sahangi also near Amritsar. Three most daring brothers named Jassa Singh, Mali Singh, and Tara Singh of Tarkhan (carpenter) background and belonging to Mouza Sarsang in the Lahore district (now in Pakistan) became devout followers of Nodh Singh. After the death of Nodh Singh, Jassa Singh became the chief of the Misal. The Misal seized the fort of Ram Raouni (Fortalice of God) and then renamed it as Ramgarh (Fort of the Lord [17])". Later on the Misal was popularly known as the Ramgarhia Misal.

Maharaja (Great King) Ranjit Singh (born in the 1880's), a Jat of Sansi clan and of the Sukerchakia Misal integrated all the Misals and ultimately established the Sikh empire in the North-West India, which ended with the British takeover in 1849. One time the Sikh empire embraced the whole of the undivided Punjab (prior to the creation of Pakistan), Kashmir, and a part of Tibet. Even though Maharaja Ranjit Singh was a Jat and a Sikh, during his rule he treated every individual and community very fairly which won him the admiration of people inside and outside his empire.
Members of his government belonged to the different communities of his empire. For example, his Foreign Minister was a Muslim and the Treasurer, a Hindu. Commanders of his army were Sikhs and Jat Sikhs, Muslims, Hindus, French, Italian, and Americans. French and Italian Generals of the Maharaja Ranjit Singh's army fought in the battle of Waterloo alongside Napoleon and later on they joined the Sikh army. These Generals were Allard, Court, and Ventura [6]. Two of his famous Punjabi Generals were Hari Singh Nalwa and Sham Singh Attariwala (a Jat of the Sidhu clan [16]). Maharaja Ranjit Singh also employed several Western medical doctors and artists. According to Cunningham [6] in 1844 the estimated revenue of the Sikh Kingdom was 32.475 million in 1844 rupees and breakdown for the army was:

Infantry (92,000)
Cavalry (31,800)
Field Artillery (384 Guns)

Ranjit Singh was the only ruler in South Asia who could have opposed British rule in India but he had befriended the British with which he entered into peace treaties. He died on June 27, 1839 and was succeeded by his son Kharak Singh. A year later on November 5, 1840 Kharak Singh also passed away and on the same day his son Naunihal Singh became the king,--on the very same day he was dazzled with a crown, he was also deprived of life. Eventually Kharak Singh's brother Sher Singh was proclaimed King of the Sikh Kingdom and was assassinated a few years later.
Finally, the youngest son of Maharaja Ranjit Singh, Dalip Singh, became the ruler of the Sikh Kingdom and in A.D. 1849 his Kingdom became a part of the British Empire. The young Dalip Singh was taken to England by the British authorities and became a close friend of the Queen Victoria's family . Interestingly, General Sir MacMunn [14] wrote, "Then was the Punjab annexed and the boy, Dalip Singh, eventually sent to be brought up in England with ample revenues. To him his friend, Colonel Sleeman, the famous Indian political officer, wrote, "I see you are going to live in Kent (district in South-East England). You will be among your own people there, for you are a Jat and the men of Kent are Jats from Jutland", and no doubt he was speaking ethnological truth". Dalip Singh died in Paris on October 22, 1893 [18].
The factors such as discussed above may have influenced the Western and other authors to say the following:

"Sikhism ----which drew its adherents from all classes, each of which possessed distinctive manners and customs; the social and numerical preponderance of the Jats, however, carried such weight in the formation of the national character, that the customs of the Sikh, whatever his origin, may now be considered as practically identical with those of the Punjab Jat". (Major Barstow, A.E., [2], pp. 151)

"----the virtues of the Jats are identical with those of the Sikhs ----". (Captain Bingley, A.H. [3], pp. 93)

"The virtues of the Jats are identical with those of the Sikhs, who have come out of this caste (race), and the new creed has added a more military spirit, which is the principal tradition of the creed". (Captain Falcon, R.W. [1], pp. 65).

"If indeed some regulations which are in their (Sikhs) nature purely military ----be excepted, it will be found, that the Seiks (Sikhs) are neither more or less than Jauts (Jats) in their primitive state ". (Francklin, W. [11], pp. 240-241)

"The Jaats (Jats) are said to observe some institutions similar to the Seiks (Sikhs), wear their hair and beards in the same manner, and are part of the same people----". (Griffiths, J. [10], pp. 224-225)

"Gobind (Guru Gobind Singh, the last guru of the Sikhs) added religious fervour to warlike temper, and his design of founding a kingdom of Jats upon the waning glories of Aurangzeb's (Mughal Emperor of India in seventeenth and eighteenth centuries A.D.) dominion does not appear to have been idly conceived or rashly undertaken. The emperor perhaps thought that the leader (Guru Gobind Singh) of insurrectionary Jats----". (Cunningham, J.D. [6], pp. 69, 72).

"----possessed themselves (Jats) of the Punjab; and strange to say, have again risen to power, for the Sikhs of Nanuk (Guru Nanak, founder of the Sikhism) are almost all of Jit (Jat) origin. ----the present Jit (Jat) prince of Lahore (Maharaja Ranjit Singh during the time of Col. Tod), whose successor, if he be endued with similar energy, may, on the reflux of population, find himself seated in their original haunts of Central Asia, to which they have already considerably advanced". (Lt. Col. Tod, J. [19], pp. 623 (Vol, I), 138 (Vol. II))

"Uncut hair was a Jat custom----". (Professor Pettigrew, J. [20], pp. 25)

"They (Jats) brought with them certain institutions, the most important being the pancayat (panchayat), an elected body of five elders, to which they pledged their allegiance. Every Jat village was a small republic---". (A well known Sikh scholar Khushwant Singh [21], pp. 14-15).

Description of the Jats Sikhs by British Military Officers
During British rule in India, the government periodically assigned the task, of producing handbooks to new recruit Sikhs for military service, to various military officers: Captain Falcon, R.W. [1] (A.D. 1896), Captain Bingley, A.H. [3] (A.D. 1899), and Major Barstow, A.E. [2] (A.D. 1928). Some of the descriptions of the Jat Sikhs given in the these Military documents are as follows:

"The Sikh Jat is generally tall and muscular, with well shaped limbs, erect carriage, and strongly marked and handsome features. The Jat Sikhs have always been famous for their fine physique and are surpassed by no race in India for high-bred looks, smartness, and soldier by bearing.
They make admirable soldiers, when well led, inferior to no native race in India, with more dogged courage than dash, steady in the field, and trustworthy in difficult circumstances----. The mass of Jat Sikh population may fairly be said to be contented and law-abiding [2]".

"The Jats of the Punjab proper (in modern Punjab almost all of them belong to the Sikh faith) have been truly described as the backbone of the province by character and physique, as well as by numbers and locality. They are stalwart sturdy yeomen, of great independence, industry, and agricultural skill, and collectively form perhaps the finest peasantry in India.
Sturdy independence, and patient vigorous labour, are perhaps the strongest characteristics of the Jat Sikhs. The typical Jat Sikh is faithful and true to his employer, seldom shows insubordination, and with a good deal of self-esteem has higher standard of honour than is common among most Orientals [3]"----tribes (clans) of the Jats from whom sprang the Sikh, these are typical Jats of the Punjab, which include those great Sikh Jat tribes (clans), who have made the race so renowned in recent history, occupying -----and great Sikh states of the eastern plains [1]".

Participation of Jat Sikh soldiers in World Wars
A large number of Sikh soldiers fought on the side of Great Britain during both the First and Second World Wars. The recruitment policy concerning the Sikh soldiers into the British India Army appears to have been heavily biased towards the Jat Sikhs. For example, three handbooks [1-3] produced for the British India Government basically covered material concerning the Jat Sikhs and explicitly made statements such as follows:

Captain Falcon, R.W. [1], pp. 81, 106:
"------if military service is made the exclusive right of Jat Sikhs and a few outcasts, still the Jat must ever be the main source for recruits, as he far and sway outnumbers the other castes, and possesses as a class qualities which no other caste can claim. If, too, a Sikh belonging to a good Sikh tehsil (sub-district), does not give the name of a well known Jat Sikh tribe (clan) as his, he is pretty sure not to be a Jat-----".

Captain Bingley, A.H. [3], pp. 111:
"----a man will say he is a zamindar (landlord) or Jat and that he ploughs, to which fact the horniness of the palms of his hands will certify, he may be claiming to be a Jat----".

Major Barstow, A.E. [2], pp. 180-181 and 2:
"----Jat Sikhs sent a very high percentage of their eligible men to army. Units whose standard prewar (World War I) were 5 feet 9 inc. with proportionate chest development were through force of circumstances obliged to take men at 5 feet 3 inc., and moreover instead of maintaining a Jat Sikh standard were required to open their ranks to every kind of -----. Out of ten Punjabis, nine live in villages and ----; it is from these plains, from the great tribe of Jats, that our recruits are obtained".

Professor Joyce Pettigrew [20] added, "the army (British India Army) had recruited only Jats (Jat Sikhs) and had ben closed as an occupation to----". Furthermore, Philip Mason [22] says "Most Sikhs-particularly in the army-are descended from Hindus who were Jats by caste (?) before their conversion (to Sikhism)----. They make good soldiers---".
British military officers appear to have regularly used the term "Jat Sikhs", for example, General Sir MacMunn [14] on page 4 of his book wrote regarding the arrival of the British Indian Army in France during World War I, "The martial races shall stride across the stage ----as they swung through Marseilles (France) with half the girls of France on their arms----that Marseilles that went beside itself to see the smoke stacks and masts of the mighty. Armada that brought the Army of India. The Jat Sikhs mighty and curled of bears, kin perhaps of the men of Kent (a district in England), the Jutes from Jutland----".

Arya is one of the most common names in the Jat tribes too. the Jats are worshippers of Indra, Rudra, Surya etc.

Hi TBS,

It is well known facts that Jats generally mary on the religious line. Remember, here we are talking about the Jat history not about their social interactions.

If you seriously believe that Jat belong to your Aryverta or whatever, please provide us with historical proofs. Remember: TalK IS CHEAP EVIDENCE IS PRICELESS! Best wishes.

i as a Jat know my history. My history is the history of Aryavarta. I belong to the family of Gokula. Much Jat history has been fabricated. Yes Pakistan does have Jats too but many of them have married with the Arabs an alien race. We hindu and Sikh Jats marry with each other but nevera with Muslim Jats.
thakur Bharat singh
Meerut

Hi Guys,

Here is a chapter from Dhillon's book on the history of non Sikh Jats. Best wishes to all.


5
History and Study of the Jats following the Two Great Faiths of South Asia


Majority of the Jats in South Asia follow the Hindu and Muslim faiths: their population in each of these two religions is at least 10 million. They have followed these two great religions of South Asia for centuries but have maintained their ancestral Jat characteristics. For example, Sir MacMunn [1] wrote in 1932, "-----enthusiastic support of the British Government, and devoted and distinguished service in the World War (I) has been the reply of the modern Jat, whether Sikh, Hindu or Moslem in religion---".
Today, most of the Hindu and Muslim Jats live in two separate countries: India and Pakistan, respectively. In India most of them reside in Haryana province and in Pakistan their main concentration is in Punjab. Many of the Muslim Jats living in Pakistan have same clan names as the Sikh Jats. For example, Bajwa, Randhawa, and Cheema. Similarly, many of the Hindu and Sikh Jat clan names are the same. One typical example is the clan name: Mann. These common clan names among the Hindu, Muslim, and Sikh Jats are the important proof of their common ancestry or ethnic background.
The author has very little information on the history of Jats belonging to the muslim faith but it does not mean that their historical contributions are of less importance than that of the other two groups. They were also in positions of power. For example, as recently as the 1940's, the Premier of the undivided Punjab was a Muslim Jat. In the field of folklore of the Punjab, the love stories [2] of the Hir-Ranjha and Mirza-Saiba are the shining examples of the muslim Jat influence over the Punjab culture. Some material regarding the Jats following the Islam faith is available in the following documents:

Bingley, A.H., History, Caste & Culture of Jats and Gujars, reprinted by Ess Ess Publications, New Delhi, India, 1978, first published in 1899.
Barstow, A.E., The Sikhs: An ethnology, reprinted by B.R. Publishing Corporation, Delhi, India, 1985, first published in 1932.
MacMunn, G., The Martial Races of India, reprinted by Mittal Publications, Delhi, India, 1979, first published in 1932.
Pradhan, M.C., The Political System of the Jats of Northern India, Oxford University Press, London, 1966.
Habib, I., Jatts (Jats) of Punjab and Sind, in Essays in Honour of Dr. Ganda Singh, Punjabi University Press, Patiala, Punjab, 1976, pp. 92-103.
Burton, R.F., Sindh and the Races that Inhabit the Valley of the Indus, reprinted by Oxford University Press, Karachi, 1975, first published in 1851, pp. 246-365, 411.
Rose, H.A., Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, 2 Vols., reprinted by the languages Dept., Patiala, Punjab, 1970, first published in 1883.

Today, it is the followers of the Hindu faith who are simply known as Jats in comparison to their brethren who are called Jat Sikhs or Moslem Jats. They were an important power in the declining days of the Moghul empire in India [1]. The starting point of the Haryana Jat history may be taken as the end of the twelfth century when Jatwan, the leader of the Haryana Jats revolted against the authority of the day [3]. During the period from the twelfth to the seventeenth century, the Jats remained relatively quite. However, in the 1660's, the Jats revolted against the imperial authorities under the leadership of Gokla Jat. Gokla was able to muster 20,000 warriors to battle against the forces of the reigning Emperor but was captured by the authorities and put to death in Agra ( a city in India).
In 1686 Rajaram, son of Bhajja Singh, belonging to the Jat clan of Sinsinwar united his clan members and others, and provided them an able leadership. He constructed small forts at advantageous locations amidst the almost trackless jungles of the Jat country. Rajaram Jat was quite successful in closing the roads to traffic and plundering the country side (This strategy is appeared to be in the Jat genes, for example, they practiced the same in Sind [3,4] and in Iraq [5]) and ultimately putting end to the imperial authority in Agra district. The success of Rajaram was shortlived and he was shot dead by the musketeer of the Mughal emperor hiding in a bush on July 4, 1688 [3]. Bhajja Singh, the father of Rajaram, assumed the leadership of the Jats after the death of his son. The Emperor appointed Bishun Singh Kachhwa, the king of Amber (Jaipur, Rajasthan) as the commander of Mathura ( a city in north India) for patrolling the Jat areas. Bishun Singh was quite successful in putting down the Jat rebellion, keeping peace for some years [3].
After the death of Bhajja Singh, the leadership of the Jats was taken over by his other son, Churaman (1695-1722) younger brother of Rajaram. It may be said it was Churaman who built the Jat power which became an important factor in the fate of northern India during the eighteenth century.
In a short period, Churaman built his strength to 500 horsemen and 1000 infantry and also another Jat leader joined him with 100 horsemen [6]. Subsequently, Churaman commanded an army of 14,000 soldiers. He was very bold and daring and used to plunder royal trains carrying treasures and jewels [7]. One important example of the Jat plundering is that in 1707 Churaman and his followers plundered Bahadur Shah's (Mughal Emperor) camp during the battle of Jajau [8].
In 1722, Churaman, the chief of Bharatpur, was attacked by a Rajput chief of Jaipur (Rajasthan), known as Raja Jai Singh, under the order of the Mughal Emperor and ultimately, Churaman was succeeded by his other brother, Badan Singh for his services to the Rajput chief. It was Badan Singh who built the forts of Bharatpur and Waira [9]. It was not long when Badan Singh turned the table against the king of Jaipur with, the help of the rebels of Mewat. In the end, the Jaipur Chief purchased peace on Badan Singh's terms [6]. Badan Singh, subsequently, passed the governing reigns to one of his sons named, Suraj Mal and lived the remainder of his life in seclusion and peace until his death in 1760. Imad-us-Saadat [6] describes Suraj Mal "Though he wore the dress of a farmer but was the "Plato" of the Jat tribe".
In 1737, the Jats seized a significant portion of the Agra and Mauthra districts [8]. By the year 1764 Jats under the leadership of Suraj Mal made themselves the master of the valley of the Jamna river. In the same year, Suraj Mal, while on a hunting expedition near Delhi, was ambushed and killed by the enemy soldiers. At the time of the death, Jats possessed beside the original principality of Bharatpur, the following districts [3]:

Agra
Mathura
Gurgaon
Dholpur
Rohtak
Meerut
Aligarh
Farrukhnagar
Mainpuri
Mewat
Rewari
Hathras
Etah

Suraj Mal's main military strength was composed of the followings [3]:

over 25,000 infantry
15,000 cavalry
5,000 horses and 60 elephants for the warfare
over 300 pieces of cannon

Jats built a magnificent tomb in the memory of Suraj Mal. In fact, General Sir Sleeman [10] remarked, "The tomb of Suraj Mal, the great founder of the Jat power at Bharatpur, stands on the north-east extremity of this belt of rocks, about two miles from the town, and is an extremely handsome building, conceived in the very best taste, and executed in the very best style".
Suraj Mal was succeeded by one of his sons, Jawahir Singh. Qanungo [3] wrote, "The unrealised dream of Suraj Mal----- build a powerful Jat confederacy extending from the Chambal to the Ravi river (Punjab) thus dominating the whole of the north India became an accomplished fact with the establishment of close ties between Jawahir Singh and the Sikhs (Sir Sleeman [10] remarked, "The Sikh is a military nation formed out of the Jats ---". It is to be noted that the Sikhs are mostly (over 70 per cent), but not all, Jats),------ -they jointly defeated Marathas (Hindus from Bombay area) under their chief Holkar and the successful resistance of the Sikh commonwealth against the Abdali (Afghan invader)".
A note in Ref. [3] said, "Jawahir Singh kept a large and well disciplined army trained by European captains such as Somru and M. Rene Madac and in 1767 a famous French general joined his forces". Jawahir Singh was assassinated in 1768 in Agra and was succeeded by his infant son Keri Singh but Nawal Singh, the brother of Jawahir Singh acted as Regent. Nawal Singh died in 1775 and his brother Ranjit Singh succeeded him. In 1803, Ranjit Singh formed an alliance with the British and provided 5,000 troops [8]. However, in 1804, Ranjit Singh's Forces defeated the British force under the command of Colonel Monson. In fact, on this very episode Major Bingley [8] wrote, "All our efforts, however, to take Bharatpur by storm, proved fruitless and after the failure of these attempts with a loss of 380 killed and 1894 wounded, the seige degenerated into a mere blockade. The success of the Jats may be chiefly attributed to the failure of Lord Lake's first assault----". This may have led General Sir Sleeman [10] to say "----in the midst is the handsome tomb of Ranjit Singh, who defended Bharatpur so bravely against Lord Lake's army".
Eventually Ranjit Singh made peace with the British and died in 1805. After Ranjit Singh Bharatpur most Jats remained friendly towards the British. Others, formed bands of robbers, and later became known as Pindaris [8]. These bands devastated Rajasthan and Central India from 1805 to 1816. The name of one celebrated leader of those bands was a Jat called Chitu. For a long time Chitu defied the powerful armies sent against him and his Jat followers. Eventually, Chitu was killed by a tiger in the jungle near Asirgarh [8]. Jats rebelled against the British rule in 1809 and 1824 which subsequently led to the raising of their fortifications of Bharatpur to the ground in 1825 by the British.
In later years, Jats proved good and faithful soldiers for the British crown. For example, Lt. General Sir MacMunn [1] wrote, "Hindu Jat came to such great fame in the World War I, for one of their battalions to receive the title of "Royal". General MacMunn goes on to state, "The modern Jat like the Jat Sikh is stolid and unimaginative, but never forgets what he has once learnt. He is sturdy and independent in character and does not subscribe----". Interestingly, on page 47 of his book Sir MacMunn [1] quoted a statement concerning Jats, coming from some segment of the Indian society, during the British rule, "If you will become Fidei Defensor and general kicker of dust, against the British, then perhaps it will be possible to admit that the Jats were wrongfully and negligently regarded as having no Rajput (son of the rulers) status, and the matter can be put right".
Sir Sleeman reports that Jats and Jat Sikhs tended to intermarry. For example, he writes "The Raja's (King of Balamgarh) young sister had just been married to the son of the Jat chief (a Sikh and Sidhu Jat) of Nabha, who was accompanied in his matrimonial visit (barat-a group of guests attending the wedding from the bridegroom side) by the chief of Ludhaura, and the son of the Sikh chief (a Sidhu Jat) of Patiala----".

Jat/Rajput Relationship
According to Sir Ibbetson as quoted in Ref. [10] the distinction betwen Jat and Rajput (son of king) is social rather than ethnic--Jat practices widow marriage but the Rajput does not. Colonel Tod [11] said, "In all the ancient catalogues of the thirty-six royal races of India the Jit (Jat) has a place, though by none is he ever styled "Rajput"----". In fact, on page 69 of his book (Vol. I) he provides a table of the thirty-six royal races. According to the table Dahiya (Dahae) Jats, in particular, are listed separately as one of the thirty-six royal races of India. On this very issue Tod [11] wrote, "Dahiya is an ancient tribe, whose residence was the banks of the Indus (river), near its confluence with the Sutlej (river in Punjab); although they retain a place amongst the thirty-six royal races, we have not the knowledge of any as now existing. They are mentioned in the annals of the Bhattis of Jessulmer (in Rajasthan province of India), and from name as well from locale, we may infer that they were the Dahae (Scythian Jats) of Alexander".
It is to be noted here that the Dahiyas are a well known Jat clan and the author [12] of an excellent book on Jats is himself a Dahiya. Furthermore, Bingley [8] said they can still be found Haryana province's districts of Rohtak, Karnal, and Gurgaon in India. It appears that Col. Tod was not fully aware of all the existing Jat clans as his book was written in 1829.
With respect to Jat-Rajput connections Dahiya [12] said, "The change of Jats/Gujars into Rajput began after the seventh century A.D. because of the revival of orthodox Hinduism at the cost of egalitarian Buddhism. These people, mostly headed by royal houses, who were formally converted by the Brahmanas (Hindu priests) by Agni (fire) stoma and other sacrifices, were called Rajputra (son of king) or new ----. Rajputs are but formally Hindunised Jats and Gujars. Those who refused to accept all the conditions and dictates of rigid Brahminical (Hindu priest's) order, were not formally converted and therefore, they remain, to this day, the same Jats, Gujars and Avars/Abirs (Ahirs) of Central Asia Scythians". He added, " ----at Mount Abu in Rajasthan province, India, and many of the newcomers were 'purified' by fire. They were given the name Rajputra, meaning the royal princes or the sons of the kings which they already were".
Similar sentiments are also expressed by Col. Tod [11] and Captain Bingley [13], respectively, "The Agnicoonda (creation place of the fire born Rajputs?) is still shown on the summit of (mount) Aboo, where the four races (of Rajputs) were created by the Brahmins to fight the battles of Achil-es and polytheism, against the monotheistic Buddhists, represented as the serpents or Takshacs "and" The Ancestors of the four agnicular or fire tribes of Rajputs are generally considered to have been Scythians warriors who assisted Brahmans in their final struggles with the Buddhists and were admitted into the ranks of the "twice born" as reward for their services to Hinduism. Some sort of story being necessary to account for their origin the -----Brahmans bestowed upon them the title of "fireborn" to distinguish them from the original Rajput races----".

Books on Jats
There are three books in English which are concerning Jats: History, Caste & Culture of Jats and Gujars by Bingley [8], History of the Jats by Qanungo [3], and the Political System of the Jats of Northern India by Pradhan [14].
The book by Bingley first appeared in 1899 contains 128 pages and is divided into four chapters plus an appendix. Chapter 1 essentially traces the history and origin of the Jat people (this includes Hindu, Muslim, and Sikh Jats). Also, it presents a detailed history of the Jats of Bharatpur specifically and the surrounding areas. Chapter 2 provides classification and geographical distribution of Jats and Gujars (a people also related to Jats). Population and clan names of the Jats living in Hoshiarpur, Hissar, Rohtak, Karnal, Gurgaon, Bikaner, Jaipur, Saharnpur, Muzaffarnagar, Meerut, Aligarh, Agra, Mathura, Bharatpur, and Dholpur districts of India are given. Chapter 3 covers religion, customs, and religious festivals of the Jats and Gujars. The characteristics of both Jats and Gujars are described in Chapter 4. These include family life, dress, ornaments, the Jat village life, morality, personal habits, law of inheritance, and so on. The appendix is divided into two parts. Part I provides information on fairs and part II lists principal clan names of the Jats in an alphabetical order.
The second book on Jats alone in English was written by Professor K.R. Qanungo [3] in 1925. The book is composed of 205 pages and contains the following chapters and appendice:

Chapter 1: Origin and Early History
Chapter 2: Jat History in Aurangzib's (Moghal emperor of India) Reign
Chapter 3: Expansion of the Jat Power
Chapter 4: Rajah (king) Suraj Mal, an Ally of Nawab (king) Safdar Jang
Chapter 5: Suraj Mal's Struggles with the Marathas (a Hindu people from Bombay Area)
Chapter 6: Ahmad Shah Durrani's campaign (Afghan invader of India) Against the Jats
Chapter 7: Suraj Mal's Great Disappointment
Chapter 8: Reign of Suraj Mal
Chapter 9: Legacy of Suraj Mal
Chapter 10: Maharaja (Great King) Sawai Jawahir Singh Bharatendra
Chapter 11: Reign of Rajah (king) Jawahir Singh
Chapter 12: Civil War
Chapter 13: Regency of Nawal Singh
Chapter 14: Decline of the House of Bharatpur
Chapter 15: Reign of Rajah (King) Ranjit Singh
Appendix (Chapter 8): Details of the Death of Suraj Mal
Appendix A: The Theory of the Indo-Scythians Origin of the Jats
Appendix B: The Legend About the Yadu Tribe
Appendix C: The Jat Risings During Aurangzib's (Moghal Emperor of India) Reign

The book on Jats by Professor Pradhan [14], appeared in 1966, is composed of 275 pages divided basically into eight chapters plus an Appendix. The titles of the chapters are Economic and Demographic Background (Chapter l), Shoron (Chapter 2), Kinship Organization (Chapter 3), History (Chapter 4), Political Structure I (Chapter 5), Political Structure II (Chapter 6), The Effects of Change (Chapter 7), and Conclusion (Chapter 8). This book contains materials from Professor Pradhan's Doctoral Dissertation concerning Jats, in fact, he clearly states on page xi of his book [14] "The present volume is an abridged and revised Ph.D. thesis submitted at the University of London in December, 1961 under the title Socio-political organization of the Jats of Meerut (a district in Uttar Pradesh province of Northern India) Division".

Principal Clans of the Jats
Jat people are composed of many clans [8] and some of those are Ghatwal, Nain, Puniya, Chahil, Mann, Jakhar, Dalal, Rathi, Dahia, Hudah, Kadian, Sahrawat, Golia, Malik, Sandhu, Alawat, Narwal, Dhaliwal, Phor, Mor, Rawat, Dagar, Tonwar, Deswali, Palwal, Dhillon, Uthwal, Khokhar, Jhar, Penwar, Ponwar, Kuntel, Gaur, Sinsinwar, Gabar, Haga, Bahinwar, Badwar, Bora, Henga, Hela, Maini, Phor, Pote, Rana, Tang, Tomar, and Tur.

Important Political Figures of the Jats in Post-Independent India
The Jat community has produced many important political figures in India. In fact, the politics of the Haryana state of India ever since its inception have been dominated by the Jats. One chief Minister of the undivided Punjab, just after India became independent, was a Jat named Chhotu Ram. Other important political figures were Charan Singh (Prime Minister of India for a short Period), Devi Lal (deputy Prime Minister of India for a short period), Bansi Lal (Chief Minister of Haryana and Defense Minister of India), and so on.

References

l. MacMunn, G. (Sir and Lt. Gen.), The Martial Races of India, reprinted by Mittal Publications, Delhi, India, 1979, pp. 48-49, 277, first published in 1932.
2. Temple, R.C., Legends of the Punjab, London, 1893-1901.
3. Qanungo, K.R., History of the Jats, reprinted by Sunita Publications, Delhi, India, 1987, pp. 16, 90-91, 101, 111, first published in 1925.
4. Al Biladuri, in the History of India: As Told by Its Own Historians, edited by Sir Elliot, H.M. and Professor Dowson, J., Vol. I, reprinted by AMS Press, Inc., New York, 1966, pp. 119, 128, first published in 1867.
5. Sykes, P. (Sir and Brig. Gen.), A History of Persia, Macmillan & Co. Ltd., London, reprinted in 1958, first published in 1915, pp. 10-11 (Vol. II).
6. Imad-us-Saadat (written in Persian around 1808, for more Information see Qanungo, K.R., History of the Jats, reprinted by Sunita Publications, Delhi, India, 1987, pp. 24-25, 33-34, first published in 1925.).
7. Muntakhabu-L-Lubab by Khafi Khan, in the History of India: as Told by Its Own Historians, edited by Elliot, H.M., and Dowson, J., Vol. VII, reprinted by the AMS Press, Inc., New York, 1966, pp. 531-533, first published in 1877.
8. Bingley, A.H., History, Caste and Culture of Jats and Gujars, reprinted by Ess Ess Publications, New Delhi, India, 1978, pp. 16-17, 21, 23-28, first published in 1899.
9. Majmu-L-Akhbar by Harsukh Rai, in the History of India: as Told by Its Own Historians, edited by Elliot, H.M., and Dowson, J., Vol. VIII, reprinted by the AMS Press, Inc., New York, 1966, pp. 360-368, first published in 1877.
10. Sleeman, W.H. (Sir and Major General), Rambles and Recollections of an Indian Official, reprinted by the Oxford University Press, Karachi, Pakistan, 1973, pp. 378-379, 476-477, first published in 1844.
11. Tod, J. (Lt. Col.), Annals and Antiquities of Rajasthan, reprinted by Routledge & Kegan Paul Ltd., London, 1972, pp. 88, 69, 98, 76 (Vol. I), first published in 1829.
12. Dahiya, B.S., Jats: The Ancient Rulers, Sterling Publishers Pvt. Ltd., New Delhi, India, 1980, pp. xi (Introduction), 71, 101.
13. Bingley, A.H. (Captain), Handbooks for the Indian Army: Sikhs, compiled under the orders of the Government of India, Printed at the Government Central Printing Office, Simla, India, 1899, pp. 8-9.
14. Pradhan, M.C., The Political System of the Jats of Northern India, Oxford University Press, London, 1966.

ARYAVARTA IS WERE THE JATS ORIGINATED. THE INDIANS DO NOT CARE FOR ANYONE AS WE THE PEOPLE OF ARYAVARTA HAVE OUR OWN CULTURE AND CIVILIZATION.

In Iraq Raj, there is rufosity but not in an Irish manner, also there is a little blondism. Iraqis are also commonly dark brown skinned people with nasal prominences, still others are very thick and large bodied, very round skulled and fair skinned.

Raj, Turks are commonly brown skinned, others are fair skinned and fair haired, still others have definite mongoloid ancestries. Turks are never black in a south Asian sense, the darkest for the Turks being a dark brown skin. Rufosity (red hair) and blondism qualities are commonly present. Also worth noting are the long nasal prominences, the noses being either straight or convex (beaky, bent, hooked), the presence of snub noses are just fairly common.

Raj, I lived in both Turkey and Iran, I know what I'm talking about. Also only Germans, Irish, Anglos and Scandinavians with a 'mediterranean' phenotype will resemble the Turks.
Have you checked out Carelton Coon? He goes into detail about the Turks and Mongols.

I had all these opportunities to travel since my father is a college professor, and every summer he was a visiting professor in International universities. We travelled to Izmir, Ankara, Istanbol, Divyabakir, Tehran, Mashad, Bandar Abbas, Iranian Baluchesthan, Khoromshesher and Damavand.

In my opinion Carelton Coon is very comprehensive and his material will help clear up all the confusion. I can't imagine how anyone in the year 2002 can still maintain a superiority complex over a megre fair skin tone and light hair!

Dear Foreigner, Rewrite your history for your consumption. It will never pick up in India. We know what you are up to, our textbooks will stay the same as Dr. Joshi has set up. The Jats are a noble people of Aryavarta.

XXX, what is the meaning of bahman boy?

Hi Bahman Boy,

Where is substance in your post? Take time and study what I have posted and then please respond. Again, please do not forget that this page is about the JAT HISTORY not on individual cases.

Naan thaaaan fierce dravidian!

No dude, I don't hate you. How could I hate a fellow southern brother? I find you very amusing. Your style of writing is hilarious.

Dark Iranians...I have seen a few as dark as me. Only a few though. Most iranians I've known were very fair skinned.

Turks I've known look totally european. I've never seen a turk even remotely dark. I've heard these turks used to be mongoloids at one time before they mixed en masse with scythic migrants.

Hi XXX, you can quote as many brits as you want. I have given you hard facts. Multiple pictures of a wide variety of jats who look nothing like the "scythians" you describe. Please deal with the reality of the situation. I have also pulled out quotes from your jatland creator amongst many others. I would say the information I have provided would be conclusive to most sane people. I get the feeling XXX, that you live in a fantasy world and have a gora-complex where you will do anything to prove your white.

Perhaps your fairskinned XXX, but there are many jats who are not. Accept your community for who they are.

If you saw that picture of that Jatt from the jatt regiment compared to the chamar sikh from the sikh lite infantry, who do you think looks more jatt?


Following is a soldier from the jat regiment;


http://www.bharat-rakshak.com/LAND-FORCES/Army/Regiments/Jat1.jpg

ref:
http://www.bharat-rakshak.com/LAND-FORCES/Army/Regiments/Jat.html


Now observe how the Jat fares with the soldiers from Sikh Light Infantry(Chmar/Chura );


Sikh Light Infantry

http://www.bharat-rakshak.com/LAND-FORCES/Army/Regiments/Sikh-LI.html


Also,


Sikh Light Infantry

http://www.bharat-rakshak.com/LAND-FORCES/Army/Images/0058.jpg


Even a blind man can tell you who looks "scythian" here.

Hi Bahman boy,

Here we are talking about the typical charcteristics of the Jat warriors---- I hope that you know about the normal curve with spread round the mean!--- Here is a sample of third party opinion--- Brit military officers-- on modern Jats:

"The Sikh Jat is generally tall and muscular, with well shaped limbs, erect carriage, and strongly marked and handsome features. The Jat Sikhs
have always been famous for their fine physique and are surpassed by no race in India for high-bred looks, smartness, and soldier by bearing

. "A Jat can be easily distinguished from the Aryan race of the Punjab by his Physiognomy and other characteristics or even by the accent or tone
of his speech".

. "The Jat Sikhs have always been famous for their fine physique and surpassed by no race in India for high-bred looks, smartness, and soldiery
bearing". He then quoted District Gazetteer of Amritsar (Sikh holy city), "In physique they (Jat Sikhs) are inferior to no race of peasantry in the
province, and among them are men, who, in any country in the world, would be deemed fine specimens of the human race".


Also, here is your friend Dhillon's comparisons of modern Jat characteristics with the Alani( the Jat forefathers) characteristics:

Alans or Alani

According to Ammianus Marcellinus [14], Alans were once called Massagetae and they took their separate name after a mountain range called Alanos in Central Asia. In fact, Dr. Kephart [19] said, the Alani were also known as Thyssa-getae ("small" Jats). According to Professor Sulimirski [12] the Alani movement towards the westward direction from Central Asia started around second century B.C. Some of the other points noted by Ammianus Marcellinus [14] regarding Alans are as follows:

. "Almost all the Alani are tall, handsome, their hair inclines to fair, by the ferocity of their glance they inspire dread, subdued through it is". Jat Sikhs appear to satisfy almost all of these characteristics, even in the case of hair, some Jat Sikhs' hair still incline to be fair. However, factors such as colour of hair and skin are the result of these people being in the sun-belt area for over a thousand centuries rather than their hereditary characteristics.
The writings of Major Barstow [20] provide ample proofs of the similarity of the above characteristics, "The Sikh Jat is generally tall and muscular, with well shaped limbs, erect carriage, and strongly marked and handsome features. They have always been famous for their fine physique and are surpassed by no race in India for highbred looks, smartness, and soldiery bearing. The Jat Sikhs are manly without false pride, undemonstrative, independent without insolence, reserved in manner, but goodnatured and industrious. No one could be associated with them for any time without conceiving both respect and liking for them".

. "In all respects they (Alani) are somewhat like the Huns (Mongol People), but in their manner of life and their habits they are less savage". In the sixth century A.D. in India, the invading Alani were called "White Huns" because of their Indo-European features-most likely the forefathers of the Jat Sikhs.

. "Alani delight in danger and warfare. There the man is judged happy who has sacrificed his life in battle----". (modern Sikhs!)

. "No temple or sacred place is to be seen in their (Alani) country". Strangely, hundreds of years later General Sir Sleeman [21] wrote concerning the South Asian Jats, "There are few temples anywhere to be seen in the territories of these Jat chiefs!".

. "---a naked sword is fixed in the ground and they reverntly worship it as their god of war". During the baptizing Sikh ceremony, a double-edge sword is used to stir sweetened holy water which is later on drank by the new converts.

. "----all are born of noble blood, and moreover they (Alani) choose chiefs those men who are conspicuous for long experience as warriors". Major Barstow [20] wrotes, "From the earliest times Jats have been remarkable for their rejection of the monarchical principle, and their strong partiality for self-governing commonwealths. One of the names by which they were known to the ancients was Kingless----".

. "----as glorious spoils of the slain they tear off their (enemy) heads". It appears Alani's cousins the Jats in Punjab kept up this tradition, hundreds of years later. For example, Lane-Poole [21] wrote, "To restore order Mas'ud (he invaded India in 1033 A.D.) appointed Tilak the Hindu to take over the command in the Punjab. This Hindu paragon set out to chastise Niyatagin (This person had been Mahmud's -another invader of India-treasurer). At last the news came that the barber's son (Tilak) had routed Niyaltagin, and that the Jats had caught the fugitive viceroy (Niyaltagin) and cut off his head, which they sold to Tilak for a hundred thousand pieces of silver".

Best wishes.

Raj you give me the impression that you really hate me. I wonder if given a chance and the right opportunity to kill me, you very probably would do just that, kill me.

Raj in Turkey and Iran its very common to find people with dark brown complexions.(Dark skin tones are integral elements in both the populations) If you get a chance to hang around enough Turks or Iranians here in the U.S. you won't miss it. Outta sheer curiosity you might wonder why that Indian girl with the cellular phone is speaking such a strange language, only for you to find out later that she really was Turkish!

The sikh lite infantry is far more decorated than any jatt regiment.

Maharaja Ranjith Singh was a black jatt.

Be proud of who you are mister triple x( you a porn star?).

Most Indians are classified as caucasians, the vast majority of our genes cluster with the europeans. yes there is some australoid component in our racial makeup, but it is on a genetic level too insignificant to factor in. This refers to mainly upper castes, and some of the lower castes.

Please don't come back and change the topic unless you can prove 3 things.

1. Jats have no dark skinned people or flat nosed people in their community.

2. Jats have no dravidian/aryan/australoid blood.

3. Jats are physically different from punjabi chamars.

http://www.angelfire.com/in/tranter/sah_pa.html
Punjabi Jats


Friend,I can tell you one thing for sure.Italians DO NOT look ANYTHING like those Sahota !They look like Afro-Scythians,and clearly resemble the Roma Gypsy of Europe!

I am finally beginning to understand why non-Jat Punjabis (who understand the Jat character and physique best)generally opine that the Jats are the darkest caste in the whole of Punjab,all in all.Just ask any Upper caste Punjabi!

Now for the Jat origins;

we have Cunningham,Col. Todd,Ibbetson,Bingley,Mcleod etc.,all of whome give us divergent and contradictory accounts of the origins of the Jats!! For instance,Ibbetson speculated that Rajputs are quite distinct ethnically from Jats(agreeing with Cunningham).Cunningham claims the Rajputs to be the earlier Aryans who mixed with many other tribes like the Jats Chandellas,Rathors etc. in the course of time.A.H. Rose mantained that both the Rajput and Jat stocks contain many clans of aboroginal descent.(This claim has been proved correct by later day scholars and genetic evidences). Bingley speculated that the Jats could be anything from under the Sun;Magyrs,Indo-Aryans ,Turks to 'Scythians'.He admits that there is no definitive solution to the Jat origin enigma.Mcleod ofcourse contends ,like the rest of the above crowd,that Jat origins are still in dispute and that they entered India probably only after the 7th Century A.D. He is supported in this view by Bingley and even by Cunningham,in his later works.None of the British ethnologists offer us a solution as to the Jat origins.All claim that Jats are mentioned LATE in India's history,at least 1500 years after the Vedas were compiled by the Vedic Aryans..... Indeed,Cunningham could not make up his mind whether Jats were the Zanthi of Strabo or the Jatti of Pliny and Ptolemy.He never even speculated that they could be the Masagetae!
Col. Todd did not even venture a guess and left Jat origins as generic 'Scythian' for future generations to speculate and solve.--After more than a century and a half,we are still no closer to a solution...Then we have R.F. Burton,Dr. Trumpp,Bercovichi,Gen. Walter Scott,even Sleeman,Bingley,Pott,Bataliard,and others who categorically mantain that the Roma Gypsies are derived from the Jats of Sindh and Punjab.

What is at once apparent however is the fact the even Todd,who perhaps is most sympathetic to the Jat cause, claims that his 'Scythians' entered India around 100 to 200A.D. Therefore,Dhillon is wrong on another elementary point,that Jats have a 2500 year old history.

Never forget that the vaste majority of Jat and Chmar clan names are derived from Rajputs and Upper Castes.(Ref. H.A. Rose,Bingley 'Sikhs' et al.)

Good Luck,


P.S. The clan name 'Gill' is also borrowed by Jats from the Khatri 'SherGill'....

Jats who have NO ethnic unity but are made up of various races and different peoples;

Following is none other than Jatland.com:


http://www.jatland.com/people/jatsintro.htm


"The Jats are not a homogeneous ethnic group living in a particular area and speaking a single language. Rather, they are a people who live scattered around the world among several ethnic groups, yet retain their own identity. This distinction is often based on occupation and heritage..."


It is interesting to note that many scohlars have noted a physical similarity between Punjabi Jats and Punjabi Chmars.For instance Hukam Singh Panwar in his book on the Jats pg.18,says that ‘It is physically impossible to distinguish between the Punjabi Jat….Gujjar,Chmar and Chura of the Punjab.” Just punch in Gill,Mann,sidhu etc. on the internet and observe photos of Jats.The vaste majority will be ‘Indianish’ looking,obviously a mixed-race between Dravadian and ‘Scythian’.—examples,Nitin Dhaiya,Charan Singh,Chottu Ram,Ujjal dosanj,Harry lalli,Hans Raj Hans,Bobby/Sunny Deol, etc. etc.


Just to be fair,I will now furnish pictures of the crème de la crème of the Jat race,their so-called ‘warrior breed’.Maybe Nitin Dahiya ,his WHOLE family and ALL his Jat friends were exceptions,being blackies…..Let us therefore provide a balanced perspective and see how the Jat soldier looks like ,him being muscular and 'with erect carriage' and all.

Following is a soldier from the jat regiment;


http://www.bharat-rakshak.com/LAND-FORCES/Army/Regiments/Jat1.jpg

ref:
http://www.bharat-rakshak.com/LAND-FORCES/Army/Regiments/Jat.html


Now observe how the Jat fares with the soldiers from Sikh Light Infantry(Chmar/Chura );


Sikh Light Infantry

http://www.bharat-rakshak.com/LAND-FORCES/Army/Regiments/Sikh-LI.html


Also,


Sikh Light Infantry

http://www.bharat-rakshak.com/LAND-FORCES/Army/Images/0058.jpg

Also note that even the proponents of the 'Scythian' theory on behalf of Jats,who are Shudras, like Cunningham,Todd,Ibbetson etc. CLEARLY state that Jats are mixed with the Dravadians and other races like Turks,Arabs,even Mongols.!

That brings me to my next point!!If Jats are related to Germans,why then ALL of you guys are non-White and look like this.


http://ndahiya.tripod.com/images/pics/
You still havent answered my question!


.Add to the list,,Sunny/Bobby Deol,Hans Raj Hans,Ujjal Dosanj,Harry Lalli,Moe Sahota,Gurdas Mann,Jazzy Bains,Charan singh,Chottu Ram,etc. etc. ,yourself and 99.9% of all Jats.You fellas are designated as 'Colored people ' in Western Countries!Also,why is it impossible to draw a distinction between a Punjabi Chmar and Punjabi Jat.(Hukham Singh Panwar,et al.)

(Traditionally the term 'Shudra' covers two categories of people;those who are aboroginies and those tribals who have mixed with other racrs.In the case of Jats,the mixture includes elements from Rajputs,Dravadians,etc. etc. peoples!)

(1)Scythians are FIRST recorded in history around the 5th to 7th Century B.C….What they were before that is anybody's guess….Also ‘Scythians’ had
no temples, or altars or religious images, and evidently no priests…..Besides you have finally understood that ‘Scythians’ are a mixture of various races(generic)!So Jats do not equal ‘Scythian’,I’m afraid…


(2)However,much more importantly,you guys are NOT even real Scythians!You guys are today a mixture of Dravadian-'Scythian'..Would you like me to show you pictures again of Nitin Dahiya,Charan Singh,Gurdas Mann,Ujjal Dosanj,Harry Lalli,Hans Raj Hans,Bobby Deol,Sunny Deol,etc. etc.??They are all dark and very unattractive and 'greesy'.

Why are Jats mixed people? Because a random sample of Jats will clearly ATTEST to their 'Indianish' looks.They CLEARLY look native to India unlike the Pashtuns,Iranians,Turks, etc...The internet sampling of pictures is a TRUE random sample...Mr.'Jat-Brahmin',punch in Gill or Mann or Sidhu etc. on the internet and find that 90% photos of Jats observed WILL BE 'Indianish'!!Also,just look at your own family members.Most will be darkies,one or two might be 'fair'(relatively)!!...On the other hand,the Pashtuns(example)are ALWAYS fair.They don't show variety of darkies colours from literally black to Brown as Jats do..

Anyway read the following--

http://www.silk-road.com/artl/scythian.shtml


P.S. One more thing you want facts?I’ll give em to you..Here are twenty pictures of the founder of Jatland.com,his Family and Jat friends.And remember over 60% of Jats in India look like this fellow.The Jats in Punjab are not much better!(I can show you pictures of them also)


http://ndahiya.tripod.com/images/pics/


Good Luck with your mumbo-jumbo man!

The Jat history is the Aryan history of India. The Jats always lived and belonged in Aryavarta. The present jat population of Bharat is actually 43 million.

Hi Bahman boy,

Please note that this page on this great ancient warriors's HISTORY not on discussing the individual cases. Today, there are over 35 million Jats including about 2 to 3 millions settled over the past 100 years or so in many different western countries. We cannot discuss the background of everyone of these Jat folks.

Please tell us about the positive or negative aspects of the JAT HISTORY that may have occurred over the past 2500 years.

Best wishes.

The Khatri is a mixed caste. The Khatris will never have the status of the Kshatriyas (Rajputs, Jats, Nairs, Coorgis etc). The Punjabi Khatris are businessmen and are loved in the West as they will do any thing for money. The Jats, Rajputs, Brahmins, Vaish etc are hnourable people. Some Khatris are also great people. In general most Khatris care more for money then for honour.

fucking jat mother fucker jat

What is a bahman? Why do you keep calling me that? Do you mean brahmin?

Stop sidetracking the arguments. I am a great fan of Maharaja Ranjith Singh and Sardar Hari Singh. I know that the sikhs were betrayed by the hindu dogras. This was ultimately why punjab fell to goray.

Now how do you explain similarities between punjabi chamars and jats? Why is it only the jats,chamars, and rajputs have similar clan names. Your nieghboring khatris have different names.

Not only that, khatris are fairer and sharper featured than jats. Why?

Your handsome Jat Bobby Deol is puny and his brother Sunny Deol is short with negro features. His nose is flat. They are pure punjabi sikh jatts are they not?

Hi Bahman Boy,

There is no need to get mad at your--- By the way, those Brits ruled you for over 400 years and the Jat Sikhs only 98 years.

If you were so smart then how come they enslaved your folks for such a long period?

Bets wishes.

xxx the turban tossing spinning trolly pushing jat wanker

What is this bahman boy nonsense? What is a bahman? Listen up santa singh, don't twist my words. I said Dhillon was racist because he keeps wanting to prove that today's jatts are central asians which is
F-A-L-S-E. It has nothing to do with Dhillon not writing about other indian groups.

Your jatland creator looks like a fuking south indian nigger and so does his family. Is he also pretending to be jatt? How can you explain so many similarities between punjabi chamars and jatts?

You can't. So you put up a million worthless links and rely on useless observations made by brits who ruled punjab.

IF YOU DON'T HAVE MTDNA EVIDENCE TO BACK YOUR CLAIMS, YOU CAN'T PROVE SHITT!

Has a gene study been done on Jats? Not that I know of. Your dhillon crap and your goray brit masters have no credibility whatsoever.

I am not denying jatts may have been central asians in the past. NOT ANY MORE. MOdern day jatts are NOT central asians. Get that through your head xxx.


best wishes.

Hi Bahman Boy,

Please prove to us that "Dhillon is a racist".

If your friend Dhillon has written the history of the Scythian Jat warriors that does not sing the songs of your folks, it does not mean that the poor guy is a racist.

I am sure that you guys are capable of writing a counter book to his efforts...Just try that..

Best wishes.

Bharati=Bhatti=idiot who says the same garbage under different names. Just shutup. None of us care about your bullshitt. Just because jats are in aryavarta does not mean they are aryans. Even they don't claim that.

Sunny Singh - No if you read my post carefully, I said that his post was irrelevant to the topic. I say dhillon is a racist because I have read other chapters from his book that XXX keeps posting, and he clearly wants to be goray. Badly I might add. It is very pathetic and sad.

XXX is having difficulty now that his own western scholars have said that Jatts are mixed and they look physically the same as Chamars.

I just saw a tall broadshouldered jatt sikh with fair skin, but a flat button nose. Is that pure scythian XXX?

Btw, Dhillon is obviously jatt. Try posting from sources that have less personal biases.

Observations from Westerners is idiotic. NOne of this crap can be proved without mtdna evidence of which I am not sure if a study has even been done on jatts. Until then our theories are interesting...but they cannot be validated.

Also the word Shahi is common in Aryavarta and Iran. The mighty Brahmin Trilochonapala the King of Kabul belonged to the Hindu Shahi dynasty. The Jats have always lived in Aryavarta.

Fabricated history. The Jats originated in Aryavarta. The last Hindu King of Sindh was Dahar who was a Brahmin and the name of Hyderabad was Brahmanabad. Dahar fought against Mahammad-bin-Kasim and was killed in battle. Prior to this Dahar warned Kasim that the mighty King of most of India including Central Asia namely Lalitayaditya of Kashmir will do a job on the Arabs (see Chachanama). Indeed Lalitayaditya and Bappa Rawal defeated the Arabs soundly and chased them into Iran. Thus the Arabs never got a foothold on mainland India. This is mentioned in the Arab, Indian and also in Romila Thaper's famous history of India. Iran was called Arynaka, India along with Central Asia Aryavata. Most of India without Central Asia was called Aryadesa and Afghanistan often a part of India was referred to as Ariana. The Jats have always been invincible fighters and loyal to India. The names of Raja Ram, Gokul Ram and Maharaja Ranjit Singh are well known. The other great Kshatriyas the Rajputs have also been proven to be extraordinary warriors. The Rajputs are second to none. Even our famous wrestler Shokinder Tomar is a Rajput. Our history has often been fabricated by foreigners and theie Indian plants in order to benefit these foreign elements.

Hi Truthsayer, how do you come up with the conclusion that Dhillon is a “white-wannabe” by reading about Jats in the Muslim Age? What are you talking about? Regards,

XXX that is all very nice, your friend dhillon is another white man wannabe. What you posted is also completely unrelated to the point I was making. JATTS ARE MIXED RACED, THERE IS NO PHYSICAL DIFFERENCE BETWEEN JATTS AND CHAMARS. I have proved myself, you are yet to do so.

Why cant you sikh jatts just deal with who you are? Why do you keep trying to prove you are goray?

Hi Guys,

Here is a chapter from Dhillon's book on Jat history during Muslim period in South Asia. Best wishes to all.

3
Jats during the Muhammedan Period in South Asia


When the Arabs first invaded Sindh (presently, a province of Pakistan) at the end of the seventh century A.D., the chief population of the Sindh of those days was made up of the Jats and Meds or Mands (Mand is the clan of the modern Jat Sikhs). Sir Elliot and Professor Dowson [1] quote General Cunningham on this issue, "The Meds or Mands are almost certainly the representatives of the Mandrueni, who lived on the Mandrus river, to the south of the Oxus river (Central Asia, the original home of the Jats); and as their name is found in the Punjab from the beginning of the Christian era (A.D.)----, I conclude they must have accompanied their neighbours, Jats, on their force migrations to Ariana (Iran) and India. In the classical writers, the name is found as Medi and Mandueni, and in the Muhammadan writers, as Med and Mand".
According to General Cunningham's archaeological Report [1], the traditions of the Hindu (Biana and Bharatpur area) and Muhammadan Jats point to their home country as Gajni or Garh-Gazni which could either be in Afghanistan (the celebrated fort of Ghazni) or in Pakistan (the old city of Gajnipur on the site of Rawalpindi). At another page, General Cunningham views, "As the date of the Peutingeriom Table is not later than A.D. 250, we have a break of upwards of four centuries before we reach the earliest notices (of the Jats and Mands) of the Muhammadan writers. In these we find the Meds or Mands firmly established in Sindh, along with their ancient rivals the Jats, both of whom are said to be the descendants of Ham, the son of Noah". General Cunningham's comments regarding the origin of Jats and Mands probably come from Mujmalu-T-Tawarikh [2], written in the twelveth century A.D. where the author indeed says "The Jats and Meds (Mands) are, it is said, descendants of Ham. They dwelt in Sind and on the banks of the river which is called Bahar".
Jats and Mands in the Sind area became under the notice of several early Arab Geographers:

Ibn Khurdadha (tenth century A.D.) [3]: He said, "The seventh is the king of Kamrun, which is contiguous to China. There is plenty of gold in this country. From the frontier of Kirman (modern area around the border between Pakistan and Iran) to Mansura, eighty parasangs; this route passes through the country of the Jats, who keep watch over it."

Al Masudi (tenth century A.D.) [4]: He wrote, "Multan (presently a city in Pakistan) is seventy-five Sindian Parasangs from Mansura. The estates and villages dependent on Mansura amount to three hundred thousands. The whole country is well cultivated, and covered with trees and fields. It is constantly at war with a nation called the Meds (Mands), who are a race of Sind, and also with other races on the frontiers of Sind".

Ibn Haukal (twelfth century A.D.) [5]: He said, "The infidels who inhabit Sind are called Nodhites (a Jat clan as per Ref. [5] in the neighbourhood of Multan) and Mands (also an existing Jat clan)".

Al Idrisi (twelfth century A.D.)[6]: He wrote, "Manhal is situated between Sind and India. Upon confines of the desert just mentioned there dwells a hardy race called Mand (Med). These people are numerous. They have many horses----they penetrate even as far as the frontiers of Makran".

Chach-Nama or Tarikh-I-Hind Wa Sind [7] is an important document (translated from Arbic in thirteenth century A.D.) which provides information on Jats during the usurpation of Chach and the Arab conquest of Sind. Chach-Nama is named after the ruler of Sind called Chach.
The Chach dynasty lasted for ninety-two years. As per Sir Elliot and Professor Dowson [1], "According to the Chachnama, Chach ----who was introduced to (King) Sahasi Rai (interestingly, Rai is a well known clan name of modern Jat Sikhs) by his Chamberlain. Being taken into service, he won the confidence of the Rai, and the more tender regards of his queen. He became Chamberlain, and, on the death of the Rai, he ascended the vacant throne, and married the widow, whose love he had previously rejected. The irregular succession provoked the resentment of Mahrat, chief of Jaipur (or Chitor), Rajasthan, India, a relation of the deceased Rai, who marched with his army to destroy the usurper---. Before, the battle Mahrat proposed to Chach as the matter was purely a personal one, to settle the dispute between two of them by single combat. Chach agreed and suggested because of his ---background (certain priest) and thus, is unaccustomed to fight on horseback. His magnanimous foe then alighted to meet him on equal terms when Chach treacherously sprung upon his horse and slew his adversary before he could recover from the surprise".
Here, once again Jat history repeated itself. If we recall the war between the Massagetae ("Great" Jats) and the Cyrus the Great, Cyrus agreed to the proposal of the queen of the Massagetae and then treacherously killed her son [8] but eventually paid the price of his sins with his own life.
Sir Cunningham [9] says that the Sahasi dynasty (A.D. 505-642) of the Sind was Scythian (Jat) prior to the Chach's reign. He adds "The names given in the Chachnama are corrupt, but they are quite sufficient to prove that the Kings were Scythians. All of them are named Sahi or Sahasi, which is the well-known Scythian title". Furthermore, in A.D. 641, the Chinese pilgrim to India, Hwen Thsang, wrote that the reigning king of Sind was a Sudra (a member of the lowest caste according to the Hindu Caste System). This alone is a sufficient proof that the Sahasi dynasty was a Jat or Scythian dynasty since Dahiya [10] says the rulers of non-Indian origin were called Sudra, Asura, Mleccha, and so on in Hindu literature.
Another proof of the Sahasi dynasty being Jat is provided by the Chachnama [7] itself where it says "He (Chach) humiliated the Jats and the Lohanas, and punished their chiefs. He took a hostage from those chiefs, and kept him in the fort of Brahmana-bad". He obliged them to agree to the following terms [7]:

Never wear any swords;
Put no saddles on their horses;
Keep their heads and feet uncovered;
Never wear their under-garments of shawl, velvet, or silk;
Carry firewood for the kitchen of the chief of Brahamana-bad;
Etc.

It seems logical that the Sahasi dynasty belonged to the Jat background and the Jats revolted against the Chach's rule and, in turn, he imposed the stiff penalties, mentioned above, against them. Furthermore, Professor Quaungo [11] wrote, "In Sind they (Jats) were reduced from the status of rulers to that of helots by the-------Usurper Chach. And this defiances of orthodoxy was greatly responsible for the social degradation of the Jats during the middle Ages". It appears the Jats were very resentful of the Chach's rule and according to Professor Quaungo when Arabs under Muhammad Bin Kasim in the beginning of the 8th century A.D. invaded the territory of Dahir, the ruler of Sind (who married his own sister because it was prognosticated that her husband would be king of India and Sind [7]) and the son of Chach, the Jats of the Western border joined the invader. Professor Quaungo appears to be correct because in the Chachnama [7] it is stated "The Bhetti (Bhatti?) Thakurs and the Jats of Ghazni, who entered the Arab service, were told to remain at Sagara and the Island of Bait".
As per Chachnama [7] and Professor Quaungo [11] after the defeat of Dahir, Muhammad Kasim consulted the ex-minister of Dahir called Sisakar (in fact Kasim reinstated Sisakar to his original position) regarding the position of the Jats of Lohana in the time of Chach and Dahir and their treatment by them. Sisakar responded by describing the demeaning treatment of Jats by Chach and his son and saying, "if any of their chiefs or ranas (it means rana was the title of the Jat chiefs) rode upon a horse---". Another statement by Sisakar to note is "There is no distinction among them (Jats) of great and small". (This matches very well with that of Ammianus Marcellinus [12] where he says "They (Alani or Massagetae) do not know the meaning of slavery, since all are born of noble blood, and moreover they choose as chiefs those men who are conspicuous for long experience as warriors"). On hearing this, Muhammad Kasim retorted by saying "They are just like the savages of Persia and the mountains" and ordered the same treatment of them initiated by Chach.
Some of the additional information reported on Jats by various documents/writers is as follows:

Al Biladuri (He lived in ninth century A.D. and has written regarding the conquest of Sind by the early Arab invaders) [13]: He wrote, "He (Amran in ninth century A.D.) marched to Kikan against Jats, whom he defeated and subjugated. He again attacked the Meds, having with him the chief men of the Jats". On another page he wrote, "Some authors say he (some invading chief of Arabs) was killed by the Jats of Budha". Similarly, Professor Quaungo [11] wrote, "Jats were independent possession of the country of Kaikan (supposed to be in south-eastern Afghanistan, which was conquered from them by the Arab General Amran Bin Musa in the reign of the Khalif Al-Mutasim-bi-llah (A.D. 833-81)".
Furthermore, Quaungo goes on to say, "During the same reign another expedition against Jats---because they spread terror over the roads---. They were overcome after a bloody conflict of twenty-five days and they (Jats) used to blow horns when marshalled for battle".

Wakiat-I-Jahangiri: Emperor Jahangir (seventeenth century A.D.) [14]: This document said, "Sarkar Pakli is thirty-five "kos" (over forty miles) in length, by twenty-five in breadth. On the east it has the mountains of Kashmir----south the country of the Ghakkars (It is also a clan name of Jats, for example, during the period of Sultana Razia Begum (thirteenth century A.D.) Latif [15] wrote, "Altunia soon after married the queen, who raised an army of Ghakkar Jats and marched on Delhi---".) It is said that when Timur (conqueror of India in fourteen century A.D.) was returning to Turan from the conquest of India, he left some of his followers here. The people themselves say they are by origin Farsis (?), but they cannot tell what was the name of their leader. They are now called Lahori, and their speech is that of the Jats. ---they are always quarrelling, like other zamindars (landowners), about boundaries".

Lane-Poole, S. [16]: He wrote, "The fall of Multan laid the Indus valley at the feet of the conqueror (the early Arab invaders in the 8th century A.D.). The tribes came in "ringing bells and beating drums and dancing", in token of welcome. The Hindu rulers had oppressed them heavily, and the Jats and Meds and other tribes were on the side of the invaders". At another page Lane-Poole [16] said, "To restore order Mas'ud (he invaded India in 1033 A.D.) appointed Tilak, the Hindu, to take over the command in the Punjab. This Hindu paragon set out to chastise Niyaltagin (He had been Mahmud's (another invader of India) treasurer). At last the news came that the barber's son (Tilak) had routed Niyaltagin, and that the Jats had caught the fugitive viceroy (Niyaltagin) and cut off his head, which they sold to Tilak for a hundred thousand pieces of silver". (Also see Rose [16a]).

Burton, R.F. [17]: He wrote, "The Jat was in the time of the Kalhoras, one of the ruling classes in Sindh. It was probably for this reason that the author of the Tohfat el Kiram made them of kindred origin with the Belochis (people of Belochistan-----a province of Pakistan),---. The Jat's account of his own descent, gives to Ukail (the companion of the great Prophet), the honour of being his progenitor". Furthermore, Burton says "Their (Jats) principal settlements (in Sindh) are in the provinces of Kakralo, Jati, Johi, Maniyar, Chediyo and Phulajee. And Sindhi Jats have several clans; the major ones are Siyal, Bhati, Parhiyar, Babbur, Mir-Jat, Joya, Kalaru, Jiskani, Magasi, Solangi, and Sanjarani".

Cunningham, A. (Sir) [18]: He wrote, "Even so late as the beginning of the eleventh century A.D. Mahmud of Ghazni gave his sister in marriage to Malik Shahu (Shahu is the Jat title), the chief of the Afghans of Zabulistan (land of the Johal Jats)".

Sykes, P., (Sir and Brig. Gen.) [19]: He said, "Under the orders of Walid I, at the beginning of the eighth century A.D., a large number of Jatts had been transported with their buffaloes from the lower Indus (river) to the marches of the Tigris (river in modern Iraq). Soon after establishing in the new land, they started to rob and to kill. They closed the Basra-Baghdad road which led to very high food prices in the capital, as the result successive Caliphs (governors) sent their armies to subdue them. The famous Persian poet, Tabari, expressed their insolence in the following poem:

O people of Baghdad die!
May your dismay last for forever!---
We Jats have defeated you, by forcing you to battle with us in the open country.
We Jats have driven you in front of us like a flock of weaklings.

At the beginning Arab generals were unsuccessful to subdue them and ultimately one Arab general (A.D. 834) was successful to cut Jat communications which resulted in their surrender. Jats were exiled because of their revolt to Khanikin on the Turkish frontier and to the frontiers of Syria".

Jats During the Period of Sultan Mahmud-Ghaznavi
Mahmud-Ghaznavi of Afghanistan invaded India many times at the beginning of the eleventh century A.D. According to Latif [15], Mahmud's last expedition to India took place in A.D. 1027 and was directed against Jat tribes residing on the banks of the Indus river who molested his army on its return from Gujrat (Indian province). Ferishta [20-21], a Persian writer who lived until the year A.D. 1612 wrote, "In the end of the year Mahmud marched against the Jats, residing in the Jood mountains, who had molested his army on its return from Somnat (a famous Hindu temple in Gujrat containing a very large quantity of gold and other valuables). Having arrived at Multan, and finding that the country of the Jats was intersected by rivers, Mahmud built 1400 boats each with six iron spikes,projecting from the prows and sides, to prevent their being boarded by the enemy, who were expert in that kind of warfare. Each boat contained twenty archers and five naphtha-men, to attack and set fire to the enemy's flotilla. The Jats after receiving the news of this build up sent their wives and children to the neighbouring islands as well as to fight against the Muhammedans built 4,000 to 8,000 boats of their own. The Jats were beaten in the battle by Mahmud".
In fact, Major Barstow [21] wrote, "the growing power of the Jats was so crippled by this disaster, in A.D. 1027, that we hear nothing more of them, or of their military exploits, until A.D. 1658, when they resurfaced as valuable allies of Aurangzeb (Moghul emperor of India) in the troubled times that followed the deposition of Shah Jahan (father of Aurangzeb and the builder of the Taj Mahal)". Here Barstow [21] may not be totally correct as Timur and Babar (invaders of India) have noted their difficulties with the Jats.

Jats During the Period of Timur
Timur or Tamerlane (fourteenth and fifteenth century A.D.) fought against the Jats in Central Asia and in Punjab. Professor Mohammad Habib [23] wrote, (in central Asia) "---Timur parted from his uncle, met the three Jattah (Jats-It is interesting to note here that the pronunciation of the word "Jattah" is very closed to the word "Getae", the classical Greeks used to describe Jats in Central Asia) Amirs, who welcomed him owing to his offer of allegiance to their Khan, and assigned Kish to him---. Timur succeeded in defeating the retreating Jattah forces at the battle of the Iron Bridge. However, in A.D. 1365, the Jattah attacked Trans-Oxiana and defeating Husain and Timur and then marching to Samarkand (modern city in Central Asia)---. His (Timur) last resource was to appeal to the Jattah, but since the majority of the Jattah had not yet been converted to Islam,---".
Professor Habib goes on to say "During his (Timur) fifteen year reign, he and his Generals led six campaigns against the Jattah and infact Timur, in A.D. 1375 encamped in their land for over five months. By A.D. 1375 Timur had won great victories elsewhere but the power of the Jattah had not been broken. Our authorities refer to three kingdoms east of Jaxartes river: Turkistan controlled by the Jattah---". Timur's skirmishes with the Jats in Punjab are recorded in Malfuzati-I-Timuri (Autobiography of Timur) [24] and Zafarnama (of Timur) by Yazdi [25] and some of the quotations from these two documents are given below.

In enquiring about the inhabitants, I (Timur) was made aware they were a robust race, and were called Jats. They were muslims only in name and had not their equal in theft and highway robbery. They plundered caravans upon the road, were terror to Muslims and travellers.
I (Timur) sent a force under Tokal Bahadar, son of the Hindu Karkarra, against the Jats. This force overtook the Jats and put 200 to the sword and made the rest prisoners.
Again it was brought to my (Timur's) attention that these turbulent Jats were as numerous as ants or locusts, and that no traveller or merchant passed unscathed from their hands.
My (Timur's) goal of invading India was to wage a holy war against the infidel Hindus, and it now looks important to put down these Jats and to deliver travellers from their hands.
I (Timur) marched into the jungles and wilds, and slew 2,000 demon-like Jats. Thus, I (Timur) delivered the country from the terror it had long suffered at the hands of the marauding Jats.

Jats During the Period of Babar
The first Mughal emperor of India, Babar (fourteenth-fifteenth century A.D.), during his invasions of India also reported to had skirmishes with the Jats. According to Tuzak-I-Babari (The autobiography of Babar-Persian translation originates to A.D. 1590) [26] "---to the hill country of Kashmir, are the Jats, Gujars, and ----, who build villages, and settle on every hillock and in every valley. Their hakim (chief) was of the Gakkar (a Jat clan name) race and their government resembled that of the Jud and Janjuhah. Every time that I (Babar) invaded India, the Jats and Gujars have poured down in prodigious numbers from their hills and wilds, in order to carry off oxen and buffaloes. These were the wretches that really inflicted the great hardships, and were guilty of the severest oppression in the country.
These districts, in earlier times, had been in a state of revolt and generated very little revenue. Presently, when I (Babar) had reduced the whole of the surrounding areas to subjection, they started to repeat their practices. As my (Babar's) poor people were passing from Sialkot (presently a city in Punjab) to the camp, hungry and naked, indigent and in distress, they were fallen upon by the road with load shouts and plundered".

References

l. Elliot, H.M. (Sir), Dowson, J. (Professor), editors, The History of India as told by Its own Historians, Vol. I, reprinted by AMS Press, Inc., New York, 1966, pp. 528-529, 507, 411-412, first published in 1867.
2. Mujmalu-T-Tawarikh, in the History of India: As Told by Its Own Historians, edited by Sir Elliot, H.M. and Professor Dowson, J., Vol. I, reprinted by AMS Press, Inc., New York, 1966, pp. 103-104, first published in 1867.
3. Ibn Khurdadha, in the History of India: As Told by Its Own Historians, edited by Sir Elliot, H.M. and Professor Dowson, J., Vol. I, reprinted by AMS Press, Inc., New York, 1966, pp. 14-15, first published in 1867.
4. Al Masaudi, in the History of India: As Told by Its Own Historians, edited by Sir Elliot, H.M. and Professor Dowson, J., Vol. I, reprinted by AMS Press, Inc., New York, 1966, pp. 24-25, first published in 1867.
5. Ibn Haukal, in the History of India: As Told by Its Own Historians, edited by Sir Elliot, H.M., and Professor Dowson, J., Vol. I, reprinted by AMS Press, Inc., New York, 1966, pp. 38-39, first published in 1867.
6. Al Idrisi, in the History of India: As Told by Its Own Historians, edited by Sir Elliot, H.M., and Professor Dowson, J., Vol. I, reprinted by AMS Press, Inc., New York, 1966, pp. 78-79, first published in 1867.
7. Chach-nama, in the History of India: As Told by Its Own Historians, edited by Sir Elliot, H.M., and Professor Dowson, J., Vol. I, reprinted by AMS Press, Inc., New York, 1966, pp. 150-151, 155, 167, 187, first published in 1867.
8. Herodotus, The Histories, Penguin Books, Inc., London, 1988, pp. 122-128.
9. Cunningham, A. (Sir), Coins of the Indo-Scythians, Sakas and Kushans, reprinted by Idological Book House, Varanasi, India, 1971, pp. 37-39, first published in 1888.
10. Dahiya, B.S., Jats: The Ancient Rulers, Sterling Publishers, Pvt. Ltd., New Delhi, 1980, pp. xii-xiii.
11. Qanungo, K.R., History of the Jats, reprinted by Sunita Publications, Delhi, India, 1987, pp. 12-13, 17, first published in 1925.
12. Ammianus, Marcellinus (4th century A.D.), translated by Dr. J.C. Rolfe, Harvard University Press, Cambridge, 1935, pp.393-395 (Vol. I).
13. Al Biladuri, in the History of India: As Told by Its Own Historians, edited by Sir Elliot, H.M. and Professor Dowson, J., Vol. I, reprinted by AMS Press, Inc., New York, 1966, pp. 119, 128, first published in 1867.
14. Wakiat-I-Jahangiri: Emperor Jahangir, in the History of India: As Told by Its Own Historians, edited by Sir Elliot, H.M. and Professor Dowson, J., Vol. VI, reprinted by AMS Press, Inc., New York, 1966, pp. 370-371, first published in 1875.
15. Latif, S.M., History of the Punjab, reprinted by Progressive Books, Lahore, Pakistan, 1984, pp. 98-99, 86, first published in 1891.
16. Lane-Poole, S., Mediaeval India, reprinted by Haskell House Publishers, Ltd., New York, 1970, pp. 9-10, 40-43.
16a. Rose, H.A., A Glossary of the Tribes and Castes of the Punjab and North-West Frontier Province, reprinted by the Languages Dept., Patiala, Punjab, 1970, pp. 371-374, first published in 1883.
17. Burton, R.F., Sindh: And the Races that Inhabit the Valley of the Indus, reprinted by the Oxford University Press, Karachi, Pakistan, 1975, pp. 246-247, first published in 1851.
18. Cunningham, A. (Sir), Later Indo-Scythians, reprinted by Indological Book House, Varanasi, India, 1979, pp. 108-109, first published in 1893-94.
19. Sykes, P. (Sir and Brig. Gen.), A History of Persia, Macmillan & Co. Ltd., London, reprinted in 1958, first published in 1915, pp.10-11, (Vol. II).
20. Ferishta, M.K., (Seventeenth Century A.D.), translated by Briggs, J. (Lt. Col.), History of the Rise of the Mahomedan Power in India, Published by Longman, Rees, Orme, Brown, and Green, London, 1829, pp. 81-82 (Vol. I).
21. Barstow, A.E. (Major), The Sikhs: An Ethnology, reprinted by B.R. Publishing Corporation, Delhi, India, 1985, pp. 64-65, first published in 1928.
22. Elliot, H.M. (Sir), Dowson, J. (Professor), editors, The History of India: as Told by Its Own Historians, reprinted by AMS Press, Inc., New York, 1966, pp. 477-478 (Vol. II), first published in 1869.
23. Habib, M. (Professor), Amir Timur, in a Comprehensive History of India, edited by Habib, M., and Nizami, K.A., People's Publishing House, New Delhi, India, 1982, pp. 107-111 (Vol. 5).
24. Mulfuzat-I-Timuri (Autobiography of Timur), in the History of India as Told by Its Own Historians, edited by Elliot H.M. (Sir) and Dowson, J. (Professor), reprinted by AMS Press, Inc., New York, 1966, pp. 428-429 (Vol. III), first published in 1871.
25. Zafar-nama (of Timur) by S.D. Yazdi, in the History of India as Told by Its Own Historians, edited by Elliot, H.M. (Sir) and Dowson, J. (Professor), reprinted by AMS Press, Inc., New York, 1966, pp. 491-494 (Vol. III), first published in 1871.
26. Tuzak-I-Babari (The autobiography of Babar), in the History of India as Told by Its Own Historians, edited by Elliot, H.M. (Sir) and Dowson, J. (Professor), reprinted by AMS Press, Inc., New York, 1966, pp. 234-235, 240-241 (Vol. IV), first published in 1872.

That's about the reply I was expecting from you. Everytime I ask a question, you give a 2 line response and post a hundred links. Now I did exactly what you did, and you discredit me? What the hell is wrong with you man? Why don't you admit that not all Jats are your ideal fair skinned and sharp featured type. There are a lot of jatts who look very different. Be proud of who you are. Jatts are mixed and I just proved it by citing your western scholar who clearly said Jattis were regularly used as concubines for Rajputs.

Hi Bahman Boy,

Please send your sterling thesis to your friend Dhillon! Tell him that he is very anti Bahman and you have disapproved all.....! Best wishes.

Look XXX, the point was to prove Jats are mixed and they cannot be differentiated physically from Punjabi chamars. I put up hard evidence from your western scholars about that. Don't run away now. Prove me wrong, you love western scholars. NOw what's the problem buddy?

Isn't it humorous that the creator of jatland looks nothing like the jat description you gave? Not only that, his entire family looks unlike the description you gave. Same for those muslim jatts from gujarat.

XXX, you are fumbling around now. I just proved to you that there has been a lot of misogyny between Jats and Rajputs...

Chamars also curiously have similar or in some cases the same clan names as Jats. Hmm....

H Kheer Khane Bahman Boy or "Truth Sayer",

Again, where is substance in your post? ---Remember this page is on Jat history not socialogical aspects.

One individual event is not the representative of the entire population--- there must be at least 30 data points to have some degree of confidence. I am sure that you can do better than that to make your point on the Jat history. Nonetheless, best wishes.

raj, you are all over the place, its rather difficult to have a discussion with you.

Is there something about my posts that you do not understand?? Some of the concepts that I've mentioned below seem completely alien to you. This exercise is quite honestly a lot of fun since what we discuss about people here is quite immediately applicable to the outside world.

In the racial sense I might say that the anthropometric study of Indian groups is easy, the social sensibilities are quite something else. Also I'm looking out for someone with whom I can have a dialog on race based on the principles and observations of Carelton Coon and I think that you would be a great ideal candidate Raj.

If you did get a chance to read Coon's article on the Scythians you'll have an idea of how difficult it can be to trace back the abode of originality of some of these small long lost ambiguous groups. More confidently can authors assert their knowledge on Scythian contemporaries...the Celts!

Who cares of other countries views. The Rigveda describes as an Aryan race member any one from the colour white to brown. We Jats are pure Aryans most people of India.

The dynamic dravidian is back! Homosexuality is key! Scythians are described by an Iranian in his anthropology thesis paper, as "tall, blonde, and ruddy skinned race". Has anybody ever seen a blonde jatt? heh

LOL I find your fascination with brachycephalism very fascinating Fierce dravidian.

Anyway, this isn't the thread to talk about all of this. This thread only pertains to jat history. Man, this pickle is extra SPICY!

Those pictures posted clearly illustrate that the Jatt phenotype these jats XXX and Sunny Singh claim are definitely not the norm. It is fun to see the lengths they will go to deny it and claim that their blood is whiter than the white man. Very sad, but amusing. The pleasure is always mine when I visit this thread.

This fish curry is extra HOT just like the ETERNAL FLAMES! I like my grub FIERY. Once I finish I'll get back at CHA!

THE ETERNAL FLAMES WILL BURN! NAAN THAAAN FIERCE DRAVIDIAN!!! DYNAMIKS IS KEY!!!

raj, that snub nosed guy in the those family/friends shots kinda stands out, very intresting appearence, he is exhibiting a mild, diluted mongoloid tendency.

The only reason why I'm suggesting Carelton Coon is because the assumptions on class, race and caste seem to be intertwining and overlapping and whats really happening here is more of a discussion on phenotypal ancestry! and little on the realities of Indian social consciousness.

Carelton Coon is understandably having a difficult time plotting the movements and origins of Scythics, a community whose presumable beginnings were in agriculture and then an eventual shift to nomadism/patoralism (?) and a time period going back to 700 BC (?). Also worth mentioning is that the Scythics were just one of a ton of other peoples some definitely practicing simlar methods of life careers and they probably were speaking a language loosely related to other neighboring peoples without us having to doubt the possibility of alien linguistic absorption into their own speech in the same manner with which they made their hypothetical transition as food producers to horse riding nomads through influence.

The Skeletal record to Coon's pleasant surprise is very reminiscent of living, breathing Hallstatt nordics (typically found today in Sweeden and Norway).

It boggles my mind to figure out why there is so much confusion on the subject of soft parts and phenotype. Caucasians are light to dark skinned, they can be short or tall, round or long headed, the nose is commonly snubbed, straight or convex (convex meaning prominent in a long hooked or beak like manner).
Convexity observed in many Pathans is most certainly not a physical trait unique to them or Moslems in general. Great convexity in nasal forms is clearly observable in many brachycephalised European peoples today.

Hi raj, I only had luck with the family photographs. I personally didn't find any of those people distinctive looking. Check out Carelton Coon's description and short history of the Scythians. What would a typical male with Scythian ancestry look like?? Were they originally from somewhere near the Black or Caspian sea?

According to Bingley,many Jat tribes are a result of Rajput Lords taking liberties with Jat concubines;


Bingley A.H.,"Sikhs".1970.Department of Languages,Punjab. Punjab,Patiala.

Bingley,'Sikhs',. "...and although the Rajput and Jat races are now entirely distinct,and intermarriage between them is impossible,there is evidence to show that Rajputs took Jatni wifes as late as the fifth century,and there is no doubt that connections were frequently formed between them,though they may not always have been dignified by the name of marriage.....the Rajput princes,who receieved them into their Zananas as khawas or concubines;and it is more than probable that many Jat clans are descended from the offspring of such unions."


Hukham Singh Puria says that it is impossible to tell the Punjabi Chura apart from the Punjabi Jat;

THE JATS: Their Origin, Antiquity & Migrations
by - Hukum Singh Panwar(Pauria)
Publisher : Manthan Publications, Rohtak, Haryana.
ISBN - 81-85235-22-8 (Jatland.com)


”It is physically difficult to differentiate between Punjabi Jats from Rajputs, Gujjars, Chamars and Churas of the Punjab.”

Below are more pictures of the Jat Scythians,I think it is proper to call them South Indian looking Scythians;


Below is evidence that cannot lie;

http://ndahiya.tripod.com/
30 pictures of the founder of Jatland.com.his family and Jat friends.click 'Here' for pics.


http://www.jasvirdhillon.com/
Punjabi Jat

http://www.angelfire.com/in/tranter/sah_pa.html
Punjabi Jats

XXX,
It seem rather that you have the wrong end of the stick.You have made this same untrue claim in other web sites also but you never support it with evidences.Merely pretending a refrence of B.S. Dhillon's book does not help since he does not even discuss this issue.That is why you make NO quotes from the book!Here is the truth....

The reason Jats and Chamars have similar clan names is because they were originally one and the same caste in antiquity.Even today Jats are called 'upper Shudras' and Chamars are 'lower
Shudras,but Shudras nonetheless.In certain parts of Rajasthan and Gujerat,Jats are not allowed to drink water from Rajput wells because they are thought to defile them! Unlike you,I will support my claims;

Sources>>(1)H.A. Rose,Superintendent of Ethnography,Punjab(1901-06) author of "Glossary of Punjab Tribes and castes."

(2)G.W. Briggs author of "The Chamars".

(3)Dr. K.S. Lal author of "Growth of Scheduled Tribes and Castes of Medieval India."

(4)Haukam singh Parwar,"The Jats:their origin,antiquity,and Migration".

"Another acquired another's trait;they became rigid and lost their mobility.All mobility was now downward."(H.A. Rose) "During the Muslim period,many Rajputs were degraded and they became JATS,SCHEDULED CASTES(Chamars) AND OTHER TRIBES.Many of these Jats and Chamars still retain the Rajput gotra of "parihara" and "parimara"......"

Similarly,G.W. Briggs in "The Chamars",tells us that "Many Chamars and Jats still carry names and gotras of Rajput clans like Chandhariya,Sarwariya,Kanuijiya,Chauhan,Chadel,Saskena,Sakarwar,Bhandarauiya,and Bundua etc."

Dr. K.S. Lal cites many similar instances in his recent "Growth of scheduled tribes and Castes in Medeieval India."

Also B.W. Briggs mentions the Jat-Chamar names,Heer,Buller,Bains,Sindhu,Sandhu,Gill,Chauhan,sihota,..etc. as "belonging in common between Jats and Chamars since antiquity."

Haukam Singh Parwar discusses the difficulties of differentiating Rajputs from Jats and Chamars.He further asserts that Chamars are a group of Jats that became "lower" because of their occupation!

Here is a link showing nomadic Jats of Jamnagar(two pictures), who are a scheduled(untouchable) caste.I recomend a full read;

http://www.changemakers.net/journal/01october/ray.cfm

My source H.A. Rose is 100% accurate when he says that 'parihar' gotra is also Jat and Chamar in addition to being the original Rajput.Let me educate.....

The well known term 'Pariah'(untouchable) is from the gotra of 'Parihar'.The 'Pariahs' are fallen Rajputs from the 'parihar' clan who became untouchables and Jats during the Muslim era.This term today designates all people of low caste including Jats.
We also have Parihar gotra for Jats in Sindh province.

Please do your research before you speak.

Definition of 'Pariah' in Oxford dictionary:
Oxford University Press;2000ed.


'Pariah'
1 a social outcast.2 A despised person.3 A member of low caste or of no Hindu caste in Sindh and South India.


Also,Punjabi Chamars are indistinguishable from Punjabi Jats.

Hey sunny and xxx, check out this link:

http://www.changemakers.net/journal/01october/ray.cfm

Look at the muslim jatts, fair skinned my ass XXX.

This is with refrence to XXX's list of the bibliography of all books on the Jats.
(The 20 or so secondary sources he lists do not count,as they do not discuss Jats at all!.Even if we somehow add those,the paucity of books on Jat history is still painfully apparent.)

If we take all 7 or 8 books on Jat history and stack them one on top of the other,we might be lucky if Jat history stands even two feet tall.It is that limited. Even the Maori of New Zealand has been the subject of hundreds of SERIOUS books!

However,the deathnail of Jat written history is clearly hammered in when we then proceed to scrutinize the calibre of the writers of these 7 or 8 silly books on so-called 'Jat history'(they are also all Jats,non-experts).

The focus of the real question is not whether Jat history is viable at all,but whether it even exists to begin with in a coherent fashion!

Even Jatland. com concedes that Jats have no real history before the 17th Century A.D.! .

LETS GET A QUICK HISTORICAL PERSPECTIVE..HUMOROUS POINTS OF NOTE;

Bishop Caldwell a hundred years ago said the Dravidians are from Scythia, Bernard Sergent today brings them from Africa. The contrasts are equally striking when we compare the efforts to read the Harappan seals. Father Heras thought it was Proto Dravidian but ended up using Tamil; so did Asko Parpola. Malati Shengde claimed it was Akkadian, from which she tried to derive Sanskrit! And yet, all of them combined could not read a single syllable of Harappan writing.

Then we have (1)Cunningham,(2)Col. Todd,(3)Ibbetson,(4)Bingley,(5)Mcleod,etc.all of whome give us divergent and contradictory accounts of the origins of the Jats!! For instance (1)Cunningham could not make up his mind whether Jats were the Zanthi of Strabo or the Jatti of Pliny and Ptolemy.(Please no silly speculation that Jats were both of these diverse tribes.)
(2)Col. Todd did not even venture a guess and left Jat origins as generic 'Scythian' for future generations to speculate and solve.--After more than a century and a half,we are still no closer to a solution.(3)Ibbetson speculated that Rajputs are quite distinct ethnically from Jats(agreeing with Cunningham)and mantained that both the Rajput and Jat stocks contain many clans of aboroginal descent.(4)Bingley claims that Jats could be anything from Magyrs,to Indo-Aryans to Turks to 'Scythians'.He admits that there is no definitive solution to the Jat origin enigma.Mcleod ofcourse contends ,like the rest of the above crowd,that Jat origins are still in dispute.He offers us a solution claiming that they are 9th Century nomadic pasturalists.These examples can be compounded.

What is at once apparent however is the fact the even Todd claims that his 'Scythians' entered India around 100 to 200A.D. So how can certain irresponsible authors assume that Jats have a 2500 year history in India?

Best Wishes,

P.S. I think Mcleod got it closest when he said;

“The origins of the Jat community are STILL DISPUTED…..An interesting solution to this problem has been offered by Professor Irfan Habib.The Jats of the Punjab can,he suggests,be traced to a pastoral people of the same who appear in reports dating from the period between SEVENTH and NINTH centuries and who were distinguished by a notable absence of social or economic stratification.From Sindh this Jat people moved northwards across Jamna rive.In the course of their migration,they changed from PASTORALISTS(not soldiers or conquerors) to peasant cultivators.Thus they advanced economically while retaining the social stigma attached to their earlier egalitarian traditions,attracted them to a line of Gurus who rejected the theory of caste and willingly raised Jats to a position of authority in the new panth.”

Irfan Habib,’proceedings of the Panjab history conference’ 1971(Patiala 1972).pg. 49-54 passim.
Quoted from W.H. Mcleod,’The Evolution of the Sikh community”,Clearendon Press,Ely house,London W 1,1976.

I as a Jat agree that there is no such race as a Dravidian one and most people in India are pure Aryans. Also be careful of Times of India it is trying to create a mess for India.

Hi Dravidian,

Actually it is the Jats who can clearly claim that they are indeed real Indians. Regards,

No such thing as Dravidian race. Dravid means South.
we are all Indians in every part of India and mostly Aryans.

Hi Truthsayer, I suggest you not get too bogged down with physical characteristics – and quit shooting in the dark – why not examine the many other indicators of ancestry; start with XXX’s questions? Good luck,

Hi Guy,

Where is the substance in your post, the type I am asking for?

Take time and study those two Chapters on the Jat history and then please respond to my post. One more thing, please stop comparing Sunny and myself--we are not kids! It may work in your community but not with---

Best wishes,

Weird. Sunny, I'm a bit confused by what you said. How can you tell the difference between a northern brahmin and a jatt? I thought both would look very similar? Are jatt physical features different?

XXX i have noticed you like to run away from debates whereas Sunny Singh atleast has the balls to answer my questions... Your references are dated hearsay from british generals and their like. Wtf man, do you have any recent (within the last 20 yrs) genetic data that proves your theory on jatt sikhs?

I am bringing up "cheap talk" examples to counteract your dated arguments. The fact is a true gene study has not been done on jatt sikhs. However a random sample has been done on punjabis and they have come to this conclusion:


"Moreover, the observed differences between Indian communities are much smaller than those between Indians collectively and Europeans (or Africans etc.) collectively. A provisional table of the genetic distance between populations shows that North-Indians and South-Indians are indeed very close, much closer than “Aryan” North-Indians and “Aryan” Iranians are to each other."

A press report on a recent anthropological survey led by Kumar Suresh Singh explains: “English anthropologists contended that the upper castes of India belonged to the Caucasian race and the rest drew their origin from Australoid types. The survey has revealed this to be a myth. ‘Biologically and linguistically, we are very mixed’, says Suresh Singh (…) The report says that the people of India have more genes in common, and also share a large number of morphological traits. ‘There is much greater homogenization in terms of morphological and genetic traits at the regional level’, says the report. For example, the Brahmins of Tamil Nadu (esp. Iyengars) share more traits with non-Brahmins in the state than with fellow Brahmins in western or northern India. (…) The sons-of-the-soil theory also stands demolished. The Anthropological Survey of India has found no community in India that can’t remember having migrated from some other part of the country.”72 Internal migration accounts for much of India’s complex ethnic landscape, while there is no evidence of a separate or foreign origin for the upper castes.


Among other scientists who reject the identification of caste (varNa) with race on physical-anthropological grounds, we may cite Kailash C. Malhotra:


“Detailed anthropometric surveys carried out among the people of Uttar Pradesh, Gujarat, Maharashtra, Bengal and Tamil Nadu revealed significant regional differences within a caste and a closer resemblance between castes of different varnas within a region than between sub-populations of the caste from different regions. On the basis of analysis of stature, cephalic and nasal index, H.K. Rakshit (1966) concludes that ‘the Brahmins of India are heterogeneous and suggest incorporation of more than one physical type involving more than one migration of people’.

http://www.bharatvani.org/books/ait/ch49.htm

There you go I even quoted punjabis who wrote that.

You will find a long azz bibliography with RECENT genetic data compiled.

Hi Truthsayer, I finally got a chance to look at the pictures of those actors/actresses you posted. They do no look Jat, but share more affinity (based on looks) with North Indian Brahmans. Regards,

Hi Guys,

You better study ancient world history and the current Punjab culture which basically is the Jat culture.

If you have a point, please back up your arguments with some concrete evidences---remember talk is cheap evidence is priceless! We are dicussing the Jat history not the political or socialogical aspects.

I have provided you with TWO CHAPTERS on the Jat history. If you disagree, counterdict them intelligently! ---provide some references with your counterdictions.

By the way, those Brits ruled you for over 400 years---they cannot be that stupid!--- and the Jat Sikhs for only 98 years!

All in all, I would sincerely appreciate, if you provide input to the Jat history using the head rather than the heart.

Best wishes.

Ofcourse the sample is low sunny singh. My point is, you claimed scythians look a certain way. I have showed you upper caste tamils who look no different from a jat. Agreed? Can those tamils pass for jats? I want it out of your mouth Mr. Singh..


I agree with your theory about Haryanvi Jats. You are right Sikh Jatts are purer than Hindu Jats.

HOWEVER, Sikhism took root in south asia if Im not mistaken in the late 16th century right? Sikh Jatts used to be hindus. If hindu jats in Haryana,maharashtra could not maintain their endogamy, how could pre-sikh hindu jats in punjab maintain theirs? Especially since the caste system wasn't as strong back then?


XXX's theory on dark skin for sikh and hindu jats is BOGUS. I will tell you why. First of all I knew a few very dark jatt sikhs from punjab. You are right DARK SKIN IS NOT COMMON among punjabi sikh jatts. But IT IS THERE.

This does not come from being farmers. You can't tan like that in a span of a thousand years. No way.

Iranians and Saudis are living in climates that reach upwards of 130 farenheit, they are still fairer than indians including jatts. How? Pathan's are basically goat herders in Afghanistan. The climate there is hotter than Punjab. Yet Pathans are also much fairer than Sikh Jatts. Why? Even amongst pathans there are a few dark people in their community. HOW DID THIS HAPPEN?

My rajput family way down in tamil nadu have very fair skin, they have lived in south india since 600 AD. Why aren't they darker? We do have dark people in our Rajput community, but THEY ARE RARE. Just like in Sikh Jatt community.

I will tell you why your claims of endogamy are dubious at best.

These Rajputs are considered at the very top of the Hindu Caste system right? They are surrounded by locals on all sides in south india. These rajputs inbred for CENTURIES to keep their race pure. Even then they could not stave off minimal intermixture.

THIS IS IN ISOLATED SOUTH INDIA.

Imagine Punjab, ruled for 800 YEARS BY MUSLIMS. Overrun by literally every race on earth. Sikh Jatts are close to pure? Not by a long shot. it's true you maintained your last names, but it's just not possible guys. When you sikhs were hindus, can you guarantee that you did not mix with other hindus? I cannot guarantee it of my own people who even resorted to inbreeding to keep themselves pure. I can trace my lineage all the way back to scythic migrants from UP and Rajasthan into South India around 600 AD. We have vague migrational stories passed down for generations. YET WE STILL ARE NOT PURE. NOT even close.

Do you know why most of us are fair skinned, tall and sharp featured? Due to Endogamy within the last 500 yrs where we totally eliminated intermixing. But before then, your guess is as good as mine.

Each race has variability guys. You will see germans with blunt features, short stature, and small body frames. Even scandinavians like this. So don't explain your dark Jatts or blunt featured short jatts off as Imposters claiming to be jatts or mixed mongrels.

WE ARE ALL MONGRELS. Especially punjabis. Not trying to denigrate your community Sunny Singh and XXX. But trying to tell the truth. You guys are patriots, that is cool. But be realistic. There is NOTHING WRONG IN HAVING SHARED ANCESTORY WITH OTHER INDIANS. XXX keeps saying he believes all races and people are equal. XXX if you truly believed that, buddy you wouldn't be shoving dubious information about Jatts down our throat every minute trying to claim your really central asians.

Syrian Jews, Iraqi jews, Persian Zorastrians. All of these immigrant communities. None of them are even close to pure. And they practiced the strictest endogamy. In gene studies, its revealed these populations share close ties with surrounding populations rather than with populations that they originally came from.

Hence...you all may have been central asians at one time. NOT ANYMORE GENETICALLY OR CULTURALLY. Get over it guys!

I DONT GIVE A RATS ASS WHAT A BUNCH OF GORA BRITS SAID ABOUT JATT SIKHS. WHAT THE HELL DO GORAS KNOW ABOUT INDIANS? Stop being a brit buttkisser XXX.

And don't post overlong links. You want to prove me wrong, attack each point I have made and help me understand.

So far Sunny Singh has been doing a decent job...

About South India. Aryans have long been absorbed by neighboring populations. Pure Dravidians, like the Coorgis(Aishwariya Rai) and the Todas(schedule dravidian tribe in Tamil Nadu) resemble your modern day central asians in looks. Fair skin, sharp features, everthing. How is this possible Sunny Singh?

I'll tell you how. Certain isolated populations resisted for the most part any intermixing. In other words, they mixed on a lesser extent. But they are still mixed. Todas have been isolated for over 1500 years. Meaning NO CONTACT. Contact was established with them in the late 20th century. Yet these people, sometime way back have mixed to a low degree.

Coorgis are a hill dwelling community who have also been isolated. They are also mixed on a low extent.

If you haven't figured it out. The original dravidians were CAUCASIANS. Farmers from Central Asia. Do most indians look like them? NO

Now speaking of Jatts, if these communities way down south who have had little outside contact are still considered mixed, what do you think about Jatts who are living in states that have been overrun by invaders for...oh the last 1200 yrs?

Sikh jatts may have maintained their purity for the last 500 yrs. Before the 16th century, can you say your lineage was purely jatt? What if the jatt sikh your great grandmother married had some aryo-dravidic-australoid blood? Then what Sunny Singh?

Do you see how variable the indian population is?

Immigrant communities for the most part have been LARGELY ASSIMILATED.

If you take a gene study of jatts and non-jatt punjabis you will find that jatts cluster far closer to non-jatts than to any central asian population. This is the story in all states across india.

Think about it fellas.

Look XXX, nobody is saying anything about it being a crime to discuss your ancestors... This is Jat history thread you are right.

I offered my rebuttal below Fierce Dravidian's posts. As you can see, it has covered every point you have made in the past.

Xxx, you are yet to effectively debate me. Don't write one or two comments and post a bunch of links. Explain to me your point of view....

Fierce: if you want, we can. Just start a new thread.

Hi Guys,

With respect to all you guy out there, no one is saying who is superior or inferior.

This forum is about the JAT HISTORY. Is it crime, if anyone would like to discuss about his/her historical roots?--- If so, it is basically saying that no one should know who his/her father, grand pa, great grand pa,etc were.....

I thought that we are living in the 21st century and "India supposed to be the largest domocracy in the world". Best wishes to all.

oops sorry 'bout that. Can we discuss Carelton Coon?

Fierce homosexual, if you will re-read my post I AM BEING SARCASTIC. Read my discussion below, I am clearly saying that Sikh Jatts ARE NOT EXCLUSIVE, THEY ARE VERY MUCH TIED TO OTHER INDIANS WHICH SUNNY SINGH AND XXX ARE DENYING IN SUBTLE WAYS.

Raj in the racial sense there is nothing exclusive about your Sikh jatts. My assertion stated that if your discussion was about the superiority of some groups over others in India then this forum will turn into a riot. Since this is rightly about the jatts I would like to know for instance is it fairly common for Moslem, Hindu and Sikh Jatts to fight amonst each other in the Punjab? (I've seen it here in the US) I also want to understand inter ethnic interactions, for instance Hindu Jats in Rajasthan and their relations with other language castes like the Bhils.

Why are u trying to exoticize the Sikh Jatts? Whats the point? Whats all this about exclusivity? When Indira Gandhi was assasinated was it fair for so many innocent Sikhs (little boys were taken outta their homes in Delhi and burnt alive in the streets) to be brutally killed? What happened to all the glory then? When America decided to hate all of us including the Sikhs did they really care how shittyian I mean Schythian or central Asian or Aryan or whatever else they were or appeared to be?

The Sikhs have a distinct cultural tradition just like the peoples in my Dravidian lands have their own distinctive traditions. If this discussion is about early migrations of peoples into a subcontinent void of formal politically established provinces then thats fine.

Start a thread on mediterranean caucasians if you want. This thread is only about Sikh Jatts and their "exclusive out of india identity".

Btw, did you win best male performer in the annual porno academy awards? lolz

Fierce homo do not derail this conversation with your rantings of spicy pickles, fish curry, and brachycephalic dravidians. Please.

Hi truth sayer, all this is really mixed up and confusing. Are u familiar with Carelton Coon? The posts so far have mixed up religion, race and racial purity, caste, tribal affiliations and so on.
Would you be intrested in having a discussion based on Carelton Coon's material on the caucasian race? A chunk of his material is available on the web, just type in the name. Are you aware that there is a skeletal unity between what is pigmented and depigmented in the caucasoidic? I personally believe that if you bring the notion of superior race into this forum then we will never get a chance to discuss matters on inequality. Carelton uses the word 'mediterranean race' to identify peoples who conform to broadly undertood(in anthropological circles) specific physical types in the skeletal record and in the living. In this sense the dolicochycephallic or long headed nordish peoples of northern Europe are really de-pigmented mediterraneans, so the arguement you were having earlier with XXX was really an arguement about soft parts (skin, hair color, eye color) and not with an understanding in skeletal unity! There is no pure race though the notion of caste purity abounds.

Ofcourse the sample is low sunny singh. My point is, you claimed scythians look a certain way. I have showed you upper caste tamils who look no different from a jat. Agreed? Can those tamils pass for jats? I want it out of your mouth Mr. Singh..


I agree with your theory about Haryanvi Jats. You are right Sikh Jatts are purer than Hindu Jats.

HOWEVER, Sikhism took root in south asia if Im not mistaken in the late 16th century right? Sikh Jatts used to be hindus. If hindu jats in Haryana,maharashtra could not maintain their endogamy, how could pre-sikh hindu jats in punjab maintain theirs? Especially since the caste system wasn't as strong back then?


XXX's theory on dark skin for sikh and hindu jats is BOGUS. I will tell you why. First of all I knew a few very dark jatt sikhs from punjab. You are right DARK SKIN IS NOT COMMON among punjabi sikh jatts. But IT IS THERE.

This does not come from being farmers. You can't tan like that in a span of a thousand years. No way.

Iranians and Saudis are living in climates that reach upwards of 130 farenheit, they are still fairer than indians including jatts. How? Pathan's are basically goat herders in Afghanistan. The climate there is hotter than Punjab. Yet Pathans are also much fairer than Sikh Jatts. Why? Even amongst pathans there are a few dark people in their community. HOW DID THIS HAPPEN?

My rajput family way down in tamil nadu have very fair skin, they have lived in south india since 600 AD. Why aren't they darker? We do have dark people in our Rajput community, but THEY ARE RARE. Just like in Sikh Jatt community.

I will tell you why your claims of endogamy are dubious at best.

These Rajputs are considered at the very top of the Hindu Caste system right? They are surrounded by locals on all sides in south india. These rajputs inbred for CENTURIES to keep their race pure. Even then they could not stave off minimal intermixture.

THIS IS IN ISOLATED SOUTH INDIA.

Imagine Punjab, ruled for 800 YEARS BY MUSLIMS. Overrun by literally every race on earth. Sikh Jatts are close to pure? Not by a long shot. it's true you maintained your last names, but it's just not possible guys. When you sikhs were hindus, can you guarantee that you did not mix with other hindus? I cannot guarantee it of my own people who even resorted to inbreeding to keep themselves pure. I can trace my lineage all the way back to scythic migrants from UP and Rajasthan into South India around 600 AD. We have vague migrational stories passed down for generations. YET WE STILL ARE NOT PURE. NOT even close.

Do you know why most of us are fair skinned, tall and sharp featured? Due to Endogamy within the last 500 yrs where we totally eliminated intermixing. But before then, your guess is as good as mine.

Each race has variability guys. You will see germans with blunt features, short stature, and small body frames. Even scandinavians like this. So don't explain your dark Jatts or blunt featured short jatts off as Imposters claiming to be jatts or mixed mongrels.

WE ARE ALL MONGRELS. Especially punjabis. Not trying to denigrate your community Sunny Singh and XXX. But trying to tell the truth. You guys are patriots, that is cool. But be realistic. There is NOTHING WRONG IN HAVING SHARED ANCESTORY WITH OTHER INDIANS. XXX keeps saying he believes all races and people are equal. XXX if you truly believed that, buddy you wouldn't be shoving dubious information about Jatts down our throat every minute trying to claim your really central asians.

Syrian Jews, Iraqi jews, Persian Zorastrians. All of these immigrant communities. None of them are even close to pure. And they practiced the strictest endogamy. In gene studies, its revealed these populations share close ties with surrounding populations rather than with populations that they originally came from.

Hence...you all may have been central asians at one time. NOT ANYMORE GENETICALLY OR CULTURALLY. Get over it guys!

I DONT GIVE A RATS ASS WHAT A BUNCH OF GORA BRITS SAID ABOUT JATT SIKHS. WHAT THE HELL DO GORAS KNOW ABOUT INDIANS? Stop being a brit buttkisser XXX.

And don't post overlong links. You want to prove me wrong, attack each point I have made and help me understand.

So far Sunny Singh has been doing a decent job...

About South India. Aryans have long been absorbed by neighboring populations. Pure Dravidians, like the Coorgis(Aishwariya Rai) and the Todas(schedule dravidian tribe in Tamil Nadu) resemble your modern day central asians in looks. Fair skin, sharp features, everthing. How is this possible Sunny Singh?

I'll tell you how. Certain isolated populations resisted for the most part any intermixing. In other words, they mixed on a lesser extent. But they are still mixed. Todas have been isolated for over 1500 years. Meaning NO CONTACT. Contact was established with them in the late 20th century. Yet these people, sometime way back have mixed to a low degree.

Coorgis are a hill dwelling community who have also been isolated. They are also mixed on a low extent.

If you haven't figured it out. The original dravidians were CAUCASIANS. Farmers from Central Asia. Do most indians look like them? NO

Now speaking of Jatts, if these communities way down south who have had little outside contact are still considered mixed, what do you think about Jatts who are living in states that have been overrun by invaders for...oh the last 1200 yrs?

Sikh jatts may have maintained their purity for the last 500 yrs. Before the 16th century, can you say your lineage was purely jatt? What if the jatt sikh your great grandmother married had some aryo-dravidic-australoid blood? Then what Sunny Singh?

Do you see how variable the indian population is?

Immigrant communities for the most part have been LARGELY ASSIMILATED.

If you take a gene study of jatts and non-jatt punjabis you will find that jatts cluster far closer to non-jatts than to any central asian population. This is the story in all states across india.

Think about it fellas.

Hi Truthsayer, your study of Tamil should involve a sample size of at least n=30.

Also, “models” and the other end of the spectrum should be dropped from your study of the average physical characteristics of people. Be realistic.

In addition, some researchers have identified certain groups in South India as the theoretical “Aryans” and they were very few in number.

Once again there are no pure races in the world.

Jats, Rajputs, and Gujjars are all recognized as Scythian descendents. Also, the word Gujar appear around the 6th Century, probably the Gurjaras, and the word Rajput (Rajputra – son of king) is purely functional and first used around 10th Century. But the Jats had a ruling dynasty in India as old as A.D. 409 and they were called “Jats”.

Lastly, I do not know much about Haryanvi Jats, but their clan names remain unique. I do suspect that their location in a region of a large non-Jat gene pool could have lead to their physical characteristics, nonetheless, they prefer to be called Jats, and some still record their ancestry to Ghazni in Afghanistan. The Scythian held sway all the way up to Pataliputra, thus it would be absurd to believe they did not leave their genetic imprint, however minute, in the many North Indian populations, but in the case of Jats they can confirm ancestry by maintaining the physical characteristics to a good degree, unique clan names which match clan names in Central Asia and Europe and customs of non-Aryan origin, as well as being located in the core of Scythic settlement.

Regards,

Hi Guys,

Just looking at a person with over 90% probability, I can tell a Jat from nonjats. They are generally tall, handsome, and light skin.

In fact, here are observations of three independent British officers:

."The Sikh Jat is generally tall and muscular, with well shaped limbs, erect carriage, and strongly marked and handsome features. The Jat Sikhs
have always been famous for their fine physique and are surpassed by no race in India for high-bred looks, smartness, and soldier by bearing

. "A Jat can be easily distinguished from the Aryan race of the Punjab by his Physiognomy and other characteristics or even by the accent or tone
of his speech".

. "The Jat Sikhs have always been famous for their fine physique and surpassed by no race in India for high-bred looks, smartness, and soldiery
bearing". He then quoted District Gazetteer of Amritsar (Sikh holy city), "In physique they (Jat Sikhs) are inferior to no race of peasantry in the
province, and among them are men, who, in any country in the world, would be deemed fine specimens of the human race".

As Jats have worked mostly in their farms and in particular the Hindu Jats in warmer climate than of Punjab,these could be the factors for their
relatively darker skin.

Moreover, as they were closer to more native people, their blend in factor could be higher than their Sikh counterparts. This could be another
factor in the deterioration of their Scythian characteristics.


Again, please note that I firmly believe in the equality of mankind.

Best wishes.

No you are the foreigner pathak. Jats are not kshatriyas. They are vaishyas and in some cases, shudras.

They do not look the same as shown by the pictures I posted. Sunny Singh and XXX have yet to comment on the pictures I posted.

Dear Foreigner,

What do you know of India. To fabricate data on India is impossible. It is known without doubt that most Indians in every part of India are the purest of Aryans. Our religious book Gita does not allow mixing. the Jats are Ksatriyas, see a Kshatriya from the deep south no difference. If you see a difference you are blind.
http://www.bharat-rakshak.com/LAND-FORCES/Army/Army-Chiefs/Chiefs-Army03.html

Again a recap for everyone, according to Jats they look different from non-jatts right?

Here is the chamar sikh lite infantry

http://www.bharat-rakshak.com/LAND-FORCES/Army/Images/0058.jpg

Can you tell their non-jats? I CAN'T.


Here is a picture of a heroic Jat General named Rajiv Sandhu.

http://www.bharat-rakshak.com/HEROISM/Sandhu.html

How many South Indians have you seen that look like this guy? How many haryanvi and marathi jats have you seen who look like this guy? IVE SEEN MANY.

Punjabi jatts may in most cases be fair,etc but that is by far not the hard and fast norm for non-punjabi jats.


Now look at the below tamil man. Tell me who looks more jat. Him or Rajiv Sandhu.

http://www.directoryindia.com/cine/ajithkumar/images/ajithkumar5.jpg

XXX this is silly... So your indirectly claiming that Rajiv Sandhu is not jat? This is idiotic, every group in India has variability my friend. I have seen plenty of jats like Rajiv Sandhu. Like I said my best friend is a very dark brown skinned sikh jat from ludhiana. So your claiming indirectly he isnt jat either? Cmon man....this is ludicrous.

You haven't commented on those pictures of pure upper caste tamils who look like jatt. Can they pass off for jats or can't they?

Hi Guys,

First of all, I firmly believe in the equality of mankind.

Just like in southern USA--- many non Jats have adopted Jat clan names. As per the elders, if anyone claims to be Jat but does not fit into the typical physical characteristics of the Jat.... Almost all the times, after thorough investigations it was found that the individual in question was not a Jat but adopted a Jat clan name.... Punjab Jats typically say " he/she claims to be a Jat but does not look like one!"..... I think that I should stop here.... Best wishes.

Was it really necessary to post all that and waste space XXX? Couldn't you have given the links for it? You still cannot explain why Rajiv Sandhu looks tamil. There are lots of jats who look like that friends. Perhaps not common amongst punjabi jats, but common amongst haryanvi jats, and more southern jats.

By TruthSayer on Tuesday, October 1, 2002 - 03:19 am:


The sythic movement in South India is difficult to trace. We know Rajput clans had kingdoms in the south and their descendants (me) are still around in small numbers. A lot of brahmin communities in south india definitely are predominantly scythic in stock. So this scythic identity is not exclusive to only jats. A lot of indians probably have scythic blood.

I highly believe there is a pathan/gujjar component in the genetic makeup of punjabi jatts....

By TruthSayer on Tuesday, October 1, 2002 - 03:12 am:


This tamil man could easily be a punjabi jat.

http://www.directoryindia.com/cine/ajithkumar/images/ajithkumar5.jpg

By TruthSayer on Tuesday, October 1, 2002 - 03:11 am:


Sunny Singh interesting post, but again you are ignoring phenotype aka physical looks. I understand jats practiced endogamy. Okay. Please look at the links I gave below of actors/actresses.

Hindu Jats are marrying out and have been doing so now for some time. Sikhism came into existence in the 16 century if I'm not mistaken. Sikh jats were hindus before....

Warrior qualities is irrelevant, Rajputs were also of scythic stock supposedly and they are considered the mightiest warriors in India. Sikhs are next. Rajputs are highly mixed, they were the highest hindu varna mind you. They intermarried with bhils, etc. AND THIS WAS BEFORE THEY EVEN BECAME HINDUS OR WERE CALLED RAJPUTS. AKA THEY WERE JATS STILL WHEN THEY MIXED.

Bharatpur Jats were right near them....

Do the math Sunny Singh....

I admit Punjabi jatt Sikhs mostly are very fair and tall,etc. ALthough Like i said before, my friend who is a punjabi jatt sikh from ludhiana is dark brown skinned, very dark even by south indian standards. But he has good features and is tall and broad shouldered.

Haryanvi Jats, Marathi, and gujarati, there is a lot of variability in looks with these people Sunny Singh...

By TruthSayer on Tuesday, October 1, 2002 - 03:02 am:


All those pics below are of upper caste non-brahmin south indians.

Here is a Tamil actor.

http://www.directoryindia.com/cine/ajithkumar/images/ajithkumar5.jpg

Here is a mallu actor

http://www.my-kerala.com/p/m/stars/m/mammooty/3.shtml

here is another tamil actor

http://www.rmadhavan.com/images1/maddywallpaper10.jpg

here is a tamil actress

http://www.india4u.com/kollywood/gallery/sneha6.jpg

http://www.india4u.com/kollywood/gallery/sneha3.jpg

here is another upper caste tamil actress. Quite beautiful I must say.

http://www.india4u.com/kollywood/gallery/bhoomika5.jpg

http://www.india4u.com/kollywood/gallery/bhoomika1.jpg


These people could all easily pass for haryanvi "jats". Just compare them to your general Rajiv Sandhu in the link given in the previous post. Now I have seen a haryanvi jatt family, that look like dalits. No kidding here. Very flat noses and medium brown skin. Short height. My friend....perhaps punjabi jats look on the whole different. But Jats from other places can look quite different.


***** Now Sunny Singh, after looking at those pics. What do you conclude? When even tamils can look more jat than real haryanvi jats?

PART III

According to Ptolemy (90-168 A.D.) [49], a Greek geographer, the region next to western India is called Indo-Scythia (land of the Jats and their cousins in India). Indo-Scythia roughly included Punjab, Sind, Rajasthan and parts of Kashmir and Gujrat (in fact the name Gujrat derives from the rule of Jat cousins, the Gujars, from the 6th to the 7th century A.D.). Ptolemy lists over forty major towns or cities in Indo-Scythia: Sabana, Banagara, Azica, Pisca, Bonis, Pantala, Barbaria, Minagara, Sarbana, Panassa, Budaea, Binagara, Parabali, Camigara, Naagramma, and so on. A study of some of these towns is provided by Professor Eggermont [32].
Yue-chi or Kushan rulers (e.g., Kanishka I & II, Huvishka), according to Professor Smith [40], had no resemblance to the "narrow-eyed" Mongolians. They were big pink-faced men built on a large scale. Furthermore, their coins witness that they dressed in long-skirted coats (similar to the long coat worn by the late Indian Prime Minister Nehru), sat on chairs in European fashion, wore leather boots, and practiced a modified Zoroastrian religion (sun worshippers). Kushans not only ruled India but a substantial portion of the Central Asia (the land of their ancestors) [50]. More specifically, in the words of an eminent Russian Archaeologist, A.L. Mongait (Mangat Jats of Punjab?) [50], "This (Kushan) huge empire stretched from the Aral Sea (Central Asia) to the Ganges (river)---". The Kushan empire in Central Asia area included the land of the Massagetae ("Great" Jats), Sakas, and White Huns. Furthermore, according to Dr. Mongait [50] "White Huns" coming from the south-east of the Aral Sea seized control of almost the entire Kushan Empire. A rough map of the Kushan empire in A.D. 100 is provided by Professor Mongait [50] on page 234 of his book. According to Dahiya [29] the correct word for "Kushan" is "Ksavan" pronounced as "Kasvan". There still are Kasvan Jats to be found in the Sirsa and Fatehabad areas, of Haryana Province, India.
Today, Haryana appears to be dominated by the Jats. This is probably due to them a district of Haryana called "Hissar", the name of a mountain range in Central Asia close to the modern Amu river [19].
Dahiya's [29] assertion with respect to "Kushan" being a clan name of the Scythians, is supported by Mr. Thomas and General Sir Cunningham [45] examination of Indo-Scythians coins. Sir Cunningham [45] wrote, "Mr Thomas gives the names of five different tribes: Mahi, Kushan, Shaka, Gadaha, and Shandhi; and goes on to say the readings of Shaka and Kushan are incontestable. In addition, according to Kephart [19] two groups of the Massagetae sometime after 500 B.C. took their names as Yue-Chi (Tokhari) and White Huns and their later dynastic division were called "Kushans". More specifically, "Kushans" were the primary dynastic group of the Tokhari.
White Huns, a division of the Massagetae, invaded Punjab during A.D. 460-470. Thomas Watters (British Acting Consul General in Korea from (1887-1888) [51] writes "----country (North-West of India) was conquered by the Yeta (White Huns), i.e., the Yets or Gats apparently near the end of our fifth century. The Yeta, who were a powerful people in Central Asia, in the fifth century, are also said to have been of the Yue-Chi (Kushan) stock---". The leader of the White Huns called "Toramana" was throned in A.D. 495 and established his capital at Sakala (modern Sialkot, Punjab). According to Inscriptions, the full name of the king was Maharaja ("Great King) Toramana Shaha JAUVLA.
In A.D. 510 Mihiragula succeeded his father as the "Great" king. Sir Cunningham says Jauvla was the name of their tribe or clan. According to him, the name of the Jabuli tribe of the White Huns is still preserved in Zabulistan (land of Jauvla) and their language called "Zauli" also still existed in the tenth century A.D. [45]. It is interesting to note here that many Jat clans claim their land of ancestors in Zabulistan (some areas in modern Afghanistan). Furthermore, as per Dahyia [29] Jauvala is the Indian Jat clan name called "Jauhla". In fact, Johal is an important clan of the Jats who belong to the Sikh faith. Jat Sikhs called Johal could be found in several western countries, today.
In A.D. 520 Mihiragula succeeded his father Toramana Jauvla. In turn Mihiragula was succeeded by his son called Ajitanjaya and after the disintegration of their Indian empire the Jauvala or Johals secured for themselves Zabulistan or Jabulistan. It is interesting to note the remarks of Sir Cunningham [45] concerning the reading of a coin of White Huns "But in the two Pahlavi legends of the reverse I read on the left ----and to the right Zaulistan (Jaulistan)". This says it very well that the actual name is "Jaulistan" (land of Jauls or Johals) instead of "Zabulistan".
A Greek merchant called Kosmas Indikopleustes (sixth century A.D.) [45, 51] born in Alexandria, Egypt and travelled through India (A.D. 522-530) reported that the king of the White Huns Gollas (Mihir-gula), when he goes to war, is said to take with him no less then a 1000 elephants and much cavalary. Kosmas goes on to say that once Mihiragula laid seige to a certain inland city of India, protected all around by water. He encamped all around it for a considerable time until all the surrounding water was drunk up by his soldiers and animals: elephants, and horses.
After that he crossed over the dry land and captured the city. Sir Cunningham [45] lists agreeable points concerning Mihiragula: foreigner, Mleccha (Hindu term roughly equivalent to foreigner) or Huna, subdued India beyond Gwalior, persecuted Buddhists and patronized Brahmans (priestly caste of the Hindus), and ruled from A.D. 515 to 545 or 550.
A Chinese pilgrim to India called Sung-Yun (A.D. 520) [45] reported that the reigning king in Gandhara (north-west India) was a Yetha (White Hun). Sung-Yun goes on to say, "since the conquest by the Yethas, who set up Laelih to be king, two generations had passed away". Dahyia [29] argues as Sung-Yun says Laelih was made ruler of Gandhara by the Yethas, the Laelih was most likely the governor of Gandhara because the clan name of Toramana and Mihiragula was Johal or Jauvala. It is important to note here that "Lalli" too is a well known clan name of the modern Sikh Jats. The pronunciation of words "Laelih" and Lalli is almost identical. Furthermore, according to Sir Cunningham [45] a "Lalliya" Shahi king ruled west of the Indus river as late as A.D. 900 with Ohind as his capital. Cunningham quotes Troyer who calls this king "the illustrious Sahi, of the country of Lalli".
Interestingly, Hiuen Tsiang (A.D. 629) [53], a Chinese pilgrim, to India reported, "Except in this particular, the wives of great ministers (of White Huns) are like the royal ladies; they in like manner cover their heads, using horns, from which hang down veils all round, like precious canopies".
The custom of wearing a gold item on the top of the head of the newly wedlady (which gives appearance as described by Hiuen Tsiang) is still practiced in the Jat traditional weddings. This may be confirmed in the documentary movie called, "Vehra Shaguna Da (Auspicious Backyard)", released in Canada by Dhillon [54] Video Ltd. of Toronto. This video portrays basically the Punjabi Jat weddings. Another interesting point from the works of Hiuen Tsiang [53] to note is where he said, "They (White Huns) kill living creatures and eat their flesh". Among the modern Punjabi Jats the meat consumption is quite common.

Gupta and Harsha Period
The Gupta period began in the general sense in A.D. 320 and ended in A.D. 647. However, after the invasion of the White Huns in A.D. 460 most of their empire became under the control of these new Central Asian Jat invaders. Harsha, was probably the last Emperor of the North India prior to the arrival of Arabs in Sind. He was crowned in A.D. 606 and died in A.D. 647.
Some of the emperors of the Gupta period are Chandragupta I (accession A.D. 320), Samudragupta (accession A.D. 330), Chandragupta II (accession A.D. 380), Kumaragupta I (accession A.D. 415), and Skandagupta (accession A.D. 455).
In the modern times in India, the general conception is that a person with the "Gupta" last name belongs to the Vaisya caste of the Hindus. Dahiya [29] argues that this conception is incorrect as there are many well known Brahmans (Hindu priestly caste) and Kshatriyas (Hindu warrior caste) have names ending with "Gupta". For example, the famous Chanakaya's (a Brahman) actual name was "Visnu Gupta" [29]. Furthermore, MCrindle [55] quoted Arrian as saying, "He (Alexander) sacrified upon it and built a fort, giving the command of its to Sisikottos (Sasi Gupta as per Mcrindle)". Sasi Gupta must have been of Kashatria caste, if Hindu.
However, I am also of the opinion, that Persians also used the similar word, "Gupta". Dahiya [29] has devoted a couple of pages of his book to this very issue by examining, it from different directions and concluded that the name "Gupta" signifies only a military governor and it was never used as a surname or a clan name.
Dahiya [29] has devoted one entire chapter of his book to prove that the Gupta empire of India was indeed the empire of the Dharan Jats. More specifically the "Guptas" belonged to a Jat clan called "Dharan" from Mathura (a city in India) area. Also, Dharan Jats still exist in Bikaner, Rajasthan, India and the adjoining districts of the Punjab [29]. Some of the supporting factors for the Dahiya's assertion of Gupta ruler being Dharan Jats are as follows:

Dr.P.L. Gupta [56], an eminent Indian author of works on numismatics, archaeology, and history said, "The most common gold coins of the Guptas appear apparently to be the direct descendants of the gold coins of the later Kushans (Scythians/Jats)----". He adds the standing pose and posture of the Gupta kings on their early coins at the altar is almost identical to that of the Kushan Kings as well as the Gupta Kings wear the Kushan long coat and trousers. Now a question arises. How come Hindu Kings wear Kushan coats and trousers which were foreign to Hindu tradition [29]? Did these kings themselves belong to the foreign ancestry?

Alberuni ( an Arab who travelled through India in A.D. 1030) learned that the Gupta rulers were powerful but bad and the Indians celebrated the end of their rule [29]. Now, the question arises if the Guptas were Hindus then why did the Indians celebrate the end of the rule of their own, especially after centuries of rule by foreigners?

Kushans at the height of their power, in A.D. 358, sent presents to Samudra Gupta according to an inscription on the Allahabad (a city in Northern India) pillar [45]. It means that they were very friendly toward each other. An ethnic affinity?

According to a quotation in Dahiya's [29] book Gupta horse riders as per G