Origin of the Jats

Jump to navigationJump to search

Author: Laxman Burdak लक्ष्मण बरु ड़क

There are numerous theories about the origin of the Jats, ranging from their sudden appearance
from Shiva's locks to their lineage in the Aryan race.

Contents

1 Indo-Aryan stock

2 Indo-Scythian stock

3 Formation of Jat Sangha

4 From Gauts or Goths

5 From Yat

6 Origin of Jats from Shiva's Locks

7 Nomenclature of Jat

8 Study on Origin and Diversity of the Jat Population

9 See also

10 References

Indo-Aryan stock

Jats are commonly considered to be of Indo-Aryan stock in view of the similar ethnological,
cultural, physical features, and common practices.

Dr Natthan Singh writes that Jats were the pure Aryans and their original homeland was Sapta
Sindhu. On the basis of historical facts the Jats are reported to be present in India from 3102
BC. [1] [2] They had to migrate from India on economic, social and political reasons for some
period but they returned back to India. In the migration also they did not leave their language
and cultural traditions. Due to this reason only Jats do not have linguistic or physical similarities
with Huns and Scythians. [3] This view is also supported by Thakur Deshraj who writes that on
the basis of ethnological, physical, cultural and linguistic standards Jats are pure Aryans who
inhabited the areas on the banks of Ganga-Yamuna or Sarswati-Sindhu during Vedic
civilization. [4]
Thakur Deshraj, [5] Ram Lal Hala [6] and Al-Biruni[7] consider Jats to be the descendants of
Krishna.

Sir Herbert Risley declared the Rajput and the Jat to be the true representatives of the Vedic
Aryans. [8] Risley has mentioned in 1901 census report that as per their physique Jats are pure
Aryans.[9]

Qanungo appeared to rely on Sir Risley's theory. Qanungo wrote, "The European pioneers of
Indian antiquities and ethnology apparently started with the presumption that fine and energetic
martial peoples like the Rajput and the Jat must have been comparatively newcomer from the
north-west into India who overcame the effete descendants of the Vedic Aryans (Hindus). [10]

If popular tradition counts for anything, it points to the view that they (Jats) are an essentially
Indo-Aryan People who have migrated from the east to the west and not Indo-Scythian and No
Hindu has been ever known to claim a Chinese origin, but the people of China [11]

The Jats has been declared by all eminent authorities, to pass successfully the combined test of
the physical type and language of true Aryan.” [12]

Khushwant Singh (A well respected Indian Journalist) wrote,

"It is now generally accepted that the Jats who made the northern plains of India their home
were of Aryan stock. The origin of the Jats has been exhaustively dealt with by K.R. Qanungo,
who states emphatically that the Jats are of Aryan stock (Hindus) that came from Rajasthan into
Punjab". [13]

Dr. Trump and Beams very strongly claimed a pure Indo-Aryan descent for Jats both in
consideration of their physical type and language, which has been authoritatively pronounced as
a pure dialect of Hindi, without slightest trace of Scythian.

C.V.Vaidya in History of Medieval Hindu India writes that-

“Lastly we have to speak about the Jats. Their ethnological characteristics also we have
already seen, are clearly Aryans. They are fair tall high nosed and long headed. Does their
history contradict of their being Aryans ? ….. They are the purest Aryans in India and belong to
the first race of Aryans invaders according to our view the solar race of Aryans. …There is not a
scrap of historical evidence even to suggest much less to prove such immigration there is
neither foreign mention of their coming into India nor have they any tradition of their own
sometime coming into India nor is there any historical India record stone inscription or other of
their so coming, and we can only ascribe such theories to that unaccountable bias of the winds
of many European and native scholars to assign a foreign and Scythic origin to every fine and
energetic caste in India.” [14]

E.B.Havell writes based on physical features and the language that Ethnographic investigations
show that the Indo Aryan type described in Hindu epic a tall fair complexioned long headed race
with narrow prominent noses broad shoulders long arms thin waists like a lion and legs like a
deer is how (as it was in the earliest) most confined to Kashmir the Punjab and Rajputana and
represented by the Khattris, Jats and Rajputs. [15]

The Jat historian Thakur Deshraj refers to E.B.Havell as above and Mr. Nesfield who said that-

“If appearance goes for anything the Jat could not be Aryans.” He further refers to distribution
of races of ‘North Western Provinces of India’ where it has been said that the arguments derived
from language are strongly in favour of the pure Aryan origin of the Jats. If they were Scythian
conquerors where there Scythian language gone to and how came it that they now speak and
have for centuries spoken an Aryan language, a dialect of Hindi”. [16]

“Jat” approaches closely to that ascribed to the traditional Aryan colonies of India. The stature
is mostly tall, complexion fair, eyes dark, hair on face plentiful, head long. Nose narrow and
prominent but very long. [17][18]

The original home of Jats is certainly connected with original home of Aryans, since Jat is
definitely a tribe of Aryan race. [19]

Indo-Scythian stock
A Scythian Warrior horseman from 300 BC.

Animation highlighting the Ancestral ethnic Scythian Migration component of the Jats of South
Asia.

The Jat People Genetic DNA Profiles

Map of area around the Oxus River valley (modern name Amu Darya)

Asia in 323 BC, showing various Central Asian tribes including the Massagetae, Scythians,
Dahae and their neighbors.

Map showing Scythia, including the Indo-Scythian region (modern name Punjab region).

The Sindh valley is at the base of the Zojila Pass

Scythian King - Azes II Drawing.

Scythian Gold - Bimaran Casket.

James Tod[20] writes that the tribes here alluded to are the Haihaya or Aswa, the Takshak, and
the Jat or Getae; the similitude of whose theogony, names in their early genealogies, and many
other points, with the Chinese, Tatar, Mogul, Hindu, and Scythic races, would appear to warrant
the assertion of one common origin.

Professor B. S. Dhillon states that the Jats are mainly of Indo-Scythian lineage with composite
mixing of Sarmatians, Goths & Jutes in History and study of the Jats,[21] and recent DNA
genetic research studies have shown large amounts of Scythian and White Hun genes in Jats.

Historian James Tod agreed in considering the Jats to be of Indo-Scythian Stock.[22] Moreover,
Sir Alexander Cunningham, Former Director-General of the Archaeological Survey of India,
considered the Jats to be the Xanthii (a Scythian tribe) of Scythian stock who he considered
very likely called the Zaths (Jats) of early Arab writers.[23] He stated "their name is found in
Northern India from the beginning of the Christian era." These people were considered by early
Arab writers to have descended from Meds and Zaths.[24][25] Sir Cunningham believed that
they "were in full possession of the valley of the Indus towards the end of the seventh
century.[26] Sir Alexander Cunningham held that the Rajputs belonged to the original Scythian
stock, and the Jats to a late wave of immigrants from the north west, of Scythian race.[26]

Stephen Fuchs suggests that the Jats probably migrated from Central Asia to India as a
"predatory nomadic tribe".[27] Natalya Romanovna Guseva considered the Jats to be the
descendants of the Sakas.[28]

Sir Alexander Cunningham, (Former Director-General of the Archaeological Survey of India)

wrote: The Xanthii (a Scythian tribe) are very probably the Zaths (Jats) of the early Arab writers.
As the Zaths were in Sindh to the west of the Indus, this location agrees very well with what we
know of the settlement of the Sakas (Scythians) on the Indian frontier.[29]

Sir John Marshall, (Former Director-General of the Archaeological Survey of India) wrote:
"These Scythian invaders came principally from the three great tribes of Massagetae (great
Jats), Sacaraucae, and Dahae (still exists as a Jat clan of Punjab)[30], whose home at the
beginning of the second century B.C. was in the country between the Caspian sea (sea) and the
Jaxartes river (Central Asia).[31]

Arthur Edward Barstow wrote: "Greeks of Bactria (partly modern Afghanistan), expelled by the
hordes of Scythians, entered India in the second and first centuries BC and are said to have
penetrated as far as Orissa (an Indian province in south-east). Meanwhile the Medii, Xanthii,
Jatii, Getae and other Scythian races, were gradually working their way from the banks of the
Oxus (River valley in Central Asia) into Southern Afghanistan and the pastoral highland about
Quetta (a Pakistani city), whence they forced their way by the Bolan Pass, through the Sulaiman
Mountains into India, settling in the Punjab about the beginning of the first century AD. It is from
these Scythian immigrants that most of the Jat tribes are at any rate partly descended."[32]

A. H. Bingley wrote: "It is from these Scythian Immigrants that most of the Jat tribes are at any
rate partly descended."[33]

Professor Joyce Pettigrew wrote: "Another view holds that the Jats came from Asia Minor and
Armenia in the successive invasions during the period 600 B.C. to A.D. 600."[34]
Professor Henry Smith Williams wrote: "The extent of the Scythian invasion has been variously
estimated. Some scholars believe that they virtually supplanted the previous population of India
(means Punjab), and there seems little doubt that by far the most numerous section of the
Punjab population is of Scythian origin."[35]

Professor Pritam Singh Gill wrote: "There is a general concensus of opinion that Jats, and with
them Rajputs and Gujjars were foreigners who came from their original home, near the Oxus,
Central Asia."[36]

Professor Tadeusz Sulimirski wrote: "The evidence of both the ancient authors and the
archaeological remains point to a massive migration of Sacian (Sakas)/Massagetan ("great" Jat)
tribes from the Syr Daria Delta (Central Asia) by the middle of the second century B.C. Some of
the Syr Darian tribes; they also invaded North India."[37]

Horace Arthur Rose wrote: "Many of the Jat tribes of the Punjab have customs which apparently
point to non-Aryan origin. Suffice it to say that both Sir Alexander Cunningham and Colonel Tod
agreed in considering the Jats to be of Indo-Scythian Stock. The former identified them with the
Zanthi of Strabo (Greek Geographer of the ancient times) and the Jatii of Pliny (Roman writer)
and Ptolemy (Another Greek Geographer of the ancient times); and held that they probably
entered the Punjab from their home on the Oxus (in Central Asia) very shortly after the Meds or
Mands (still exist as one of the Jat clans of the Punjab), who also were Indo-Scythians, and who
moved into the Punjab about a century before Christ."[38]

Sir Henry Miers Elliot wrote: "These ignorant tribes (Jats) pointing to the remote Ghazni
(Afghanistan) as their original seat, the very spot we know to have been occupied by the
Yuechi, or, as Klaproth says, more correctly, Yuti, in the first centuries of our era, after the
Sakas (a Scythian tribe) were repelled back from the frontiers of India, and left the country
between India and Persia open for their occupation. The Jat tribes not doubt emigrated, no at all
once, but at different times, and it is probable that those in the North-West are among the latest
importations."[39]

I. Sara wrote: "Recent excavations in the Ukraine and Crimea. The finds points to the visible
links of the Jat and Scythians."[40]

Sir Mountstuart Elphinstone Grant Duff wrote: "My conclusion, therefore, is, that the Jats may be
of Scythian descent."[41]

Ujagir Singh Mahil wrote: "Jat were called Scythians; because they were the inhabitants of the
ancient country of Scythia. The Jats who invaded the Punjab and conquered India up to
Benares were called Indo-Scythians."[42]
James Francis Katherinus Hewitt wrote: "Further evidence both of the early history and origin of
the race of Jats, or Getae, is given by the customs and geographical position of another tribe of
the same stock, called the Massagetae, or great (massa) Getae."[43]

Sir George Fletcher MacMunn (Sir and Lt. General) wrote: "Alexander came to India in his
capacity as the holder of the Persian throne. From his camp near Kabul (Afghanistan), the
Macedonian (Alexander) summoned those chiefs whom Skylax (Persian general) had
conquered in the old time afore, to come and renew their homage to their ancient Persian
overlord in the person of himself. Several obeyed his summons, others did not, and it has been
surmised that those who did were later arrivals, of Jat or Scythian origin, outside the normal
Aryan fold as later comers to India."[44]

Syed Muhammad Latif wrote: "A considerable portion of the routed army of the Scythians
settled in the Punjab, and a race of them, called Nomardy, inhabited the country on the west
bank of the Indus (river). They are described as a nomadic tribe, living in wooden houses, after
the old Scythian fashion, and settling where they found sufficient pasturage. A portion of these
settlers, the descendants of Massagetae, were called Getes, from whom sprung the modern
Jats."[45]

Dr. Gopal Singh wrote: "The Jats of the Panjab, are Scythians in origin and came from Central
Asia, whose one branch migrated as far south in Europe as Bulgaria. "[46]

N. Singh wrote: "The Scythians appear to originate from Central Asia. They reached Punjab
between 50 B.C. and A.D. 50. It seems probable that the Scythian ancestors of the Jats entered
the Sindh Valley (presently in Pakistan Kashmir) between 100 B.C. and A.D. 100."[47]

Satya Shrava wrote: "The Jats are none other than the Massagetae (Great Getae) mentioned in
Diodorus as an off-spring of the ancient Saka tribe.... a fact now well-known."[48]

Bakhshish Singh Nijjar wrote: "The Jats are the descendants of Scythians, whose kingdom's
capital was Scythia, in the present Ukraine (Ukrainian), Soviet Social Republic, is the
constituent Republic of the European USSR (Population 49,757,000) in 1947. Now Ukraine's
capital is Kiev, the third leading city in Russia. Before the invasion of the golden herd, 13th
century B.C. Scythian, ancient kingdom of indeterminate boundaries, centered in the area north
of the Black Sea."[49]

Rima Hooja suggests that the Jats are "probably descendants of the Scythians who entered
India in early historical times".[50]
Dalip Singh Ahlawat -

(ख) सीथिया दे श -

इस दे श का कुछ भाग यरू ोप में तिा कुछ भाग एशशया में स्थित िा। दे न्यब
ू नदी (Danube) से लेकर ठीक दक्षिणी
रूस के पार तक, कैस्थपयन सागर के पर्
ू व में अमू दररया र् शसर दररया की घाटी तक, पामीर पहाडड़यों की शख
ृं ला
तक तिा पर्
ू ी तर्ु कवथतान की ताररम नदी की घाटी तक यह सीथिया दे श फैला हुआ िा।[51]

Formation of Jat Sangha

The most acceptable theory about the origin of the word, 'Jat' is that it has originated from the
Sanskrit language word “Jnati” (ज्ञातत). The Mahabharata mentions in chapter 25, shloka 26 that
Lord Krishna founded a federation ‘Gana-sangha’ of the Andhaka and Vrishni clans. This
federation was known as ‘Gyati-sangh’. Over a period of time ‘Gyati’ (ज्ञातत) became Jnat or
‘Gyat’ and it changed to Jat.

Prior to Mahabharata War the kshatriyas were known by their vansha. Pandava vanshi were
known as Pandavas, Gandhar Vanshi as Gandhars, Raghuvansha as Raghuvanshi etc. After
Mahabharata War the population of kshatriyas came down due to large number of them killed in
Mahabharata war. The kshatriyas became week as there was no uniting force. Krishna realized
the dangers of this situation. He was a great politician, visionary personality and an expert
planner. He knew very well the divisive approach of the various kshatriyas and that their attitude
of enmity could not be resolved without bringing them under one umbrella of organization. He
therefore united all the kshatriya clans under one organization which was known as Gyati
Sangha which was accepted by all kshatriya. All democratic clans were included in this Sangha.
[52]

The vansha of Krishna was also Jat. The idea of formation of federation or sangha was
supported by Pandava vanshi Yudhisthira and his brothers. Large number of Mahabharata
Period kshatriya clans are found in present day Jats. Pandava vanshi Jats are found in today’s
Jat community in Gujaranwala city in Punjab. The then existing Rajavanshas such as
Gandhara, Yadava, Sindhu, Naga, Lava, Kushama, Bandar (vanar), Nardeya etc. accepted the
proposal of formation of the Jat Sangha and merged into this sangha. The Gandhar clan of Jats
is found in Raghunathpura in district Badaun and Aligarh. The Yadava vanshi Jats are found in
Dharmpur in district Badaun. Sindhu is a well known clan who gave names to the country Sindh
and the Sindhu River. Sindhu Jats are found in Punjab and Haryana. The Naga clan Jats are
found in villages Khudaganj and Rampuria in Badaun district. Lava and Kushama gotra are
descendants of Rama’s son Lava and Kusha. Both these Jat gotras are found in Nagla Magola
(नागला मगोला), Soniga Kheda (सोतनगा खेड़ा) district Badaun. Similarly Bandar or Vanar gotra (the
gotra of Hanuman) is found in Punjab and Haryana. Nardeya gotra Jats are also found in Kant
(काृंट) district Muradabad. These are only few examples. There were large number of Jat gotra
who accepted Jat Sangha are still found amongst Jats. [53]

From Gauts or Goths

The other prominent theory of the word's origins is that Jat came from the word Gaut tribal name
of some Indo-Aryan tribes of Central Asia (such as those which later became Gauts/Goths and
settled in Europe), which was written in 'Jattan Da Ithihas'. It has also been mentioned by Bhim
Singh Dahiya.

From Yat

According to the historian 'Ram Lal Hala' the word Jat is drived from word 'Yat'. There was a
king named 'Yat' in Chandravanshi clan who was ancestor of Lord Krishna. The Jats are
descendants of King Yat. 'Yat' later changed to 'Jat'.

Ram Sarup Joon[54] writes that... There are three main theories about the ancient roots of the
word ‘Jat’ Viz. ‘A race originated from ‘the “Jatas’ of ‘Lord Shiva and thus came to be known as
Jats.”

Jat is a phonetic corruption of ‘Yat’ which is from the Sanskrit root -‘ya’ - meaning performer or
protector of a Yagya.”

‘Jat originated from ‘Yayat’ who was one of the earliest ruler of Chandra Vanshi Aryans.’

A detailed analysis of these shows that all the three theories are credible and interconnected.

There is a common saying amongst the Jats as follows:

[Hindi verse]

“Jata Jata te Nikso Gangaji ko Prath

Jathe va ko Chahiye haro sumran din rath”

History of the Jats, End of Page-15

It means that the Jat was born out of Shiv Ji’s Jata and is the brother of the Ganga; he should,
therefore remember God day and night.

According to Shiva Purana, Shavi, or Shiv Ji, the elder son of Raja Ushinar was married to Sati,
daughter of Raja Daksha of Kankhal. He became a Yogi. Raja Daksha did not approve of this.
When Raja Daksha performed a Yagya, (sacrifice) he invited all except Shiv Ji and Sati. Sati
considering it an unintentional omission on the part of her father went uninvited but was
completely neglected by Raja Daksha, who neither greeted her nor gave her any present out or
the Yagya.

Sati could not bear the insult, jumped into the fire of the Yagya and burnt herself alive. When
Shiv Ji’s followers returned and narrated the story, Shiv Ji became furious. He plucked his Jata
(long hair) and stuck it against a stone. It broke into two; one piece was transformed into Vir
Bhadra and other into an army. On Shiv Ji’s instructions Vir Bhadra went and severed the head
of Daksha. One belief is that descendants of Vir Bhadra came to be known as Jats because he
was created out of Shiv Ji’s Jatas.

The above story has been presented in the Shiva Purana in a dramatic manner in those days,
as was the literary style in those days, and is meant to be interpreted metaphorically and not
literally.

The facts are that Shiv Ji lived in Gangotri Hills which, due to Shiv Ji’s popularity, came to be
known as Shiv ki Jata. The mountain ranges in that area is now known as Shivaliks. Raja Vir
Bhadra of the Puru dynasty was the ruler of Talkha Pur near Haridwar, which also formed part
of the area known as Shiv ki Jata.

This is the area around Haridwar. King Bhagirath brought the Ganga to the plains in this region.
According to legend the Ganga flows out from Shiv Ji’s Jata. Actually this also means that

History of the Jats, End of Page-16

the Ganga flows out from the area known as Shiv ki Jata, the birthplace of the Jat Raja Vir
Bhadra who was a follower and admirer of Shivji. On hearing of Sati’s tragedy, Shiv Ji went to
the durbar of Vir Bhadra and pulled at his hair in fury while narrating the story. This infuriated Vir
Bhadra and with his army, are invaded Kankhal and killed Daksha.

Raja Vir Bhadra had five sons and two grand sons named Pon Bhadra, Jakh Bhadra, Kalhan
Bhadra, Brahma Bhadra, Ati Sur Bhadra, Dahi Bhadra and Anjana Jata Shankar. Seven major
Jat gotras are named after these seven descendants of Vir Bhadra. A detailed account of these
is found in the family history of Rana of Dholpur. This proves the descent of some Jats from Vir
Bhadra.

Raja Vir Bhadra’s descendants were however not the only Jats. A famous Jat gotra is Shavi,
whose yet other famous branches are Takshak and Bachhik and they claim their lineage from
Shiv Ji. In the Matsya Puran it is mentioned that King Ushinar father of Shiv Ji, and grandson of
King Shishu Bandha performed one hundred Yagyas and was given the title of Yat. It is,
therefore, believed that the descendants of Ushinar began to be called Yats and later on Jats.
This is also a reasonable inference as Shavi gotra is found in a large number amongst the Jats.

Ancient Khokra-kot excavated near Rohtak; Haryana (60 km north of Delhi) has been the capital
of Shiv Vanshis for a long time. Mehttam, (Meham) Serkahp (Sirsa) have also been their
capitals. There is a story in the XXXII chapter of Sabhaparva of the Mahabharata that Nakula
invited the king Swami Kartikavan of Rohtak in the Sabha of Sabha. It is mentioned in the Adi-
parva Mahabharat that Indraprastha had been the capital of Takshaka Shiva before the
Pandavas made it their capital. Mathura had been the kingdom of Parma Chhak Shiva as well
as the capital of Naga Shiva for a long period. Ganesha is propitiated at every function of the
Jats. No other

History of the Jats, End of Page-17

temples except Shivalyas are found in the Jat territory.

Names after Shiva such as Sheo Singh, Sheo Karan, Sheo Chand, Sheo Ram, Sheo Nath,
Sheo Charan, Shiv Bahadur, Sheo Datt, Sheo Lal, Bhola Ram are common amongst the Jats.
Both these tribes i.e. of Vir Bhadra and Shiva, however, belonged to Yadu and Puru, two of the
five branches of ‘Yayati’ dynasty of the earliest Aryans who had originally settled in this very
area.

There are other gotras of Jats based on the other three branches of ‘Yayati’ i.e. Druhyu, Anu
and Urdas who also lived in the same area. It would therefore be correct to say that not only
‘Yat’. But ‘Yayat’ got converted into Jat. It is also possible that in these dynasties Ushinar was
not the first and only one to earn the title of ‘Yat’ which was an honour bestowed on one who did
outstanding noble deeds.

In many books, there are references to the five main dynasties of Yayati, which spread far and
wide in Asia and Europe and became known as Yayati, writers of European history have named
them variously as Yayati, Yati, Yucchi, Jat, Jati, Jeets, Jutes, Gat, Gote and Gatae.

It is easy to understand the conversion of ‘Yayat’ or Yat into Jat. A large number of Hindi and
Sanskrit words, which were originally pronounced with ‘Ya’, are now pronounced with ‘Ja’.
Some examples are Jas for Yash, Jatan for Yatan, Jogi, for Yogi, Jamuna for Yamuna, Joban
for Yovan, Jama for Yama and Jati for Yati etc.

The conclusion, therefore, is that 'Jats are descendants of Yayati in whose dynasty Yat was the
highest title and their ancient stronghold was known as Shiv ki jata.

To proceed with the history of the Jats it is necessary to start from the earliest known facts
about the Aryans.

History of the Jats, End of Page-18

Origin of Jats from Shiva's Locks

Shiva and Parvati

The mythological theory of Origin of Jats from Shiva's Locks was propounded by the author of
Deva Samhita. Deva Samhita [55][56][57] is a collection of Sanskrit hymns by Gorakh Sinha
during the early medieval period. Devasamhita records the theory of Origin of the Jats in the
form of discussion between Shiva and Parvati expressed in shloka (verses) numbering from 12 -
17. Some relevant verses are given below.
Pārvatī asks Shiva, O Lord Bhutesha, knower of all religions, kindly narrate about the birth and
exploits of the Jat race. Who is their father?, Who is their mother? Which race are they? When
were they born? Having read the mind of Parvati, Shiva said, "O mother of the world, I may tell
you honestly the origin and exploits of the Jats about whom none else has so far revealed
anything to you. They are symbol of sacrifice, bravery and industry. They are, like gods, firm of
determination and of all the kshatriyā, the Jats are the prime rulers of the earth. They are the
progeny of the Virabhadra (Shiva's son) and gani, the daughter of Daksha, son of Brahma. The
history of origin of Jats is extremely wonderful and their antiquity glorious. The Pundits of history
did not record their annals lest it should injure and impair their false pride and of the vipras and
gods.

भगर्न ् सर्ं भत
ू श
े सर्व धमव वर्दाृंबरः।

कपया कथ्यताृं नाि जाटानाृं जन्म कमवजम ् ।।12।।

Translation - Pārvatī asks Shiva, O Lord Bhutesha, knower of all religions, kindly narrate about
the birth and exploits of the Jat race.

का च माता वपता ह्र्ेषाृं का जातत र्द र्ककुलृं।

कस्थतन काले शभ
ु े जाता प्रश्नानेतान र्द प्रभो ।|13।।

Translation - Pārvatī asks Shiva, Who is their father?, Who is their mother? Which race are
they? When were they born?

श्रणु दे वर् जगद्र्न्दे सत्यमृं सत्यमृं र्दाशमते।

जटानाृं जन्मकमावणण यन्न पर्

ू व प्रकाशशतृं ।|14।।

Translation - Having read the mind of Parvati, Shiva said, "O mother of the world, I may tell you
honestly the origin and exploits of the Jats about whom none else has so far revealed anything
to you.

महाबला महार्ीयाव, महासत्य पराक्रमाः Mahābalā mahāvīryā, Mahāsatya parākramāḥ

सर्ावग्रे ित्रिया जट्टा दे र्कल ्पा दृढ़-व्रता: Sarvāgre kshatriyā Jattā Devakalpā dridh-vratāḥ || 15 ||

Translation - "Shiva said, They are symbol of sacrifice, bravery and industry. They are, like
gods, firm of determination and of all the kshatriyā, the Jats are the prime rulers of the earth."

श्रष्टे रादौ महामाये र्ीर भद्रथय शस्ततत: Shrishterādau mahāmāye Virabhadrasya shaktitaḥ

कन्यानाृं दिथय गभे जाता जट्टा महे श्र्री Kanyānām Dakshasya garbhe jātā Jattā maheshwarī. || 16
||
Translation – "Shiva said, In the beginning of the universe with the personification of the
illusionary powers of Virabhadra and Daksha's daughter gani's womb originated the caste of
Jats."

गर्व खचोि वर्ग्राणाृं दे र्ानाृं च महे श्र्री Garva kharchotra vigrānam devānām cha maheshwarī

वर्थचिृं वर्स ्मयृं सत ्र्ृं पौराण कै साङ्गीवपतृं Vichitram vismayam satvam Pauran kai sāngīpitam || 17 ||

Translation - "Shiva said, The history of origin of Jats is extremely wonderful and their antiquity
glorious. The Pundits of history did not record their annals, lest it should injure and impair their
false pride and of the vipras and gods."

The two ethnologists, Russel and Hira Lal [58] give a different version of the above anecdote in
the "Brahmanical legends of origin of the Jats", which is reproduced below:

"The Jats relate the legend thus. On the occasion when Raja Daksha, father-in-law of
Mahadeva (Shiva) was performing a great sacrifice, he invited all the gods to present except his
son-in-law Mahadeva. The latter's wife, Parvati, was, however, very eager to go; so she asked
Mahadeva to let her attend, even though she had not been invited. Mahadeva was unwilling to
allow her, but finally consented. Daksha treated Parvati with great want of respect at the
sacrifice, so she came home and told Mahadeva about her plight. When Mahadeva heard all
this he was filled with wrath and untying his matted hair (jata) dashed it on the ground, whence
two powerful beings arose from it. He sent them to destroy Daksha's sacrifice and they went
and destroyed it. From these were descended the race of Jats, and they take their name from
the matted locks (jata) of the Lord Shiva. Another saying of the Jats is that the ancestors of the
Rajputs was from Kashyapa and that of the Jats from the Shiva. In the beginning these were the
only two races in India." [59]

It is also mentioned that after the destruction of Daksha's sacrifice by Virabhadra and his
Ganas, the followers of Shiva, the defeated gods sought Brahma and asked his counsel.
Brahma advised the gods to make their peace with Shiva. Shiva accepted his advice and
restored the burnt head of Daksha and the broken limbs were made whole. Then the devas
thanked Shiva for his gentleness, and invited him to sacrifice. There Daksha looked on him with
reverence, the rite was duly performed, and there also Vishnu appeared. A compromise was
achieved between Vaishnavas and followers of Shiva.

The above theory was set afloat during the medieval age which is marked by ascendancy of
powerful Rajput warriors. It was a period of unhealthy growth of blind superstitions, the decay
and death of adventure in science and thought in practical life. It was a period during which "the
fairy of the fortune of the Jats, particularly after Harsha Vardhana, had gone to sleep." The
theory cast a spell on the mind of the simple Jat folk and soon became popular with them. They
were taken by pious fraud that they were born from the highest bodily part (jata) of the highest
god (Shiva) where as all others are born of the lower part of Brahma.[60]

According to Y.P. Shastri, [61] the theory was propounded to win back the Jats, who had en
mass embraced Buddhism, to Neo-Hinduism preached and propagated by Shankaracharya and
his followers. This theory seemed to work wonders as there are no followers of Buddhism in
Jats. Whereas Y.P. Shastri hints at religious purpose of the theory, Dr.A.B. Mukerjee,[62] an
ethno-geographer stresses its political and social purpose. According to him " at the end of the
ancient period of Indian History great instability prevailed in the social structure of the people
and great political changes were effected. The Rajputs became the rulers and Jats their subject,
a fact very well borne out by historical data (Ibbetson:1916) consequently, the social status of
the latter groups declined and they were regarded as of lowly ranks. Of course, after the fall of
Harsha Vardhana of the Aulikar or Virk gotra, the political and social status of the Jats especially
in Rajasthan, had declined to a great extent. Possibly to counteract the intolerable superiority
assumed by the Rajputs, this theory might have been invented. [63]

Bhim Singh Dahiya[64] points to yet another purpose of the theory. According to him
"Something must have happened in the sixth or seventh century AD, during the course of the
revival of orthodox Brahmanism, which made these people (Jats) persona non grata with the
new orthodox. That is why when the Puranas were revised, their historical details and even their
names were removed therefrom. It is perhaps to this state of affairs that the Deva Samhita
refers when it records that " nobody has published the truth about the origin and activities of the
Jat race." At another place he assumes that "the Jats were the first rulers in the vast central
asian plains as per Deva Samhita." [65]

The theory is obviously figurative and its use is simply allegorical. The meaning it conveys is
that there were so many Ganas of warrior tribes at the command of Virabhadra or Kartikeya, the
son of Shiva, whose abode was the Sivalak mountain. The function of this mythological theory is
to ensure a more honourable antiquity and status to the Jats in comparison with others,
especially Brahmans like Kephart, Jewitt and Waddel count the Jats among the ruling races of
prehistoric times in India.[66]

According to Hukum Singh Panwar (Pauria)[67], it may, however, be interesting to note that a
Jat tribe, living in about 25 contiguous villages in Jind district of Haryana and about 5 villages in
Nangloi block of Delhi , goes by its gotra name as Shivakhande or Sheokhand. Of late this gotra
has been Arabicised as Shokeen in Delhi villages. Yet the elders of Sheokhand Khap area take
pride in the fact that they originally hail from the Dharans, whose kingdom was rather
misnomered as "Gupta empire" in Indian history. Be that as it may, one thing is plausible about
the Jats of Sheokhande clan. They must be the Sivas who fought against the Bharatas on the
Jamuna River in one of the ten Rigvedic wars. They are identified by scholars with the Shivis
[68] or the Sibis of the Usinara country in the north of Haridwar near the source of Ganges.[69]
The Sivas or Sibis became known as Shivakhande or Sheokhande from and after the Shivalaks,
the abode of Lord Shiva, the highest deity of the Jats. Their descent from the Shivalak hills has
provided good grounds to the author of Devasamhita to expound this theory.

Nomenclature of Jat

The nomenclature of the word Jat is variously spelt, in different periods, as Jit, Jat (pl. Jatān),
Jat, finally Jāt. The sixth century Pali inscription (dated samvat 597-56 = 541 AD) mentions the
race as Jit. Thus the term ‘Jit’ probably derives its nomenclature after the epithet of the founder
of the tribe Jit Salindra. [70] According to James Tod, in Rajasthan and Punjab the tribe retained
their ancient name Jit. [71] [72]

The Persianized form of the ancient term Jit is Jat (जट) with short vowel and double short ‘t’.
[73]

The Jatt is generally referred by the Ghaznavid chronicler of the eleventh century (Gardezi,
Alberuni, and Baihaqi); [74] [75] [76] in the history of Sind (Chachnama and Tarikh-i-Masumi);
by the Delhi Sultanate’s chronicler’s Isami; [77] and by the 18th century mystic writer Shah Wali
Allah in his political letters. [78] Thus, in the Indus Valley up to Saurashtra, the tribes are known
as Jat. [79] The author of Majmulat-Tawarikh tends to believe that the Arabs called the Sindh
people Jat. [80] In Sindhi dialect, the term is pronounced as ‘Yat’ and means ‘a camel-driver or
breeder of camels’ [81] While the author of Dabistan-i-Mazahib (c. 1665) states that ‘Jat’ in the
language of Punjab (read Jataki) means ‘a villager, a rustic’ (dahistani, rusta’i). [82] [83]

During Mughal period, phonetic and dialectic changes occurred, thus Deccan chronicler Firishta
mentions them as ‘Jat (जट)’ with short vowel and hard ‘t’. [84] Finally the term gained the
present day phonetic in Ain-i-Akbari, when Abul Fazl mentions the tribe as ‘Jāt’ with long vowel
‘a’ and hard ‘t’. It is said that the term derives from middle Indo-Aryan term 'Jata'. [85] [86] In
view of O’Brien in Jataki language the ‘Jat (जात)’ – the herdsmen and camel grazer is spelt with
soft ‘t’, while the ‘Jat (जाट)’- the cultivator with hard ‘t’. [87] However, in present day the tribes,
almost all the cultivators, are known as Jāt (जाट) especially in the Yamuna-Ganges Valley. [88]
In Arabanized form, the term is mentioned as Zat or Zutt (in Arabic 'J' changes for 'Z') by the
Arab geographers. [89] [90] [91] Thus, the nomenclature of the tribe is of post-sanskrit Indian
origin and belongs to the Indo-Aryan language. [92]

Study on Origin and Diversity of the Jat Population

David G. Mahal and Ianis G. Matsoukas conducted studies on Y-STR Haplogroup Diversity in
the Jat Population which Reveals Several Different Ancient Origins. A brief about this study is
as under:

The Jats represent a large ethnic community that has inhabited the northwest region of India
and Pakistan for several thousand years. It is estimated the community has a population of over
123 million people. Many historians and academics have asserted that the Jats are
descendants of Aryans, Scythians, or other ancient people that arrived and lived in northern
India at one time. Essentially, the specific origin of these people has remained a matter of
contention for a long time.

This study demonstrated that the Origins of Jats can be clarified by identifying their Y-
chromosome haplogroups and tracing their genetic markers on the Y-DNA haplogroup tree. A
sample of 302 Y-chromosome haplotypes of Jats in India and Pakistan was analyzed. The
results showed that the sample population had several different lines of ancestry and emerged
from at least nine different geographical regions of the world. It also became evident that the
Jats did not have a unique set of genes, but shared an underlying genetic unity with several
other ethnic communities in the Indian subcontinent. A startling new assessment of the genetic
ancient origins of these people was revealed with DNA science.
Preface: Preface... p.1

Chapter 1: Are the Jats Scythians?... p.7

Chapter 2: Ancient History of the Jats... p. 31

Chapter 3: Jats during the Muhammedan Period in South Asia... p. 55

Chapter 4: History and Study of the Jat Sikhs... p. 65

Chapter 5: History and Study of the Jats following the Two Great Faiths of South Asia... p. 77

Chapter 6: History of the Alans, Sarmatians, Scythians, Goths and Jutes... p.85

Chapter 7: Jat Place Names... p. 103

Chapter 8: Jat Culture and other associated Factors... p. 110

Chapter 9: South Asian Jats in Western Countries...

Chapter 10: Jat Clan Names and Population Distribution... p. 119-130

Preface

Today, there are about 30 million Jats living in north-western South Asia who follow Hinduism,
Islam and Sikhism. The breakdown figure for each of these three great faiths of South Asia is
roughly the same. An interesting point to note is that even though they are divided into these
three groups, they still identify themselves as Jats.

Historical records and archaeological finds show that the presence of their forefathers was felt
as far as France and Spain and deep into Chinese territory during ancient times which
contributed to change in the shape of the world. The original home of the Jats was in Central
Asia. During the early part of the Christian era, most of the Jats were uprooted by the Mongol
people from their homeland in Central Asia (after their ruling for over one thousand years,
Chinese Authorities constructed the 1500 miles long the Great Wall of China at the cost of the
lives of 400,000 workers. Today this wall is nicknamed as the longest cemetery in the world (all
the workers who died were buried inside the wall), and the only man-made object visible from
the outer space. In turn Jats invaded India to the South and the Roman Empire in the West.
Thus, they established themselves as (Alans) in France, Spain, Portugal and so on, in the fifth
century A.D.

Overtime, the western Jats (Alans, Sarmatians, Scythians etc) were assimilated into the local
population and disappeared as a distinguishable group. In India, however, the Jats ruled almost
continuously for over five hundred years (around 4th century B.C. to 6th century A.D.) and in
one form or the other, continued ruling up to the middle of the twentieth century (e.g. Jat Sikh
ruler Maharaja (king) of Patiala, Punjab a Sidhu Jat). Furthermore, due to various reasons, they
continue to exist as an identifiable community.

In Sikhism, Jats form a substantial majority (over 70%) and this majority is very visible among
the Sikhs residing in western countries.

The objective in writing this book has been to add knowledge to historical literature, to provide a
better understanding of the background of the South Asian Jats and their descendants living in
the West as well as to satisfy personal curiosity of their Jat roots. This book is not directed
against any individual or group of individuals. It is only meant to preserve a history that is slowly
being lost with the passing of the generations.

History and study of the Jats:Prof. B.S Dhillon. End of p.1

As it will become apparent to readers after filtering through these pages I have relied heavily on
the short quotations taken from the works of many other authors. The main purpose of this
exercise was to present thoughts of these authorities in an exact fashion without tempering with
their words, so the reader can pass his/her own judgement without the hassle of additional
research. However, for each quotation, a complete reference down to the page number is
provided for the benefit of the reader if he/she wishes to deliver further on the subject in
question. The wording in some quotations has been slightly changed without sacrificing their
exact meanings, but to preserve the integrity of an individual or community.

I have written as objectively as possible. If, at any place in the book I have overlooked this
factor, I sincerely apologize to the concerned bodies or individuals. After all I am a human
History and study of the Jats/Chapter 1

Jump to navigationJump to search

Go to Index of the book

History and study of the Jats

Prof. B.S. Dhillon

ISBN-10: 1895603021 or ISBN-13: 978-1895603026

Chapter 1: Are the Jats Scythians?

Contents

1 Are the Jats Scythians?

2 1.1 Other Logical Supporting Factors

3 1.2 Published Literature on Jats

4 1.3 References: Chapter 1 -Are the Jats Scythians

Are the Jats Scythians?

The word "Jat" in Webster's Encyclopedic Dictionary [l] is defined as "a member of an Indo-
European people of the Punjab and Uttar Pradesh (India)" and according to Hewitt [2] the word
"Gut" means "bull". Furthermore, the Persian-English Dictionary [3,4] defines "Gut/Guta" as
"Great or Grand". According to Professor Leake [5], the old Gothic word Jaet means a giant ("by
which no more is meant than a stout man, great warrior or hero"). In the Punjabi language, the
word "Gut or Gutan" also means long hair". This could very well be derived from the fact that
they or their forefathers i.e. (Scythians, nomadic Indo-European people who settled in Scythia,
south-east Europe and Central Asia) [1] used to keep their hair long. The long hair and beards
of the scythians can easily be verified by examining objects found by various archaeologists [6]
over the years. In the case of modern Jats, Professor Pettigrew [7] says by citing the legend of
Mirza and Sahiban (The Jat's Romeo and Juliet) [8] "uncut hair was a Jat custom" and
Professor McLeod [9] also says by citing Refs [8, 10-12] "Uncut hair was a Jat custom".

In 1925, according to Professor Qanungo [13] the population of Jats was around nine millions in
South Asia and were the followers of three great religions: Islam (one third 33%), Sikhism (one-
fifth -20%), and Hinduism (the rest – 47%). Since there is no exact current figure for the Jat
population available for South Asia an estimate can be made. By taking into consideration the
population growth of both India and Pakistan since 1925, Professor Qanungo's figure of nine
million could be translated into at least 30 million Jat people. Today's Jats are mainly found in
several Indian/Pakistani provinces: Punjab, Haryana, Sind, Rajasthan, and Kashmir [14,15].
Among the followers of the Sikhism they form a two-third (66% -Jat Sikhs) majority in this faith
as per 1881 Census returns [9]. Millions of the South Asian Jats call many Western countries
their home. The most visible of them are the Jat-Sikhs which can easily be distinguished from
their clan or family names [16]: Gill, Mann, Bains, Malhi or Malli, Dhaliwal, Dhillon, Sahota,
Sidhu, Sandhu, Lalli, Virk and etc.

Over the past century, western and Indian researchers and authors have debated the Jats place
of origin. In fact, the researchers and authors almost unanimously stated that they belong to the
Scythian people who originated in Central Asia. In order for readers to pass their own judgment
on this issue, the comments and findings of various authorities are given below.

Ammianus Marcellinus (a fourth century A.D. Roman writer)[17] said, "the Halani (Alani) 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".

History and study of the Jats:Prof. B.S Dhillon, End of p.7

Furthermore, he writes "the Halani (Alani), once were known as the Massagetae". The classical
and modern authorities say that the word "Massagetae" means "great" getae (Jats). The ninth-
century work De Universo of Rabanus Maurus [5,18] states, "The Massagetae are in origin from
the tribe of the Scythians, and are called massagetae, as if heavy, that is, strong Getae".

Also, Sir H.M. Elliot [19] writes the word "Massa" means "great" in the Pehlevi language of
Persia or Central Asia. Sir John Marshall [20] (formerly Director-General of Archaeology in India
writes "The eclipse of Greek rule at Taxila (presently in Pakistan) was brought about by an
invasion of nomad tribes from the interior of Asia. Known to the western world under the
comprehensive name of Scythians, to the Indians as Saka, and to the Chinese as Sai or Sai-
wang, these invaders came principally from the three great tribes of Massagetae, Sacaraucae,
and Dahae, whose home at the beginning of the second century BC was in the country between
the Caspian Sea and the Jaxartes River".

Professor Thompson [21] supports Ammianus Marcellians's statements regarding Halani

(Alani). He wrote, "Two new nations made their sinister appearance in Roman history in the
years which the additional books were to cover, the Huns and the Alans (Alani). Since they were
new to the Romans there was little literature on them to be read up, excerpted so, like Eunapius
(another classical writer), who felt the same difficulty, he (Ammianus) simply set down what his
own inquiries could discover, thus produced one of the most interesting and valuable of all his
disquisitions. He wrote it with some literary care".

Ptolemy's [22] Geography of 90 to 168 A.D., also supports Ammianus's statement regarding
Alani being stretched all the way to the river Ganges. Ptolemy wrote, " After this is a bend of the
Imaus (Himalaya) mountains toward the north. Those who inhabit Scythia toward the north
along the Terra Incognita are called Alani-Scythae".

Tod, J. (Lt. Col.) [23] wrote in 1829; "a translation of 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 (Jats) from Jaxartes (river in Central Asia), who in the fifth
century AD, as recorded by De Guignes (a French writer), crossed the Indus (river) and
possessed themselves of the Punjab; and strange to say, have again risen to power, for the
Sikhs of Nanuk (Nanak) are almost all of Jit (Jat) origin the present Jit (Jat) prince of Lahore
(Ranjit Singh, the famous Jat Sikh ruler), 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, their
(Jats) habits confirmed the tradition of their Scythic origin. They (Jats) considered themselves,
in short, as a distinct class, and, as a Pooniah Jit (Jat) informed me, their "Wuttan" (homeland)
was far beyond the Five Rivers (Punjab)".

Cunningham, J.D. (Captain and author the of a well known book entitled "History of the Sikhs")
[24] wrote in 1849, "Brahmans and Kshattriya (two upper Hindu castes) had developed a
proculiar civilization, have been overrun by Persian or Scythic tribes, from the age of Darius (a
Persian emperor) and Alexander (a great Greek conqueror) to that of Babar and Nadir Shah
(two invaders of India). Particular traces of the successive conquerors may yet perhaps be
found, but the main features are: (i) the introduction of the Muhammadan creed; and (ii) the long
antecedent emigration of hordes of Jats from

History and study of the Jats:Prof. B.S Dhillon, End of p.8

the plains of Upper Asia. It is sufficient to observe that the vigorous Hindu civilization of the first
ages of Christianity soon absorbed its barbarous invaders, and that in the lapse of centuries the
Jats became essentially Brahmanical (following Hinduism) in language and belief".

Bingley, A.H. (Captain) [25] said, "It is from these Scythian Immigrants that most of the Jat tribes
are at any rate partly descended". He proceeded to say, "shortly after their arrival in India, the
majority of these Scythian immigrants became converts to Buddhism, in course of time,
however, their religion was assimilated to that of their Aryan neighbors, and by the 10th century
they had not only accepted the spiritual supremacy of the Brahmans (Hindu priests), but also, in
a modified degree, the restrictions and distinctions of caste". Interestingly, he also wrote, " The
ancestors of the four agnicular or fire tribes of Rajputs (sons of kings) are generally considered
to have been Scythian warriors who assisted Brahmans in their final struggles with the
Buddhists, and were admitted into the ranks of the "twice born" as a reward for their services to
Hinduism. Some sort of story being necessary to account for their origin and rank, the ready-
witted Brahmans bestowed upon them the title of "fireborn" to distinguish them from the original
Rajputs races which claimed descent from the Sun and Moon".

This belief is further strengthened since several Rajput and Jat clan names are the same;
Chohan, Bhatti, Bagri, and Dahiya are the examples of this. According to Ref. [26] "Dahiyas in
Jodhpur area (Rajasthan, India) call themselves Rajputs, and Dahiya is also the clan name of
Gujars (another Scythian Tribe)". More information on this issue may be found in Refs. [26, 27].

Barstow, A.E. (Major of the 2/11th Sikh Regiment-Late 15th Ludhiana Sikhs) [16] wrote, "Greeks
of Bactria (partly modern Afghanistan), expelled by the hordes of Scythians, entered India in the
second and first centuries BC and are said to have penetrated as far as Orissa (an Indian
province in south-east). Meanwhile the Medii, Xanthii, Jatii, Getae and other Scythian races,
were gradually working their way from the banks of the Oxus (in Central Asia) into Southern
Afghanistan and the pastoral highland about Quetta (a Pakistani city), whence they forced their
way by the Bolan Pass, through the Sulaiman Mountains into India, settling in the Punjab about
the beginning of the first century AD. It is from these Scythian immigrants that most of the Jat
tribes are at any rate partly descended".

Sir A. Cunningham (Major General and former Director-General of the Archaeological Survey of
India) [28] said, "But there are other foreign races in the north-west of India, the date of whose
occupation is quite unknown. The best known and the most numerous of these foreign races
are the Gakars, the Jats, the Gujars, and the Ahirs". In fact the later authorities agree that all
these four belong to the Scythian people.

Smith, V.A. (Professor and author of the Oxford History of India) [29] wrote, "Other Huns who
invaded Europe are known to have been fierce tribesmen of the Mongolian kind; but the
assailants of India are distinguished as Ephthalites or White Huns, a name which may imply that
they were fair people like the Turks. Many of the Rajput (sons of

History and study of the Jats:Prof. B.S Dhillon, End of p.9

kings) castes or clans, as well as the Jats, Gujars, and certain other existing communities, are
descended either from the Hunas or from allied hordes which arrived about the same time".
Other historians have established that the White Huns belong to the Scythian race [30].
Elphinstone, M. (Hon.) [31] wrote, "My conclusion, therefore, is, that the Jats may be of Scythian
descent".

De Guignes [32]: He says as quoted by Elphinstone [30] on page 227 "That De Guignes,
mentions, on Chinese authorities, the conquest of the country of the Indus (river) by body of
Yuchi or Getae (Jats), and that there are still Jits (Jats) on both sides of that river". Elphinstone
support the above statement by saying "The account of De Guignes has every appearance of
truth".

Hewitt, J.F. [2] wrote, "The Getae of the Balkans are said by Herodotus (a fifth century BC
writer) to be the bravest and most just of the Thracians. These Thracian Getae must, as a
Northern race of individual proprietors, have held their lands on the tenure existing in the Jat
villages, and these Indian Jats, or Getae, have not degenerated from the military prowess of
their forefathers, for those Jats, who have become Sikhs in the Punjab, are known as some of
the best and most reliable Indian soldiers".

He goes on to state "Further evidence both of the early history and origin of the race of Jats, or
Getae, is given by the customs and geographical position of another tribe of the same stock,
called the Massagetae, or great (massa) Getae".

MacMunn, G. (Sir and Lt. General) [33] said, "Alexander came to India in his capacity as the
holder of the Persian throne. From his camp near Kabul (Afghanistan), the Macedonian
(Alexander) summoned those chiefs whom Skylax (Persian general) had conquered in the old
time afore, to come and renew their homage to their ancient Persian overlord in the person of
himself. Several obeyed his summons, others did not, and it has been surmised that those who
did were later arrivals, of Jat or Scythian origin, outside the normal Aryan fold as later comers to
India".

Pettigrew, J. (Professor) [7] said, "Another view holds that the Jats came from Asia Minor and
Armenia in the successive invasions during the period 600 B.C. to A.D. 600".

Elliot, H.M. (Sir) [34] wrote, "these ignorant tribes (Jats) pointing to the remote Ghazni
(Afghanistan) as their original seat, the very spot we know to have been occupied by the
Yuechi, or, as Klaproth says, more correctly, Yuti, in the first centuries of our era, after the
Sakas (a Scythian tribe) were repelled back from the frontiers of India, and left the country
between India and Persia open for their occupation. The Jat tribes not doubt emigrated, no at all
once, but at different times, and it is probable that those in the North-West are among the latest
importations".

Haddon, A.C. (Fellow of Royal Society (U.K.) and Professor) [35] said, "With the Rajput problem
is closely connected that of the Jat and Gujar, the latter tribe being believed to be of Huna
descent; the Gurjara probably entered India about the same time

History and study of the Jats:Prof. B.S Dhillon, End of p.10

as the White Huns and settled in Rajputana (presently Indian Province called Rajasthan), and
the Jat is included in the same ethnic group".

Rose, H.A. [27] wrote, "Many of the Jat tribes of the Punjab have customs which apparently
point to non-Aryan (Hindu) origin". Rose goes on to state "Suffice it to say that both Sir
Alexander Cunningham [27] and Colonel Tod [23] agreed in considering the Jats to be of Indo-
Scythian Stock. The former identified them with the Zanthi of Strabo (Greek Geographer of the
ancient times) and the Jatii of Pliny (Roman writer) and Ptolemy (Another Greek Geographer of
the ancient times); and held that they probably entered the Punjab from their home on the Oxus
(in Central Asia) very shortly after the Meds or Mands (still exist as one of the Jat clans of the
Punjab), who also were Indo-Scythians, and who moved into the Punjab about a century before
Christ".

Caroe, O [36] wrote, "With the Ephthalites (White Huns) moreover, as all agree, came in the
Gujars, and when the Ephthalite power fell the Gujar people remained. And it has been asserted
that the Jats of the Punjab, the main stream from whom the rural Sikhs are drawn, and even
many of the proud Rajput clans, are descended from these invading White Huns".

McGovern, W.M. (Professor) [37] said, "many scholars believe that the proud Rajput clans of
Rajputana (presently Indian Province called Rajasthan) and the stalwart Jats of the Punjab are
likewise descended, in part at least, from these ancient invaders (White Huns), even though the
Gujaras (Gujars), the Rajputs and the Jats have long since adopted an Indian language and
been absorbed in the vast bulk of Hinduism". Furthermore, he adds, "Today, all traces of the
Scythians and their language have disappeared from Europe; but, in Asia, the descendants of
the Scythians still occupy a prominent position".

Williams, H.S. (Professor) [38] wrote, "The extent of the Scythian invasion has been variously
estimated. Some scholars believe that they virtually supplanted the previous population of India
(means Punjab), and there seems little doubt that by far the most numerous section of the
Punjab population is of Scythian origin".

Beny, R. [39]: He said, "A few Rajasthan states such as Bharatpur and Dholpur were ruled by
Jats whom some authorities believe to be, like the Rajputs, offspring of Central Asian invaders
(Scythians)".

Leeds, R.J. [40]: He wrote, "I have not heard any mention of the story to which Elliot [33] alludes
of their (Jats) having come originally from Ghazni (presently in Afghanistan), but their customs
certainly point to an origin different from that of other Hindus".

Bingley, A.H. (Captain) [41]: He said "It is moreover almost certain that the joint Jat-Rajput race
is in the main Aryo-Scythian".

History and study of the Jats:Prof. B.S Dhillon, End of p.11

Legge, J. (Professor, Oxford University) [42]: He translated Fa-Hien's memoirs of his travels
through India in 519 A.D. Fa-Hien was from China. In his memoirs he wrote, "Formerly, a King
of Yueh-she (Chinese name for a Scythian tribe) raised a large force and invaded this country,
wishing to carry the bowl (Buddha's alms-bowl) away". Professor Legge added a footnote to this
statement that said, "Dr. Eitel suggests that a relic of the old name of the country may still exist
in that of the Jats or Juts of the present day". This means Juts belong to the Scythian race.

Masson-Oursel, P. (Professor), De Willman-Grabow-Ska, H. (Professor), and Stern, P. [43]:

They said, "Moreover, the expulsion (out of India) of the White Huns was not equally complete
everywhere. A great many remained in the basin of the Indus River. What is more, the damage
done by the invasion outlasted the invasion itself". This strengthened the observations of other
authorities that the Jats are the descendants of White Huns.

Seymour, J. (British Author and BBC commentator)[44]: According to Mahil [45] Seymour wrote,
"The Jats are not only Hindu caste of course, they are a race. They are descended from a wave
of invaders that came from Central Asia perhaps a thousand years ago". It appears Seymour
was referring to Scythians.

Twigg, C. [46]: He said, "we know from the "Zafarnama" (memoirs) of Sharfuddin (a writer) that
Timur, when he invaded India, believed that Jats of the Punjab to be of the same race as the
Tartars whom he met in Central Asia".
Sir Cunningham, A. (Major-General and Former Director-General of the Archeological Survey of
India) [47] wrote, "the Xanthii (a Scythian tribe) are very probably the Zaths (Jats) of the early
Arab writers. As the Zaths were in Sindh (presently a Pakistani province) to the west of the
Indus (river), this location agrees very well with what we know of the settlement of the Sakas
(Scythians) on the Indian frontier".

Latham, R.G. (Cambridge University Professor and Fellow of the Royal Society (U.K.)) [48]: He
said, "The Bhattis (a Rajput and Jat clan) of Jessulmir (a district in the Indian province of
Rajasthan) amongst whom is a belief that their ancestors came from Zabulistan (presently in
Afghanistan)".

Latif, S.M. [49]: He wrote, "A considerable portion of the routed army of the Scythians settled in
the Punjab, and a race of them, called Nomardy, inhabited the country on the west bank of the
Indus (river). They are described as a nomadic tribe, living in wooden houses, after the old
Scythian fashion, and settling where they found sufficient pasturage. A portion of these settlers,
the descendants of Massagetae, were called Getes, from whom sprung the modern Jats".

Hunter, J. [50]: As per Latif's [49] quotation "According to Dr. Hunter, a branch of these Scythian
hordes, having overrun Asia about B.C.625, Occupied Patala on the Indus (river), the modern
Hyderabad in Sindh (presently in Pakistan). They were all, in

History and study of the Jats:Prof. B.S Dhillon, End of p.12

subsequent times, called Jats, and now form a most numerous, as well as the most important
section of the agricultural population of the Punjab".

Woodcock, G. (a well-known author of over 15 books) [51]: He wrote, "physical characteristics

among Pathans (presently in the north-west frontier province of Pakistan) and Punjabi, that one
can detect a Greek strain among the complexly hybrid races that inhabit West Pakistan and
north-west India. He goes on to state "What happened to the remnants of the Yavanas (Hindu
name for Greeks), Saka and Parthians (both belong to the Scythian race) defeated by
Gautamiputra (a Hindu king) has not been recorded, but their obvious line of retreat would have
been into the mountains and deserts of Rajasthan, the region out of which, four centuries
afterwards, the mysterious Rajputs (other authorities have already stated they belong to the
Scythian race same as that of the Jats) appeared with their claims to replace the ancient
Kshatriya caste (a Hindu warrior caste) which had become almost extinct. It is generally
recognized that the Rajputs are not of the same stock as the original Aryan invaders of India a
hybrid people who became converted to Hinduism".
Kephart, C. (a Ph.D. scientist and author)[52]: He wrote, "In India the descendants of the
Scytho-Indian dynasties and their branches probably became the ancestors of many of the
historic Rajput clans (cousins of Jats as accepted by many authorities) of northern India, who
form the land-owning, fighting, and ruling caste".

Daniell, C.J. [53]: He said, "Jats, etc., who describe their ancestors as being immigrants from
the west".

Singh, K.L. [54]: He said, "This caste (Jats) is nowhere mentioned in the ancient Hindu books.
According to their tradition, the original Jat tribe, called Ponea, sprung from the locks (jata) of
Mahadeo (a Hindu god), or one of his chief attendants at Mount Kylas. It must be observed that
Mount Kylas is not very far from the Hindu Kush (Indian Caucuses), which, according to the
Greek historians of Antiquity, was the abode of the Getes, of whom; the Jats are conjectured to
be a colony. From Kylas the Jats are said to have descended into the plains of the Punjab".

Prakash, Buddha (an eminent Indian Historian of ancient history) [55]: He wrote, "In the wake of
their invasion many outlandish tribes such as the Jartas, the Joati of Ptolemy (a Greek
Geography writer of antiquity) and the Jats of modern times, the Abhiras (modern Ahirs)
perhaps the Apiru or Ibhri who played a part in the history the Middle East and are repeatedly
mentioned in the Cuneiform Nuziaan, Hittite, and Amarna documents, the Balhikas or Bactrians,
who gave the name Balhika or Vahikas (means foreigners) to the people of the whole Punjab
and whose modern descendants are probably the Bhallas, Bahls, and Behls".

Singh, Fauja (Professor and a famous Punjabi Historian) [56]: He wrote, "In the Hindu society,
another progressive group, if we may use the word in this connection, was that of the Jatts
(Jats). Most of them had come from outside, and, as such, the old of Hindu rituals on those
people has not yet become too strong (also see Bingly, [23]). They were

History and study of the Jats:Prof. B.S Dhillon, End of p.13

so anxious for social reform that when the Sikh movement (fifteenth century religion believing in
one god and equality among the mankind) started gaining ground, they welcomed it with open
arms". There is no doubt at least 70% of the Sikhs belong to the Jat background.

Gill, P.S. (former Principal of a University College) [57]: He wrote, "There is a general
concensus of opinion that Jats, and with them Rajputs and Gujjars were foreigners who came
from their original home, near the Oxus, Central Asia".

Sara, I. (a Canadian Barrister and Solicitor) [58]: He wrote, "Recent excavations in the Ukraine
and Crimea. The finds points to the visible links of the Jat and Scythians".
Dhillon, D.S. (Professor) [59]: He said, "Descendants of certain tribes that had originally came
from foreign lands and settled in the country, Jat Sikhs known for their tribal freedom and
fighting traits were naturally an assertive and virile people who only needed a component and
gifted leader to rouse them to action [56]".

Mahil, U.S. [45]: He said, "Jat were called Scythians; because they were the inhabitants of the
ancient country of Scythia. The Jats who invaded the Punjab and conquered India up to
Benares (Hindu holy city in the heart of India) were called Indo-Scythians".

Dahiya, B.S. (A Senior Civil Servant of the Indian Union) [3]: He wrote, "The Chinese were right
in stating that the Hiung-nu were a part of the Yue-Che (reads a Guti) people, and these Guti
people had two divisions, the Ta-Yue-Che and the Siao-Yue-Che, exactly corresponding to the
Massagetae and Thyssagetae of Herodotus (a classical Greek writer of fifth century B.C.),
meaning the "Great-Jats" and the "Little-Jats", respectively. Almost every tribe of ancient Middle
East (West Asia) and Central Asia is represented among the present day Jats in India". He also
quoted from A.K. Narain's Presidential address of Indian History Congress, Bhagalpur (India)
session, "In my opinion, the history of the Indian Union, if it has to be written in the right
perspective, should include, not only what happened in Pakistan, but also what happened in
Afghanistan and Central Asia".

Pradhan, M.C. (a Canadian Professor) [14]: He wrote, "The Jats and the Rajputs were originally
groups who came under the influence of Hinduism and became castes. Nevertheless they
retained their tribal structures in varying degrees, as also traditions of the time when they had
possessed independent organizations of their own. Jats and Rajputs do have many traits in
common, for example, some of the Jat clans have Rajput names".

Thapar, R. (a well known historian of Indian history) [60]: She wrote, "Together with the (White)
Huns came a number of Central Asian tribes and peoples, some of whom remained in northern
India. Some of the tribes who lived in Rajasthan fled from their homeland when they displaced
by the new tribes who became the ancestors of some of the Rajput families, and again were to
dominate the history".

History and study of the Jats:Prof. B.S Dhillon, End of p.14

According to classical Greek and other historians, there was no Central Asian Scythian tribe as
such (i.e., Rajput) but tribes named Massagetae (great Jats), Sakas, etc. Obviously, the Rajputs
must have belonged to the Great Jat tribe and that is why some of the Jat and the Rajput clan
names are identical [3, 14].
New encyclopedia Britannica [61]: It states "The presence of foreigners, most of whom settled in
Indian cities and took on Indian habits and behaviour in addition to religion, became a problem
for social theorists because the newcomers had to fitted into caste society. The Greeks and the
Sakas (Scythians or [[Jats]), clearly of non-Indian origin, who were initially the ruling group were
referred to as "fallen Ksatriyas (Hindu warrior caste)".

Marshall, J. (Sir, Hon. Fellow of King's College (Cambridge University), and formerly Director-
General of Archaeology of India) [20]: He wrote, "these invaders (Scythians) came principally
from the three great tribes of Massagetae (great Jats), Sacaraucae, and Dahae (It is interesting
to note, presently, in India Dahiya is a well known Jat and Rajput clan name [3]), whose home at
the beginning of the second century B.C. was in the country between the Caspian (sea) and the
Jaxartes river (Central Asia)".

Tarn, W.W. (A well known author, Cambridge University) [62]: Dr. Tarn wrote, "a separate horde
by being absorbed into another horde, just as the Massagetae (that is, those of them who had
remained in their original country) were absorbed soon afterwards; most of them had gone on
into India".

Banerjea, J.N. (a well known Indian Historian of ancient history) [63]: Dr. Banerjea said "The
Scythian and Parthian (also belongs to the Scythian race) invaders of India find occasional
mention in many of the old Indian texts. The Sakas (Scythians) of Sogdiana (in southern Central
Asia), however, were compelled to move south and southeastwards under pressure from other
nomadic hordes of Central Asia and Western China. Yue-chi (reads as Yuti (Jats), when
defeated by the Hiung-nu (Huns), moved westwards from their original homeland in the region
between the Great Wall built by the Chinese Emperors as a protective measure against the
Huns. These Saka (Scythian) military chiefs had adopted high-sounding Indian names; they
have become Hindunised inscriptions of the period discovered in various parts of Northern India
prove that these new recruits to the Hindu fold became ardent followers of different Indian
religious creeds".

Briggs, J. (Lt. Col.) [64]: He wrote in 1829 A.D., "We have no satisfactory account of these Juts
(Jats); but there seems reason to believe them to be a horde of Tartars (probably means
Scythians) of the same stock as the Getae, so often mentioned in ancient history".

Waddell, L.A. (Professor, London University, author of over twelve books on historical subjects,
Fellow of the Royal Anthropological Institute, and Honorary Correspondent of Indian
Archaeological Survey) [65]: Dr. Waddell wrote, "Most of the leading kings of the early Sumerian
(Middle East) dynasties, including "Sargon-the-Great" and Menes the
History and study of the Jats:Prof. B.S Dhillon, End of p.15

first Pharaoh of the First Dynasty of Egypt repeatedly call themselves in their official documents
and seals Gut (pronounced Goot) or Got. And one of the more progressive Early Summerian
Dynasties in Mesopotamia called themselves Guti or Goti; "Goti" was the regular title of the
Goths in Europe-the aspirated form "Goth having been coined merely by the Romans and never
used by these people themselves".

Owen, F. (a Canadian Professor) [66]: He wrote, "In the shape of face, stature and general
physical build the Sikhs approximate the Nordic type". Over seventy percent of the Sikhs belong
to the Jat background.

Coon, C.S., Hunt, E.E. [67]: They wrote, "Most of them (the Indo-European speaking-Peoples of
South Asia) are descended in part or wholly from invaders from Western Asia, the plains west of
the Caspian sea, or, more remotely, even from Europe and a minority are indistinguishable from
Western Asians or even Europeans. The second invasion (of India) was that of the Sanskrit-
speaking (probably means Indo-European language speaking) peoples, who were related to the
Scythians and Sarmatians (also related to Scythian people). The tallest people are found in
Rajasthan and the Punjab and beards are fullest among the warrior castes and the Sikhs. Most
of these people have glossy black hair, although brown hair is not uncommon. Reddish and
blond hair is extremely rare. Almost all of them have brown eyes of various shades, but one see
light and mixed eyes in rare individuals, particularly among the Sikhs".

Rose, H.A. [27]: He wrote, "we find to this day in the Punjab a physical type predominating
which in many respect resembles that of certain European races, and is radically different from
the typical characteristics of the other Indian stocks".

Singh, N. [68]: In a recent book on Canadian Sikhs he said, "The Scythians appear to originate
from Central Asia. They reached Punjab between 50 B.C. and A.D. 50. It seems probable that
the Scythian ancestors of the Sikh-Jat entered the Sindh Valley (presently in Pakistan) between
100 B.C. and A.D. 100".

Singh, G. [69]: Dr. Singh wrote, "the Jats of the Panjab, are Scythians in origin and came from
Central Asia, whose one branch migrated as far south in Europe as Bulgaria".

Sulimirski, T. (Professor, Central and East European Archaeology at the University of London)
[70]: He wrote, "The evidence of both the ancient authors and the archaeological remains point
to a massive migration of Sacian (Sakas)/Massagetan ("great" Jat) tribes from the Syr Daria
Delta (Central Asia) by the middle of the second century B.C. Some of the Syr Darian tribes;
they also invaded North India".
There is very little published and reliable literature which presents worthwhile arguments to
contradict the assertions of the above historians and authorities. The three most important
contradictory arguments are presented below for balance.

History and study of the Jats:Prof. B.S Dhillon, End of p.16

Qanungo, K.R. (Assistant Professor of History, Lucknow University, India) [13]: In 1925 he
wrote, "The European pioneers of Indian antiquities and ethnology apparently started with the
presumption that fine and energetic martial peoples like the Rajput and the Jat must have been
comparatively newcomer from the north-west into India who overcame the effete descendants
of the Vedic Aryans (Hindus).

Sir Herbert Risley [71] declared the Rajput and the Jat to be the true representatives of the
Vedic Aryans. Since then Risely's theory and classification have been attacked by many
scholars on different grounds. The Scythians who were very probably men with broad faces and
high check-bones, sturdy and short in stature, are little likely to have been the ancestors of a
tall-statured and long-headed people like the Jats". Qanungo appeared to rely on Sir Risley's
theory, which in later editions of his book, a note on page 59 stated, "The account in the text of
the Scythians and Huns needs to be corrected". Classical Greek and Roman writers as well as
recent discoveries give totally opposite information to Qanungo's beliefs on Scythians. Other
statements made in Qanungo's work are rather weak and without any historical evidence. For
example, he said, "If popular tradition counts for anything, it points to the view that they (Jats)
are an essentially Indo-Aryan (Hindus) people who have migrated from the east to the west and
not Indo-Scythian and No Hindu has been ever known to claim a Chinese origin, but the people
of China".

Singh, Khushwant (A well respected Indian Journalist) [72]: He wrote, "It is now generally
accepted that the Jats who made the northern plains of India their home were of Aryan stock
(He probably means Hindus otherwise Scythian were also Indo-European people). The origin of
the Jats has been exhaustively dealt with by K.R. Quanungo [13], who states emphatically that
the Jats are of Aryan stock (Hindus) who came from Rajasthan into Punjab (The flimsiness of
the Quanungo's theory was already discussed)". In Vol. 2 of his book [73] Singh said, "This
upward mobility of Sikh-Jats considered as sudras, the lowest of the four castes of Hindus".

Here, it is not my attention to dwell into the sensitive issue of race but to explain Singh's
comment, I have no other choice-I firmly believe in the equality of the mankind. The word
"caste" is derived from Spanish and Portuguese [31, 59, 74] word "casta" meaning lineage,
race, breed, etc. Thaper [60], a well respected Indian Historian, wrote, "The Sanskrit (ancient
language of the Indo-Aryans or Hindus) word for caste, "Varna", actually means colour. The
colour element of caste was emphasized eventually to become deep-rooted in north-Indian
Aryan culture".

More information on this subject is provided by Professor Owen [66]. Thus, four colours of
people represent four castes (i.e. darker the colour lower the caste, see Ref. Captain Bingly [25]
for more information on this issue). If Mr. Singh's theory is correct then Jats should be of the
darkest colour. However, Professors Coon and Hunt [67] do not agree, "Most of the these
people (warrior castes and Sikhs) have glossy black hair, although brown hair is not uncommon,
have brown eyes of various shades, but one can see light and mixed eyes in rare individuals,
particularly among the Sikhs". Over 70% of the Sikhs belong to the Jat background.
Furthermore, Mahil [45] said, "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". Major Barstow

History and study of the Jats:Prof. B.S Dhillon, End of p.17

[16] wrote, "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".

Dahiya [3] on page 23 of his book explained it very well why the Jats being called Sudra by
saying "The foreign origin of these people is further clear from their description by the Indian
writers. Almost all of these people are called Asura, Sudra, Mlecchas, etc".

Majmalu-T Tawarikh (written in the twelfth century A.D.) [75] said, "The Jats and Meds or Mands
(Mands also a present day Jat clan) are reputed to be descendants of Ham, the son of Noah,
and they occupied the banks of the Indus in the province of Sind (presently in Pakistan)".
Unfortunately, I have come across no convincing evidence to this claim to date.

1.1 Other Logical Supporting Factors

There are many other supporting factors that point to the origin of the Jats in Central Asia.
Some of those are as follows:

As per Sir Marshall [20] Scythians ruled India (B.C. 90-525 A.D.) for over 500 years. Now the
common sense question arise that these rulers must have had an army substantially made up of
Scythian people and other supporting Scythian groups. When their ruling period came to an
end, there was no mass migration. Therefore, it can be assumed that those people must have
settled in Punjab and in surrounding areas.
The homeland of the Jats is Punjab and the surrounding areas. On the other hand, Aryan
Hindus can be traced all over India. Now, the question that arises, is if the Jats had belonged to
the Hindu origin, would they have had also settled all over India and not just in the north-west
section of the South Asia.

The clan names of the Jats are unique in India. However, some of their clan names do overlap
with the Rajputs and Gujars who are also said to be of the Scythian origin or at least partially. It
is interesting to note that if all of the Rajputs would have belonged to the original Kashatriya
group of the Indo-Aryans, as is generally claimed by the Punjabi Khatris, then at least some of
their (Rajputs) clan names should have been identical to that of the Khatris. This is not the case.
In fact intermarriage took place between these two groups.

There is wide physical and other characteristic variations between Jats and other, non-Scythian
origin people as observed by Mahil [45].

Other ancient people such as the Egyptians, Greeks, Persians, Chinese, and Romans, still exist
today. Therefore, it is difficult to believe that the powerful

History and study of the Jats:Prof. B.S Dhillon, End of p.18

Scythian people who once extended from Europe to the northern tip of India [76] totally
vanished from the face of the earth. For example, despite Massagetae's dominion being over
fifteen hundered miles away from Greece it still caught the Greek writers' attention. Therefore,
the dominion must have been a very powerful group of those times.

The Roman historians tell us that the Alani (a branch of Massagetae) went as far as France and
Spain and it looks quite improbable that they would have spared their nearest next door
southern neighbor, India. (the closeness of India to the Massagetae is clearly confirmed by the
Strabo [77] a first century A.D. Greek Geographer: "They (Persians) did not invade India, but
only approached its frontiers when Cyrus (Persian Emperor) marched against the Massagetae".

Historical evidence shows that a major proportion [62] of Massagetae went to India and
managed to have kept their distinct identity (modern Jats) probably because of the influence of
the rigid Hindu caste system. The caste system prohibits intermarriages among the people of
different castes, and that is probably why the Jats still intermarry among themselves and keep
their identity in South Asia to date. This subject is discussed in detail by Falcon [78], Mason
[79], and Barstow [16].

All of the above material should be sufficient for the reader to pass his or her own judgement
whether the Jats belong to the Central Asian origin (Scythian) or not. I being of a scientific
discipline find it hard not to believe that the Jats are descended from the Scythian people after
reviewing the above overwhelming evidence.

History and study of the Jats:Prof. B.S Dhillon, End of p.19

1.2 Published Literature on Jats

Over past 150 years, several books and other related materials partially or wholly concerning
Jats have appeared. This section presents some of it for the benefit of readers and future
researchers. Most of the books totally devoted to Jats are as follows:

Bingley, A.H., History, Caste, and Culture of Jats and Gujars, Reprinted by Ess Ess
Publications, New Delhi, India, 1978, first published in 1899.

Dahiya, B.S., Jats: The Ancient Rulers, Sterling Publishers Pvt. Ltd., New Delhi, India, 1980.

Qanungo, K.R., History of the Jats, Reprinted by Sunita Publications, Delhi, India, 1987, first
published in 1925.

Pradhan, M.C., The Political System of the Jats of Northern India, Oxford University Press,
London, 1966.

Mahil, U.S., Antiquity of Jat Race, Atma Ram & Sons, Delhi, India, 1955.

Pettigrew, J., Robber Noblemen: A Study of the Political System of the Sikh Jats, Routledge &
Kegan Paul Ltd., London, 1975.

Shastri, Y.P., Jat Kshatriya Itihas (History of the Jats and the Kshatriyas), Hardwar, India, 1943.

Desh Raj, Jat Ithihas (History of the Jats), Kanti Press, India, 1938.

Selective articles totally devoted to the Jats are as follows:

Rose, H.A., Jats, in a Glossary of the Tribes and Castes of the Punjab and North-West Frontier
Province, Reprinted by the Languages Dept., Patiala, Punjab, 1970, first published in 1883, pp.
1-59 (Vol. I), pp. 357-378 (Vol. II).

Elliot, H.M., Encylopaedia of Caste, Customs, Rites and Superstitions of the Races of Northern
India, Vol. 1, Reprinted by Sumit Publications, Delhi, India, 1985, first published in 1870, pp.
131-137.

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.

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.

History and study of the Jats:Prof. B.S Dhillon, End of p.20

Singh, J., Sikh Militancy and Jats, in Advanced Studies in Sikhism, edited by J.S. Mann and
H.S. Saraon, Published by Sikh community of North America, P.O. Box 16635, Irvine, California,
1989, pp. 214-233.

Helweg, A.W., Punjabi Farmers: Twenty Years in England, India International Center Quarterly,
Vol. 5, No. 1, 1978.

Pettigrew, J.J.M., The Emigration of Sikh-Jats from the Punjab to England, in Social Science
Research Council Report, Project HR 331-1, edited by A.C. Mayer, London, 1971.
In Fear of Jats, The Economist, Feb. 1991, pp. 37. Some of the books which cover a substantial
amount of material on the Jats are as follows:

Barstow, A.E., 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.

Bingley, A.H., 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.

Falcon, R.W., Handbook on Sikhs for the Use of Regimental Officers, Printed at the Pioneer
Press, Allahabad, India, 1896.

Cunningham, J.D., History of the Sikhs, Reprinted by S. Chand & Company Ltd., New Delhi,
India, 1985, first published in 1849.

Hewitt, J.F., The Ruling Races of Prehistoric Times in India, South-Western Asia, and Southern
Europe, Archibald Constable & Co., London, 1894, pp. 481487.

Risley, H., The People of India, Reprinted by Oriental Books Reprint Corporation, Delhi, India,
1969, first published in 1915, pp. 132-133 (Jat proverbs).

Tod, J., Annals and Antiquities of Rajasthan, 2 Vols., Routledge & Kegan Paul Ltd., London,
1972 (reprint), first published in 1829.

MacMunn, G., The Martial Races of India, Reprinted by Mittal Publications, Delhi, India, 1979,
first published in 1932.

History and study of the Jats:Prof. B.S Dhillon, End of p.21

Jats, The New Encyclopaedia Britannica, Vol. 6, Encyclopedia Britannica, Inc., Chicago, 1990,
pp. 510.

Sleeman, W.H., Rambles and Recollections, Reprinted by Oxford University Press, Karachi,
Pakistan, 1973, first published in 1844, pp. 300-310, 355-383, 475-479.

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.

Lane-Poole, S., Medieval 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. As the overwhelming historical and other factors support that the Jats are ethicnically
related to the Scythian people (Scythians, Sarmatians, and Alans or Alani), thus the selected
literature on these people is given below.

Talbot-Rice, T., The Scythians, Frederick A. Praeger, New York, 1961.

Sulimirski, T., The Sarmatians, Praeger Publishers, New York, 1970.

Bachrach,B.S., A History of the Alans in the West, University of Minnesota Press, Minneapolis,
1973.

Konow, S., Notes on Indo-Scythians Chronology, Journal of Indian History, Vol. XII, 1916, pp. 8.
Scythians, The New Encyclopaedia Britannica, Encyclopedia Britannica, Inc., Chicago, 1984,
pp. 438-442.

Smirnow, A.P., Die Skythen, Dresden, 1979.

Grakow, B.N., Die Skythen, Berlin, 1978.

Minns, E.H., Scythians and Greeks, 2 Vols., Biblo and Tannen, New York,1965.

The Getae and the Dacians, and Sarmatae (Sarmatians) and Parthians (related to Scythians),
in The Cambridge Ancient History, edited by S.A.

Cook, F.E. Adcock, M.P. Charlesworth, Vol. II, Cambridge University Press, Cambridge, 1954.

Williams, H.S., The Historians' History of the World, 25 Vols., Scythians and Cimmerians, (Vol.
2), The Outlook Company, New York, 1905, pp. 400-410.

History and study of the Jats:Prof. B.S Dhillon, End of p.22

Banerji, R.D., The Scythian Period of Indian History, Indian Antiquary, Vol. XXXVIII, 1909-1910,
pp. 25-74.

Cunningham, A., Coins of the Indo-Scythians, Sakas, and Kushans, Reprinted by Indological
Book House, Varanasi, India, 1971, first published in 1888.

Trippett, F., The First Horsemen (Scythians), Time Life Books, New York, 1974.

Eggermont, P.H.L., Alexander's Campaign in Gandhara and Ptolemy's List of Indo-Scythian

Towns, Orientalis Lavaniensia Periodica I, 1970, pp. 63-123.

Cunningham, A., Later Indo-Scythians (Coins), No. 11, Reprinted by Indological Book House,
Varanasi, India, 1979, first published in 1893-94.

Bachrach, B.S., The Alans in Gaul, Tradito, XXIII, 1967, pp. 476-489.

Thompson, E.A., The Settlement of the Barbarians in Southern Gaul, Journal of Roman Studies,
Vol. XLVI, 1956, pp. 65-75.

Vernadsky, G., Eurasian Nomads and Their Impact on Medieval Europe, Studi Medievali, 3rd
Ser., Vol. 4, 1963, pp. 401-434.

Rolle, R., The World of the Scythians, University of California Press, Berkeley, 1989.

Rostovtzeff, M., Iranians (Scythians) and Greeks in South Russia, Russell and Russell, A
Division of Atheneum Publishers, Inc., New York, 1922, Reprinted in 1969.

Leake, J.A., The Geats of Beowulf, The University of Wisconsin Press, Madison, 1967.

Williams, H.S., The Historians' History of the World, 25 Vols., Scythians and Cimmerians (Vol.
2), The Outlook Company, New York, 1905, pp. 400-410.

Banerjea, J.N., The Scythians and Parthians (also related to Scythians) 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.
Bachhofer, L., On Greeks and Sakas (Scythians) in India, Journal of the American Oriental
Society, Vol. LXI, 1941, pp. 223-250.

Jenkins, G.K., Indo-Scythic Mints, Journal of the Numismatic Society of India, Vol. XVII, No. 2,
1955, pp. 1-26.

History and study of the Jats:Prof. B.S Dhillon, End of p.23

Marshall, J., Greeks and Sakas (Scythians) in India, Journal of the Royal Asiatic Society of
Great Britain and Ireland, 1947, pp. 3f.

Smith, V.A., The Kushana or Indo-Scythian Period of Indian History (165 B.C.A.D. 320, Journal
of the Royal Asiatic society of Great Britain and Ireland, 1903, pp. 1-64.

Some of the classical writers or documents covering material on Scythians/ India are as follows:

Herodotus (B.C. 490-425): The Histories, translated by de Selincourt, Penguin Books, New
York, 1988.

Periplus (Written around A.D. 60), The Periplus of the Erythrean Sea translated by W.H. Schoff,
Longmans, Green and Co., London, 1912.

Pliny, (A.D. 23-79): Natural History, translated by H. Rackham, Harvard University Press,
Cambridge, Massachusetts, 1947.

Arrian (A.D. 95-175): Anabasis of Alexander, translated by Professor P.A. Brunt of Oxford
University, Harvard University Press, Cambridge, Massachusetts, 1976.

Diodorus of Sicily (Published around B.C. 49), translated by C.H. Oldfather, 12 Vols., Harvard
University Press, Cambridge, Massachusetts, 1936.

Ptolemy (90-168 A.D.), Geography of Caludius Ptolemy, translated and edited by E.L.
Stevenson, The New York Public Library, New York, 1932.

Strabo (born in B.C. 64), The Geography of Strabo, translated by H.L. Jones, Harvard University
Press,Cambridge, Massachusetts, 1954.

Jordanes (A.D. 551), The Gothic History of Jordanes, translated by Dr.C.C. Mierow of Princeton
University, Barnes and Noble, Inc.,New York, 1915, reprinted in 1966.

Isidore of Seville (born in A.D. 560), History of the Goths,Vandals, and Suevi, translated by G.
Donini, G.B. Ford, E.J.Brill, Leiden, The Netherlands.

Bede (8th century A.D.), Ecclesiastical History, translated by J.A.Giles, Bohn's Library, London,
1871.

Ammianus, Marcellinus (born around A.D. 330), translated by J.C. Rolfe, Harvard University
Press, Cambridge, Massachusetts, 1956.

History and study of the Jats:Prof. B.S Dhillon, End of p.24

Some of the journals specifically devoted to the subject of the Scythians are listed below [80]:

Skify i sarmaty (Scythians and Sarmatians), Kiev, Ukraine, 1977.

Skify i Kavkaz (Scythians and the Caucasus), Kiev, Ukraine, 1980.

Skifskie drevnosti (Scythian antiquities), Kiev, Ukraine, 1973.

Skifskij mir (Scythian world), Kiev, Ukraine, 1975.

1.3 References: Chapter 1 -Are the Jats Scythians

[1]. Webster's Encyclopedic Dictionary, Canadian Edition, Lexicon Publications, Inc., New York,
1988.

[2]. Hewitt, J.F., The Ruling Races of Prehistoric Times in India, South-Western Asia and
Southern Europe, Archibald Constable & Co., London, 1894, pp. 481-487.

[3]. Dahiya, B.S. (Indian Revenue Service -IRS), Jats: The Ancient Rulers, Sterling Publishers
Pvt. Ltd., New Delhi, India, 1980, pp. 23.

[4]. Grass, S., Persian-English Dictionary, London, 1930.

[5]. Leake, J.A. (Professor), The Geats of Beowulf, The University of Wisconsin Press, Madison,
Milwaukee, 1967, pp. 172, 68.

[6]. Trippett, F., The First Horsemen (Scythians), Time Life Books, New York, 1974.

[7]. Pettigrew, J. (Professor), Robber Noblemen: A Study of the Political System of the Sikh
Jats, Routledge & Kegan Paul Ltd., London, 1975, pp. 25, 238.

[8]. Temple, R.C., Legends of the Punjab, Vol. 3, Reprinted by the Language Department,
Punjabi University, Patiala, Punjab, 1982, first published in 1886, pp. 23, line 273.

[9]. McLeod, W.H., The Evolution of the Sikh Community, Oxford University Press, London,
1976, pp. 52, 93.

[10]. Monserrate, S.J., The Commentary of Father Monserrate, translated by J.S. Hoyland,
edited by S.N. Banerjee, London, 1922, pp. 110.
[11]. Waris Shah, The Adventures of Hir and Ranjha (Jat Romeo and Juliet), translated by C.F.
Usborne, edited by Mumtaz Hasan, Karachi, Pakistan, 1966, pp. 30.

History and study of the Jats:Prof. B.S Dhillon, End of p.25

[12]. Masson, C., Narrative of Various Journeys in Balochistan, Vol. 1, London, 1842, pp. 434.

[13]. Qanungo, K.R., History of the Jats, Reprinted by Sunita Publications, Delhi, India, 1987,
first published in 1925, pp. 1, 3-4, 174-174.

[14]. Pradhan, M.C. (Professor), The Political System of the Jats of Northern India, Oxford
University Press, London, 1966, pp.1, 238-239.

[15]. Jats, The New Encyclopaedia Britannica, Vol. 6, Encyclopedia Britannica, Inc., Chicago,
1990, pp. 510.

[16]. Barstow, A.E., (Major 2/11th Sikh Regiment-late 15th Ludhiana Sikhs), The Sikhs: An
Ethnology, Reprinted by B.R. Publishing Corporation, Delhi, India, 1985, first published in 1928,
pp. 105-135, 63, 155, 152, 145.

[17]. Ammianus, Marcellinus (born around A.D. 330), translated by J.C. Rolfe, Vols 2 & 3,
Harvard University Press, Cambridge, Massachusetts, 1956, pp. 231-237, 343-345.

[18]. Rabanus Maurus, De Universo, edited by Migne, P.L., Vol. CXI, Paris, 1864, XVI, ii, Col.
439.

[19]. Elliot, H.M. (Sir), Encyclopaedia of Caste, Customs, Rites and Superstitions of the Races
of Northern India, Vol. 1, Reprinted by Sumit Publications, Delhi, India, 1985, first published in
1870, pp. 134.

[20]. 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, pp. 24.
[21]. Thompson, E.A. (Professor), The Historical Work of Ammianus Marcellinus, Bouma's
Boekhuis N.V. Publishers, Groningen, 1969, pp. 119.

[22]. Ptolemy (90-168 A.D.), Geography of Claudius Ptolemy, translated by Dr. E.L. Stevenson,
Published by The New York Public Library, New York, 1932, pp. 144-145.

[23]. Tod, J., (Lt. Col.), Annals and Antiquities of Rajasthan, Vol.1, Routledge & Kegan Paul
Ltd., London, 1972 (reprint), first published in 1829, pp. 623.

[24]. Cunningham, J.D. (Captain), A History of the Sikhs, Reprinted by S. Chand & Company
Ltd., New Delhi, India, 1985, first published in 1849, pp. 4.

[25]. 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, pp. 8-9,

3.

History and study of the Jats:Prof. B.S Dhillon, End of p.26

[26]. Dahiya, B.S., Jats: The Ancient Rulers, Sterling Publishers Pvt. Ltd., New Delhi, India,
1980, pp. 71.

[27]. 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, first published in 1883, pp.
362-363, (Vol. II), 58 (Vol. I).

[28]. Cunningham, A. (Sir and Major General), Later Indo-Scythians, Numismatic Chronicle
1893-94, Reprinted by Indological Book House, Varanasi, India, 1979, first published in 1893-
94, pp. 94.

[29]. Smith, V.A. (Professor), The Oxford History of India, Oxford University Press, London,
1967, pp. 38.
[30]. Cunningham, A., (Sir and Major General), Coins of the Indo-Scythians, Sakas, and
Kushans, Reprinted by Indo-logical Book House, Varanasi, India, 1971, first published in 1888,
pp. 27, 16.

[31]. Elphinstone, M. (Hon.), The History of India, Reprinted by Kitab Mahal Private Ltd.,
Allahabad, India, 1966, first published in 1874, pp. 226-229, 16-17, 12.

[32]. De Guignes, Academi des Inscriptions, Vol. XXV, pp. 32. For more information on this
reference see Elphinstone Ref. [30].

[33]. MacMunn, G. (Sir and Lt. General), The Martial Races of India, Reprinted by Mittal
Publications, Delhi, India, 1979, first published in 1932, pp. 21-22.

[34]. Elliot, H.M. (Sir), Encyclopaedia of Caste, Customs, Rites and Superstitions of the Races
of Northern India, Vol. 1, Reprinted by Sumit Publications, Delhi, 1985, first published in 1870,
pp. 133-134.

[35]. Haddon, A.C. (Fellow of Royal Society (U.K.) and Professor), The Races of Man and Their
Distribution, Cambridge University Press, Cambridge, 1924, pp. 113.

[36]. Caroe, O., The Pathans (500 B.C.-A.D. 1957), Macmillan & Co. Ltd., London, 1958, pp. 85.

[37]. McGovern, W.M., (Professor), The Early Empires of Central Asia, The University of North
Carolina Press, Chapel Hill, North Carolina, 1939, pp. 419, 21.

[38]. Williams, H.S. (Professor), The Historians' History of the World, 21 Vols., The Outlook
Company, New York, 1905, Vol. 2, pp. 481.

[39]. Benny, R., Rajasthan: Land of Kings, McClelland and Stewart Limited, Toronto, 1984, pp.
54.

History and study of the Jats:Prof. B.S Dhillon, End of p.27

[40]. Leeds, R.J., Muzaffarnagar ( A district in North India), 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. 296 300.

[41]. Bingley, A.H. (Captain), History, Caste & Culture of Jats and Gujars, Ess Ess Publications,
New Delhi, India, 1978, first published in 1899, pp. 2.

[42]. Legge, J., translator, A Record of Buddhistic Kingdoms: being an Account by the Chinese
Monk Fa-Hien of his travels in India and Ceylon (A.D. 399-414) in search of the Buddhist Books
of Discipline, Reprinted by Paragon Book Reprint Corp., New York, 1965, first Published in
1886, pp. 34.

[43]. Masson-Oursel, P. (Professor), De Willman-Grabowska, H., (Professor), Stern, P., Ancient

India and Indian Civilization, Kegan Paul, Trench, Trubner & Co., Ltd., London, 1934, pp. 55.

[44]. Seymour, J. (a well known British Author and BBC Commentator), Round About India,
Eyre & Spottiswoode, London, 1953.

[45]. Mahil, U.S., Antiquity of Jat Race, Atma Ram & Sons, Delhi, India, 1955, pp. 2, 9,

14. [46]. Twigg, C., Muttra (a district in North India), in Encylopaedia of Caste, Customs, Rites
and Superstitions of the Races of Northern India, By H.M. Elliot, Vol. 1, Sumit Publications,
Delhi, 1985, first published in 1870, pp. 318-319.

[47]. Cunningham, A. (Sir, Major-General, and former Director-General of the Archeological

Survey of India), Coins of the Indo-Scythians, Sakas, and Kushans, Indological Book House,
Varanasi, India, 1971, first published in 1888, pp. 33.

[48]. Latham, R.G. (Professor and Fellow of the Royal Society (U.K.)), Tribes and Races: A
Descriptive Ethnology of Asia, Africa, and Europe, Vol. 1, Reprinted by Cultural Publishing
House, Delhi, 1983, first published in 1859, pp. 385.

[49]. Latif, S.M., History of the Panjab, Reprinted by Progressive Books, Lahore, Pakistan, 1984,
first published in 1891, pp. 56.
[50]. Hunter, J., in History of the Panjab by S.M. Latif, Reprinted by Progressive Books, Lahore,
Pakistan, 1984, first published in 1891, pp. 56.

[51]. Woodcock, G., The Greeks in India, Faber and Faber Ltd., London, 1966, pp. 131135-136.

[52]. Kephart, C., Races of Mankind, Peter Owen Limited, London, 1960, pp. 535.

History and study of the Jats:Prof. B.S Dhillon, End of p.28

[53]. Daniell, C.J., Shahjahanpur ( a district in north India), 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, 1985, first published in 1870, pp. 309-315.

[54]. Singh, K.L., Bijnore (a district in North India), 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, 1985, first published in 1870, pp. 303-306.

[55]. Prakash, Buddha, Ancient Punjab: A Panoramic View, in Essays in Honour of Dr. Ganda
Singh, edited by H. Singh and N. Gerald Barrier, Published by the Punjabi University, Patiala,
Punjab, 1976, pp. 1-26.

[56]. Singh, Fauja, editor, History of the Punjab (A.D. 1000-1526), Vol. 3, Published by the
Department of Punjab Historical Studies, Punjabi Univesity, Patiala, Punjab, 1972, pp. 17.

[57]. Gill, P.S., Heritage of Sikh Culture, New Academic Publishing Co., Jullundur, Punjab,
1975, pp. 12-13.

[58]. Sara, I., The Scythian Origins of the Sikh-Jat, The Sikh Review, March 1978, pp. 26-35.

[59]. Dhillon, D.S., Sikhism: Origin and Development, Atlantic Publishers & Distributors, New
Delhi, India, 1988, pp. 330-331, 55.

[60]. Thapar, R., A History of India, Penguin Books, London, 1969, pp. 142-143, 38.
[61]. The New Encyclopaedia Britannica, Vol. 21, Encyclopedia Britannica, Inc., Chicago, 1990,
pp. 42-43.

[62]. Tarn, W.W., The Greeks in Bactria and India, Cambridge University Press, London, 1966,
pp. 306-307.

[63]. 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, 1987, pp. 186-221.

[64]. Briggs, J. (Lt. Col.), translator, History of the Rise of the Mahomedan Power in India (till the
year A.D. 1612) by M.K. Ferishta (Persian), Vol. 1, Longman, Rees, Orme, Brown, and Green,
London, 1829, pp. 81-81.

[65]. Waddell, L.A. (Professor), The Makers of Civilization in Race and History, Reprinted by S.
Chand & Co., Delhi, India, 1968, first published in 1929, pp. xii-xiii (preface).

History and study of the Jats:Prof. B.S Dhillon, End of p.29

[66]. Owen, F., Germanic People: Their Origin, Expansion, and Culture, Dorset Press, New
York, 1960, pp. 50-51.

[67]. Coon, C.S., Hunt, E.E., The Living Races of Man, Alfred A. Knopf, New York, 1965, pp.
204-206.

[68]. Singh, N., Canadian Sikhs, Canadian Sikhs' Studies Institute, 21 Jay Avenue, Nepean,
Ontario, Canada, 1994, pp. 164.

[69]. Singh, G., A History of the Sikh People (1469-1978), World Sikh University Press, Delhi,
India, 1979, pp. 11-12.

[70]. Sulimirski, T., The Sarmatians, Praeger Publishers, New York, 1970, pp. 113-114.

[71]. Risley, H. (Sir), The People of India, Reprinted by Oriental Books Reprint Corporation,
Delhi, India, 1969, first published in 1915, pp. 59-60.
[72]. Singh, Khushwant, A History of the Sikhs, Vol. I: 1469-1839, Oxford University Press,
Delhi, India, 1977, pp. 14-15.

[73]. Singh, Khushwant, A History of the Sikhs, vol. II: 1839-1974, Oxford University Press,
Delhi, India, 1966, pp. 120-121.

[74]. Fowler, H.W., Fowler, F.G., Editors, The Concise Oxford Dictionary of Current English,
Oxford University Press, London, 1964, pp. 184-185.

[75]. Majmalu-T Tawarikh, in the History of India as Told by Its Own Historians, edited by Sir
H.M. Elliot and Professor J. Dowson, Vol. 1, Reprinted by AMS Press, Inc., New York, 1966,
first published in 1867, pp. 103-104, 519.

[76]. Diodorus of Sicily (published around B.C. 49) translated by C.H. Oldfather, Harvard
University Press, Cambridge, Massachusetts, 1936.

[77]. Strabo (first Century A.D.), The Geography of Strabo concerning India, in Ancient India as
described in Classical literature edited by J.W. McCrindle, reprinted by Eastern Book House,
Patna, India, 1987, pp. 12-13, first published in 1901.

[78]. Falcon, R.W., Handbook on Sikhs for the Use of Regimental Officers, Printed at the
Pioneer Press, Allahabad, India, 1896, pp. 48-49.

[79]. Mason, Philip, A Matter of Honour, Holt, Rinehart and Winston, New York, 1974, pp. 352-
353.

[80]. Rolle, R., The World of the Scythians, University of California Press, Berkley, 1989, pp.
136-137.
2. Historical Accounts of Scythians in Central Asia

Jats are the one component of a group of people known as the Scythians in the Western
countries and Sakas in India. Diodorus (first century B.C.) [1] wrote, "But now, in turn, we shall
discuss the Scythians who inhabit the country bordering India. But some time later the
descendants (Scythians) of these kings, because of their unusual valour and skill as generals,
subdued much of the territory beyond the Tanais river (far eastern Europe) as far as Thrace
(modern north of Greece), and advancing with their power as far as the Nile in Egypt. This
people increased to great strength and had notable kings, one of whom gave his name to the
Sacae (Sakas), another to the Massagetae ("great" Jats), another to the Arimaspi, and several
other tribes". The recent edition of the Encyclopaedia Britannica [2] states "The Scythians were
a people who during the 8th-7th centuries B.C. moved from Central Asia to Southern Russia,
where they founded an empire that survived until they were gradually overcome and supplanted
by the Sarmatians (another Scythian people) during the 4th century B.C. 2nd century A.D.".

Generally, western authors referred to these very people as Scythians and their cousins as
Sarmatians, or Alani (Alans). However, there are some western authors who termed all these
people under the general name "Scythians". Furthermore, some authors have classified these
people as Iranian Language speakers. For example Mallory [3] wrote "Iranian speakers the
major Iron Age nomads of the Pontic-Caspian steppe such as the Kimmerians, Scythians,
Sarmatians, and Alans (once known as Massagetae). 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 (Alani) as far west as France and forced their way through Spain".

According to ancient records all these people started off as Scythians and then branched out
into different groups. Scythians, Sarmatians, and Alans (Massagetae) are often mentioned in
the ancient western records. Webster's Encyclopedic Dictionary [4] provides descriptions of
these three people: "members of nomadic Indo-European people who settled in Scythia before
the 7th century B.C", "members of the nomadic Indo-European people who displaced the
Scythians", and "a barbarian people of Persian origin, living between the Sea of Azov and the
Caucasus. Driven by the Huns, they penetrated into the Roman Empire then invaded Gaul (406
A.D.), where one group settled in the region of the Loire. A second group entered Spain",
respectively. Also, the term "Scythia" is defined by the Webster's Dictionary [4] as "an ancient
region of South-East Europe and Asia, inhabited by the Scythians".

History and study of the Jats. End of Page 31

These Central Asian nomadic people not only went westward but also in the southerly direction
to India. In India their almost continuous rule lasted over five hundred years. This chapter
presents historical accounts of these people in their native land of Central Asia, including S.E.
Europe, as well as in their newly adopted home of India.

2. 1 Historical Accounts of the Scythians in Central Asia (including South-East Europe)

The Scythian People (Scythians, Sarmatian, Massagetae, etc) had no written language.
Whatever knowledge we have obtained about them comes from other people such as Greeks
and Chinese. In fact, Professor Rolle [5] has put it very well "The Scythians, however, share the
fate of all peoples who had no writing--what we know from written sources originates from
foreign observers, often even from enemies, and is correspondingly tendentious". Their great
achievements in battles may have led Thucydides (a Greek writer of classical times) [6] to write
regarding Scythian people:

"For there's no nation, not to say of Europe, but neither of Asia, that are comparable to this, or
that, as long as they agree, are able, one nation to one to stand against the Scythians: and yet
in matters of Counsel and Wisdom in the present occasions of life, they are not like to other
men".

Surprisingly, similar thoughts were echoed by George Forster [7], hunderds of years later in the
eighteenth century about their descendants the Sikhs (over 70 per cent belong to Jat or
Scythian background). He wrote :"In the defence and recovery of their country the Sieks (Sikhs)
displayed a courage of the most obstinate kind common danger had roused them to action, and
gave but one impulse to their spirit. Should any future cause call forth the combined efforts of
the Sieks to maintain the existence of empire and religion, wer may see ambitious chief, led on
by his genius and success, and absorbing the power of his associates. Under such a form of
Government, I have litle hesitation in saying that the Sieks would become a terror of the
surrounding states".

The first detailed accounts of the Scythian people are provided by Herodotus [8], a Greek
Historian who was born between 490 and 480 B.C. at Halicarnassus on the southwest coast of
Asia Minor (modern Turkey) and died in 425 B.C. (As a young man he travelled widely in the
various parts of the known world and in the later part of his life he became a citizen of Thuria in
Italy). Another equally important Greek historian (born at Agyrium in Sicily) who also provides
detailed accounts of the Scythian people is Diodorus [1]. He travelled to most of the important
regions of Europe and Asia and spent thirty six years in the composition of his history. In fact
these two historians provide interesting stories about the origin of the Scythian people.

According to Herodotus, the Scythians say "The first man to live in their country, which before
his birth was uninhabited, as a certain Targitaus, the son of Zeus and of a daughter of the river
Borysthenes. Targitaus had three sons, during their reign in Scythia there fell from the sky a
golden plough (Interestingly over two thousand years later Lt. Gen. Sir MacMunn [9] wrote "But
it is from the Jat, the great muscular, hardworking, rather stupid yeoman farmer, the man who is
born with a plough in his hands"), a golden

History and study of the Jats. End of Page 32

yoke, a golden battle axe, and a golden cup. They are known indiscriminately under the general
name of Scoloti, after one of their kings, and the Greeks call them Scythians". On the other
hand Diodorus [1] said "as the Scythians recount the myth, there was born among them a
maiden sprung from the earth; the upper parts of her body as far as her waist were those of a
woman, but the lower parts were those of a snake. With her Zeus lay and begat a son whose
name was Scythes called the folk Scythians after his own name.

Talbot-Rice [10] says, several ancient Greek scholars incorrectly considered the Scythians, the
oldest race on the Earth by citing an example, "Trogus Pompeius [11], writing in the first century
B.C., affirmed that they had always been thought so by all but the Egyptians, who had long
disputed the assertion".

The starting point in the Scythian peoples' history may be assigned to roughly 1700 B.C., the
reaching of Yenissei by the first Indo-European tribes. There are reasons to believe that a group
of peoples (Scythians) may have separated from the main group that reached Greece and Asia
Minor about three centuries earlier [10]. It appears the Scythian tribes ruled areas somewhat to
the east of the Altai Mountains by the 9th century B.C. The fierce Hsiung-nu tribe started to raid
China's western territory, which led the Chinese Emperor Hsuan Wang (827-781 B.C.) [2] to
send his army to curb this intrusion. As a result, the neighbouring Scythian tribes became
restless. In fact the Hsiung-nu retreating from the Chinese action dislodged the Massagetae
("great" Jats), who were the mastered of the grazing country north of the Oxus river (modern
Amu Darya). In turn, the Massagetae assaulted their cousins the neighbouring Scythians and
pushed them to the westward direction. This chain of reaction eventually resulted in the defeat
of Cimmerians (Scythian people) by the retreating Scythians [6] and the occupation of the area
north of the Black Sea (modern Ukraine). One of the factors over and over reported by the
historical records for the success of the Scythian people (tribes) in the battlefields is their
accomplished horsemenship. They were probably the first people to master the art of riding and
to gain considerably from this skill in warfare.

Scythians not only took away the area north of Black sea from the Cimmerians but also chased
them across Urartu (Armenia). This chase lasted for about 30 years and both the combatants
ended up at the borders of Assyria (part of modern Iran) during the reign of King Sargon of
Assyria (722-705 B.C.). During the period from 680-669 B.C., King Esarhaddon ruled Assyria
and the Scythians formed an alliance with him, which was abandoned and they ended up wiping
out the Cimmerians. The Scythian chief Bartatua or Partatua established himself the ruler of the
west Persian (Iranian) area upto Halys (Kizil Irmak) River and naming Saqqez as his capital city.
According to Herodotus [8] Scythians also invaded Syria and Judea (part of modern Israel and
Jordan) in 625 B.C. and subsequently reached the boundaries of Egypt. Its King called Psamtik
I (663-610 B.C.) checked their advance by purchasing peace on their terms. In fact, Herodotus
[8] wrote "The Scythians next turned their attention to Egypt, but were met in Palestine by
Psammetichus (Psamtik) the Egyptian King, who by earnest entreaties supported by bribery
managed to prevent their further advance".

History and study of the Jats. End of Page 33

As the strength of the Meds increased, they eventually became the masters of Persia (Iran).
They forced the Scythians (after 28 years of rule) to retreat towards the area between the
Caspian and Aral Seas. Here, some of the Scythians settled in and intermingled with their
cousins Dahae (probably modern Dahiya Jats of the South Asia) people belonging to
Massagetae and three centuries later their descendants became known as the Parthians, who
extended their empire to India [2, 10-12]. For example Periplus [13], written around A.D.60,
records the Parthian rule in the north-west India.

The mighty and undefeated king of the Persians, Cyrus the Great (in 529 B.C.) attacked the
Massagetae (Herodotus said [8], "they are reputed to be a numerous and warlike people and
some suppose them to be of Scythian nationality" and furthermore he says "In their dress and
way of living the Massagetae are like the Scythians"). At this time, brave Tomyris was queen of
the Massagetae (her husband having died) and told the Persian Emperor, Cyrus the Great,
during the days of his forthcoming attack on Massagetae, "I advise you to abandon this
enterprise, for you cannot know if in the end it will do you any good listen then-if you are so bent
upon trying your strength against the Massagetae, give up the laborious task of building that
bridge (across the river), and let my army withdraw three days' march from the river, and then
come over yourself. Or, if you prefer it" [8]. (It is interesting to note that the modern Jats (their
descendants) have kept a similar tradition alive. Today a typical Jat says "he will never strike
first an unarmed opponent".) As the result of this offer from the Massagetae queen, Cyrus
elected to cross the river himself.

After Cyrus crossed the river with his mighty army, he was killed by the Massagetae in a fierce
battle. This victory over Cyrus the Great by the Massagetae is also claimed by the Gothic
historian Jordanes (A.D. 551) [14] as by his forefathers he said, "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 them. There, for the first time the race of the
Goths saw silken tents". Professor Sulimirski [15] said, "The Massagetae, the mightiest Sacian
(name used to describe Scythians bordering Persians [8]) folk of the Achaemenid (Persian
empire) period in Central Asia" and, "In the fourth and third century B.C., the Massagetae
subdued nearly all the nomad tribes of Central Asia north of the Macedonian (Greek) frontier,
eastwards Tien/Shan Mountains (China), and possibly many tribes of the Kazakhstan steppes
led to a tremendous extension of their culture". Such factors may have led Professors [16] G.
Ekholm, University of Uppsala (Sweden) and A. Alfoldi, University of Budapest (Hungary) to
write, " This has been demonstrated by linguistic evidence: even the name of the Getae
(western Jats) is the abbreviated form of a Scythian title, which appears to have originally
designated an upper class among the Scythians".

The summary of the historical events [5] concerning Scythians (mostly excluding other
associated groups such as Sarmatians, Alani, and Massagetae) are eighth century B.C.
(Scythians coming from the east driven out Cimmerians and occupied the region north of the
black Sea), 7th-6th century B.C. (Scythian campaigned in Persia and the middle East), 592 B.C.
(Anacharsis, a Scythian philosopher, selected as one of the Seven Sages of Greece), 585 B.C.
(the ancient Artaic empire in Transcaucasia uprooted and the

History and study of the Jats. End of Page 34

Scythians played in its destruction a key role), 520/19 B.C. (Skuka, the king of the Sakas or the
Central Asian Scythians defeated and taken prisoner by Darius, the Persian King), 513/12 B.C.
(Darius campaigned against the Scythians in the region north of the Black Sea), end of 6th-5th
century B.C. (Scythians recruited to police Athens, Greece), 339 B.C. (the 90 year old Scythian
King, Ateas, killed while fighting against Philip II of Macedonia (the father of the Alexander the
Great), 331 B.C. (Scythians annihilated the army of Zopyrion, Alexander the Great's governor in
Thrace (modern north of Greece), 3rd century B.C. (Sarmatians, also Scythian people, from the
east advanced into the territory of the Scythians), and 3rd century A.D. (Neapolis Scythica, near
"Simferopol" in the modern Crimea, destroyed possibly by Goths).

2.2 Customs and Characteristics

Many of these are discussed below:

A mourning period of 40 days was observed by the Scythians. (Among the Jats of South Asia
there is still a similar tradition of month and quarter or called "Swa Mahina").

According to Herodotus [8] Massagetae used only two metals: gold and bronze. Gold for
headgear, belts, and girdles and bronze for spearheads, arrowpoints and bill. Also, they used
both infantry and cavalry and had archers and spearmen and were accustomed to carry the
"sagaris" or bill.
In the same book Herodotus wrote "Sacae" is the name, the Persians give to all Scythian tribes
and they wore trousers (even today Punjabi Jat ladies wear baggy trousers and their men folk
used to or still wear tight trousers especially during the winter months called "Churidar Pajama")
armed with the bows of their country, daggers (one of the requirements of a baptized Sikh is to
wear a dagger), and the sagaris, or battle-axe".

The archeological findings witness [10] that the Scythians carried swords as long as two and
half feet as well as short double sided daggers called "akinae". Furthermore, Scythians and their
cousins Sarmatians worshipped the iron sword called "scimitar" ("Samchhir" in modern Punjabi),
in fact, as late as fourth century A.D. as per Ammianus Marcellinus [17] Alani or Alans (a branch
of Massagetae)" after the manner of barbarians a naked sword is fixed in the ground and they
revererntly worship it as their god of war".

Herodotus wrote [8], "After a burial the Scythians go through a process of cleaning themselves;
they wash their heads with soap, and their bodies in a vapour-bath". (After the cremation
ceremony, the bathing is still a tradition to a certain degree among the Jats of Punjab).

Trippett [18] writes about a Scythian custom "Even the loss of a common warrior entailed a
period of preburial mourning and feasting". (It is interesting to note that there is still a custom
among the Jats of the Punjab villages that whenever an elderly person passes away, the family
of the deceased invite their relatives, the other village people,

History and study of the Jats. End of Page 35

and sometimes the people from the neighbouring villages for a feast at the end of the mourning
period. This feast is called "Kath" in the Doaba area of the Eastern Punjab).

Herodotus [8] tells us that the Massagetae were the milk-drinkers (that is probably why even
today the Jats in Punjab villages equate milk with "son" when they say "dud-put") and the
Scythians relished "kumiss" made from the fermented mare's milk [18].

Professor Role [5] wrote, "their habit of drinking wine neat (modern Jats in Punjab villages
generally drink liquor made from sugarcane neat), which horrified their contemporaries, giving
rise to the Greek saying "drinking the Scythian way". In fact, Role cites a sixth century B.C.
poem regarding drinking habits of the Scythians: "Come, my boy, given me the goblet, In one
draught it shall be emptied! Get ourselves as drunk as Scythians our best songs sing with
fervour".

On the same issue, Talbot-Rice [9] cited Hippocrates, a Greek doctor of the ancient times,
concerning Scythians, "drinking wine, pledging brotherhood from a single vessel or loving cup
(this tradition is still alive among the Punjab Jats), and indulging in singing and dancing to the
accompaniment of drums". (Bhangra dance of the modern Punjab Jats is appeared to be
identical to this and they generally perform best Bhangra dance when they are moderately
tipsy).

Dr. Kephart [19] wrote, "In the main, however, the Getae (Jats) were not tradesmen but land-
owners". This is very much true today with the modern Jats of the South Asia. To the best of my
knowledge all these Jats own land and the ones with the small holdings farm themselves. In
fact, in South Asia the term "Jat" is normally mistakenly understood as "Farmer".

The Scythian army was composed of freemen (i.e. Scythian tribesmen), more specifically they
were fed and clothed but paid no wage [2].

Professor Rolle [5] says "Anthropological information available to us so far indicates that the
Scythians were relatively tall. This tallness is particularly noticeable in warrior burials. Many of
the Scythians were over 6 ft tall and sometimes according to burial finds their height exceeded
6ft 6in". This very much matches the reports of Ammianus Marcellinus [17] where he said,
"Moreover, almost all the Halani (Alani-a branch of Massagetae) are tall and handsome".

Interestingly, over fifteen hundred years later Major Barstow [20] wrote, almost the same thing
about their cousins Jat-Sikhs "The Sikh Jat is generally tall and muscular, with well shaped
limbs, erect carriage, and strongly marked and handsome feature". At another page of his book
Barstow almost repeats his earlier statement, "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
soldiery bearing".

Sir Risley's [21] basic argument for saying Jats and Rajputs do not belong to the Scythian race
was that he mistakenly thought that the Scythian invaders of India were "with broad faces and
high cheek-bones, short". On the otherhand, according to his generally excellent scientific data
collected over a long period of time, indicate Jats and

History and study of the Jats. End of Page 36

Rajputs were, "essentially of the long-headed type, tall, heavy men". With respect to the women
of the Punjab, General MacMunn [9] wrote, "I doubt if there are handsomer, comelier women to
be seen the world over, where good looks and health are more to be prized than finer beauty,
than there are in the land of the Five Rivers (Punjab)".

Ammianus Marcellinus [17] wrote, "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". With respect to the modern Jats, Captain
Bingley [22] said, "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 as kingless".

According to Arrian (95-175 A.D.) [23], Alexander the Great battled with kingless people after
the defeat of the King Porus in Punjab. In fact, Arrian wrote, "Meanwhile it was reported to
Alexander that some of the self-governing Indians Cathaeans themselves were considered very
brave and very powerful in war; in the same mood with them were Mallians (even today one Jat
clan from this very area called Malhi (Malli) exists in Punjab, infact, Canadian member of
Parliament Mr. G.S. Malhi (Malli) representing one of the ridings of the Toronto area belongs to
this very Jat clan)". It is interesting to note that according to Rose [24], Sir Denzil Ibbetson writes
"The most extraordinary thing about the group of Jat tribes found in Sialkot (a city in Punjab) is
the large number of customs still retained by them which are, so far as I know, not shared by
any other people. Another point worthy of remark is the frequent recurrence of an ancestor Mal,
which may perhaps connect this group of tribes with the ancient Malli of Multan".

A prominent Sikh historian Khushwant Singh [25] (not a Jat himself) wrote, "They (Jats) brought
with them certain institutions, the most important being the "panchayat", an elected body of five
elders, to which they pledged allegiance. Every Jat village was a republic".

Ammianus Marcellinus [17] wrote, "Just as quiet and peaceful men find pleasure in rest, so the
Halani or Alani (Massagetae) delight in danger and warfare. There the man is judged happy
who has sacrificed his life in battle". Lt. Gen. Sir MacMunn [9] said, "The opinions of
experienced officers and the experience of the World War (I) have placed them (Jats) among
the best of the Indian martial classes". He went on to write "enthusiatic 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, to such suggestions".

Furthermore, the general said, "How the Jats have kept up their war-like proclivities through the
ages, how the Jat who is Sikh has been so prominent and faithful a soldier of the Crown, or how
the Hindu Jat came to such great fame in the World War (I), for one their battalions (i.e. 6th Jat
Regiment) to receive the title of "Royal", will be told in the course of this book". Specifically, with
respect to the Sikhs, Captain Bingley [22] wrote in 1899, "Whenever fighting is going on, be it in
China, the straits, Burma, or East

History and study of the Jats. End of Page 37

Africa, there the Sikh to be found. Offer him good pay, and there is no service, however difficult
or dangerous, for which he will not gladly come forward".

According to Major Barstow [20], "They (Jat Sikhs) are manly without false pride. No one could
be associated with them for any time without conceiving both respect and liking for them". He
went on to say, "the Jat Sikhs sent a very high percentage of their eligible men to the army". In
fact the Jat Sikhs attach extremely high regard to the military and police services. The people
who give their lives in battles or otherwise for a good cause in their eyes are regarded as the
most honourable heroes. The modern Jats have up held the tradition of their forefathers.

One important point brought forward by Professor Rolle [5] is that the Scythians at the end of
the sixth century B.C. were recruited to serve as police troops in Athens, Greece and according
to Professor Sulimirski [15] after the defeat of the Sarmartians (cousins of the Massagetae), the
Roman Army recruited 8,000 Sarmatian cavalrymen and 5,500 of them were sent to Britain to
safeguard Roman interests.

History repeated itself thousands of years later when the British, after the final defeat of the
Sikhs in 1849, recruited thousands of them (almost all from the Jat background according to the
British records) to serve British interests in India and abroad. For example, they served the
British as policemen in South-East Asia and as soldiers in western Europe during the two great
wars.

Talbot-Rice [10] wrote on page 181 in his book that the Slavs inherited various practices from
the Scythians, "the most important consisted in the worship of their ancestors". With respect to
the modern Jats Major Barstow [20] said, "Once a year the Zamindar (Jat) will worship the
"Jathera", or common ancestor of the clan, to whom a large shrine is erected in the
neighbourhood of the village". Generally, it is still a tradition in many Punjab villages, after the
marriage of a Jat boy, he and his newly wed wife, the following day after the wedding with
fanfare go and pay respect to their "Jathera" at the village shrine. This ceremony in Punjabi is
called "Jathera Manaune", or get the ancestors on your side.

Several words used by the Scythians are similar to modern Punjabi [8]: spu (eye), arima (one),
oeor (man), pata (kill), in Scythian are almost identical words to "Oeor" and "pata". For example
in Punjabi, a person may say "oe Tun Kithon Aia" (Where did you come from man) In this
context "Oeor" and "Oe" convey almost same meanings. Similarly, a Punjabi speaking person
may say "Tusin Mera Pata Cut Dita Ha". Basically it means "You have got rid of me". It is
interesting to note that these Scythian and Punjabi words have identical spellings and almost
identical meanings too.

According to Latif [26], Dr. J. Hunter said, "A branch of these Scythian hordes, having overrun
Asia about 625 B.C., occupied Patala on the Indus (river), the modern Hyderabad in Sindh
(presently in Pakistan)". Another writer, Professor Pettigrew [27] says, "Another view holds that
the Jats came from Asia Minor and Armenia in the successive invasions during the period 600
B.C. to A.D. 600". Col. Tod [27a] writes, "The Naga or Takshac (Snake) race, so well known to
India, the Takshacs or Takiuks of

History and study of the Jats. End of Page 38

Scythia, invaded India about six centuries before Christ". Furthermore, in Woodcock's [28] view,
there were already Greek settlements prior to the arrival of the Alexander the Great in Punjab.
Furthermore, Dahiya [29] says the Jats fought against each other during the battle between
Alexander and Porus (a king of a region in the north-west Punjab). There appears to be some
degree of truth to this issue even if it is examined from a logical standpoint. Firstly, if the Greeks,
from thousands of miles way could have had settlements in Punjab prior to the arrival of
Alexander the Great, as per Woodcock [28], it would be illogical to think that the Scythians
(Sakas or Massagetae), living just to the north-west borders of India, according to the Classical
Greek historians such as Herodotus [8] and Diodorus (first century B.C.) [30], did not penetrate
into India. In fact, Scythians were basically a nomadic people and accomplished horse riders,
making them more likely than the Greeks to have penetrated into Punjab. Furthermore,
Herodotus tells us that the Scythians from the north of the Black Sea region invaded territories
as far as Egypt in the seventh century B.C. and it looks quite improbable that their cousins,
"mighty" [15] Jats or Massagetae, would have left India untouched in those times. Also, we
should not forget here that it was the Massagetae who pushed their own people the "Scythians"
towards the west [8].

In any case historical records provided by the ancient Greeks (Arrian [22] 95-175 A.D., Diodorus
[30]-published around B.C. 49, Plutarch [31] A.D. 45-120) concerning Alexander the Great's
invasion of the Punjab indicates that the Scythians or Jats were already there. For example,
Diodorus [30] wrote, "he (Alexander) disembarked his soldiers and led them against the people
called Sibians. They say that they are the descendants of the soldiers who came with Heracles.
They were brought before the king (Alexander), renewed their ties of kinship, and undertook to
help him".
Professor Eggermont [32] observed "J.P. Vogel showed that the mound of Shorkot (Jhang
district, Pakistan, between Chanab, Indus, and Ravi rivers) represents the site of Sibipura, the
town (pura) of the Sibis, which is mentioned in a Shorkot inscription". Furthermore, Dahiya [29]
has provided ample evidence of Sibis being Jats. In addition, Sibia is a Jat clan name and there
are still many Jats in Punjab who belong to this division. According to Diodorus [30], "Alexander
undertook a campaign against the people known as Mallians, populous and warlike tribes. At
length he (Alexander) was struck by an arrow below the breast and fell upon one knee,
overborne by the blow. For many days the king lay helpless under his treatment". Similarly,
Arrian [23] wrote, "Alexander himself also was struck (with arrow), right through the corslet into
his breast over the lung blood shot forth from the wound for his wound, the first report reached
the camp whence he had set out against the Mallians, that he had died from the wound".

And Strabo (first century A.D.) [33] said, "It was in the country of the Malli that Alexander was in
peril of death, being wounded in the capture of some small city". Presently, Malli or Malhi is a
Jat clan of Punjab and many Mallians still live close to the area identified by the Greek classical
writers. Furthermore, McCrindle [34] wrote, "The Malloi (Malli) occupied the district situated
between the lower Akesines (modern Chenab river) and the Hydraotes (modern Ravi river)
which in Alexander's time joined

History and study of the Jats. End of Page 39

the former river below Multan-a city (persently in Pakistan) which owes its name to the Malloi
(Malli)". This assertion is appeared to be correct, for example, the word "Hindustan" for India is
composed of two words "Hindu" and "Stan" (means place in Sanskrit) which literally means
place where the Hindus live. In a similar manner it appears that the word "Multan" is the shorter
version of "Malli-Stan" (a place where Malli live). The classical writers Arrian [22] and Diodorus
[30] observed that there were two Porus: "For this Porus, as long as Alexander's relations had
remained unfriendly towards the first Porus, had sent envoys to Alexander", "word came to
Alexander that King Porus (a cousin of the Porus who had been defeated) had left his kingdom".
Also, in Professor Sinha's [35] words "Poros is a dynastic name". Dahiya [29] observed "As is
common knowledge, the suffix 's', 'es', 'os', or 'us' are added to personal names by the Greeks,
in the same manner in which the suffix 'ka' is added to clan names by the Indian writers. By
ignoring this 'os' ('us'), the name of the hero remains Porus. It is a clan name and this clan is still
existing among Indian Jats and is called Por or Phor. They are found in the Karnal district of
Haryana, India".

Indirect support to Dahiya's assertion is provided by Professor Sinha [35] who said, "According
to Dr. Buddha Prakash (a well known Indian researcher of ancient history) it is likely that the
Pururavas Aila, the son of a ruler who migrated from Bactria in Central Asia to mid-India, has
something to do with the Pauravas settled in the North-West. In this way the Aila conqueror is
associated with that very region in which Poros gave a hard fight to Alexander". Another factor
suggesting Porus is a Jat could be his height. For example, Arrian [23] and Diodorus [30] say:
"great size of Porus, who was over five cubuits in height" and "He (Porus) was himself
outstanding in bodily strength beyond any of his followers, being five cubits in height". Five
cubits are translated into seven and half feet by some historians and 6 and half by others.

The fact of the matter is that Porus was over 6 and half feet tall and Arrian [23] writes that most
Indians (most likely he means in the North-West, the Greek invader encountered) are of this
height. The Roman historian Curtius [36] writes that the Dahae (Dahyia Jats) were a head taller
than the Greeks (Macedonians) and Alexander built beds five cubits long in the camp on the
Hyphasis (modern Sutlej river) [30]. According to Professor Rolle [5], "Anthropological
information available to us so far indicates that the Scythians were relatively tall. This tallness is
particularly noticeable in warrior burials. They are often over 6 ft, sometimes over 6 ft 3in and
occasionally 6ft 6 in".

In addition, Ammianus Marcellinus [17] wrote, "Moreover, almost all the Halani or Alani (a
branch of Jats or Scythians) are tall and handsome". This fits very well the description of Porus
by Arrian [23] "the great size of Porus, who was over five cubits in height, and his
handsomeness, and the appearance". With respect to the Scythian descendants, the Jat Sikhs,
Major Barstow [29] said, "The Jat Sikh 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 surpassed by no race in India". These evidences certainly
further strengthened the belief that Porus belonged to the Jat background. It appears certain
that there were splinter groups of

History and study of the Jats. End of Page 40

Scythians already in Punjab prior to the arrival of the Alexander, even though the bulk of them
settled in Punjab long after Alexander's time. During the battle with Porus, Alexander had a
substantial number of Scythians or Jats with him. For example, Arrian [23] indicates, "Alexander
himself selected the special squadron the companions, and the cavalry from Bactria and
Sogdiana, the Scythian horsemen (Jats), with the Dahae (Dahiya Jats), mounted archers". This
proves very well Dahiya's earlier contention that during the battle between Alexander and Porus
Jats fought against each other. Generally, historians regard the beginning of settlements of the
Scythians in Punjab after the defeat of the Bactrian Greek rulers by the Scythians (Sakas).
Table 1 presents principal events beginning from the invasion of the Alexander the Great to the
7th century A.D.

Principal historical events connected with Northwest India

Table 1. Principal historical events connected with Northwest India.

Date Description
326 B.C. (Early Spring) Crossing of Indus river by Alexander

326(Nov-Dec) B.C. Serious wounding of Alexander by the Malli Jats.

325 (late) B.C. Departure of Alexander from Sind (near modern Karachi, Pakistan)

317 B.C. Total Punjab under Chandragupta Maurya

274 B.C. Accession of Asoka (Maurya)

189 B.C. Beginning of the Bactrian Greek rule in Punjab under Demetrius

90 B.C. Last Bactrian Greek king of Taxila, Punjab, overthrown by the Saka or Scythian Chief
Maues or Moga [37] (the modern city of Moga, Punjab probably derives its name from him).

38 B.C. Scythian rule over eastern Punjab after defeating the Greeks of Sakala (modern Sialkot,
Punjab)

78 A.D. Establishment of the Kushan (another Scythian group or clan) empire in India and
accession of Kanishka I.

320 A.D. Beginning of the Gupta era (Chandragupta I)

400 A.D. Chinese pilgrim, Fa-Hien visits Taxila, Punjab

460 A.D. White Huns or Ephthalites (another Scythian people) invade north-west India

525 A.D. White Huns chief Mihira-gula defeated by a Hindu King

629-45 A.D. Chinese pilgrim, Hsuan Tsang in India

712 A.D. Arabs invade Sind (presently in Pakistan)

736 A.D. Founding of Dhillika (the first city of Delhi probably by the Dhillon Jats)

History and study of the Jats. End of Page 41

2.3 Mauryas Period

The important Maurya rulers of this period (approximately 321-185 B.C.) were Chandragupta,
Bindusara and Ashoka. Soon after the departure of Alexander, Chandragupta Maurya became
the ruler of at least Northern India. Arrian [23] wrote, "Alexander, however, did not even on this
show anger against Porus, but sent others, in relays, finally an Indian, Meroes, having learnt
that this Meroes had long been a friend of Porus". In Professor Sinha's [35] words, "Dr. Buddha
Prakash has identified Meroes with Chandragupta Maurya" and a well-known Indian historian,
Hari Ram Gupta [38], argues with good evidences that Chandragupta Maurya was a native of
Punjab. Historians generally agree that "Maurya" is the clan name. For example, Rapson [37]
and Thaper [39] say: "Chandragupta, whose surname "Maurya" is supposed to be derived from
" and "Chandragupta belonged to the Maurya tribe, but his caste was low". Dahiya [29] has
devoted almost an entire chapter of his book to the clan name "Maurya". It would be rather
difficult to dismiss his evidence, without having acceptable counter argument that the Mauryas
do not belong to the Jat background. According to Dahiya's [29] research the actual clan name
of the Chandragupta was "Maur" or "Mor" not "Maurya" and Mor or Maur Jats still exist today
[23]. During the British rule story of the legendary "Jat Jeuna Maur" is well known in Punjab.
Recently, in the Punjabi language a movie was released on this hero story. In a common
telephone directory in North America these names can be found. Ottawa's, for example, lists a
person with surname "Maur" and the other with "Mor". In any case, the subject of Jats in the
western countries is discussed in detail in Chapter 6.

Chandragupta Maurya was succeeded by his son Bindusara in 297 B.C. and in turn his son
Ashoka succeeded Bindusara after his death around 272-274 B.C. according to historical
records after the treaty between Seleucus (the Greek King of several Western Asian countries
of those times) and Chandragupta a daughter of Seleucus entered the house of Chandragupta.
Woodcock [28] observed, "Since she could hardly have become the wife of any lesser person
than the Indian emperor himself or his son and heir Bindusara, the fascinating possibility arises
that Ashoka, the greatest of the Mauryan emperors, may, in fact, have been half or at least a
quarter Greek". On this issue Hari Ram Gupta [38] wrote, "In the days of great caste rigidity,
none other than a Punjabi could accept a foreign girl, a mlechchha (it roughly means non-Hindu
and foreigner). In the Mahabharata (ancient book of Hindus), Punjab is spoken of as a land of
irreligious people: one should not go to the Vahika in which the five rivers and the Indus". Again
this observation of an eminent Indian historian enhances the belief that the Mauryas were non-
Hindus and of the Jat origin. An interesting point put forward by Professor Smith is that Ashoka,
the greatest of the Mauryan emperors, never used Sanskrit officially, the sacred language of the
Brahmans (Hindus) [40].

History and study of the Jats. End of Page 42

2.4 Greek Period

After the Mauryas period in North-West India, it was the Bactrian Greeks who ruled. Their reign
started around 189 B.C. and their last king of Sakala (modern Sialkot, Punjab) was defeated by
the Scythians in 38 B.C. During the height of the Greek empire in North-West India, the Greek
suzerainty extended to at least as far as Mathura (presently in the modern Indian Province of
Uttar Pradesh). The most remarkable Greek king called Menander ruled Punjab from about 160
B.C. to 140 B.C. An excellent documentation of the coins of the Greek and Scythic Kings of
Bactria and India is provided by Prof. Gardner [41] of the Cambridge University. Two important
texts on the Greek rule in India are by Tarn [42] and Woodcock [28].

2.5 Scythian Period

Greek rule in North-West India was replaced by the Scythians. Generally, the Scythian period
historians regard from the beginning of the Scythian suzerainty around 90 B.C. to the defeat of
the White Huns or Ephthalite chief Mihir-gula in 525 A.D. However, the period between 320-460
A.D. is known as the "Gupta period". Historians of Indian history have accepted that the
"Guptas" belonged to the Hindu background. Recently, some researchers [29] have disputed
this assertion and have documented claims that they too were of the Scythian background
(Dharan Jats). Nevertheless, the Guptas were uprooted by yet another Scythian people known
as "White Huns" around 460 A.D. It is immaterial whether the "Guptas" were Scythians or not.
However, the Scythian rule over India lasted for at least five centuries almost continuously. In
any case, the "Gupta" issue will be discussed in more detail later on.

The decline of Greek rule in India coincided with the movements of the Scythians from Central
Asia and their ultimate destruction of the Greek power in Bactria (part of the modern
Afghanistan). The reason for the movement of these Scythian tribes westward was the result of
the construction of the Great Wall by the Chinese emperor, Shi Huang Ti, during the third
century B.C. [38]. Consequently, the nomadic tribes of Hiung-nu, Wu-Sun, and Yueh-chi (reads
as Yuti-Juts) no longer were successful in attacking China. (A recent discovery of over one
hundred, thousands of century old Caucasian corpses [43] in that part of China provides yet
more proof regarding the existence of the Caucasian Yueh-chi in the area). In fact, Yueh-chi
were driven from their best lands westward and the fleeing Yueh-chi uprooted their cousins
around the Aral Sea.

In turn, a group of Sakas (Scythians) fleeing from their cousins Yueh-chi occupied Bactria by
defeating the Greek rulers and ultimately reached Punjab. Sir Cunnigham [44] said, "the
different races of Scythians which successively appeared as conquerors in the border provinces
of Persia and India are the following in the order of their arrival: Sakas or Sacae (the Su or Sai
of the Chinese-B.C.), Kushans (the Great Yue-Chi (Yuti) of the Chinese-B.C. 163), Kiddarite or
later Kushans (the Little Yue-chi of the Chinese -A.D. 450) and Epthalites or White Huns (the
Yetha of the Chinese -A.D. 470)". (It is interesting to note that the very pronounciation of the
words "Yuti" and "Yetha" is quite close to the modern word "Jat").

History and study of the Jats. End of Page 43

In another document Cunningham [45] writes "But the successive Scythian invasions of the
Sakas, the Kushans and the White Huns, were followed by permanent settlements of large
bodies of their countrymen, which lasted for many centuries". Another of General Cunningham's
statements to note is "Herodotus [8] calls these Scythian Massagetae ("great" Jats), but he
admits that some regard them as Sacae or Sakas. Ktesias calls them Sacae". Cunningham also
[45] wrote, "By the Chinese the Kushans were called Ta-Yueti, or the "Great Lunar Race" and
that is, if Yue be taken for the "Moon". But I incline to take Yue-ti or Gueti, the general name
given by the Chinese. And further, I think that as Ta means "Great", the "Ta-Gweti" must be the
Massa-Getae". Furthermore, the Chinese called the White Huns "Yetha" ("Jats").

It appears that the [[Scythians] who came to India were basically of the Massagetae stock and
White Huns were their extreme north-eastern brethren. For example, according to Dr. Kephart
[19] sometimes after 500 B.C. two groups of Massagetae became known as the Tokhari (Yue-
chi or Getae or Jats of the Chinese) and White Huns.
Sir Marshall [46], formerly Director-General of Archaeology in India, reinforces this belief by
saying "Known to the western world under the comprehensive name of Scythians to the Indians
Saka, and to the Chinese as Sai or Sai-Wang, these invaders came principally from the three
great tribes of Massagetae, Sacaraucae (Sacae) and Dahae". The classical Greek and other
historians tell us that both Sacae and Dahae were the part of Massagetae. For example, Sir
Cunningham [44] explained it very well in the case of Sakas or Sacae, by referring to Pliny the
Elder (A.D. 23-79): "The Scythians who opposed Cyrus and Alexander on the Jaxartes (river)
are described by the Greeks as Massagetae, while their Persian neighbours knew them only as
Sakas or Sacae". On page 31 of his works Cunningham [49] wrote, "The origin of the name of
Saka is still uncertain. The general opinion is in favour of the Persian Sag, a "dog", which is still
used as a derogatory term by the Persians for their enemies". Furthermore, Sir Cunningham
[44] also presents an interesting explanation of the word "Dahae". He says the "Sanskrit word
"dasyu" means enemy or robber", which in Persian became dahyu, from which the Greeks
formed Dahae. The spoken form in India is Daku". According to Dr. Kephart [19] the Caspian
Sea derives its name from the one group of Dahae (Dahiya Jats) known as Caspi.

Maues or Moga became the first Saka or Scythian King around B.C. 90 in North-West India. A
modern city called "Moga" in Punjab is probably named after this very first Jat king. Names of
various other Scythian or Jat kings or emperors [39, 40, 46, 47] of India are Azes I (around B.C.
58), Azilises (succeeded Azes I in B.C. 10), Azes II (succeeded Azilises in B.C. 5) Vima
Kadphises (around B.C. 60), Soter Megas (viceroy appointed by Vima Kadphises of the North-
West during his absence around A.D. 100), Kanishka I Kushan (becomes emperor in A.D. 128),
Rudradaman (ruled western India around A.D. 150), Kanishka II Kushan (becomes emperor
around A.D. 156), Huvishka (succeeded Kanishka II as Kushan emperor in A.D. 162), Vasudeva
(became king around A.D. 182), Toramana of White Huns (became emperor in A.D. 495),
Mihiragula (succeeded his father Toramana in A.D. 510), and so on. The dates given in
parentheses the for these

History and study of the Jats. End of Page 44

Scythian emperors of India are approximate. Comprehensive studies of their coins found are
provided by Sir Cunningham [44, 45, 48] and Professor Gardner [41].

It should be noted that the above kings or emperors were not the only Scythian rulers in India,
but their descendants continued sporadic rule to the middle of the twentieth century. For
example, Maharaja ("great" king) of Patiala in Punjab (a Sidhu Jat) was one who ruled upto late
1940's. 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 divisions were called "Kushans". More specifically, "Kushans" were the primary
dynastic group of the Tokhari.

History and study of the Jats. End of Page 45

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

History and study of the Jats. End of Page 46

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.

2.6 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) sacrificed upon it and built a fort, giving the command of its to Sisikottos (Sasi
Gupta as per Mcrindle)". Sasi Gupta must have been of Kshatria 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.

History and study of the Jats. End of Page 47

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 Gupta coins wore
tunics fastened by belts, helmets, buttoned-up boots and trousers. This was a complete
Scythian outfit!

Dahiya [29] summarized it by saying every piece of evidence, --documentary, dress, habits,
customs, and inscriptional points to one conclusion, "the so called 'Guptas' were Jats".

King Harsha ruled north India from A.D. 606-647. He was the son of the king of Thanesar, the
famous holy town to the north of New Delhi, India. Harsha's capital was Kanauj, city on the
Ganges. According to Dahiya [29], who has devoted one chapter of his book to Harsha, the king
belonged to Virk or Bains Jats and is associated with a village called Mahilpur, District
Hoshiarpur, Punjab. Infact, even to-day this village is occupied by the Bains Jats. Dahiya says
that Sir Cunningham and Carlleyle are of the opinion that king Harsha belonged to the Bains
clan. Both Cunningham [45] and Dahiya [29] agree that Vasantalekha was the favourite queen
of Harsha, who belonged to the Sahi (a Jat clan name) dynasty of Kabul, Afghanistan.
According to Sir Cunnigham [45] Vasantalekha became a Sati (burned herself in fire with the
body of Harsha) after her husband's death.
History and study of the Jats. End of Page 48

2.7 Indus Valley Civilization

This is also referred to as the Mohenjo Daro and Harappa civilization (3000 B.C. to 1500 B.C.)
discovered in 1921-2 [39]. Professor L.A. Waddell [57] of the University of London, Professor
L.A. Waddell [57], wrote in his book, "The immense number of official signets of Sumerian
(modern Iraq) emperors have been unearthed during recent years at the capital of the rich Indus
Valley colony of the Summerians at Mohenjo Daro". Interestingly, the seals of the kings and
others found in Indus Valley, indicate that these rulers, as deciphered by Professor Waddell,
called themselves "Guts". For example, the seal of the 3rd Guti king Tishua deciphered reads
"The Earl King-Companion TISHUA the Great Minister of the Guts at Agdu Land".

Professor Waddell's [57] statement in the Preface of his excellent book provides a very
important piece of information regarding the Jats in the very ancient times "Most of the leading
kings of the Early Sumerian dynasties, including "Sargon the Great" and Menes the first
Pharaoh of the First Dynasty of Egypt repeatedly call themselves in their official documents and
Seals "Gut" (pronounced Goot) or Got. 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 been coined by the Romans and never used by Goths
themselves". Dr. Kephart [19] wrote, "Goths" were Getae or Jats and originally came from
Central Asia.

History and study of the Jats. End of Page 49

2.8 References: Chapter 2 -Ancient History of the Jats

[1]. Diodorus of Sicily (published around 49 B.C.), translated by C.H. Oldfather, Harvard
University Press, Cambridge, Massachusetts, 1936, pp. 27-28 (Vol. II), pp. 377, 382-383 (Vol.
VIII).

[2]. Scythians, The Encyclopaedia Britannica, The New Encyclopaedia Britannica, Inc., Chicago,
1984, pp. 438-442.

[3]. Mallory, J.P., Indo-Europeans, Thames and Hudson Ltd., London, 1989, pp.48-49.

[4]. Webster's Encyclopedic Dictionary, Lexicon Publications, Inc., New York, 1988, pp. 900,
887, 19.

[5]. Rolle, R., The World of the Scythians, University of California Press, Berkeley, 1989, pp. 8,
93, 55-56.

[6]. Scythians and Cimmerians, in the Historians' History of the World by H.S. Williams, The
Outlook Company, New York, 1905, pp. 403-404 (Vol. II).
[7]. Forster, G., A Character of the Sieks (Sikhs), in Early European Accounts of the Sikhs
edited by Dr. G. Singh, Today & Tomorrow's Printers & Publishers, New Delhi, India, 1974, pp.
204-205.

[8]. Herodotus, The Histories, Penguin Books, Inc., London, 1988, pp. 272-273, 122128, 467.

[9]. MacMunn, G., The Martial Races of India, Reprinted by Mittal Publications,Delhi, India,
1979, pp. 252-253, 263, 49, 15.

[10]. Talbot-Rice, T., The Scythians, Frederick A. Praeger, New York, 1961, pp. 19, 3738, 45,
63, 75, 181.

[11]. Justin, Cornellius Nepos, and Eutropius, translated by J.S. Watson, Published by Henry
G.Bohn, York Street, Covent Garden, London, 1853, pp. 16-17.

[12]. The Sarmatae (Sarmatians) and Parthians, in the Cambridge Ancient History, edited by
S.A. Cook, F.E. Adcock, M.P. Charlesworth, Vol. XI, Cambridge University Press, London,
1954, pp. 91-130.

[13]. Periplus (written around A.D. 60), The Periplus of the Erythrean Sea, translated by W.H.
Schoff, Longman, Green and Co., London, 1912.

[14]. Jordanes (A.D. 551), 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, pp.
68-69.

History and study of the Jats. End of Page 50

[15]. Sulimirski, T., The Sarmatians, Praeger Publishers, New York, 1970, pp. 54-55, 175-176.

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

[17]. Ammianus, Marcellinus, 4th century A.D., translated by Dr. J.C. Rolfe, Harvard University
Press, Cambridge, 1935, pp. 393-395 (Vol. I).

[18]. Trippett, F., The First Horsemen, Time Life Books, New York, 1974, pp. 18.

[19]. Kephart, C., Races of Mankind: Their Origin and Migration, Peter Owen Limited, London,
1960, pp. 488-489, 522-525.

[20]. Barstow, A.E. (Major), The Sikhs: An Ethnology, reprinted by B.R. Publishing Corporation,
Delhi, India, 1985, first published in 1928, pp. 152, 155, 181.

[21]. Risley, H. (Sir), The People of India, Reprinted by Oriental Books Reprint Corporation,
Delhi, India, 1969, first published in 1915, pp. 59-60.

[22]. Bingley, A.H. (Captain), Handbooks for the Indian Army: Sikhs, Printed at the Government
Central Printing Office, Simla, India, 1899, pp. 11-12, 93.
[23]. 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).

[24]. Rose, H.A., A Glossary of the Tribes and Castes of the Punjab and North-West Frontier
Province, 2 Vols., reprinted by the Languages Department, Printing and Stationery Department,
Patiala, Punjab, Printed at the Punjab National Press, Delhi, India, 1970, pp. 8-9 (Vol. I), first
published in 1883.

[25]. Singh, Khushwant, A History of the Sikhs, Vol. I: 1469-1839, Oxford University Press,
Delhi, India, 1977, pp. 14-15.

[26]. Latif, S.M., History of the Punjab, reprinted by the Progressive Books, Lahore, Pakistan,
1984, first published in 1891, pp. 56.

[27]. Pettigrew, J. (Professor), Robber Noblemen: A Study of the Political System of the Sikh
Jats, Routledge & Kegan Paul Ltd., London, 1975, pp. 25, 238. [27a]. Tod, J. (Lt. Col.), Annals
and Antiquities of Rajasthan, Vol. 1, Routledge & Kegan Paul Ltd., London, 1972, pp. 49-50,
first published in 1829.

[28]. Woodcock, G., The Greeks in India, Faber and Faber Ltd., London, 1966, pp. 1213, 48.

History and study of the Jats. End of Page 51

[29]. Dahiya, B.S., Jats: The Ancients Rulers, Sterling Publishers Pvt. Ltd., New Delhi, India,
1980, pp. 170-171, 77, 174-230, 22, 35-37.

[30]. Diodorus (first century B.C.), Diodorus of Sicily, translated by C.B. Welles, Vol. 8, Harvard
University Press, Cambridge, Massachusetts, 1946, pp. 397, 401, 405.

[31]. Plutarch (A.D. 45-120), Plutarch's Lives, Alexander, translated by B. Perrin, Vol. 11, G.P.
Putnam's Sons, New York, 1918, pp. 225-439.

[32]. 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.

[33]. Strabo (first century A.D.), The Geography of Strabo, Translated by H.L. Jones, Harvard
University Press, Cambridge, Massachusetts, 1954, pp. 57-58 (Vol. VII).

[34]. 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.

[35]. Sinha, B.C., Studies in Alexander's Campaigns, Bhartiya Publishing House, Varanasi,
India, 1973, pp. 35-36, 40.

[36]. Curtius, Quintus, History of Alexander, translated by J.C. Rolffe, 2 Vols., Harvard
University Press, Cambridge, Massachusetts, 1956.

[37]. Rapson, E.J., Ancient India, reprinted by Susil Gupta (India) Private Ltd., Calcutta, 1960,
pp. 53, 74-75, first published in 1914.
[38]. Gupta, H.R., Chandragupta Maurya: A Native of Punjab, in Punjab Past and Present:
Essays in Honour of Dr. Ganda Singh, edited by H. Singh and N. Gerald Barrier, Published by
the Punjabi University, Patiala, Punjab, 1976, pp. 27-32.

[39]. Thapar, R., A History of India, Penguin Books Ltd., London, 1969, pp. 70-71, 9596, 337-
339, 29.

[40]. Smith, V.A., The Oxford History of India, Oxford University Press, London, 1967, pp. 173,
162-163.

[41]. Gardner, P., The Coins of the Greek and Scythic Kings of Bactria and India, in the British
Museum, Argonaut, Inc., Publishers, Chicago, 1966 (edited by Dr. R.S. Poole).

[42]. Tarn, W.W., The Greeks in Bactria and India, Cambridge University Press, London, 1951.

History and study of the Jats. End of Page 52

[43]. Caucasian Corpses Pose 4,000 year-Old Mystery, The Ottawa Citizen, Wednesday March
16, 1994, pp. A7.

[44]. Cunningham, A. (Sir and General), Coins of the Indo-Scythians, Sakas, and Kushans,
reprinted by the Idological Book House, Varanasi, India, 1971, pp. 25, 27-28, 32, first published
in 1888.

[45]. Cunningham, A. (Sir), Later Indo-Scythians, from the Numismatic Chronicle 189394, edited
by Prof. A.K. Narain, reprinted by Indological Book House, Varanasi, India, 1979, pp. 94-95, 99,
112, 121, 271, 255, 247, 188, 176-177, 189.

[46]. Marshall, J. (Sir), A Guide to Taxila, Cambridge University Press, Cambridge, 1960, pp.
24-25.

[47]. 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).

[48]. Cunningham, A., (Sir), Coins of Ancient India: from the earliest times down to the seventh
century A.D., reprinted by Indological Book House, Varanasi, India, 1963.

[49]. Ptolemy (90-168 A.D.), Geography of Claudius Ptolemy, translated by Dr. E.L. Stevenson,
Published by the New York Public Library, New York, 1932, pp. 152-153.

[50]. Mongait, A.L., Archaeology in the U.S.S.R., Penguin Books Ltd., London, 1961, pp. 238-
239, 234.

[51]. Watters, T., On Yuan Chwang's (Hiuen Tsiang) Travels in India, reprinted by Munshiram
Manoharlal Publishers Pvt. Ltd., New Delhi, India, 1973, pp. 200-201, first published in 1904.

[52]. McCrindle, J.W., Ancient India as described in Classical Literature, reprinted by Eastern
Book House, Patna, India, 1987, pp. 164-165, first published in 1901.
[53]. Hiuen Tsiang (A.D. 629-645), Buddhist Records of the Western World, translated by
Professor Beal, Kegan Pual, Trench, Trubner & Co. Ltd., London, 1895, pp. xcii-xciii.

[54]. Dhillon Video Ltd., Vehra Shaguna Da (auspicious backyard), 1692 Albion Road, Rexdale,
Ontario, Canada.

[55]. Mcrindle, J.W., The Invasion of the India by Alexander the Great as described by Arrian,
Quintus Curtius, Diodoros, Plutarch and Justin, reprinted by Barnes and Noble, Inc., New York,
1969, pp. 76-77, first published in 1896.

[56]. Gupta, P.L., Coins, National Book Trust, New Delhi, India, 1988, pp. 51-52.

History and study of the Jats. End of Page 53

[57]. Waddell, L.A., The Makers of Civilization in Race and History, reprinted by S. Chand & Co.,
New Delhi, India, 1968, pp. 545, 584, first published in 1929.

[58]. Tod, J. (Lt. Col. ), Annals and Antiquities of Rajasthan, Vol. 1, Routledge & Kegan Paul
Ltd., London, 1972, pp. 49-50, first published in 1829.
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 Khurdadba (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".

History and study of the Jats: End of p.55

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

History and study of the Jats: End of p.56

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 Brahamanabad.

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

History and study of the Jats: End of p.57

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-Mutasimbi-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)".

History and study of the Jats: End of p.58

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".

3.1 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], 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.

History and study of the Jats: End of p.59

3.2 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
highwayrobbery. They plundered caravans upon the road, were terror to Muslims and travelers”.

• “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.”

History and study of the Jats: End of p.60

3.3 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".

History and study of the Jats: End of p.61

3.4 References: Chapter 3 -Jats during the Muhammedan Period in South Asia

[1]. 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).
History and study of the Jats: End of p.62

[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.

History and study of the Jats: End of p.63

[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.
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
seems 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
History and study of the Jats End of Page 65

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

History and study of the Jats End of Page 66

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].

4.1 Bhangi Misal

Bhim Singh of the Jat background founded this powerful Misal of the Sikhs. 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.

4.2 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].
4.3 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.

4.4 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.

History and study of the Jats End of Page 67

4.5 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.

4.6 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.

4.7 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].

4.8 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).
4.9 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.

4.10 Maharaja (Great King) Ranjit Singh -Sukerchakia 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.

History and study of the Jats End of Page 68

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)

History and study of the Jats End of Page 69

"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).

4.11 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

History and study of the Jats End of Page 70

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 great Sikh states of the eastern plains [1]".

4.12 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".

History and study of the Jats End of Page 71

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".
4.13 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,

History and study of the Jats End of Page 72

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

History and study of the Jats End of Page 73

area leaders (Chapter 14), Factions in competition (Chapter 15), Assessment (Chapter 16), and
Personal postscript: real people and images (Chapter 17).

4.14 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 (a Sandhu Jat), Bhai Bala (a Sandhu Jat), Baba
Buddha (a Randhawa Jat), Bhai Dharam Singh (a Jat), Bhai Mani Singh (a Jat) 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), Colonel Gurbaksh Singh Dhillon (a Dhillon 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), Lachhman Singh Gill (a Gill Jat),
P.S. Badal (a Dhillon Jat) and 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), Dr
G.S. Dhillon (a Dhillon Jat and served as speaker and Transportation Minister of India).

4.15 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 ethnic 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).

History and study of the Jats End of Page 75

4.16 References: Chapter 4 -History and Study of the Jat Sikhs

[1]. 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.

History and study of the Jats End of Page 75

[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.
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 (1) 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 the Jats belonging to the Muslim faith but
it does not mean that their historical contributions are of less importance than that of other two
groups. They were also in positions of power. For example, as recently as the 1940s, 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:

• [[A. H. Bingley|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.

History and study of the Jats. By Professor B.S Dhillon. ISBN-10: 1895603021 or ISBN-13: 978-
1895603026. End of Page 77

• 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 1660s, the Jats
revolted against the imperial authorities under the leadership of the 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 the 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 (Moghul 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 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

History and study of the Jats. By Professor B.S Dhillon. ISBN-10: 1895603021 or ISBN-13: 978-
1895603026.End of Page 78
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]:

1. Agra 2. Mathura 3. Gurgaon 4. Dholpur 5. Rohtak 6. Meerut 7. Aligarh 8. Farrukhnagar 9.

Mainpuri 10.Mewat 11. Rewari 12. Hathras 13. Etah Suraj Mal's main millitary strength was
composed of the following [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 magnificient 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 percent), 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)".

History and study of the Jats. By Professor B.S Dhillon. ISBN-10: 1895603021 or ISBN-13: 978-
1895603026. End of Page 79
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 band 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 the 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 a great fame in the World War 1, for
one of their battalions to receive the title of "Royal". General MacMunn goes on to state, "The
modern Jat likie the Jat Sikh is solid 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 wrote, "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 Ladhaura, and the son
of the Sikh chief (a Sidhu Jat) of Patiala".
History and study of the Jats. By Professor B.S Dhillon. ISBN-10: 1895603021 or ISBN-13: 978-
1895603026. End of Page 80

5.1 Jat/Rajput Relationship

According to Sir Ibbetson as quoted in Ref. [10] the distinction between 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.1 ) 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 as 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 in Harayana 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 Brahmans (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 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 the fire. They were given the name
Rajputra, meaning the royal princes or the sons of the kings which they already were".
Similar sentiments were 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
Achiles and polytheism, against the monotheistic Buddhists, represented as serpents or
Takshacs" and "The Ancestors of the four agnicular or fire tribes of Rajputs are generally
considereted 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".

History and study of the Jats. By Professor B.S Dhillon. ISBN-10: 1895603021 or ISBN-13: 978-
1895603026. End of Page 81

5.2 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 1 provides information on
fairs and part 2 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 Aurangzip's (Moghal emperor of
India) Reign • Chapter 3: Expansion of the Jat Power • Chapter 4: Rajah (king Suraj Mal, an Ally
of Nawab 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

History and study of the Jats. By Professor B.S Dhillon. ISBN-10: 1895603021 or ISBN-13: 978-
1895603026. End of Page 82

• 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 (Mughal Emperor of
India) Reign The book on Jats by Professor Pradhan [14], appeared in 1666, is composed of
275 pages divided basically into eight chapters plus an Appendix. The titles of the chapters are
Economic and Demographic Background (Chapter1), Shoron (Chapter 2), Kinship Organization
(Chapter 3), History (Chapter 4), Political Structure 1 (Chapter 5), Political Structure 2 (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".

5.3 Principal Clans of the Jats

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

5.4 Important Political Figures of the Jats in Post-Independence 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 Minsiter of India), and so on.
History and study of the Jats. By Professor B.S Dhillon. ISBN-10: 1895603021 or ISBN-13: 978-
1895603026. End of Page 83

5.5 References:

Chapter 5 -History and Study of the Jats following the Two Great Faiths of South Asia [1].
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. 1, 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. 2).

[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. 7, reprinted by the AMS Press., New York, 1966, pp.
531-533, first published in 1877.

[8]. Bingley, A.H., History, Caste and Culture of the Jats and Gujars, reprinted by the 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 the
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, Shimla, India, 1899, pp. 8-9. [14]. Pradhan, M.C., The Political System of the
Jats of Northern india, Oxford University Press, London, 1966.

History and study of the Jats. By Professor B.S Dhillon. ISBN-10: 1895603021 or ISBN-13: 978-
1895603026. End of Page 84
History of the Alans, Sarmatians, Scythians, Goths and Jutes

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".
History and study of the Jats: End of p.85

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
Konta7). 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 Sparvenfeidt, the Swedish ambassador at Paris, told him he has
read in Swedish chronicles that Cash gar 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 people7 (A very large number of the Jat clan names are either
Identical or similar).

The ancient European historical records and the archeological findings 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 [8J: .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 (7) 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).

History and study of the Jats: End of p.86

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 [.11J has said it very well, " Iranian speakers the major Iron Age Nomads of
the Pontic-Caspian steppe such as the Kimmerians (7), Scythians, Sarmatians, and Alans
(Alan!). 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 [12] 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 presently 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

History and study of the Jats: End of p.88

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
Halanl. 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.

6.1 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 Sullmlrskl [12] the Alani movement towards the westward direction from
Central Asia started around second century B.C. Some of thel other points noted by Ammlanus
Marcellinus [14] regarding Alans are as follows:

History and study of the Jats: End of p.88

"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 good natured 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 reverently 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 [20J writes, "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 [21J
wrote, "To restore order " Mas'ud (l11e Invaded India In 1033 A.D.) appointed Tilak the Hindu to
take over the command In the Punjab. This Hindu paragoll

History and study of the Jats: End of p.89

set out to chastise Nlyatagin (11'111s person had been Mahmud's -another Invader of India-
treasurer). At last the news came that the barber's son (Tilak) had routed Niyaltagln, 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 [18J book stated that he has demonstrated In
his book, "they (Alani) contributed much to the military repertolrf:1 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
neighborhood of their village.

According to various ancient writers such as Josephus, Lucan, Lucian, Dlonyslus and
Ammianus Marcellinus Alans were a Scythian people and particularly as per Ptolemy (an
ancient Greek Geographer) and Dlonysius, 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 territory In Thrace north of Greece, and In 378 A.D. they met
the forces of the Eastern Roman Emperor Valens near Adrlanople, 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 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 (Ardaburlus) 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”.

History and study of the Jats: End of p.90

Alan generals such as Ardaburlus 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 Moesla 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 Stlllcho 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 Orleanals and shifted his capital to the city
of Orleans (France) [18J. In Professor Backrach's [18J 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 Alana may have settled: Les Allains, Allalnvllle, Alalncourt, Alalns, Allalnes
and etc." Some of the concluding remarks concerning Alans by Professor Backrach [18J 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.”

6.2 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 [18J.
(The word Alan or Alani does not appear In any Western sources prior to the first century A.D.
[18]).

History and study of the Jats: End of p.91

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 and etc are identical or very
similar to the western family names. As per the research of Professor Backrach [18J. 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, Nennlus In his works, entitled Historla
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 Hlstoria 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, Hlscon, and Armenon [22,23]. Strangely, Mujmalu-T-
Tawarikh [24] written in the ~elveth 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

History and study of the Jats: End of p.92

the native Irish other than "Hlberlonae" 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 Dzugashvilll" 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 Alanlca (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:"Chemlse"), 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 ~n Important role in later history. But whereas the
Alans 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.)".

History and study of the Jats: End of p.93

6.3 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 Sulimlrskl [12] some Alans settled In Lusitanla, 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 Alllanvllle (Haute- Marne,
France), Alagna (Com. Pie monte, Italy), Alain (Loire-Inferieure, France), Alalncourt (Eure,
France), Alan (Haute-Garonne, France), Alancon (Drome, France), Landrlano (Pavia, Italy)
formerly Alan d'Rlano 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.

6.4 Sarmatians

These people were the eastern neighbour of the Scythians around 300 B.C. or earlier As per
Professor Rostovtzeff [30J 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 Parthlans (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 kinsmen, 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 Sullmlrskl [12J and Mongait [31J. The Alans were a
group of Sarmatians and, In fact, Mongalt 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 [12J. In partial
support of this assertion as per Herodotus [32J, the forces of Tomyris, the queen of
Massagetae, defeated and killed the Persian Emperor Cyrus the Great.

History and study of the Jats: End of p.94

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 (laetl) established,
"colonies from Amiens in the north through Sermaise (Oise), Sermoise (Aisne), Rheims,
Sermiers (Marne), Sermaizeles Bains (Marne), and langres in the South".

In 169 A.D. the Sarmatians crossed river Danube 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 "Sarmatlcus". 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, Rome 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
Sulimirskl'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 [19J 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 [12J. As a concluding remark Professor Sullmlrskl [12] said, "Sarmatians were
dispersed all over Europe and ultimately absorbed by the local population thus loosing their
identity".

6.5 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 their brethren, the Samartians, uprooted them. 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.

History and study of the Jats: End of p.95

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].

6.6 Goths

The Sarmartians 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 7 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 Suevl", 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 Parthian (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”.

History and study of the Jats: End of p.96

6.7 Jutes

As per Webster's Encyclopedic Dictionary [46], the word "Jute" is defined as "a member of a
Germanic (7) 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, Henglst and Horsa, arrived In Kent around 450 A.D. at the Invitation of a
British ruler in Kent known as Vortlgern to defend him from the Scots and Plcts.

After a number of years of service to Vortlgern, 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 judgment
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 Sarmatians military colonists (known as laetl), 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 and etc.

In the sixth century A.D., Byzantine (Roman) Emperor was aware that the Goths were well
settled In England [48].

Gothland (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 Ammlanus Marcellinus [14] all Alans were equal.

As per Kentish custom [48]: "that of being marshaled 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".

History and study of the Jats: End of p.97

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 traveled 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 conclusion, it appears the Jets or the Scything 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.

History and study of the Jats: End of p.98

6.8 References:

Chapter 6 -History of the Alans, Sarmatians, Scythians, Goths and Jutes

[1]. 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.
Deihl. 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]. Sullmirski. T.. The Sarmatlans. 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.

History and study of the Jats: End of p.99

[15]. Thompson. E.A. (Professor). The Historical Work of Ammianus Marcellinus. Bouma's
Boekhuls 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 ~ns in the West, Univeristy of Minnes()ta 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,
Deihl, India, 1985, pp. 152-155, 66, 89, first published In 1928.

[21]. Lane-Poole, S., Mediaevallndia~ reprinted by Haskell House Publishers, Ltd., New York,
1970, pp. 40-43.

[22]. Nennius, Chapter 17, F. Lot, Nenninus et I'Historla 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]. Loblneau, G., Les vies de Saints de Bretagne, I, Paris, 1886.

[26]. Loth, J., Los 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-~1.

[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 Parthialls, 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.

History and study of the Jats: End of p.100

[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., Scythlans 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 Suevl, translated by Donlnl, G., and
Ford, G.B., E.J. Brill, Lelden, 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 Deihl. India, 1968, first published in 1929, (See Preface).
[46]. Jute. In Webster's Encyclopedic Dictionary, Canadian Edition, Lexicon Publications. Inc..
New York. 1988, pp. 532.

History and study of the Jats: End of p.101

[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, Kennlkat 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.
Deihl. 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.
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 archaeological 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

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

History and study of the Jats:End of Page 103

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 untraditional 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, Sibipura

Multan: This is an ancient city now in Pakistan. The ancient writers such as Diodorus [6] Arrian
(95-175 A.D.), [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".

History and study of the Jats:End of Page 104

Moga, Bhatinda, Phillaur

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, Guru Mangat, Amar Sidhu, Kunjah

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 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 Gujarat, on the

History and study of the Jats:End of Page 105

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, Jhaj, Bains

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, Kang, Majara Dingarian

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, Gujarwal

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

History and study of the Jats:End of Page 106

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".

History and study of the Jats:End of Page 107

7.1 References: Chapter 7 - Jat Place Names

[1]. 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).

History and study of the Jats:End of Page 108

[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.
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, Northern 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.

8.1 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
youngsters 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

History and study of the Jats:End of Page 110

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 same thing.
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.

History and study of the Jats:End of Page 111

8.2 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". Ublicanism 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,

History and study of the Jats:End of Page 112

"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 Jat Sikh ruler and a Jat), Jind Kaur acting as
regent after Ranjit Singh's death, when she (a Jat Aulakh) 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".

History and study of the Jats:End of Page 113

8.3 Jat Ornaments and Warrior Qualities

Jats wear or used to wear various types of gold jewellery. "Kaintha" (necklace for males),
"Murki" (earrings for, usually, married 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 Treasure" 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 subdivided 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".

History and study of the Jats:End of Page 114

8.4 Jatt 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"".

History and study of the Jats:End of Page 115

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) 8.5 References: 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.

History and study of the Jats:End of Page 116

• 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' History of the World, 25 Vols., Scythians and Cimmerians (vol. 2), the Outlook
Company, New York, 1905, pp. 400-410. 8.6 References: Chapter 8 -Jat Culture and other
associated Factors [1]. 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.

History and study of the Jats:End of Page 117

[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.
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 are 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".

9.1 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 walk 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.

9.2 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.

9.3 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 it’s 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".

9.4 References: Chapter 9 - South Asian Jats in Western Countries

[1]. 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.
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, Doad, 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), Doad (king and Hindu God Krishna, hence are Chanderbansis), Dhillon (king
Karna), and Aulakh (King Lui Lak), Sandhu (solar Rajputs or a Sandhu king and also according
to Rose [1] Sandhus somehow have extremely hard feelings toward certain priests, for example,
Rose [1] wrote on page 425 of his handbook, "If looks towards my tomb cut him off, he 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").

History and study of the Jats End of Page 119

10.1 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] .
Contents: Top · 0–9 A B C D E F G H I J K L M N O P Q R S T U V W X Y Z

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.

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.

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.

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(Dod), Doad, Dolat or Dulhat, Domarah, Drigs, Dun, Dund Rai, Dusanj.

Faqartadari, Faqrakh.
G

Gabhal, Gabir, Gadarah, Gadari, Gadwar, Gagrah, Gal, Galhar, Galwatrah, Gandu, 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, Gondara, Gopalak, Gopa Rai, Gor, Gorae, Gorah, Goratah,
Goraya, Gori, Goria, Goron, Gorwah, Gosal, Guda, Gujjral, Guraha.

History and study of the Jats End of Page 120

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

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.

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.

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.

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.

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

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.

History and study of the Jats End of Page 121

Qalhari, Qom, Qurejah.

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-Sandhawalia, 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.

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.

Udhana, Uppal, Uthi, Uthwal, Uttamzais.

Valana, Varaich, Virk.

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.

Yohal.

History and study of the Jats End of Page 122

10.2 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):

10.2.1. 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 Jahan, 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),

Hara (700+). This clan is largely concentrated around Sahnewal area and owns land in the
village Nandpur and surrounding areas

Other Jat clans to be found in the district are Sekhon, Rathi, Gandhu and so on.

History and study of the Jats End of Page 123

10.2.2. 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 spread 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).

History and study of the Jats End of Page 124

10.2.3. 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
Jaisalmer (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 Jaisalmer (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 sub-district 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 subdistrict of Amargarh
where they own many villages, also their presence is visible in the sub-districts 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.

History and study of the Jats End of Page 125

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 subdistrict)

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).

History and study of the Jats End of Page 126

10.2.4. 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).

10.2.5. 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.

10.2.6. 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).

10.2.7. 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).

10.2.8. Kapurthala (formerly state)

Johal (3,000),

Dosanj (6,000),
Bal (3,450),

Basi (6,000),

Sangere (600), and

Sahota (225).

10.2.9. Faridkot

Gondara (250).

History and study of the Jats End of Page 127

10.3 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)

History and study of the Jats End of Page 128

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.

History and study of the Jats End of Page 129

10.4 References: Chapter 10 -Jat Clan Names and Population Distribution

[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, reprinted 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.