(Raigar/Raiger/Regar/Reger is an international word, representing various ethnic groups. Specially, an ethnic group, calling Raigar is also living in Rajasthan(India) since before the Christ, who migrated from the north west Aryavart.

 

It is also found that they are Raghuvanshies, belonging to main stream of Raghuvanshi Kshatriyas. Raigar community of India follows the Raghukul Reat(some laws, related to Raghuvanshi Kshatriyas). Under Raghukul customs, Its man member doesn’t marry to his widow bhabhi( विधवा भाभी = wife of deceased brother). Even, a widow never marry to a person who is a resident of her husband’s village.
Perhaps, It is only Raigar Community of India, whose all Gotras(clans) are definite words, having a definite shape and form, like Dauliya, Dauriya, Mauliya, Gauliya, Jainiya, Gauriya, Paliya, Kariya, Dariya, Mauriya, Pauriya(Puriya), Maunia, Launiya, Pairiya, Nainiya, Jailiya, Nadoliya, Mandoriya, Pingoliya, Tarmoliya, Ujjainiya, Gogoriya, Pipaliya, Dabkariya, Murdariya, Kamokhariya, Jajaoriya, Jabarpuriya, Dabariya, Porwal, Khorwal, Morwal, Sonwal, Jonwal, Lonwal, Honwal, Kaiwal, Baiwal, Jabariwal, Dabariwal etc.. Besides it, those ancient words from which above clan words were generated or derived, are at present, either general surnames or hereditary surnames of people, living in the vast area, situated in the west of India also.)
All these facts are analyzing in the following Contents as bellow :-
1. Raigars belong to Raghuvanshi Kshatriyas, that is, Raigar community is a one of main streams of Raghuvanshi Kshatriyas [1]
2. It is a wrong interpretation that the word Raigar is a corrupt form of rangia(रंगिया) or raingaya(रैंगया) or rang-gar(रंगगर)[2]
3. The word Raigar is neither synonym( पर्याय ) of Raidas nor a sub-caste of Chamar[3]
4. No synonyms (पर्याय) of the word “Raigar” are existed [4]
5. The word Raigar bears high social status[5]
6. History and Origin of Raigar Raghuvanshies and existence of the word “Raigar” [6]
7. Some ancient groups of Suryavanshi Kshtriyas converted into Raigars [7]
8. Raigar Gotras are meaningful and particular words: Raigar isn’t a mixed caste [8]
9. Raigars Gotras are not absurd and ridiculous words [9]
10. Raigar Gotras are not prevailed after village names [10]
11. Raigars had better privileges [11]
12. The present political status of Raigars: very Poor [12]
13. Why can’t Raigars claim themselves Kshatriyas’ Originated?[13]
14. Raigar: An ancient word [14]
________________________________________
[1] Raigars belong to Raghuvanshi Kshatriyas, that is, Raigar community is a main stream of descendants of Raghuvanshi Kshatriyas
The word ‘Raigar’ is not an occupational or a professional word as other Hindu caste words, like Sunar(सुनार = स्वर्णकार), Kumhar(कुम्हार = कुम्भकार), Chamar(चमार = चर्मकार) etc. Because once upon a time, Raigars were Raghuvanshi Kshatriyas(रघुवंशी क्षत्रिय) and it establishes that the word ‘Raigar( रैगर)‘ is a corrupted or converted form of the word ‘Raghu’(रघु), as bellow:-
Raghu → Ragh → Rag → Ragar → Rahgar/Raghar → Rehgar /Reghar → Raigar/ Raiger/Regar
( रघु → रघ → रग → रगर → रहगर /रगहर → रेहगर /रेगहर → रैगर/रेगर)
Where, Raghu was the famous Sagarvanshi(Suryavanshi) emperor of Ayodhya, whom descendants have been called Raghuvanshi Kshatriyas, who devided into 15 main dynastical branches. One of them, Rag(Raigar) is an old branch. But the history of Ragas(Raigars) is not available. Whereas it is described in many ancient and modern books. (1) (2) (3) (4) (5). Hence, it is not a correct assumption to correlate Raigars to any profession or occupation.
It is also found that, not only Raigars but some other groups are also claiming that they are descendants of Raghuvanshi or Sagarvanshi or Suryavanshi Kshatriyas. Hence if somebody changes his country or religion or caste or profession or occupation or livelihood, even then his ancestors are never changed. In spite of this, some Hindu castes’ name have been wrongly defined by some modern Sociologists, using syllables seeing in words representing their present caste names and their professional names. Some examples are as:-
(i) The word ‘Aheer’(अहीर ) has been related to milk and curd (मही = दूध, दही) by Dr. Kailashnath Vyas and Dr. Devendrasingh Gahlot in their book (6) as such :-
मही + र = महीर(Who would sell milk and curd etc.)
महीर = म् + अहीर → अहीर(Who sell milk and curd etc.)
Whereas Aheers(Abheers) are also descendants of Kshatriyas. Thus it has been, wrongly proved that Aheers are milk and curd sellers since from their first ancestors.
(ii) It has been argued by Kunwar Kanaksingh in his book (7) that Padihar Meenas (पड़िहार मीना) were, traditionally ‘Pada’ (पाडा = Young male buffalo) owners and eaters. Thus they have been bestowed with the word ‘Padihar Meena’ as their caste name. But it is a wrong hypothecation. Because Padihars Meenas are also descendants of Kshatriyas and it is a proved fact that the word ‘Padihar’ is a corrupt form of the word ‘Prateehar’ (प्रतीहार = Watchman). Unfortunately, some Hindu social groups have been assumed hated low-varnas’ castes and their caste names have been, knowingly joined with mismatching, absurd and even of lower graded words.
Pratihar Kshatriyas are called Parihar Rajputas seem same.
(iii) As Aheer(अहीर ) and Padihar Meena(पड़िहार मीना), the word ‘Raigar( रैगर)‘ is also being, literally and professionally misinterpreted. Unfortunately, this misinterpretation regarding Raigar community is being used for social status and political purpose. Whereas, traditionally Raigar is neither a tanner nor a shoemaker. That is, literally Raigar doesn’t mean tanning or dyeing. If it were so, the word Raigar won’t be alive upto many a, thousand years and automatically, it would be replaced by the word ‘Chamar’, even before independence of India. In fact, who know better about Raigar community, they are still agreed that Raigar is not a sub-caste of Chamar. Hence, under the Indian Constitution, Raigar was included as an independent caste in the Rajasthan Scheduled caste list, 1950-51.
But after the constitutional amendment of the schedule caste list in 1950-51 made under the report of Kaka Kalelkar Commission, 1956 Raigar has been deprived from its independent social status in the Rajasthan Scheduled caste(Amendment) list, 1956. But this constitutional amendment has led a majar political setback(harm) to Raigar community. Because on the result of the above amendment, since 1956 Raigar community is being propagated and assuming as Chamar caste or of Chamar category in case of the distribution of political tickets during any election. Consequently, the Raigar community has been deprived to maintain caste proportional representation in the various houses and other democratic institutions and even no Raigar couldn’t include in any ministry.
Secondly, after such categorisation of Raigar community in 1956, not only new census data but also old census data, even pre-independence data regarding Raigar population have been included in the population of so called Chamar community for various purposes. That is, the independent identity of Raigar community has been abolished everywhere.
Whereas Raigars have never introduced themselves as Chamar. Hence If economic and professional similarity gives an impression of sub-caste of Chamar, even then it is wrong to include Raigar community in the Chamar category for constitutional, political, censual, social and electional purpose.
Forthcoming warnig to Raigar leaders
Although what would be happened with Raigar community after the amendment of 1956, has been happened. But leaders of Raigar community have to be noted in their mind that on the basis of data, showing remarkable progress and development of so-called Chamar community, Raigars have been also, orally labelled that Raigars have become much progressive and more prosperous even than Meghwals, Khatikas, Balais etc. So they should be excluded from the Rajasthan Scheduled caste list. But it is only an artificial illusion(भ्रान्ति ). Hence if it is either anywhere recorded or unrecorded, should be rectified as early as possible.
________________________________________
[2] It is a wrong interpretation that the word Raigar is a corrupt form of rangia(रंगिया) or raingaya(रैंगया) or rang-gar(रंगगर)
Without deep exploring, the most of scholars, either some Raigars or other caste fellows have assumed that literally, the word Raigar means dyeing or tanning and the word “Raigar” is a corrupt form of the word rangia or raingaya or rang-gar. But, absolutely it is a wrong assumption. Because, grammatically the word rangia (रंगिया) or raingaya (रैंगया) or rang-gar (रंगगर) can’t be corrupted into the word Regar (रेगर) or Raigar (रैगर).
For the time being, if the word rang-gar (रंगगर) was come in existence in the 14th century, even then that word would have corrupted into the word Rangar(रंगर) only. But since the word “rangar (रंगर/रंगड़)” was accepted as a synonym of the word “Rajput (राजपूत)” during the Muslim period. Hence, in that era, no social group of tanners could dare to bestow themselves with the caste name Rangar (रंगर/रंगड़).
That is, it is a wrong hypothecation that the word Raigar(रैगर) is a corrupt form of the word Rang-gar(रंगगर), which is assumed to be develped in the 14th century, mentioned in “Jati-Bhaskar” written by Pandit Jwalaprasad Mishra (8) . Because the word “Raigar” was in its existence before the 14th century, as per the book Raigar Kaun aur kyon, the Hurada inscription etc.(9) (10).
Further it is also a fact that yet, no any ancient Hindi or Sanskrit dictionary is found, bearing words, like rangia, raingaya, and rang-gar. Also there is no historical evidence, which reveals that forefathers of Raigars were called rangia or raingaya or rang-gar, whereas they were, clearly called Reghars or Reghars(Raigar), representing an ancient Kshatriya vansh(clan) (11). Also it is an evident fact that this word is a derived form of the word Raghu as mentioned in the previous paragraph.
________________________________________
[3] The word Raigar is neither synonym(पर्याय ) of Raidas nor a sub-caste of Chamar
There is no verbal or hereditical or caste-based relationship between Raigar and Raidas. Because-
(i) The syllable ‘Rai(रै )’ seeing in the word ‘Raigar(रैगर)’ is a corrupt form of ‘Reh(रेह )’ . Whereas the syllable ‘Rai(रै )’ seeing in the word ‘Raidas (रैदास )’ is a corrupt form of ‘Ravi(रवि)’. That is, Raidas is a corrupt form of the word “Ravidas”. Thus it is a wrong to correlate, wordily both Raigar and Raidas .
Secondly, it is also a remarkable fact that no scholar belonging to the Brahman or Kshatria or Vaishy has established that Raidas(Ravidas) belongs to Raigar community.
(ii) Saint Raidas called himself Chamar (12), whereas neither the word “Raigar” is a synonym of the word “Chamar” nor Raigar is a sub-caste of Chamar.
Whereas ancestors of Raigars were domicile Kshatrias of ancient Rajputana.
(iii) Saint Raidas was born in the 14th century A. D.(13) whereas Rehgars(Raigars) are older and they would live in the reign of Parmarvanshiya Maharaja Vikrmajeet(Vikrmaditya) of Ujjain in the 1st century B.C.
(iv) It is also to be noted that except present belief in Raidasji, no Raigar had been head of any ‘Raidas Peeth’ and no Raigar saint called himself as a follower of Raidasji.
(v) Although it is a disputed fact how Raidasji died. But Somebody say such that Raidasji was died in Chittorgarh (14) in a very painful condition, created by sthaniy Rajput Jamidars( local feudal authorities) and his dead body for the cremation was given to Chamar community, living in Chhitorgarh, not to Raigar community.
Actually, the relation, seeing between Raigar community and saint Raidasji is merely an honorific(आदर का सम्बन्ध).
__________________________________
[4] No synonyms (पर्याय) of the word “Raigar” are existed
Although some Raigar families living in the Marwar are called Jatiyas (so called Sindh branch of Raigars) and a very few families of the Hadauti and Mewar are being called Bolas. Actually these words are only one-directional local synonym type introductions to Raigar families. Because Bolas and Jatias are Raigars but Raigars are neither Bolas nor Jatiyas. That is, words Bola and Jatiya are not synonyms(पर्याय) of the word “Raigar or Raiger or Regar or Reger or Regad or Rehgar or Reghar”.
It is also to be noted that in the the “Rajasthan scheduled caste list of 1950-51″, the word “Raiger(Regar)” was entered, independently. Same way the word “Bola” was also listed, independently. But Bola is still, independently listed in the present scheduled caste list of Rajasthan. Whereas the independence of the word “Raiger (Regar)” has been finished by the amendment of 1956. From both the above facts seems that the word ‘Raigar’ has been, knowingly and malafiedly or otherwisely introduced to Kaka Kalelkar Commission, 1956 by somebodies of the Dhundhad and Katheda(Jaipur, Ajmer, Sawai Madhopur, Tonk etc. districts). Because if it were only a finding of the above commission, then the word “Bola” prevailed in the Hadauti and Mewar would be also entered on the serial no. 17, where the word “Raiger( Regar)” has been, newly entered.
Even, Position of Raiger Jatiyas of Marwar and Chamar Jatiyas of eastern Rajasthan in the Rajasthan schedule caste list of 1956 seems uncleared. Because Raigar Jatiyas and Chamar Jatiyas are of different genealogies. So both words have to be listed, separately. But what soever happened as above, unfortunately Raigars have to lost their individual entity in the Indian Constitution and consequently, They have been deprived from the caste population ratio-based political opportunities .
‘Laskaria’ was a local word used for those Raigar families, living in the eastern Rajputana and adjoinig land, whose forefathers would do a business of supplying leather for the purpose of Laskar (military) of Hindu or Muslim Kings . But the word rangia(रंगिया), which immigrated in Rajputana from U.P. just before the independence of India was, ridiculously used in Bikaner for some those Raigar families and other castes engaged in tanning work.
But rangia and laskaria are not synonyms(पर्याय) of Raigars .
Comments:-
(i) Although, genealogically Raigars are Kshatriyas. But if any Raigar says himself of Rajput caste, is a wrong assumption. if a big group of Jatavs introduce themselves Jat, even then, socialogically it is wrong to say that the word “Jatav” is a syonym of the word “Jat caste”. Same way if many a Raigars, selfishly take certificates of the “Chamar caste” or say themselves Raidas, Ravidas, Jatav, even then, it is wrong to say that chamar, Raidas, Ravidas, Jatav, Rangiya are synonyms of the word “Raigar or Raiger or Regar or Reger or Rehgar or Reghar or Regad”.
(ii) Altough It is a fact that when traditional Chamar of Rajputana quitted charmkari work and traditional caste name in the beginning of the 20th century, then many Raigar families indulged with works, related to leather. But it is not a base to say that Raigar is a sub caste of Chamar or Raigars are of traditional Chamar caste.
(ii) A new internet concept to describe Raigars under the title of “Chamar” has been developed. But it gives a wrong information about “Raigar-Genealogy”. Such wrong information is not only shameful but also a crime. Because the word Raigar is an ancient word and Raigars have been never called “Chamars”. If some one bestows Raigars with the word “Chamar” and defines the word “Raigar” and “Raigar population” malafidely or otherwisely, is an abuse and a crime under new laws (15) .
________________________________________
[5] The word Raigar bears high social status
It is a surprising and peculiar social fact that the word “Raigar” also represents a sub caste of Rajpurohits in Rajasthan. Rajpurohits are Brahmins. That is, before some hundred years ago the word ‘Raigar’ was of general category.
The connection between Raigars under scheduled caste list and Raigar Rajpurohits (Brahmins) is, yet to be explored but it is fact that both these Raigar caste and sub-caste Raigar Rajpurohits have their roots in Rajasthan. And Raigars, living in Delhi, Punjab, Hariyana, Gujarat, Maharashtra, and Madhya Pradesh are migrated from Rajasthan before 2 or 3 hundred years ago. Raigar Rajpurohits inhabit in the south western Rajputana.
About the origin of this clan, someone say that a Rajpurohit of a Chauhan King was issuesless (having no progeny). So he adopted a son of Chauhan king. The descendant of that adopted son were called Raigar or Ragur or Raigur or Rygur Rajpurohit. Hence it seems that Whatsoever the origin of the word Raigur clan is assumed. But it seems that it is also a derivative of the word “Raghu” as bellow:-
Raghu(रघु) → Raghur(रघुर) → Ragur(रगुर) → Rahgur(रहगुर) → Rehgur(रेहगुर) → Raigur (रेगुर) → Raiger(रैगर) → Rygur(रायगुर).
But it is possible only when, If the mother of adopted son was a daughter of Raghu vanshi or Rag vanshi or Raiger vanshi Kshatriya Sardar and adopted son might have been bestowed with his mother’s clan.
Comments:-
(i) It is seen in the Hindu society that If a same clan or Gotra’s name is found in a general caste and so-called any lower caste, then knowing this, it has become a general trend that the nomenclature of the clan, prevailing in general caste is being changed as like a dress code. But it is a major setback for writing “Social History of Hindu castes”.
________________________________________
[6] History and Origin of Raigar Raghuvanshies and existence of the word “Raigar”
Unfortunately, on various internet websites and in books, the history and origin of Raigars and the derivation of the word ‘Raigar’ have been described on the basis of present social and economic status of Raigars. Which is absolutely wrong. Because at present, what livelihood is being done by some or all Raigar families, can’t be a base to write ‘History and Origin’ of ancient Raigars and to define the ancient word ‘Raigar’.
Originally, Rehgars were Raghuvanshi (Sagarvanshi i.e. Suryavanshi) Kshatriyas and inhabited in Ujjain in the 1st century B.C., who were descendants of ‘Ragas’ of middle south Asia(joint land of Afghanistan, Pakistan and Punjab). It is justified that even at present, ‘Rag’ is a district head-quarter of the district ‘Ragistan’ in Badkhshan Province of Afghanistan. Where, Ragistan means a land of Ragas.
It is also found that Rehgar/Reghar/Raigar/Regar/Reger is an ancient word which was or is being used in other countries also. Secondly, paternal clans of Raigar Gotras, like Mur, Gur, Mukhar, Sukhar, Dur, Dar, Gul, Gar, kar, Lan, Lud, Rud, Pal, Bal, mal etc. have ruled over somewhere in the west and north-west of Aryavart. For examples:-
(i) It is a historical fact that Gar(गर) (forefathers of Ajmer Raigars, having a system of subclans also) ruled in middle Rajputana(Pushkar) before Gurjar pratihars and Gaur(गौर) Kshatriyas have ruled in the middle west Rajputana(Chhoti Sadari) in the 5-6th century A.D (16). It also seems that Gaur was a subclan of Gar. Thus Con. James Tad has written that Gar or Gaur was an ancient Kshatriyas Rajvansh(who ruled somewhere in Merwada), but their histoty is not available (17). Besides this, it is also a historical fact that when Alexander, the Great invaded India, Gur(गुर ) people ruled over Gurians’ Province situated in the north of the river Kabul (18). Whereas ancient Gaur Kshatriyas also have ruled over a place situated between Herat and Gajani in Afghanistan before 5th century A.D. and after them, above Province have been called Gaur Pradesh (19). Gaur(Ghorak) clan was also existed in the Mahabharat era (20) . Thus either Gur(गुर ) and Gaur(गौर) are used for a same Kshatriya clan or Gaur is a subclan of Gur and they are descendants of a Kshatria, named Gur. That is, Gaurs of Rajputana were either the descendants of Gaur or Gur vansh of Afghanistan.
It is to be also noted that Muhmmad Gauri ruled over Gaur Pradesh in the medieval era. But he was not the descendant of the Gaur Kshatria vansh. Because his ancestors were Sur vanshi Kshatriyas, who overthrew Gaur Kshatrias from Gaur Pradesh. After some time they were converted into Muslims but after some time they were also overthrown by Gazanvis. Mahmud Gazanvi was a big warrior who invaded india 19 times. But his successors were very weak and in the 12th century, Sur vanshi Muslims recaptured Gaur Pradesh. Thus Sur vanshi Muhmmad has been bestowed with the word “Gauri” by histirians and has written him as Muhammad Gauri.
Hence whatsoever has been established the genealogy of the Gaur vansh. But it seems that a Raigar/Jat gotras Gaur(गौर), Gaura (गौरा), Gauriya(गौरिया), Bagoriya(बागोरिया), Gogoriya (गोगोरिया), Ragoriya (रागोरिया) etc. have their roots in the word Gur (गुर ) as such:-
(a) गुर(आदिपुरुष) + अ(प्रत्यय) → गौर(गुरजी के वंशज) ;
(b) गौर + ई (प्रत्यय) → गौरी ;
(c) गौरी + इया (प्रत्यय) → गौरिया (रैगर/जाट गोत्र);
(d) बागोजी(उपसर्ग) + गौरिया → बाग + गौरिया → बाग्गोरिया → बागोरिया (रैगर/जाट गोत्र).
As per Jat historians, Gaura (गौरा) is a Suryavanshi clan but Gaur (गौर) is Nagvanshi.
(ii) Regar was a city (until 1952, the settlement of Stantsiia Regar) and administrative center of Regar Raion, Tadzhik SSR. Located in the western Gissar Valley (21).
(iii) The word Regar is not only a word representing caste or clan but also an English, Spanish, Russian, German word. In English language Regar means to irrigate, to water, to wash, to hose down, to spill, to scatter. That is, ancient Raigars were also big farmers or peasants (22) .
(iv) According to “Gaj Vilas” it reveals that Reghars(रेगहर) fought bravely against Ala-Uddin Khilaji, when he invaded Chittorgarh to get married to Maharani Padmini, forcedly (23).
( v) In “Raghukul-Chintamani” and “Annals and Antiquities of Rajputana” the word ‘Rag’ (रग) is used for an ancient Raghuvanshi community. That is, the word Rag is used for Ragar(Raigar).
(vi) Hurda Inscription, Bhilwada(Rajsthan) of Vikrami Sanvat 1062( 1005 A.D.) reveals that Regar is an ancient word.
(vii) Some inscriptions, written in Prakrit language(प्राकृत भाषा) of the Buddha era are found in Rajasthan(India), bearing with some figures, look like serpents. On the basis of these inscriptions, some historians have assumed that Parmar (परमार) and Mauri(मौरी) were Takshakvanshies (तक्षक वंशी ). Mauries were rulers of Taxila(तक्षशिला). The most of the historians say that Mauri is a branch of Parmars.
Although some historians say that Takshakvanshies were also Suryavanshies. But how could be possible it. Because it is an assumption that Suryavansh and Takshakvansh (Nagvansh) have been originated, separately from sag Kashyap(मुनि कश्यप). And Suryavanshies were full man whereas Nagas were considered half man and half animal(serpent).
Secondly, some historians also say that Paramars are Suryavanshies. Hence it seems more correct that Mauries and Parmars are descendants of Taksh, the eldest son of Raghuvanshi Bharat. Taksha was the ruler of west Aryavart and Kaikeydesh( Punjab). That is, Mauries and Parmars are Taksha vanshies, not Takshak vanshies.
Thirdly, Swami Atmaram “Lakshy” has also written that Chitrangad Maurya/Mauri (मौरी), the founder of Chittorgargh was Rehgarvanshi Kshatriya. Whereas Jat historians say that Mauri was a Jat clan and Mauriya Jats are the descendants of the Mauri Rajvansh of Chittorgarh. But since Jat Mauriyas are less than Raigar Mauriyas. Whereas , it is a social fact that Raigar Mauriyas forms a very big part of Raigar community and those are either the descendants of Chitrangad Maurya/Mauri or they belong to Mauri Rajvansh of Chittorgargh. But second clause seems more correct. That is, forefather of Raigar Mauriyas lived in Ujjain and Chitrangad Maurya/Mauri was Rehgarvanshi Kshatriya.
Fourthly , ancient roots of the Mauri (मौरी) Kshatrias are found in the west Aryavarat and Mur(मुर) Rajvansh(clan) was founded before the Mahabharat era, somewhere in the far west of the river Indus. Perhaps, neglecting the laws of “Varnashram Vyavstha(वर्णाश्रम-व्यवस्था) “, King of Mur has been called Yavanadhip (24) . Whereas they must be Suryavanshi Kshatriyas. Because in the end of the Dwaparyug(द्वापरयुग), whole north Aryavarat was under the subjucation of Chandravanshi Kshatriyas and the most branches of Suryavanshi Kshatriyas quitted Aryavart and established their monarchies in the vast land situated in the west and north-west of the river Indus and loosed social relations from Kshatriyas of main Aryavart.
That is, Mauriya Raigar Gotra has its roots in the word “Mur or Mauri”. Because it is also a historical fact that Rag( Ragar→ Raigar) is a main branch of ancient “Raghuvanshi(Suryavanshi/Sagarvanshi) Kshatrias”, ruling in the west or north-west of Aryavart and a group from them, migrated to Ujjain and they were called Rehgar(रेहगर) Kshatriyas in Ujjain. Which is mentioned in the “Raigar Kaun aur Kyon?”.
Thus, it seems more correct that the word ‘Mauriya(मौरिया)’ is a derivation of the word Mur(मुर) as below:–
(a) मुर(आदिपुरुष) + अ (प्रत्यय) → मौर (मुरजी के वंशज);
(b) मौर + ई (प्रत्यय) → मौरी (चित्तौड़गढ़ के संस्थापक राजवंश) ;
(c) मौरी + इया (प्रत्यय) → मौरिया (रैगर/जाट गोत्र)
(viii) It seems that there is a genealogical relationship between Raigar and Ujjain words. For example Ujjainiya (उज्जैनिया) and Gusaiwal (गुसाईवाल) Gotras are prevailed in Raigar community. And as per Kivadanti(किंवदंती ) and Jagas(जागा भाट), Jagdev Panwar was the younger brother of Parmarvanshi Maharaja Vikrmajeet(Vikramaditya) and he was a staunch devotee of Ma Kali (माँ काली). So he was also known as Gusaiji (गुसाईजी). The followers of Gusaiji have been called Gusaiwal Raigars. That is, this Gotra must be at least 2000 years old. But as per modern historians, Maharaja Vikramaditya was the 2nd son of king Gandharwasen of Ujjain and his elder brother was Shankhraj. Whereas Jagdeo Panwar was the younger son of Ujjain king Udayaditya(1060-1087 A.D.). It is said that Jagdeo Panwar was unhappy with his father Udayaditya . So he came with his military in U.P and captured Akhanoor. Same story seems Ujjainiya Raigar Gotra. Because it is also 2000 years old. whereas modern historian say that Ujjainiya branch of Parmars was originited after 11th century A.D. That is, Paramars, who quitted Ujjain have been called Ujjainiyas. The most of Paramar Ujjainiyas went to Uttar Pradesh and Bihar. Jagdishpur in Bihar, was a famous state of Parmar Ujjainiyas.
Thus, It is a question that who are Ujjainiya Raigars and Gusaiwal Raigars .
For the Ujjainiya (उज्जैनिया) Raigars, it seems that they are either descendants of those Parmars, who came in Yaduwaati with Rehgars in 1 B.C. or they are descendants of Udaji Jainiya. But second clause seems more correct. That is, Raghuvanshi Ujjainiyas are older than the foundation of Ujjain city.
Whereas Gusaiwal (गुसाईवाल) Raigars are seemed the descendants or followers of a person who was called Gusaiji. Suryamall Misan(सूर्यमल्ल मीसण) has also written in ” Vansh Bhaskr(वंश-भास्कर) ” that Jagdev was the younger brother of Maharaja Vikramajeet of Ujjain and a staunch devotee of Ma Kali, who cut himself his head and put in the feet of Ma Kali (माँ काली). Perhaps Jagdev was younger cousin of Maharaja Vikramajeet . It is also seen that Gusaiwal Raigars more believe in Jantras and Mantras(Charming). Thus It seems that same name and same devotion have created a controversy.
Same way, analysing each and every Raigar Gotra, it can be established that Ragas of the west or north-west Aryavart are the forefather of Raigars and the word “Raigar” is a derivative of the word “Rag”. That is, Raigar is an ancient Kshatria Clan.
Maharaja Agarsenji and divison of Suryavanshies
According to “Jati-Bhashker” by pt. Jwalaprasad Mishra and “Manushya Bodh Bhajan Mala arthat Prachin Vansh Pradeep” by Swami Jeevaramji, it reveals that Suryavanshi Kshatriyas of Agaroha-Empire were divided into two main groups at the time of Maharaja Agarsenji:–
(a) Agrawal Vaishyas(Those Suryavanshi Kshatriyas etc. who became Vaishyas with Maharaja Agarsenji. Maharaja Agarsenji was the ruler of Agrey Janpad (25) , which was subjugated by Danveer Karna, mentioned in the Vanparv, Mahabharat.
(b) Agrawal Sagarvanshi Kshatriyas who didn’t become Vaishyas (They were mostly Suryavanshi Kshatriyas. It seems that Raghuvanshi “Rag Sangh(रग संघ )” was a subgroup of Agrawal Sagarvanshi Kshatriyas. In fact, Raigars are descendants of that Rag Sangh.) But it is not cleared that the word ‘Sagar’ used in ‘Agrawal Sagarvanshi Kshatriyas’ is related to Maharaja Sagar of Ayodhya or Sagarsenji, the younger brother of Suryavanshi Maharaja Agarsenji. In spite of all that, it is a historical fact that forefathers of Suryavanshi Rehgars of Ujjain had their sub roots in Agaroha nagar also. And It seems that Rag Sagh, Jat sangh and Agra Sandh were organised in the era of Maharaja Agrasenji.
It is aso a historical fact that Shakas invaded Ujiyani(Ujjain) in the 01 B.C. Thus it is possible that Suryavanshi Rehgars of Ujiyani faced the Shak invasion and they fought bravely against Shakas. But after the defeat and death of Maharaja Vikrmajeet (Vikramaditya), they had to leave Ujiyani and inhabited subclanwise, in Yaduwaati (Sambalgargh area, situated in the South of the Chambal river in M. P.) and in the hilly and barren land on the banks of Chambal, Hadauti, Mewar(Rajasthan). In a course of time, subclanwise inhabitations of Rehgar Kshatriyas were converted into various villages, named after the concerned names of subclans of Rehgars. For example the villages of Khatnawaliyas, Nawaliyas, Naroliyas, Kankhediyas, Singhadiyas, Gahnoliyas, Uchchainiyas, Masalpuriyas, Hindoniyas, Kathumariyas, Khamokhariyas, khajotiyas, Kansotiyas Raiger clans have been calling as Khatnawali, Nawali, Naroli, Kankheda, Singhada, Gahnoli, Uchchain, Masalpur, Hindon, Kathumar, Khamokhara, khajoti, Kansot respectively.
________________________________________
[7] Some ancient groups of Suryavanshi Kashtriyas converted into Raigars
It is a fact that Rehgars(Raigars), inhabited in Ujiyani(Ujjain) during the reign of Maharaja Vikrmajeet, were descendants of Ragas of the north west province of Aryavart. But after the Christ, some other groups of Raghuvanshi Kshatriyas, claiming themselves the descendants of the same ancestoral ethnic group(Rag Sangh, a subroup of Agrawal Sagarvanshi Kshatriyas of Agaroha Kingdom) had began to call themselves Raigar Kshatriyas. Those are as:-
(i) Kannauj Branch of Raigars-
It was originated from Raghuvanshi Rangars (रघुवंशी रंगड़) of Kannauj Kingdom, when Uttarguptavanshi King Devgupta invaded Kannauj and murdered the Maukhary king Grihvarman with the help of Gaud King Shashaank, in the 7th century A.D. Then after that, due to fear of Shashaank, many Rangar families, calling themselves Regar, left Kannauj and settled subclanwise in the Chambal area, nearby main Rehgars of Ujjain branch. In a course of time, subclanwise inhabitations of this branch were also converted into various villages, named after the concerned subclan-names.
Above conversion facts justify with facts, mentioned in Rajeshakher’s ‘Balramayan’. On the basis of those facts, Swami Jeevaramji Maharaj has also written in his book “Shri Raigar Jati Varnprakash Gotra Shiksha’ pp. 8 that Rangars(रंगड़े) became Raigaye (रैगये) due to fear of ‘Parshuram’. But it seems that without considering Sanskrit grammar of these words, Swamiji has assumed them as Hindi words. Whereas word Ragaye(रगये) is a singular form of the Sampradan Karak (सम्प्रदान कारक) of the Sanskrit (संस्कृत) word ‘Ragi (रगी)’. On other hand,Rajeshakher, in his another book ‘Raghukulchintamani’ has also mentioed that Ragar(Raiger) is an one of the 15 main branches of Raghuvansh. That is, Rangars(रगड़) of Kannauj would also become Ragar(रगर) in the 7th century. Secondly, it also seems that perhaps the word ‘Parshuram’ is used for Shashaank.
At present Ragi(रगी ) is a Jat Gotra. They live in Maharashtra(India) and Ragi Jat seems a branch of ancient Raghuvanshi Rag (रग) Kshatriyas .
Although Raangi(रांगी) gotra also exists in the Bhambhi(Balai = बलाई = Meghwal) community as well as in the Jat community. But genealogically, Ragi, Rangi and Raangi have not same roots. It is said that Raangi Meghwals are descendants of Raangi (रांगी), a son of Meghchand.
Although roots of Maukharivansh is seen in the people of Kamokhariya(कमोखरिया) Raigar Gotra, which is a subclan of Maukhariya(मौखरिया) clan. Maukharies(मौखरी क्षत्रिय) were descendants of Mukhar, a son of King Ashwapati, as mentioned in ‘Harha Inscription’:-
सुत शतं लेभे नृपोश्वपति: वैवस्वताद्यद गुणोददितम्I
तत् प्रसूत् दुरित वृत्ति रूघौ मुखरा: क्षितीशा: क्षतारय: II
That is, Vaiwaswat(वैवस्वत = son of Suryadeo i.e. Yama) blessed king Ashwapati to have one hundred sons. Mukhar was one of them. Mukhar was Raghuvanshi. So Maukharies of Kannauj had been written themselves Suryavanshi in their Inscriptions.
Evidently, Raigar gotra ‘Kamokhariya’ is a derivative of the word ‘Mukhar’ as below:-
(a) मुखर (आदिपुरुष) + अ (प्रत्यय) → मौखर(मुखरजी के वंशज);
(b) मौखर + ई (प्रत्यय) → मौखरी(कन्नौज का रघुवंशी राजवंश/जाट गोत्र);
(c) मौखरी + इया (प्रत्यय) →मौखरिया (विलुप्त रैगर गोत्र );
(d) कमजी (आदिपुरुष) + मौखरिया → कम् (उपसर्ग) + मौखरिया → कम्मौखारिया → कमोखरिया(रैगर गोत्र) → खमोकरिया(रैगर गोत्र ) → खमूकरिया(रैगर गोत्र)
But as per Jat historians, Maukhary Jats are descendants of another Mukhar, a Nagvashi Kshatriya. To prove this fact they have given an example of a shlok(01, 35, 14) in Mahabharat epic as (जिसके संबंध में प्रमाण दिया है कि आदिपर्व:, महाभारत पुस्तक प्रथम अध्याय 35 के श्लोक 14 में मुखर नामक एक नाग वंशी सरदार का उल्लेख इस प्रकार है):-
श्लोक-
विरजाश्च सुबाहुश्च शालिपिण्डश्च वीर्यवान् I
हस्तिभद्र: पिठरको मुखरः कोण वासन: II महाभारत 01, 35, 14 II
Althouh the word “Mukharh(मुखर:)” in the above shlok is doubtful as per Hindi translation of the Mahabharat epic, printed in the Geeta Press Gorakhpur(India) pp. 0115. Because The word “Sumukhah(सुमुखः)” is printed instead of the word “Mukharh(मुखर:)”.
But Mukhar was also a Nag in the Mahabharat era, as mentioned in the shlok(05, 103,16). Whereas Mukhar, son of Madra King Ashwapati had been in the Satyug or Tretayug and that Mukhar, the younger brother of Savitri was the forefather of Maukharies . It is also found that the descendants of Savitri and Satyawan were called Savitriputrakas (सावित्रीपुत्रक) in the era of Mahabharat war. Perhaps Madra king Shalya was a descendant of Mukhar.
Also some historians say that Pushyabhuties( Kings of Thaneshwar, Punjab in the 6-7 th centuries A.D.) was Vaishyas. But they were Chandravanshi Kshatriyas, whereas Maukharies of Kannauj were Suryavanshi Kshatriyas as written in Banbhatt’s “Harsh-Charit” as bellow :-
“सोमसूर्यवंशाविवपुष्यभूतिमुखरवंशौ:” I
अर्थात् पुष्यभूति सोम तथा मुखर सूर्यवंशी है I
Thus, whatsoever, it is about the word “Mukhar”. But evidently, Kamokhariya Raigars are descendants of Raghuvanshi Maukharies, they were either of Kannauj or of Badawa. But since Maukharies of Badawa(Rajputana) were earlier than Maukaries of Kannauj(Uttar Pradesh) and Raigers were also settled in Rajputana before christ. Thus, the most probably, Kamokhariya must be a branch of Maukharies of Badawa.
Whereas Rangar) of Kannauj was an ethnic group, including Maukharies and other Raghuvanshi subclans and the word Rangar(रंगड़ is itself a derivative of the word “Rag”.
(ii) Ajmer Branch of Raigars-
It came in existence, when the most of Gars of Ajmer had began to call themselves Raigar Kshatriyas in the last of 1 th century A.D., after the defeat and death of Maharaja Prithviraj Chauhan III . They would enjoy better social status atleast upto 1891 A. D. than the eastern Raigars.
(iii) Bhatinda Branch of Raigars-
It was originated from Raangar Rajputas(रांगड़ राजपूत ), descendants of Agarwal Sagarvanshi Kshatrias in 14th century.
Jwalaprasd Mishra has mentioned in his book “Jati Bhaskar” that many families of Agarwal Sagarvanshi Kshatrias left Agaroha nagar after the defeat of Divakardev, last descendant king of Maharaja Vibhu, eldest son of Agrasenji by Shahbuddin(Muhammad) Gauri in the last decade of 12th century A.D. and settled in the area near Bhatinda(Punjab) and they had began to call themselves Raangar Rajputas and indulged in the work of trade and farming. Consequintly, they developed 22 villages, whose names would begin with different letters. But they couldn’t live calmly for long. Because Firozshah Tuglak (1351-86 A.D.) forced them to adopt Islam, through an inhuman military action against them. Who adopted Islamic religion, enjoyed much better social and marshal status but who didn’t accept Islam, many of them were assassinated. Some were captured and forcedly, engaged in tanning work and finally they settled in the Punjab. Now their offspring are enjoying better social status in the Punjab. But Pandit Jwalaprasadji Mishra has wrongly correlated them to Raigars in his book “Jati-Bhashkar”.
Evidently, some Raangar Rajputas(रांगड़ राजपूत) escaped from Bhatinda and spread all over Rajputana and they had began to call themselves as Raigars. It is found that they highly populated in the south-eastern Rajputana. Now the most of eastern Raigars have become Jatavas. Perhaps, some of those Raigars of Bhatinda branch (eastern Raigars) inspiring by Vaishyas, started leather trading and later on, some of them also became tannery holders. It also deems that some of them indulged in tanning work in the end of Muslim period. But when traditional tanners, shoemakers of Rajputana removed themselves totally, from tanning, shoemaking etc. works after 1920 A.D., then many Raigar families had to indulge in the tanning work to save tanneries. It was the point, from where a steep downfall of Raigars began but soonly their most sons relucted from leather work and they adopted other professions.
Although some eastern Raigar and some Vaisya leather traders were main leather suppliers to the Military Department of Muslim kings of Delhi and various Rajput kings but in this context, it is a social fact that the offspring of those Vaishya leather traders are still known as Chaamer(चामर) or Chaamad(चामड़) or Chaamaria(चामरिया). But Raigar Kshatriays never called as Chaamer(चामर) or Chaamaria(चामरिया) or Chamar(चमार), only some eastern Raigar families are called Laskeria Raigars.
(iv) Sindh Branch of Raigars-
These are Jatiya Raigars, whose Sagarvanshi forefathers reached Sindh under the leadership of Maharaja Jatai (जटई) and called Jatiya (जटिया). Now Jatiyas are recognised as Raigars. But Jatias(जटिया) living in Alwer district of Rajasthan(India), don’t belong to Raigar or Raigar-jatiyas.
________________________________________
[8] Raigar Gotras are meaningful and particular words: Raigar isn’t a mixed caste
It is a peculiar fact that each Raigar Gotra has a suffix either ‘iya (इया)’ or ‘wal (वाल)’.
That is, each original Raigar subclan or Gotra is generated through the process of a definite suffixion to the word, representing a name of either a person or a clan (व्यक्तिसूचक या वंशसूचक शब्द के वंशवाचक प्रत्ययीकरण से ). For example: Gaurak, Satyk, Saatyki, Aurasik, Kaukur, Saurii, Yaudhey, Parthav are clan or personal names, mentioned in the Mahabharat epic. Evidently, these are the derivatives of personal names, like Gur, Saty, Satyak, Uras, Kukur, Sur, Yuddha, Prithu suffixing with ak, k, i, ik, a, ii, ey, a (अक, क, इ, इक, अ, ई, एय, अ – प्रत्यय) respectivey. In Mahabharat era, it was also a tradition to introduce a Kshatriya person with the suffixed derivative of the word, representing his father or forefather’s name. For example, Saatyki was the son of Satyk, who was the descendant of Saty(सात्यकि के पिता सत्यक तथा सत्यक का पूर्वज सत्य नामक महापुरुष था ). Thus it reveals that in Mahabharatkavy, various suffixes have been used randomly. Whereas it seems that Raigar Gotras were enacted or prevailed on a perticular occasion and It deems that first of all, suffix a(अ) is added to the name of the ancestor(forefather). After that, the clan words of the next stages were derived under suffixion by ii(ई) or iya(इया) or wal(वाल) as per need.
Since, in origin Raigar is itself a Kshatriya Clan. Thus here, I am using words subclan and sub-subclan. Because Many sub-subclan are prevailed or generated through the procedure of prefixing personal names of forefathers or the first syllable of those names, before the names of subclans. For example: –
(i) Pur(Ancestor) + a (suffix) → Paur (Sons of Purji);
(ii) Paur + ii (suffix) = Pauri → Puri (Sons of Purji/ Punjabi gotra);
(iii) Pauri + iya (suffix) → Pauria (Main Raigar subclan/ Gotra) → Pooria /Puria(Raigar/Jat gotra);
(iv) Dhaulji (a prefix = full name of forefather) + Puria(subclan in which Dhaulji took birth) → Dhaul + Puria = Dhaulpuria (Sons of Dhaulji Puria) – sub-subclan (nakha) of subclan Pauria of Raigar Kshatriyavansh, but now, it has been established as an independent Raigar Gotra.
Hindi translation of above derivation is as below:-
(a) पुर (आदिपुरुष) + अ (प्रत्यय) → पौर + अ = पौर(पुरजी के वंशज, पुर एक जाट गोत्र भी है);
(b) पौर + ई (प्रत्यय ) → पौर + ई = पौरी → पुरी (पंजाबी गोत्र );
(c) पौरी + इया (प्रत्यय ) → पौर + इया = पौरिया → पुरिया (रैगर क्षत्रिय वंश का एक उपवंश है, अब रैगर/जाट गोत्र है);
(d) धौलजी (उपसर्ग = आदिपुरुष का पूरा नाम ) + पूरिया → धौल + पूरिया = धौलपुरिया (धौलजी पूरिया के वंशज है) — रैगर क्षत्रिय वंश का एक उपउपवंश, जो अब एक रैगर गोत्र है I
It should be known that Mauriya, Gauriya, Dauriya, Gauliya, Mauliya, Dauliya, Jauliya, Sauliya, Naugiya, Tauliya, Hauliya, Launiya, Mauniya, Ausiya, Pauriya, Kautiya, Kaushiya, Nainiya, Jailiya, Jainiya, Pairiya, Haidiya, Raidiya, Ausiya, Saukhiya, Saukhariya, Paukhariya, Khaukhariya, Maukhariya etc. were main subclans, prevailed in Raigar Kshatriya Vansh.
Whereas like Daulpauriya or Dholpuriya Bagauriya, Mandauriya, Pingauliya, Memauliya, Bokauliya, Chandauliya,Jatauliya, Bilauniya, Madankautiya, Kankheriya, Hingauniya, Balotiya, Salaudiya, Udainiya, Uchchainiya, Gumaniya, Kanvariya, Mandauliya, Mandravaliya etc. were sub-subclans(just like Rajput Nakhas) of ancient Raigar Kshatriasvansh. But at present, all those subclans and sub-subclans have been become independent Raigar Gotras. And “au(औ )” is being pronounced in the sond of “o(ओ )”.
That is, Origonally Raigar, Pauria, Dhaulpuria were Kshatriya clan, subclan, sub-subclan respectivelly.
Like ‘iya (इया)’ suffixed Gotras, each original ‘wal (वाल)’ suffixed Raigar Gotra is also generated or prevailed through the process of suffix ‘wa (वा)’ adding to name of the forefather of that subclan. For example –
Sonji + wa (suffix and means ‘of ’) → Son + wa = Sonwa (Sons of Sonji) → Sonwal (Raigar Gotra)
Hindi translation of above derivation is as below:-
सोनजी + वा (प्रत्यय, जिसका अर्थ ‘का’ होता है ) → सोन + वा = सोनवा (सोनजी के अर्थात सोनजी के वंशज) → सोनवाल(रैगर गोत्र )
Thus on the basis of “Unique and compact Pattern of Raigar Gotras”, it proves that forefathers of Raigars were well-versed Sociologists, who had adopted a certain system of Gotras , like Agrawal Gotras system, when they were in Agaroha. Perhaps it was the time of Maharaja Agrasenji.
In spite of above, it is also possible that by chance some Raigar Gotras may resemble with Gotras of other Hindu castes, but it can’t be an absolute base to associate each other, under the heredity or genalogical relationship. Because almostly, all Raigar Gotras are well classified into particular sequences with suffixed words, like Waliya, Wadiya, Wariya, Khediya, Puriya, Gauriya etc. and with prefixed words, like Mohan, Dhaul, Kan, Udai, Bijai, Bhauj, Madan etc. and Raigar community is a compact social group since very beginning.
________________________________________
[9] Raigars Gotras are not absurd and ridiculous words
Some Raigar youths feel that some Raigar Gotras are absurd or ridiculous words. But it is absolutely wrong because each Raigar Gotra is itself a meaningful word. For example:-
Ragsaniya (रगसनिया) and Bagsaniya (बगसनिया/भगसनिया ) are not absurd and ridiculous words. Because these are prevailed after Ragji (रगजी) and Bhagji (भगजी), who were born in Saniya subclan of Raigar Kshatriyas. Certainly these sub-subclans have come in existence as such :-
(a) Ragji + Saniya → Rag + Saniya = Ragsaniya(रगसनिया)
(b) Bhagji + Saniya→ Bhag + Saniya = Bhagsaniya → Bagsaniya(बगसनिया )
Some other examples of Raigar Gotras those deem as absurd words are as below:-
(i) Parasharji + Kaniya → Pachhasarakaniya
(पारासर + कनिया → पारासरकनिया → पाछासरकनिया)
(ii) Pashaji + Wadiya → Pachhawadiya
(पाशा + वडिया → पाशावडिया → पशावडिया → पछावडिया )
(iii) Paukhary + ia → Funkariya
(पौखरी + इया → पौखरिया → फौखरिया → फूखरिया → फूंखरिया → फूंकरिया)
(iv) Ursa(r) + ik + ia → Uresarkiya
(a) उरसार(उरसा) + इक = उरसारिक (सगरवंशी उरसा का उपवंश);
(b) उरसारिक + इया = उरसारिकिया (रैगर प्रणाली का गौत्र);
(c) उरसारिकिया → उरेसारिकिया → उरेसरकिया (रैगर गौत्र)] , Ursaars or Urasas seem the descendants of Urusharvas, a Suryavanshi king in the genealogy of the fifth son of Vaivasvat manu(Satyvart).
(v) Murji + Dariya → Murdariya (मुरदारिया)
Forefather of Mauria subclan was other person, who was also named by Murji.
(vi) Lavji + Wadia → Lawadiya (लावडिया)
Forefather of Lawadiya sub-subclan was Lava, a person born in Wadia subclan of Raigarvansh. It should not be correlated to Lava, elder son of Raja Ram.
(vii) Nicca(नीछा/नीशा) + ia → Nichiya (नीचिया)
(viii) Uchchh(उच्छ) + ia → Unchiya (ऊंचिया)
Note : –
(a) Parasharji, Pashaji, Murji, Lavji, Ragji, Bhagji, Raghoji , Bhagoji, Gogoji, Kamji, Dhaulji, Bijaiji, Udaiji, Mohanji, Maulji, Maasalji, Kaanji, Bhaujji etc. were post-ancestors and beginners of sub-subclans, like Dhaulpuriya etc. Whereas Mukharji, Sukharji, Pukharji, Khukharji, Purji, Gurji , Murji , Durji, Jurji, Surji Balji, Khirji, Karji, Sarji, Garji, Balji, Barji, Darji etc. were pre-ancestors associated with main subclans, like Pauriya etc. of Raigarvansh.
Hence it should not be confused, seeing two or more same names of persons, who born in different eras.
(b) Kaniya, Waliya, Paukhary, Dariya, Wariya/Wadiya were Raghuvanshi (Sagarvanshi or Suryavanshi) Kshatriyas subclans. But these have been extinct from the present Raigar community. Whereas these are still alive in the Jat community of India.
(c) Nica, Uchchh, Ursa(r), Abhisaar, Gaur, Paur, Daur, Saur were ancient Provinces situated in the north-Westrn Aryavart and perhaps those were sub-dynasties of Raghuvansh (Sagarvansh or Suryavansh).
Although, when some Raangar Rajputs (रांगड़ राजपूत) families of Bhatinda converted into Raigars, some immigrated Gotras were also accepted in the 14 th century A.D. but those had been reformed into prevailed “Raigar Gotras Pattern”. For example:–
Sons of Chauhan Vanshiya Kanji Khinchi are called Kankhinchiya (कानखींचिया), as below:–
कानजी + खींची + इया(प्रत्यय) → कान + खीं + इया (प्रत्यय) = कानखींचिया (रैगर गोत्र प्रणाली के अंतर्गत संरचित गोत्र)
Thus the word Kankhinchiya (कानखींचिया) is also a meaningful, not an absurd and ridiculous word.
________________________________________
[10] Raigar Gotras are not prevailed after village names
Even today, the most of historians and sociolgists are assuming that the most of Hindu Gotras are prevailed after village names. But it deems wrong aspect. For example, there are about 2000 village names in only Rajasthan, concerning all 360 Raigar gotras. Thus, it is a social and geographical fact that each Raigar Gotra is associated with atleast one or more villages in Rajasthan. Exampli :
Khatanawaliya Raigar Gotra is associated with only 01 village Khatanawali, which is in Tehil Bayan of the Bharatpur district, Rajasthan(India).
But Mandawariya Raigar Gotra is associated with at least 50 villages, like Mandawaria, Mandawar, Mandawaraa, Mandawari. Hence it will be wrong hypothecation that the name of Mandawariya Raigar Gotra is prevailed after a village name, like Mandawariya or Mandawar or Mandawaraa or Mandawari. Because it is too difficut to choose the single and real village, which can be associated with the name of Mandawariya Gotra
It means that it is wrong to correlate the Hindu Gotra to such a village, whose name resembles with that Hindu Gotra. That is, we have to assume that neither any old Jat Gotra nor any Raigar Gotra is prevailed after any village name. Because it is a true fact that names of the most of old villages, situated from middle Asia to the north India were prevailed after names of Jat gotras.
Even then, if we are to be assumed that all Raigar Gotras were randomly, generated in the different eras and places, after the names of extended and scattered villages, then all Raigar Gotra names, couldn’t be divided into certain sequences like:-
1. Puriya (Pauriya), 2. Dauliya (दौलिया), 3. Dauliya (दौलिया), 4. Dauriya (दौरिया), 5. Dauriya (डौरिया), 6. Dauniya (डौनिया), 7. Dauniya(दौनिया) , 8. Waliya, 9. Wadiya, 10. Wariya, 11. Radiya, 12. Launiya, 13. Laniya, 14. Lautiya, 15. Rauliya, 16. Khairiya, 17. Khaidiya, 18. Gauliya, 19. Tauliya (टौलिया), 20. Mauliya, 21. Laudiya, 22. Maaniya, 23. Sautiya, 24. Jatiya, 25. Raaniya, 26. Raniya, 27. Rautiya, 28. Chainiya, 29. Jautiya, 30. Kauliya/Khauliya, 31. Saaniya, 32. Nauliya, 33. Gaariya/Gariya (गारिया)/(गरिया), 34. Kaariya , 35. Saariya (सारिया), 36. Dauniya (डौनिया ), 37. Watiya (वटिया), 38. Kautiya, 39. Jainiya, 40. Jauriya, 41. Saariya, 42. Dainiya(दैनिया), 43. Jairiya, 44. Naugiya, 45. Vaaniya, 46. Taariya, 47. Rauhiya, 48. Dariya (दारिया), 49. Gauniya, 50. Raviya 51. Dariya (डारिया), 52. Kaniya, 53. Daitiya (डैतिया), 54. Dautiya(डौतिया), 55. Taniya (तानिया), 56. Tainiya(तैनिया), 57. Nautiya, 58. Unjiwal , 59. Paurwal, 60. Saunwal(सोनवाल ), 61. Kinkariwal, sequences etc.
Where, each sequence contains of some Raigar Gotras, having same suffix word. For example – each Gotra of Puriya Sequence has the word “puriya” as a suffix. Puriya Sequence includes Dhaulpuriya, Udaipuriya, Bijaipuriya, Mohanpuriya, Masalpuriya, Molpuriya, Khanpuriya, Ujirpuriya, Dungarpuriya, Jabalpuriya, Bhojpuriya Raigar gotras, which have been prevailed after the names of Dhaulji, Udaiji, Bijaiji, Mohanji, Maasalji(Maachhalji) Maulji, Kaanji, Ujirji, Dungarji/Daungarji, Jabalji/Jabarji, Bhoji Puriya respectively, who born in Puriya/Pauriya subclans of Raigar Kshatriyas. Puriya subclan as Raigar Gotra is still alive in the Raigar Community.
It is also another social fact that there are only a few Gotras bearing pur or puri or puria suffixes among 3000 Jat Gotras. Whereas, there are atleast 20 Gotras having ‘Puria’ suffix in only 360 Raigar Gotras. It proves that ‘the Kshatriyas tradition for prevailing new sub-clans’ had been more alive in Raigar community than Jat community.
Some other sequences of Raigar gotras are as:-
(A) “iya” Sequences-
(i) Waniya Sequence- Lawaniya, Atwaniya, Didwaniya, Luwaniya etc.
(ii) Wadiya Sequence- Kanwadiya, Dbanwadiya, Sanwadiya, Tatwadiya, Dadwadiya, Dalwadiya, Falwadiya, Alwadiya, Sewadiya, Nawadiya, Dhawadiya, Dhauwadiya, Pachhawadiya, Bachhawadiya, Lawadiya etc.
(iii) Waliya Sequence- Karawaliya, Nawaliya, Khatnawaliya, Mandrawaliya, Sewaliya, Alwaliya, Gadegawaliya, Hajawaliya, Mewaliya, Chunwaliya, Padawaliya, Sunderawaliya, Didawaliya, Gudawaliya, etc.
(iv) Rauliya Sequence- Naroliya, Baroliya, Bagroliya, Kachroliya, Moroliya, Saroliya etc.
(v) Dauliya Sequence- Dauliya (डौलिया), Nadoliya, Jabdoliya, Gangdoliya, Badoliya, Mandoliya, Gendoliya, Dandoliya etc.
(vi) Dauliya Sequence- Dauliya ( दौलिया),Chandoliya etc.
(vii) Dauria Sequence- Dauriya (दौरिया), Andoriya, Mandoriya, Chandoriya, Nidoriya etc.
(viii) Dauriya Sequence- Dauriya (डौरिया), Dadoriya.
(ix) Tauliya Sequence- Tauliya(टौलिया), Atoliya, Jatoliya, Matoliya, Satoliya, Khatoliya, Batoliya, Patoliya, Gatoliya etc.
(x) Nauliya Sequence- Binoliya, Gahnoliya etc.
(xi) Radiya Sequence- Karadiya (कराडिया), Kuradiya, Muradiya, Bhuaradiya etc.
(xii) Gauliya(गौलिया) Sequence- Gauliya , Pingoliya etc.
(xiii) Galiya(गालिया/गलिया) Sequence- Nangaliya, Mangaliya etc.
(xvi) Pariya(पारिया/परिया) Sequence- Gopariya, Bhpariya, Fopariya etc.
(xv) Dariya Sequence- Badariya (बडारिया), Kundariya, Khandariya, Bhadariya etc.
(xvi) Chainiya Sequence- Dachainiya, Uchainiya etc………….
(B) “Wal” Sequences-
(i) Sonwal, Jonwal, Honwal;
(ii) Unjiwal, Punjiwal, Munjiwal, Sunjiwal;
(iii) Jabariwal, Dabariwal;
(iv) Porwal, Morwal, Khorwal; etc…………
(C) Rangar Rajputas’ Wal Sequence(पंजाब के 14 वीं सदी के रांगड़ राजपूतों द्वारा गठित “वाल-प्रत्ययी ” गोत्रनाम अनुक्रम)-
Kinkariwal, Gingariwal, Chinchariwal, Jinjariwal, Tintariwal (टींटरीवाल), Dindariwal (डींडरीवाल), Tintariwal (तींतरीवाल), Dindariwal (दींदरीवाल), Ninnariwal(extinct before 1940 A.D.), Pinpariwal, Binbariwal, Minmariwal. ————etc.
Thus Raigarvanshi subclans, sub-subclans were scientifically, well defined, well organised and systamaticlly, generated words, under Kshatrias’ Pattern (क्षत्रिय वंश परम्परा), which were come in existence on certain occasions.
Actually, Raigar Gotras’ names came in existence through a definite and man-made procedure. Secondly, it is also to be considered that the first vowel of each Raigar subclan was initially, either aa(आ ) or ai (ऐ ) or au(औ). But in the course of time, the first vowel of some subclan words has been corrupted as :–
(a) aa(आ) → a(अ) → an(अं)
(b) ai (ऐ) →e (ए ) → ee(ई)
(c) au (औ) → aun(औँ ) → u(उ ) → un(उं) → oo(ऊ) → oon(ऊं)
(d) au (औ) → ee(ई)
Although generating words of Raigar Gotras are presently, as Jat Gotras. But Raigar is not a sub-caste of Jat community. Perhaps, ancient Raigars and forefathers of Jats were two separate branches of Sagarvanshies or other Kshatriyas, which developed separately.
But in the course of time, Raigars underwent more downfall.
________________________________________
[11] Raigars had better privileges
Even before independence, Raigar bridegroom would wear janeu (जनेऊ, a sign of Raghuvanshi Kshatriyas) and use kalangi (कलंगी, a sign of Kshatriyas) in his turban.
The privilege for Raigars to use a kalangi was reinstated by Jodhpur Maharaja Ajeetsinghj, under the humble request of Shri Nanagji Jatoliya of Jalia, who gave him a plenty of money to fight against the Great Mugals. Presenly, village Soyala is called Nanagji ka Soyala which was inhabited By Nanagji.
Shri Gangaramji Kurdia Pipad was also honoured by Ranaji of Udaipur, giving equal seat, after killing a man-eater lion.
________________________________________
[12] The Present Political Status of Raigars: vPoor
Politically, Raigars have been pushed back far behind in comparison to Bairwas and Megwalas, whose names were independently, entered in the constitutional list of scheduled castes in or after 1956 A.D. Usually, there have been only 01 or two Raigar M. L. A.’s in the Rajasthan Assembly since long ago. Whereas 7 or 8 M. L. A.’s have been electing from Bairwa community in every assembly. But representatively, this is not a proper ratio because the individual populations of scheduled castes in 1981 were as as below :–
(i) Bairwa 4, 29,627
(ii) Raigars 20, 00,000 (approximately)[ Although it is a fake data, because it seems that the population of Ravidasiya, Jatiyas of eastern Rajasthan is also knowingly included in it. But major portion in this figure shares Raigar community. ]
(iv) Balai 4, 62,928
(v) Meghwal 8, 89,339
(vi) Chamar 18, 72,385
Thus it is clear that Raigar community needs political and social development. For this purpose, Raigar caste should be treated and propagated as a separate and independent caste in every government or non-government records. And the population of the Raigar community should be rectified.
And if it might be possible, then the position of Raigar community should be reinstated in the constitutional scheduled castes list, where it was in the year of 1950-51.
Some others castes are using the word Raigar as their caste names, should be revealed to save ‘Raigar Political Benefits’.
_______________________________________
[13] Why can’t Raigars claim themselves Kshatriyas’ Originated?
When Meghwals, Bairwas, Dhankas, Mochies, Sansies, Bawarias, Bagarias are claiming, continuously that they are sons of ancient Kshatriyas, then why Raigars can’t do such. Whereas evidently, Raigars belong to a ‘Raghuvanshi Branch’ of ancient kshatriyas.
________________________________________
[14] Raigar: An ancient word
Words, like Rag, Gar, Agrawa, representing Kshariyas clans are the most ancient social institutions of Aryavart. Although those Suryavanshi communities, bestowed with these words are still alive. But the words Rag and Agrawa have been converted into word Ragar(Raigar/Raiger/Regar/Reger) and Agrawal respectively. Whereas the most of Gar people of middle Rajputana(Pushkar-Ajmer Province) included in Raigar Kshatriyas, after the fall of Chauhan Kingdom of Ajmer in 12th century A,D.
A very few Gar roots are identified in Jat Kshatriya community. For example, Gari is a Jat Gotra. But Jat historians have associated them with a city Gari, describing in the website : https://www.jatland.com/home/Gari, as :
History
“Parthian Stations by Isidore of Charax, is an account of the overland trade route between the Levant and India, in the 1st century BCE, mentions a city called Gari, which may be Girishk town, in Nahri Saraj District in Helmand province on the Helmand River in Afghanistan.
here are two great branches of the Bangash called Gari and Samilzai…..”
But it proves that Gar and Gaur have ruled over the north west Provinces of Aryavart and they have migrated from there and setlled in middle Rajputana. That is, Gari jat may be associated with those Gar families, who din’t include in Raigar community.
________________________________________
Note :-
(i) If someone emotionally hurt in revealing reality, I Apologise.
(ii) Two Hindi books: one is regarding to Raigar gotras in reference to Jat gotras and Panini’s Grammer and second to History and Origon of Raigars and the word ‘Raigar’ are to be published recently.
(iii)Your valuable Suggestions to modify ‘The Interpretation’.
are to be invited.
________________________________________
References and comments: –
(1) A couplet of the Raghukul-Chintamani (रघुकुल-चिन्तामणि), written by Rajshekher(9th A.D.), is mentioned in the Shri Raigar Jati Varnprakash Gotra Shiksha(श्री रैगर जाति वर्णप्रकाश गोत्र शिक्षा) by Shri Swami Jeevadasji upnam Shri Swami Jeevanandji Maharaj(20th A.D.) pp. 09, having the word “Rag” is as bellow:-
दोहा –
रघुवंस की जगत में, शाखा भई दस पांच (10 + 5 = 15)।
गुज्ज रग अभी शक, भिन्न भिन्न सतार्थ बांच ।।
[ couplet –
Raghvans ki jagat men, shakha bhai das panch.
Gujj Rag Abhi Shak, bhinn bhinn satarth banch.
That is, there were 15(10 + 5 = 15) main branches of ancient Raghuvanshi Kshatriyas. Among them Gujj(ar), Rag(ar), Abhi(r) and Shak were famous branches.
Where,
गुज्ज = Gujj → Gujjar → Gurjar(a pesent Hindu community) ;
रग = Rag →Ragar→ Raigar(a pesent Hindu community) ;
अभी = Abhi→ Abhir →Ahir(a pesent Hindu community)
Names of 15 main branches of Suryavanshi/Raghuvanshi Kshatriyas:-
It is seems that (1) Gahlot ( 2) Seekarwar (3) Badgujar (4) Badel (5) Kachhavaha (6) Banaphal (7) Gaharwar (8) Rathod (9) Bundela (10) Nikumbh are those ten branches of Suryavanshies who ruled over somewhere in the main Aryavart land. Whereas remaining 5 branches: (1) Shak (2) Rag (3) Gurjjer (4) Abhir (5) Jat ruled over Somewhere either in or out of the north west boundaries of Aryavart.
Although all Raghuvanshies are also Suryavanshies. But all Suryavanshies are not Raghuvanshies. Thus it seems that perhaps, poet Rajshekhar has not drawn a clear line between ancient(pre) Suryavanshi and post Suryavanshi(Raghuvanshi) Kshatriayas.
But Ragas(Ragars) are definitely Raghuvanshi Kshatriyas.
Special comments, revealing a biased and downwarding mentality
Although words Gujj(गुज्ज), Rag(रग), Abhi(अभी) were used for Gujjar(Gurjar), Ragar(Raigar), Abhir(Ahir) respectively, those were Raghuvanshi Kshatriyas. But without all angled exploring, some Raigar historians of independent India, have assumed that words Gujj (गुज्ज) and Rag (रग) are misprinted words in the previous books . Because correct words should be Gunj (गुंज = sweet sound of the peacock) and Rang (रंग=colour). Although they have accepted that the word Gunj (गुंज) in the Raghukul-Chintamani is used for Gunjar(Gurjar, a Rajvansh = ruling clan). But the the word Rang (रंग) has been correlated to the word Rangar(रंगर , a dyer), a so-called lower categorised and untouchable community, indulged in the tanning work. But it is not a correct assumption and interpretation. Because firstly, it was not possible for anybody to go against the prevailing laws of Hindu social structural statification of the 9-10 th centuries. Secondly, Rajshekhar, a Brahman poet couldn’t dare to praise or adorn the lowest community and the highest Gurjar Rajvansh(ruling clan), simultaneously on the same social platform.
Since Rajshekhar was a scholar and the prominent poet and Mahaguru of Suryavanshi Gurjar king Maharaja Mahendrapal I (0885-0910 A.D.) of Kannauj and he knew the differences between Rag and Rang. Hence correct word is Rag(रग), which was used for Ragar, an ancient Kshatriyas community of higher social-status. Same way Gujj is also correct word.
(2) A couplet of the Annals and Antiquities of Rajputana(Con. Tad’s Rajasthan) by Colonel James Tad(19th A.D.), is mentioned in the Shri Raigar Jati Varnprakash Gotra Shiksha (श्री रैगर जाति वर्णप्रकाश गोत्र शिक्षा) by Shri Swami Jeevadasji Upnam Shri Swami Jeevanandji Maharaj pp. 10, having the word “Rag” is as bellow:-
दोहा –
क्षत्रि साखा अनेक है, रघुवंश रग जान ।
कायथ खतरी बडगूजर, तंवर जाट कर मान ।।
[Couplet-
Kshatri sakha anek hai, Raghuvansh Rag jaan.
Kayath khatari Badgujar, Tanwar Jat kar mman.
That is Kayasth, khatri, Badgujar, Tanwar, Jat, Rag etc. are various branches of Aryan Kshatriyas. Among them Ragas are Raghuvanshies.
Where, रग = Rag → Ragar → Raigar Raghuvanshi
(3) A description, taking from the Bal Ramayan (बालरामायण) by Rajshekher(09th A.D.), translated in the Shri Raigar Jati Varnprakash Gotra Shiksha(श्री रैगर जाति वर्णप्रकाश गोत्र शिक्षा ) by Shri Swami Jeevadasji Upnam Shri Swami Jeevanandji Maharaj, pp. 08 is as bellow:-
“भारतवर्ष पुरातन समय कन्नौज के महाराजा मन्द्रपाल के गुरु महाप्रसिद्ध कवि राजसेखर ने अपनी बालरामायण में लिखा है कि प्रशराम के भय से रंगड़े रैगये बन गये। रैगये का अर्थ रैगर निकालता है।”
[That is, due to fear of the Prashram Rangade(रंगड़े ) of Kannauj became Raigaye(रैगये).] Perhaos the word “Prashuram’ is used for Shashank, a cruel ruler of Bengal in the 6-7th centuries, who assassinated Grahvarman, the king in Maukhari dynasty of Kannauj with the help of Dev Upgupt ]
यह उद्धहरण सही लगता है। क्योंकि रग रघुवंशी क्षत्रियों की रागी या रगी या रैगी नामक उपशाखा के वंशज आज भी महाराष्ट्र में रगी गोत्र के जाट कहलाते हैं। दोयम संस्कृत शब्द रगी या रैगी की चतुर्थ विभक्ति का एकवचन रुप “रगये या रैगये” होता है। अर्थात् रैगये शब्द का सम्बन्ध प्राचीन रगों से ही स्थापित होता है।
लेकिन यहाँ पर प्रशराम का तात्पर्य पौराणिक परशुरामजी से लगाना गलत लगता है। क्योंकि शायद यह “प्रशराम” शब्द बंगाल के शासक शशांक के लिये प्रयुक्त हुआ लगता है।
(4) In the website www.jatland.com, an ancient “Rag” community is described as bellow:- :-
Ragha: Raga(old Persian) or Ragai(Greek) is Rae, now a suburb of Tehran, which is very old habitation according to the local legends.
Actually ancient Ragas, lived in Persia were also descendants of the Rag Raghuvanshi Kshatriyas of Aryavart, who emigrated from Aryavart to Europe via Persia .

(5) An Inquiry into Ethnography of Afghanistan,1981, a report by H.W. Bellew gives an account about “Ragas” on pp. 42 as :-
In the time of Alexander, the Mardi, according to Arrian’s account, extended much farther westward than their present limits in Afghanistan. Arrian(date of his death 182 A.D.) informs us that Alexander, in his pursuit of Darius, came to the city of Rhages(its ruins lie some twenty miles east of Tehran, the modern capital of Persia), whence he passed through Caspian straits against the Parthians.
(6) In the Rajasthan ki Jatiyon ka Samajik avam Arthik Jeevan (राजस्थान की जातियों का सामाजिक एवम् आर्थिक जीवन) by Dr. Kailashnath Vyas and Devendrasingh Gahlot, 1995 A.D., derivation of the word “Aheer” is established:
अहीर – “….अहीरों की उत्पत्ति का वर्णन ….(महीर → अहीर) …..”[ Description of the origin of Aheers as (Maheer→ Aheer)]
(7) In the Dharohar, a book on General Knowledge of Rajasthan (धरोहर, राजस्थान का सामान्य ज्ञान ) by Kanwar Kanaksingh, “branches of Meenas” are given:
मीणों की 12 शाखायें इस प्रकार है – जमीदार मीणा, चौकीदार मीणा, …… पडिहार मीणा(Padihar Meena), …… चमार मीणा ।
[ 12 branches of Meenas– Jamidar Meena, Chaukidar Meena,……. Padihar Meena,…….. Chamar Meena.]
(8) In the “Jati Bhasker (जाति-भास्कर)” by Pt. Jwalaprasad Mishra, 19 th century A.D., a fake and an artificialthe derivation of the word “Raigar” is hypothecated as bellow:
“Those Rangad Rajputs(रगड़ राजपूत) of Bhatinda(Punjab) who had to indulge tanning work under the heinous marshal pressure of Firozshah Tugak(1351-80 A.D.), a muslim king of Delhi, were called Rang-gar(रंगगर). But further, the word “Rang-gar(रंगगर)” has been corrrupted into the word “Raigar (रैगर)” as bellow:
To Rangad Rajputs(रगड़ राजपूत) a new caste name is bestowed as to → Rang-gar(रंग-गर), which currupted as → Rangar(रंगर) → Rangad(रंगड़ ) → Ragad(रगड़ ) → Regad(रेगड़) → Raigar (रैगर)
But it is an unproved and unbelievable hypothecation.
At present all Raigars living in Delhi, Haryana, Punjab, Gujrat, Madhypradesh, Maharashtra or anywhere, They or their closure forefathers have migrated from Rajputana or Rajsthan province only. Actually, Raigars are domicile of Rajputana.
(9) In the Raigar Kaun aur Kun? (रैगर कौन और क्यों?) by Chiranjilal Bokolia and Rajendraprasad Gadegawaliya , 1967 A.D, it is established on pp. 24 that “Rehgar” is ancient word as:
विक्रमाजीत के समय रविवंशी (सूर्यवंशी) रेहगर उजियनी में विध्यमान थे।
[The Suryavanshi Rehgar Kshatriays lived in Ujiyani(Ujjain), India during the reign of Parmarvanshi MaharajaVikrmajeet in 01 B.C.]
(10) Original text of Hurda Inscriptions (Bhilwara, Rajasthan) of 1005 A.D., pertaining the word “Regar” is mentioned on pp. 17 in the Raiger Jati ka itihas (रैगर जाति का इतिहास) by Chandanmal Nawal, R. P. S. (rtd.) as bellow:-
“श्रीरामजी मति संवत 1062 वि. तिति बैशाख बुद 2 ….करणाजी की जागीरी में रेगर काना…….बावड़ी हम की जाति उदीण्या…….. रुपेशु पन्नाजी कारीगर की सिला नै लिखत ब्राह्मण गंगाराम शाह हरजीराम तातेड नै दैवा के बेटे काना नै कराई ”
[“Shriramji mati Samvat 1062 Vikrami( 1005 A.D.) titi Baishakh bud 02… Karanaji ki jagiri men Regar Kana( रेगर काना) …. bavadi(a special well for irrigation and drinking water) hamki jati(subclan) Udinya(उदीन्या = उदैनिया )…….rupeshu Pannaji karigar ki sila nai likhat Brahman Gangaram shah Harjiram Tated nai Daiva ke bete nai karai” ]
Comments:
(a) Since, in the above inscription, the word ‘Regar’ is used before the name of ‘Kanaji’ and after that his jati Udinya(Udainiya, a subclan) is mentioned. But in the Rajput era, it was tradition that ancestoral clan/varn and subclan(Jati) were used as prefix and suffix, respectively with the names of famous Kshatriyas or reputed Brahmans(Please, see also words Pannaji karigar, a mason and Harjiram Tated, a financier, those were not Kshatriyas or Brahmans). Thus the word ‘Regar’ would use for an ancient Kshatriya clan before 1000 years. That is, It seems that Kanaji was a famous person, born in Regar Raghuvanshi Kshatriyavansh(clan) . So, Regar Kanaji Udainia was introduced in the Hurda Inscription as Kshatriyas’ Pattern, like Rathod Durgadas, Sisodia Patta and Gaura Badal.
(b) In 1005 A.D. Hurada town was under the feudatory of Karanaji.
(11) The clause “Regar Kana” in the Hurada Inscription , 1005 A.D. reveals that the “Regar” was a Kshatriya Clan, which is justified by the facts, clarifying in the book,Udaipur Rajya ka Itihas vol. ll (उदयपुर राज्य का इतिहास भाग- 02 ) written by Pt. Gauri Shankar Hira Chand Ojha, Annexure 02, 03 pp. 1135 and 1138 that “Gora Badal” was a single Kshatriya person as:
“गोरा और बादल दो पुरुष नहीं, किन्तु एक ही पुरुष का सूचक नाम होना संभव है, जैसाकि राठौड़ दुर्गादास, सिसोदिया पत्ता आदि। गोरा बादल का वास्तविक अभिप्राय गौर(गोरा) वंश के बादल नामक पुरुष से हो। ……….परिशिष्ट 02, पृष्ठ संख्या – 1135
गोरा बादल दो नाम नहीं, किन्तु राठौड़ दुर्गादास, सिसोदिया पत्ता आदि के समान एक नाम होना संभव है, जिसका पहला अंश उसके वंश का सूचक और दूसरा उसका व्यक्तिगत नाम है। पिछले लेखकों ने प्राचीन इतिहास के अंधकार एवं गौरवंश का नाम भूल जाने के कारण गोरा और बादल दो नाम बना लिये। चित्तोड़ से करीब 40 मील पूर्व में सिंगोली नाम का प्राचीन स्थान है, जिसके विस्तृत खण्डहर और प्राचीन किले के चिन्ह अब तक विध्यमान हैं, अतएव पद्मिनी का पिता सिंगोली का स्वामी हो। सिंगोली और सिंहल(सिंहलद्वीप) नाम परस्पर मिलते हुए होने के कारण पद्मावत के रचियता ने भ्रम में पड़कर सिंगोली को सिंहल(सिंहलद्वीप) मान लिया हो, संभव है। रत्नसिंह के राज्य करने का जो अल्प समय निश्चित है, उससे यही माना जा सकता है कि उसका विवाह सिंहलद्वीप अर्थात् लंका के राजा की पुत्री से नहीं, किन्तु सिंगोली के सरदार की कन्या से हुआ हो । ………. परिशिष्ट 03. पृष्ठ संख्या – 1138
That is , Gaura and Badal were not two persons. Actually, Badal was a Gaurvanshi Kshatriya of singoli town, situated near Chhittorgarh. Specially, Badal, Durgadas, Patta were more famous and extra-ordinary Rajput Kshatriyas. So traditionally, their names are, literally beautified putting their Vansh(Clan) names Gora, Rathod, Sisodiya as prefixes with their indivisual names.
(12) Param Paras Guru Ravidas(परम पारस गुरु रविदास) by Kashinath Upadhyay, Radhaswami Satsang Vyas , 2008, pp. 29 –
नागर जनां मेरी जाति बिखिआत चमार।।
……………………………………।
मेरी जाति कुट बांढला ढोर ढोवंता नितहि बनारसी आसा पासा।
जा के कुटंब के ढेढ सभ ढोर
ढोवंत फिरहि अजहु बनारसी आसा पासा ।।
[ That is, Ravidasji says that he is Bikhiya Chamar and lives near Banaras. His family works to remove dead animals]
At that time Raigars would be of much better social status than of today.
(13) Param Paras Guru Ravidas(परम पारस गुरु रविदास) pp. 27-
चौदह सै तैंतीस को माघ सुदी पंदरास ।
दुखियों के कल्याण हित प्रगटै स्री रविदास ।।
[ That is, Ravidasji was born in Savamt 1433 Vikrmi( 1376 A.D.) .]
It is also said that his birh place is Sir Govardhanpur near Banaras, Uttar Pradesh.
(14) Param Paras Guru Ravidas(परम पारस गुरु रविदास), pp. 27-
पंद्रह सै चउरासी, भई चित्तौर मंह धीर।
जर जर देह कंचन भई, रवि रवि मिल्यौ सरीर।।
[ That is, Guru Ravidasji(Raidasji) was died in Chittorgarh in Rajputana in Savamt 1584 Vikrmi( 1527 A.D.) ]
It is also said that he was forced by feudal authorities of Chittorgarh to show golden janeu, cutting his body by a knife.
(15) Section 3 etc. of the Scheduled caste and Tribes(Prevention of Atrocities) Act, 1989
(16) Bhramar Mata Mandir Inscriptin(भ्रमर माता मंदिर शिलालेख ) of the “Gaur” kings, is found on a hill near Chhoti Sadari, District Udaipur, Rajasthan(India).
It is an inscription of a Gaur king Yasgupt, a successor of Dhanysom, Rajyvarddhan, Rashtra respectively. It was set on the day of Magh sudi 10, Vikram Samvat 547 (i.e.January, 0491, A.D.). Unfotunately, it has been damaged by someone, grinding spices on it. But now it is preseved by masoning in a wall of the temple of Bhramar Mata.
First of all, it has been copied in Udaipur Rajya ka Itihas vol. ll (उदयपुर राज्य का इतिहास भाग- 02 )by Pt. Gauri Shankar Hira Chand Ojha – Annexure 02 pp. 1132 -1134
(17) A passage of the Annals and Antiquities of Rajputana(Con. Tad’s Rajasthan): Hindi traslation by Brijprasad Mishra on pp. 68, reveals the existence of “Gar or Gaur” in Rajasthan as:-
गर या गौर(Gar or Gaur) – यद्यपि यह जाति एक समय में राजस्थान के बीच सन्मान और प्रसिद्धि को प्राप्त हुई थी। परन्तु विशेष प्रतिष्ठा और प्रभुता इनको कभी प्राप्त नहीं हुई । बहुत से आदमी यह कहते हैं कि बंगदेश के लोगों ने इस ही कुल से उत्पन्न होकर अपने नामानुसार लक्ष्मणावती नगरी का नाम रखा था। प्राचीन भट्ट लोगों के काव्य ग्रंथों में इन लोगों को “अजमेर के गर(Garas of Ajmer)” कहकर वर्णन किया है। इससे यह ज्ञात होता है कि यह लोग चौहानों से पहले उस देश में प्रतिष्ठित हुए थे। बहुत से भट्ट ग्रंथों में यह भी है कि गर लोगों ने संग्राम के समय अनेक बार आर्यवीर महाराज पृथ्वीराज की सहायता की थी। परन्तु दुखः से कहना पड़ता है कि इनके गौरव का कोई उदाहरण आजकल दिखाई नहीं देता।
Besides it(” बहुत से आदमी यह कहते हैं कि बंगदेश के लोगों ने इस ही कुल से उत्पन्न होकर अपने नामानुसार लक्ष्मणावती नगरी का नाम रखा था”) each and every fact, given in the above passage is correct. Actually, Lakshmanavati nagari relates to Chandravanshi Gaud(चंद्रवंशी गौड़ ) Kshatriyas. whereas Gar and Gaur were Raghuvanshi(Sagarvanshi/Suryavanshi) Kshatriyas, coming from the north west Aryavart. Sagar was Suryavanshi, but Raghu was Sagarvanshi as well as Suryavanshi. Progeny is as bellows:
Surya → Vaivasvat manu(Satyvrat) … → Sagar… → Raghu… → Ram → Kush(Progeny of Lov, elder son of Ram is not traced out)… Siddhrath(Gautam buddh)…..
It is also a fact that Gar of Ajmer were included in Rehgar Kshatriyas after the fall of Maharaja prithviraj Chauhan III. They were Janeudhari(जनेऊधारी) upto 1891 A.D. , as per census Report of Marwar,1891 . But, perhaps knowing relation of Garas with Raigar community, modern historians have overlooked the History of Garas.
(18) In the Prachin Bharat ka Itihas aur Sanskriti (प्राचीन भारत का इतिहास और संस्कृति), by Dr. Krishnchandra Srivastava, “Gurians” are described in pp. 132-133 as :-
(i) आस्पेशियन(Aaspeshians)- यह गणतंत्रात्मक राज्य था, जो काबुल नदी के उत्तर के पहाड़ी भागों में फैला हुआ था। (This Repulic was spread through the hilly area in the north of the river Kabul)
(ii) गुरिअन्स प्रदेश(Gurians Province)- यह गणराज्य आस्पेशियन तथा अश्वकों के राज्य के बीच स्थित था।(Gurians’ Province was situated between countries of Aaspeshians and Ashvakas)
(iii) अस्सकेनोस राज्य(Assakenos)- इसका अश्वकों(Ashvakas) के राज्य से तात्पर्य है। यह गणराज्य स्वात नदी के तट पर स्थित था तथा मेगासा(मसग) यहीं की राजधानी थी। (This Repulic was situated on the bank of the river Swat and Megasa was its capital )
(19) A passage about “Gaur, Sur and Gor province” in the report An Inquiry into Ethnography of Afghanistan,1981 by H.W. Bellew on pp. 50 is as:-
It is to be noted, however, that at the present day no traces of the Suri are to be found north of Paropamisus(Gaur province), Whilst towards the south, we have in the castle and district of Chakan Sur, “Land , or district, of the Sur”, and the castle and, township Naadaali(Naadori), both situated on the plain between the Helmand river and Sistan basin, distinct traces of former Rajput occupancy; both Soor and Nadoria being the names of well known Gahlot or Sisodia Rajput clans. Another fact worthy of note in connection with Indian relations of the Suri, is the wide dissemination(विस्तार या फैलाव )of this tribe of Afghanistan on the Indus boarder, throughout Sind, and the peninsula of ancient Saurashtra to which they gave their name. The early seat of the Sur in Afghanistan was called Ghor by the Arabs; it is perhaps connected with the Gaur, or Gor of Rajput, who have a tribe of that name, as well as the Bengal kindom so called, and said to mean “White Fair”.
In the above highlighted sentence, the first clause is correct. Because Sur have ruled over Gaur Pradesh(गौर प्रदेश), which is connected with the ancient Raghuvanshi(Suryavanshi) Gaur vansh(रघुवंशी गौरवंश). That is, Gaurvansh ruled before Sur vansh on this province. But it was not the seat of chandravanshi Gaud(चंद्रवंशी गौड़वंश). Because they were ruler of Bengal province. Secondly, it is also a wrong assumption that the white fair(गोरापन ) has some derivative relation with the word chandravanshi Gaud
(20) In shlok (02, 52, 14)of the Sabhaparv Mahabharat( Hindi Translation Printed In Geeta Press Gorakhpur), the Gaurak(Ghorak) vansh is described in pp. 864 as:-
काश्मीराश्च कुमाराश्च घौरका हंसकायनाः ।
शिवित्रिगर्तयौधेया राजन्या मद्र कैकेयाः ।। महाभारत 02, 52, 14 ।।
उक्त श्लोक में काश्मीर, कुमार, घौरक(Ghourak/Gourak), हंसकायन, शिवि, त्रिगर्त, यौधेय, मद्र, कैकेय स्पष्टतः महाभारतकालीन देशों के नाम है, जो व्यक्तिसूचक शब्दों से नामकृत है। उनमें एक देश का नाम घौरक(गौरक) भी है, जो व्यक्तिसूचक शब्द गुर या वंशसूचक शब्द गौर का अक प्रत्ययी व्युत्पन्न शब्द है ।
[As per Sanskrit Grammar, the word Ghourak is an ak-suffixed derivative of the word Gur or Gour as:-
Gur/Gour(Gaur) + ak(a suffix) → Gourak → Ghourak(a pronouncial changing only)
(21) http://encyclopedia.thefreedictionary.com/regar
Regar
a city (until 1952, the settlement of Stantsiia Regar) and administrative center of Regar Raion, Tadzhik SSR. Located in the western Gissar Valley. Railroad station on the Dushanbe-Termez line, 57 km west of Dushanbe.
Tursunzoda was originally the village of Regar, meaning a town on sand. In 1978, the town and with it the whole district were renamed in honor of the Tajik national poet, Mirzo Tursunzoda. Its railroad station is still called Regar.
Comments:
It has been establishing that the word Regar is a contracted or derivative form of the Aryan word “Rehgar”. Where, the syllabe Reh has come in existence during the process of changing pronunciation of the word (Raghu → Rag). But some scholars without knowing real etymology of the word “Rehgar”, they have divided it into two syllables: Reh and Gar and established that the people who would collect Reh(saline sand) were called Rehgars.
Although Regar community of India is historically associated with collecting of saltpetre. which is also mentioned by Jogendra Nath Bhattacharya (1896) in his book Hindu castes and sects: an exposition of the origin of the Hindu caste system and the bearing of the sects towards each other and towards other religious systems. But it is wrong to establish that the syllabe Reh seeing in the word Rehgar means sand(खारी मिट्टी या बालू रेत ) and Gar means worker(कामगार) in Farsi language. Secondly the word Rehgar is much older than the word Gar.
Thus there is no indepent connection of two separate syllabes Reh and Gar with the word “Rehgar”
(22) For example, see about the word “Regar” in other countries, described as bellow:
[i] http://www.spanishdict.com/translate/regar
Regar
to water; to screw up
Dictionary Conjugation Video
regar
TRANSITIVE VERB
1. to water (con agua) (planta, campo); to hose down (calle)
regaron la comida con un buen vino tinto they washed down the meal with a good red wine
2. to flow through (sujeto: río)
el río que riega la región the river which flows through the region
3. to supply with blood (sujeto: vasos sanguíneos)
esta arteria riega de sangre los pulmones this artery supplies blood to the lungs
4. to sprinkle, to scatter (desparramar)
[ii] http://www.ancestry.com/name-origin?surname = regar
“Regar census records:
You can see how Regar families moved over time by selecting different Census years.
Census records can tell you little-known facts about your ancestors such as birthplace, occupation and value of personal estate.”
(23) In Shloks of the Chapter-4 of the Gaj Vilas, the “Reghar(Rehgar)” vansh is described as:
श्लोक-
सिंहहोवैरि पराभवम् च कुरूते तिष्ठन् रेगहरे I
दुर्गंधों नृपति प्रभृतम् कटकम् जायेत् मगरे II
अर्थात् “रेहगरों(रैगर क्षत्रिय योद्धाओं ) का एक मोर्चे पर स्थिर रहकर(अडिग खड़े होकर), उन्होंने दुर्गन्ध से भरे राजा (सुल्तान अलाउद्दीन खिलजी) की शत्रु सेना को परास्त करने का प्रयास ठीक वैसे ही किया था, जैसाकि पहाड़ी(मगरी) में स्थिर रहकर, सिंह अपने शत्रु (हिरण) को हराने(मारने) का प्रयास करता है”। अर्थात् रैगरों ने एक विशिष्ट व्यूह रचना करके, मुस्लमान सेना को वैसे ही मौत के घाट उतरा था, जैसे सिंह किसी हरिण का शिकार करता है ।
Although this shlok is also mentioned by Dr. Harishankar Sharma and Saroj Pava in their book “Rajasthan ke Itihas ki Roop Rekha(राजस्थान के इतिहास की रूप रेखा)”, 2010, JPH, Jaipur, pp. 143, in which, they have taken that रेगहर means Rajput Kshatrias. But it seems wrong. Because here, रेगहरे(Reghare) means Raigar Kshatrias, who fought from the side of Raval Ratansingh, husband of Maharani Padmini against Ala-Uddin Khilaji. In that fight, Raigar warrior Shivshankarji Mandawariya has been got heroic death. His religious wife Shri Ramiji daughter of Udaji Jajoriya burnt alive in Chittorgarh with the deceased body of her brave husband and she called Raigar Sati (रैगर सती). It seems that Raigar Shivshankarji Mandawariya was a prominent leader of the Raigar Regiment of Chittorgarh Riyasat.
(24) In the shlok (02, 14, 14) of the Sabhaparv Mahabharat( Hindi Translation by Pandit Ramnarayan Shastri Pandey ‘Ram, Printed In Geeta Press Gorakhpur), the “Mur” vansh is described in pp.707 as:-
मुरं च नरकं चैव शास्ति यो यवनाधिपः।
अपर्यन्तबलो राजा प्रतीच्याम् वरणो यथा ।। महाभारत 02 ,14, 14 ।।
अर्थात् श्रीकृष्ण ने कहा महाराज(युधिष्ठर) ! जो मुर और नरक नामकदेश का शासन करते हैं, जिनकी सेना अनंत है, जो वरुण के समान पश्चिम दिशा के अधिपति कहे जाते हैं । (जिनकी वृद्धावस्था हो चली है तथा आपके मित्र हैं, वे यवनाधिप राजा भगदत्त भी वाणी तथा क्रिया द्वारा भी जरासंध के सामने विशेष रूप से नतमष्तक रहते हैं। … )
That is Mur was a country in the west of Aryavart, ruled by Bhagdatt during the era of Mahabharatyuddha. It justifies that Mur dynasty was founded by Mur kshatriyas before the Mahabharat era.

 

(25) In the shlok (03, 254, 19) of the Vanparv Mahabharat( Hindi Translation Printed In Geeta Press), the word “Agrey Janapad” is described in pp. 1666 as :-
भद्रान् रोहितकाश्च आग्रेयान् मालवानपि।
गणान् सर्वान् विनिर्जित्य नीतिकृत् प्रहसन्निव ।। महाभारत 03 ,254 , 20 ।।
अर्थात् कर्ण (Karna, friend of Duryodhan) ने पंजाब भूभाग के भद्र, रोहितक, आग्रेय(Aagrey) मालवा आदि जनपदों को आसानी से जीत लिया।
That is, If the word Aagrey has some connection with Maharaja Agrasenji of Agravanagar, then it is an evident fact that Maharaja Agrasenji was only a king of a small Republic Aagrey, in the subjucation of the Kaurwas.
Although, it is said that Maharaja Agrasenji was an emperor(चक्रवर्ती सम्राट ) of Aryavart. If it were so, then it seems that after the war of Mahabharat, he became powerful and established an empire with Agrovanagar as his capital. But in his old days, he became Vaisya(वैश्य ) and divided his empire into 18 parts and entrusted to his 18 sons.
(26) In Rajasthan ki Jatiyon ka Samajik avam Arthik Jeevan (राजस्थान की जातियों का सामाजिक एवम् आर्थिक जीवन) by Dr. Kailashnath Vyas and Devendrasingh Gahlot, 1995 A.D., the word Raangi is mentioned on pp. 221 as:-
मेघवाल यानि भाम्भी जाति की उत्पत्ति के बारे में कहा जाता है कि स्वर्ग में एक गाय मर गयी थी। उसको घसीटकर फेंक देने के लिये ईश्वर ने एक पुतला बनाया और उसको जीवित कर उसका नाम मेघचन्द रखा। उसके चार पुत्र हुए – रांगी, जोंगा, चण्ड, आदरा …….आदू(अति प्राचीन या मूल)।
भाम्भी खांपे-रांगी Raangi, चण्डेल, आदरा, जोगड़ …….
Although the most part of this description is fake and ridiculus. But Rangi or Raangi is also a Jat Gotra. So it seems that Meghchand was a poor jat(जाट), who was forced to throw away that dead cow.
(27) In the shlok (01, 75, 11) of the Adiparv Mahabharat (a Hindi Translation Printed In Geeta Press, Gorkhpur) the word Vaiwaswat(वैवस्वत) is described in pp. 232 as:-
इंद्रदीन् वीर्यसम्पन्नान् विवस्वन्तमथापि (विवस्वत् + तम् + अथ + अपि ) च ।
विवस्वतः सुतो जज्ञे यमो वैवस्वतः प्रभुः ।। महाभारत 01, 75, 11 ।।
अर्थात् शनि, यम और वैवस्वत सूर्यपुत्र हैं ।
Actually, Shani, Yam and Satyvrat were 3 sons of Vivasvat. Among them eldest son Satyvrat was called Vaivasvat or Vaivasvat manu. But literal meaning of the word Vaivasvat is son of Vivasvat(Surya). This is derived as;
Vivasvat + a (a suffix) → Vaivasvat (Son of Vivasvat i.e. of Surya)
विवस्वत (सूर्य ) + अ(प्रत्यय) → वैवस्वत् + अ = वैवस्वत (वैवस्वत का पुत्र अर्थात् सूर्य का पुत्र)
Thus all sons of Vivasvat(Surya) are Vaivasvatas. But since Satyvrat was a man. So he must not be alived at the time of Savitri. On the other hand, there is no expectation that any boon would have blsessed by Shani . Thus he was Yam who blessed Savitri. In the course of time she and her father, king Ashwapati, each got 100 -100 sons. Thus the word Vaivasvat mentioned in the Harha Inscription is used for Yam only.
(28) In the shlok (03, 254, 19) of the Karnparv Mahabharat (a Hindi Translation Printed In Geeta Press , Gorkhpur), the word Savitriputrakas is mentiond on pp. 3765 as:-
मावेल्लकास्तुण्डीकेराः सावित्रीपुत्रकाश्च ये ।
प्राच्योदीच्याः प्रतीच्याश्च दक्षिणात्याश्च मारिष।। महाभारत 08, 05, 48 ।।
Some other facts related to Raigar Raghuvanshi Kshatriyas are also in the following books and reports :
(29) Rajasthan Ki Jatian by Bajrang Lal Lohiya
(30) Manushya Bodh Bhajan Mala and Prachin Vansh Pradip by shri Jivaramji Maharaj
(31) Raidasji ki Vani by Raidasji
(32) Prachin Raigar Itihas and Raigar Gotras Vanshawali,1943 by Jeevanram Gusaiwal
(33) Jat Gotras List
(34) Caste related various Websites and Text Books on Indian History
(35) The Constitutional Lists of Schedule castes in Rajasthan of 1950-51 and 1956
(36) Raigar Jati ka Itihas by Roopchand Jalutharia
(37) List of Raangar Rajputs (रांगड़राजपूत) who left Bhatinda (Punjab) in the 14 th century.
(38) Meghvansh Ak Singhawalokan by R.P. Singh I.P.S.
(39) Bairwa Samuday Ka Itihas by Mangilal Paliwal ‘Sharm-Ratn’
(40) Census Report, 1981 etc.

https://www.raigar.net/?page_id=76

 

Leave a Reply

Your email address will not be published. Required fields are marked *