Kshatriya () is one of the four varnas (social orders) in Hinduism. It constitutes the military and ruling order of the traditional Vedic-Hindu social system as outlined by the Vedas and the Laws of Manu. Lord Rama, Lord Krishna, Lord Buddha and Lord Mahavira all belonged to this social order.

Initially in ancient Vedic society, this position was achieved on the merits of a person's aptitude (guna), conduct (karma), and nature (swabhava). The earliest Vedic literature listed the Kshatriya (holders of k?atra, or authority) as first in rank, then the Brahmins (priests and teachers of law), next the Vaisya (merchant-traders), and finally the Sudra (artisans and labourers). Movements of individuals and groups from one class to another, both upward and downward, were not uncommon; a rise in status even to the rank of Kshatriya was a recognized reward for outstanding service to the rulers of the day.^[1] Over the years it became hereditary. In modern times, the Kshatriya varna includes a broad class of caste groups, differing considerably in status and function but united by their claims to rulership, the pursuit of war, or the possession of land.

The legend that the Kshatriyas, with the exception of the Ikshvakus, were destroyed by Parasurama, the sixth reincarnation of Vishnu, as a punishment for their tyranny is thought by some scholars to reflect a long struggle for supremacy between priests and rulers that ended in victory for the former. By the end of the Vedic era, the Brahmins were supreme, and the Kshatriya had fallen to second place. Texts such as the Manusm?ti (a book of Hindu law) and most other dharmashastras (works of jurisprudence) report a Brahman victory, but epic texts often offer a different account, and it is likely that in social reality rulers have usually ranked first. The persistent representation of deities (especially Vishnu, Krishna, and Rama) as rulers underscores the point, as does the elaborate series of ritual roles and privileges pertaining to kings through most of Hindu history.^[2]. With the rise of Buddhism, Kshatriyas regained their position as first of the four varnas. The murder of the last Maurya emperor Brhadrata by his Brahmin general Pusyamitra Sunga, and the subsequent decline of Buddhism in India, marked Brahmin supremacy once more in Eastern India. Western India remained a stronghold of Kshatriya clans as epitomized by Rajputana and the powerful Kshatriya empire that ruled from Ujjain right up to the Islamic incursions led to a downfall of the Chauhan Kshatriyas in Delhi.

Ikshvaku dynasty lineage

The lists of kings of Ik?v?ku or Aik?v?ka dynasty are found in the Ramayana, the Mahabharata, the Harivamsha and the Puranas. But the two lists found in the Ramayana vary significantly with all other lists. The Raghuvamsha of Kalidasa also mentions the names of some of the kings of this dynasty.^[3][4][5]

IKSHVAKUS

The genealogy of the Ikshvaku dynasty as mentioned in the Ramayana (i.69.17-32 and ii.102.4-29)^[6] is as follows:

• Brahma created 10 Prajapatis, one of whom was Marichi.
• Kashyapa is the son of Marichi and Kala. Kashyapa is regarded as the father of humanity.
• Vivasvan or Surya is the son of Kashyapa and Aditi.
• Vaivasvata Manu, originally Satyavrata, the then Emperor of Dravida is the son of Vivasvan. He is regarded as the first ruler belonging to the Ikshvaku dynasty.
• Ikshvaku is the son of Vaivasvata Manu.
• Kukshi is the son of Ikshvaku
• Vikukshi is the son of Kukshi
• Bana is the son of Vikukshi
• Anaranya is the son of Bana
• Prithu is the son of Anaranya
• Trishanku is the son of Prithu
• Dhundhumara is the son of Trishanku
• Yuvanashva is the son of Dhundhumara
• Mandhata is the son of Yuvanashva
• Susandhi is the son of Mandhata
• Dhruvasandhi and Presenajit are the sons of Susandhi
• Bharata is the son of Dhruvasandhi
• Bahu (Asita) is the son of Bharata
• Sagara is the son of Bahu
• Asamanja is the son of Sagara
• Amsumanta (Ansuman) is the son of Asamanja
• Dileepa is the son of Amsumanta
• Bhagiratha is the son of Dilipa
• Kakustha is the son of Bhagiratha
• Raghu is the son of Kakushta. The clan of Raghuvamsha started with Raghu
• Pravriddha is the sone of Raghu
• Shankhana is the son of Pravriddha
• Sudarshana is the son of Shankhana
• Agnivarna is the son of Sudarshana
• Shighra is the son of Agnivarna
• Maru is the son of Shighra
• Prashushruka is the son of Maru
• Ambarisha is the son of Prashushruka
• Nahusha is the son of Ambarisha
• Yayati is the son of Nahusha
• Nabhaga is the son of Yayati
• Aja is the son of Nabhaga
• Dasharatha is the son of Aja
• Rama, Lakshmana, Bharata and Shatrughna are the sons of Dasaratha
• Lava and Kusha are the sons of Rama

The Puranas provide a genealogical list from Kusha to Brihadbala, who was killed by Abhimanyu in the Mahabharata war. This list is corroborated by the Raghuvamsha till Agnivarna^[7]:

• Atithi, the son of Kusha
• Nishadha, the son of Atithi
• Nala, the son of Nishadha
• Nabhas, the son of Nala
• Pundarika, the son Nabhas
• Kshemadhanvan, the son of Pundarika
• Devanika, the son of Kshemadhanvan
• Ahinagu, the son of Davanika
• Paripatra, the son of Ahinagu
• Dala (or Bala), the son of Ahinagu
• Uktha, the son of Dala
• Vajranabha, the son of Uktha
• Shankhana, the son of Vajranabha
• Vyushitashva, the son of Shankhana
• Vishvasaha, the son of Vyushitashva
• Hiranyanabha, the son of Vishvasaha
• Pushya, the son of Hiranyanabha
• Dhruvasandhi, the son of Pushya
• Agnivarna, the son of Dhruvasandhi
• Shighra, the son of Agnivarna
• Maru, the son of Shighra
• Prasushruta, the son of Maru
• Susandhi, the son of Prasushruta
• Amarsha and Sahasvant, the sons of Susandhi
• Vishrutavant, the son of Amarsha
• Brihadbala, the son of Vishrutavant.

However, the Nepalese and Bauddhists continue the dynasty further.

 Lineage Descrepencies

From the 2 sources listed above, there are differences which needs to be resolved for accuracy of above data. The following is the list of descrepencies:

• Valmiki Ramayana states that Prthu is the son of Anaranya and father of Trisanku. Ramakatha Rasavahini misses Prthu and states that Anaranya fathered Trisanku

• Valmiki Ramayana states that Presenjit is the father of Bharatha while Ramakatha Rasavahini statest Daivasandhi as the father of Bharatha

• Valmiki Ramayana states that Sankhana is the son of Pravardha and Sankhana's son was Sudarsana. Ramakatha Rasavahini misses mentioning Sankhana and attributes Sudarsana as the son of Pravardha

• Seeghraga is mentioned as the son of Agnivarna & father of Maru in Ramakatha Rasavahini. Valmiki Ramayana does not mention Seeghraga and states that Maru's father was Agnivarna

 Ikshvaku dynasty in Jaina tradition

The Ikshvaku dynasty has a significant place in Jaina tradition, as 22 Tirthankaras were born in this royal house. The first Tirthankara Rishavadeva was son of Ikshvaku King Nabhi. The second Tirthankara, Ajitanatha, son of Ikshvaku King Jitashatru was cousin of Sagara

 Andhra Ikshvakus

The Andhra Ikshvakus were one of the earliest ruling dynasties of Andhra Pradesh. They ruled the eastern Andhra country along the Krishna river during the later half of the second century CE.^[8] Their capital was Vijayapuri (Nagarjunakonda). Some scholars have suggested that this dynasty was related to the ancient Ikshvakus of Hindu mythology. Rama of Ramayana, who is considered as the incarnation of Vishnu belonged to the line of Ikshvaku. According to Hindu mythology, Ikshvaku, who was the Manu and father of Kukshi, was the founder of the Suryavanshi dynasty, reigning from Ayodhya at the commencement of the Treta Yuga. There is however no direct evidence to suggest that the Andhra Ikshvakus were related to the mythological Ikshvakus.

Archaeological evidence has suggested that the Andhra Ikshvakus immediately succeeded the Satavahanas in the Krishna river valley. Ikshvakus have left inscriptions at Nagarjunakonda, Jaggayyapeta, Amaravati and Bhattiprolu.

Literary Evidence of Andhra Ikshvakus to Ikshvakus

A Kannada poem Dharmamrita states that the Ikshvakus of Andhra were the descendents of the renowned Ikshvakus of northern India. The oriental scholars like Buhler and Rapson expressed the view that the northern Ikshvakus might have migrated south. According to the Vayu Purana, Manu, the great patriarch of ancient India had nine sons of whom Ikshvaku was the eldest. His capital was Ayodhya. He had one hundred sons, and the eldest Vikushi succeeded his father as the ruler of Ayodhya. Of the rest, fifty sons founded small principalities in Northern India. Forty eight of his sons migrated to the south and carved out kingdoms for themselves.

Buddhist literature refers to the penetration of the Ikshvakus into South India and declares that they founded the Asmaka, Mulaka and other principalities. These Kshatriyas settled down in the south and established small kingdoms there . Jain literature also refers to the exodus of northern Indian princes to the south. In Dharmamrita a reference was made that during the lifetime of the 12th Tirthankara, a prince named Yasodhara hailing from the Ikshvaku family came from the Anga kingdom to Vengi in the south. We are informed that the prince was so impressed with beauty of the region, and the fertility of the soil that he made it his permanent home and founded a city called Pratipalpura. It is believed that Pratipalapura is the modern Bhattiprolu, a town in Guntur District.^{[citation needed]} Inscriptions have also been discovered in the Nagarjunakonda valley and at Jaggayyapeta and Bhattiprolu alluding to this.

 Etymology

In Sanskrit, it is derived from k?atra, meaning "dominion, power, government" from a root k?? "to rule, govern, possess". Old Persian xš?ya?iya ("emperor") and xša?ra ("realm") are related to it, as are the New Persian words š?h ("emperor") and šahr ("city", "realm"). The Thai word for "king", kasat, and the Malay word for "knight" or "warrior", kesatria or satria, are also derived from it. The term denotes aristocratic status.

In the early Vedic civilization, the warrior caste was called r?janya or kšatr?ya. The former was an adjectival form of r?jan "ruler, king" from a root r?j "to rule", cognate to the Latin rex "king", the German Reich "empire/realm", and the Thai racha "king". In Persia, the satraps, or "kshatrapa", were the governors, or "protectors", of the Persian Empire's provinces.

 Holy Warrior

 

Lord Sri Rama (center) with wife Sita, brother-- Lakshmana and devotee Hanuman. Rama and Lakshmana are always shown to be ready for battle, with bow and arrow, as it is their Kshatriya dharma to fight. Rama was a Kshatriya of Suryavanshi lineage. He is considered an incarnation of Lord Vishnu.

                                                                                               

 

Lord Sri Krishna with Radha. Krishna, a Kshatriya by birth of Chandravanshi lineage, He is considered another incarnation of Lord Vishnu. In the Bhagavad Gita he taught Arjuna about the duty of a Kshatriya.

A Hindu ruler was bound by the holy scriptures to govern as a Dharma-Raja (Just Rule), with the main duties being protection of his subjects and livestock.

• The Rig Veda states:

praja arya jyotiragrah'. RV, VII. 33.17

People ruled by Aryans are led by the Divine light. King Rama of Ayodhya is considered the greatest of the Dharma-Rajas:

arya sarva samascaiva sadaiva priyadarsanah

An Aryan who worked for the equality of all, was dear to everyone. Rama is also considered an avatar of Vishnu.

• The Ramayana states:

Like the ancient monarch Manu, father of the human ra

Dasaratha ruled his people with a father's loving grace.

 Symbol of Kshatriya

In the initiation rituals, the Nyagrodha (Ficus Indica or India Fig/Banyan tree) danda, or staff, is assigned to the Kshatriya class.

The Nyagrodha or Banyan tree, (not to be confused with the Pipul, Ficus Religiosus or Sacred Fig), with its hanging branch like roots which turn into trunks and can grow to cover acres, was regarded as resembling the Kshatriya. The Nyagrodha is the kshatra power of trees, and the Kshatriya is the kshatra power [among humans], for the Kshatriya dwells fastened to the kingdom, and is supported [by it]. The Nyyreoagrodha is fastened to the ground by its downward growths, and supported [by it]^[3].

"The staff made of this wood is given to the Kshatriya initiate with a mantra imparting physical vitality or 'ojas'".^[4]

In the Manu Smriti, or Laws of Manu, the Kshatriya caste is given the Varna (Color) red.

Illustration of Ficus benghalensis
Scientific classification
Species
]

A banyan is a fig that starts its life as an epiphyte when its seeds germinate in the cracks and crevices on a host tree (or on structures like buildings and bridges).

 Vedic origin

The universe in Hindu mythology came into being through the yawn of the Adi-Purusha, the one eternal being. He then felt it necessary to monitor the universe. So, he created Lord Vishnu and Lord Shiva, entrusting them with preservation and re-creation. These two were the two sides of the same coins, a replica of HIM. The primary job now was that of procreation. Lord Vishnu created Brahma from his navel, an incarnation of none other than Lord Shiva.

Brahma, the procreator, then set about his task of creating the universe. He created the celestial bodies, earth, mountains, water, air and ether - known in Hinduism as Panch Maha Bhuta. He then created the Sapta Rishis, (Seven wise sages who would take the task of infusing life on the earth). An eighth rishi Narad was born, who declared that he was not interested in procreation and renounced his life for the propagation of Knowledge and Bhakti (Worship). The seven sages started with what their Father had ordered them. They came to be known as Prajapatis (Propagators of the divine human race). Rishi Kashyap grew to be wiser than the rest and Brahma married him off to Daksh Prajapati's two daughters - Diti and Aditi. Diti turned out to be a scheming and jealous woman always trying to belittle and outdo virtuous Aditi. This quality in her gave rise to a human race with the same inherent qualities and they came to be known as Daityas. Virtuous Aditi gave birth to equally virtuous and illustrious sons and they came to be known as Adaityas. Surya (Sun) and Indra (Fire) were born of Aditi. Hence the Sun God is also known as Aditya. ^[5]

When Brahma was involved in the job of procreation due to toil and perspiration, a negative energy emanated from him. This negative energy took form of Rakshasas (Devils) Madhu and Kaitabha, evil and inhuman souls. They started torturing Brahma. Brahma appealed to Lord Vishnu who readily appeared and killed both of them. He explained to Brahma that when a positive energy is utilized, negative energy also emanates, and that a special race of humans should be created to protect the entire human race. Brahma acting on this advice sat down for meditation. At the end of the day four different forms of energy for the human race were formed out of Brahma's body. Brahmins were created at dawn, Kshatriyas at Noon, Vaishyas at dusk and Shudras at night. Note that these were the Varnas i.e. wansha- caste' (Jati) as now thought of today. Usually this is told as Brahmins were born from Brahma’s head, ending with Shudras from the feet. In the Rig Veda the varnas were not rigid and were related to ones actions.

The Brahmin varna was reddish as the sky before dawn, Kshatriya varna as the Sun at noon, Vaishya as the evening sky and Shudra the color of night sky. Gradually, the Varna system caught hold of Indian Sub Continent and each varna did its job as per guidelines of Brahma. Brahmins and Kshatriyas,Vaishyas were the upper castes and Shudras the lower castes. Both, Brahmins and Kshatriyas were allowed to study the Vedas. Kshatriyas (pronounced as shatria) also studied the ancient martial arts which were eventually carried by Buddhist monks like Bodhidharma (a Kshatriya) to China and Japan. The Brahmans and Kshatriyas and later the Vaishyas had to perform a communion ceremony called the Upanayanam (thread ceremony) that would symbolize their entry into the Aryan social structure and would be considered reborn, i.e dvijas (twice born). This meant that you accepted the Vedas as the word of God and were willing to perform the rituals and duties outlined under the guidance of your spiritual guide, the Brahman priest.

The Rig Veda refers to the ways in which Gods four body parts make up the four classes, depending on the nature or values that the human holds. The Brahmans hold spiritual and intellectual values and are in charge of teaching the Vedic Sanskrit, thus are made up of his head. The Kshatryas are the warriors that protect the countries and thus are made up of his arms. The Vaishyas are the farmers and merchants in the production nature and thus are made up of his belly and the Shudras are the laborers who perform menial chores of farming, labor, artisans and all the jobs required of a society and thus are made up of his legs. This was interpreted as meaning that no one caste is more important than the other and that society cannot survive without all parts working together.

According to Vedic theology, Manu is considered the law-giver and progenitor of humanity. He had over 50 sons. Manu was both king and priest and his children (and thus all of humanity) are considered highborn. Due to the eventual differences in occupations, people ended up in different j?tis and caste. Those who studied the Vedas became known as Brahmins, those who practiced trade became Vaishya, those who labored became Sudra, and those who took up martial arts became Kshatriyas. The word Arya means "noble" and was initially only used for kings and Kshatriyas as it is related to the word "Aristocracy".

 Varna-Jati-Caste

There is confusion between Varna, Jati and Caste. While the term varna refers to the four broad different classes in society, the term jati refers to the different specific endogamous sections of the Hindu Society which is known as castes. Varna means "color" as well as "veil". It shows the four different ways in which the Divine Self is hidden in human beings. In the context of color people have confused it to mean race but it actually represents the distinct qualities (guna) that the four functional classes possess in their hearts and minds. The four different qualities of human beings:

1. If a person possessed the qualities of purity, love, faith and detachment, seek true knowledge and have a spiritual temperament, they would be represented by the color White (sattva = truthful). Those that belong to this color, belong to the Brahman class.
2. If a person possessed the qualities of action, will, aggression, and energy, seek honor, power, status and have a martial and political temperament, they would be represented by the color Red (rajas = energetic). Those that belong to this color belong to the Kshatriya class.
3. If a person tried to seek communication, interchange, trade, business and possessed a commercial temperament they were represented by the color Yellow. They make up the Vaishya class.
4. For those individual in society who love of growing crops (nature) the love of arts(shudra)(farmers and artisans) they were represented by the color Black (tamas = inert, solid). Those belonging to this color are shudras

One hymn of the Rig Veda states:

"I am a bard, my father is a physician, my mother's job is to grind the corn......"

Clearly this color scheme had nothing to do with race and everything to do with a person’s aptitude.

• Panchjanya, meaning five people, is the common name given to the five most ancient Vedic kshatriya tribes. It is supposed they are all descendants of the Turvasu. They are Yadu, Sini, Puru, Anu and Druhyu. For example, Yadav is descended from the Yadu; Saini is descended from Shini and Shoorsen both of whom were Yaduvanshi kings, Paurav is descended from the Puru; etc.

Theories of origin

The caste system was very fluid early on and an individual rose or fell depending on his own merit. Historians generally agree that caste became hereditary around the time of the rise of Buddhism and Jainism based on archaeological, literary, and artistic evidence of the communities that existed in India. Gautama Buddha and Mahavira are two Kshatriya sages who made a lasting impression on the world. They did not believe in the preeminence of the Vedas and taught to the masses, not keeping spirituality to an elite few. Many of the ancient rulers such as Ashoka Maurya were ardent followers of this faith and promoted it throughout the Mauryan empire. This resulted in the decline in status of the Brahman order. Priests in all three faiths were the record keeper and as you will see in the coming examples there was a definite trend towards placing rulers in the Sudra varna if they did not follow Vedic teachings and maintain the prominence of the priestly order, losing their Kshatriya status.

Two camps exist about the importance of these texts. One camp is similar to the literalists of the Christian faith who believe that their holy texts are verbatim documentation of real people, events and dates and that modern society is descended from them. The other camp believes that the holy texts are not meant to be taken literally and should be used symbolically as examples of the proper way to live.

Those who believe the Mahabharata, Ramayana and Puranas were verbatim documents feel that modern Kshatriyas are descended from the Vedic Kshatriyas. The reason for the controversy is that we do not have any physical evidence of their existence. There are no bones, forts, weapons, coins, monuments, pictures etc. discovered to state unequivocally that they existed.

The literalists believe that most of the Kshatriya communities descend from Surya, Chandra, or Agni. The Surya descendants claim descent from the Sun Dynasty (Suryavansh). Rama also belonged to this dynasty, and the Suryavansh Rajputs (such as the Lohana, who trace this lineage via Rama's son, Luv) trace their linage back to him. Maharaja Agrasen also belonged from the same descent. The Chandra descendants claim descent from the Lunar Dynasty (Chandravansh). Krishna also was born in this dynasty. Yaduvanshi Kshtriyas consider him as an ancestor. This is based on the writings of the Rig Veda and other Puranas. Great epics, the Ramayana, the Mahabharata and the Raghuvamsa, also support it.

Jain origin

 

Mahavira, the last Tirthankara, was born into the Kshatriya caste.

According to Jainism, Rishabh, the first Tirthankar founded three varnas namely Kshatriyas, Vaishyas, and Shudras. Later, Bharat, eldest son of Rishabh, and the first Chakravarti founded the Brahmin varna in the absence of Rishabh. “They will promote inequality in people.”

Thus four varnas came into existence: namely, the Kshatriyas, Brahmins, Vaishyas and Shudras. According to Jain and Buddhist literature, Kshatriyas are nothing but those who own a farm, i.e. farmers. And Kshatriyas are descendants of Rishabh, the first Jain Tirthankar. This fact is clearly stated in many Hindu puranic texts like the Bhagwat Purana, Brahma Purana, Vishnu Purana, etc.

The clan of Rishabh was called Ikshwaku and is thus the clan of all Kshatiyas. Later two branches of this clan came into existence. The first was Suryavanshi which was named after Adityayash (Ark kirti), the elder son of Bharat and the Grand Son of Rishabh and second Somvansh named after Somyash, the elder son of Bahubali. (Bahubali was younger brother of Bharat and son of Rishabh). Rajputs and Marathas believe that Suryavansh was divided, later, into 36 clans and Somvansh was divided into 60 clans. Thus the total number of Kshatriya clans became 96.

 Establishments and assimilation

In ancient times there was mobility between varnas, as people learned new skills and changed their actions and occupations. The nomadic tribes of ancient India did not have a fixed caste system. They initially assigned roles based on an individual’s aptitude and ability. This was necessary in order to ensure the tribe's survival. The stronger members of the tribe became the warriors and were given higher status in society, as they were more important to the survival of the tribe at the time. As the tribes became more familiar with farming they built up surpluses and settled. This more sedentary and leisurely lifestyle shifted the people's focus to accumulating wealth and finding a meaning to life. Priests began to take the preeminent role in society as they ensured spiritual salvation. This led to society forming a more rigid social system, where one's position was determined by birth rather than merit. Thereafter, those in the more powerful classes enforced this caste system to remain in power, a pattern also exhibited by the nobles of Europe. During the Epic Age people began to question these institutions.

Many historical rulers came from other castes, or were descended from non-Hindu foreign conquerors, and were either granted de facto Kshatriya status by virtue of the power they held, or they created fictionalized family histories to connect themselves to past Kshatriya rulers. For instance, the Sakas, Yavanas, Kambojas, Pahlavas, Paradas, etc., were foreign invaders from the northwest, but were assimilated into the Indian community as Kshatriyas.

 Non-orthodox Kshatriyas

 

Siddhartha Gautama or Gautama Buddha was born into a Hindu Kshatriya family

• Though the Ashtadhyayi of Panini (sutra 4.1.168-175) attests that the Kamboja and Gandhara were very important Kshatriya kingdoms of Uttarapatha during or prior to Paninian times (500 BC), they came to be regarded as Sudras for not following the teachings of the Vedas. See more on ancient Kamboja Kshatriyas.
• The Manusmriti, written about 200 AD states that the Sakas (Scythians), Yavanas (Ionian, Indo-Greeks), Kambojas (Central Asians), Paradas (Sinkiang), Pahlavas (Persians), Kiratas (Nepal, Assam), and Daradas (Dards) were originally noble Kshatriyas but were relegated to the Barbaric (Vrishala) status due to their neglect of the Brahmanas as well as due to their non-observance of the sacred Brahmanical codes (X/43-44).
• Anushasanaparava of the Mahabharata also views the Sakas, Kambojas and the Yavanas etc. in the same light. Patanjali in his Mahabhasya regards the Sakas and Yavanas as pure Sudras (II.4.10).
• The Vartika of the Katyayana informs us that the kings of the Sakas and the Yavanas, like those of the Kambojas, may also be addressed by their respective tribal names.
• The Mahabharata also associates the Sakas, Yavanas, Gandharas (Northwest India), Kambojas (Pamir-Badakshan), Pahlavas, Tusharas, Sabaras, Barbaras, Dravidas, Boyars etc.. and addresses them all as the Barbaric tribes of Uttarapatha.
• In another verse the epic groups the Shakas, Kambojas and Khashas together and state them as the tribes from Udichya, i.e. north division (5/169/20).
• The Kishkindha Kanda of the Ramayana locates the Sakas, Kambojas, Yavanas and the Paradas in the extreme north-west beyond the Himavat (i.e. Hindukush) (43/12) in the Shakadvipa, adjoining the land of Uttarakurus.
• The Udyogaparava of the Mahabharata (5/19/21-23) tells us that the composite army of the Kambojas, Yavanas and Sakas had participated in the Mahabharata war under the supreme command of Sudakshina Kamboja. The epic repeatedly applauds this composite army as being very fierce and wrathful. Some verses of Mahabharata also attest that the Tusharas or Tukharas were also included in the Kamboja division (e.g.: MBH 6.66.17-21; MBH 8.88.17). ' Tocharians
• Puranic accounts attest that the Dravidas are Kshatriyas and are said to be descendants of the sons of Vishwamitra. Like the Kambojas, Sakas, Yavanas, Daradas, Khashas etc ^[6], the Dravidas were recorded as originally a noble Kshatriya people who no longer were initiated into the sacred thread due to their neglect of the Brahmanas as well as due to their non-observance of the sacred Brahmanical codes.^[7]

 Kshatriya lineage

The major branches of Kshatriya varna are Chandravanshi, claiming descent from Chandra, Suryavanshi, claiming direct descent from Ramachandra and descent from Surya, Agnivanshi, claiming descent from Agni, and the Nagavanshi, claiming descent from the N?gas.

 Suryavanshi

The Suryavanshi or Solar dynasty lineage claims descent from Surya. Suryavanshis also claim descent from Rama, who was himself born into a Suryavanshi dynasty.

• Bargujar
• Gurjar
• Jhala
• Kachwaha
• Maurya
• Khatri^[8][9][10]
• Kurmi
• Lohana
• Minhas
• Pundir
• Rajus of North-Coastal Andhra
• Rathore
• Ror
• Sengar
• Sisodia

Chandravanshi

The Chandravanshi or Lunar dynasty lineage claims descent from Chandra.

The Yaduvanshi lineage are the major sub-branch of the Chandravanshi lineage. The Lord Krishna belongs to yadav's, who in turn was born into a Chandravanshi dynasty. Several Indian castes such as Sainis of Punjab ^{[11] [12]} and contiguous region, Rajputs of Bhati Clan, Jadaun Rajputs (Madhya Pradesh), and the Jats of Mathura and Bharatpur, claim descent from the Yaduvanshi lineage.

• Yadav's
• Bundela
• Chandela
• Kalachuri
• Kukhran^[13] - Kukhrans are a sub-group of Khatris.
• Haihayas
• Jadaun
• Jethwas
• Pathanis
• Pathania
• Tanwar
• Sainis of Punjab ^{[11] [12] [14]}
• Jadeja
• Malayala Kshatriyas

 Agnivanshi

The Agnivanshi lineage claims descent from Agni.

• Bhaduria
• Chauhan
• Paramara
• Pawar
• Pratihara
• Sena
• Solanki

 Nagavanshi

Some castes claim Kshatriya status as descendents of the N?ga or the "serpent dynasty", and are called Nagavanshi. Particular clans of Nair and Jat caste claim Nagavanshi descent. The Nagavanshi (or Nagabanshi) are known for ruling Chhotanagpur.

• gotras such as:
  • Nair
  • Takshak
  • Bachak
  • Karkotaka
  • Kaliramna
  • Bunt etc. claim descent from Nagavanshi lineage.^[15]

 Others

• The Nadars of ancient Pandya royal lineage
• The Mukkulathors of the ancient Chola and Pandya royal lineages
• Kodavas non Aryan Kshatriyas, like the Jats and Nairs, they didn't wear the sacred thread, but they owned land, carried arms, and had other such warrior customs, they originated from the Coorg(Kodagu) region of Karnataka.
• Ahom kings of Assam claimed descent from Indra (identified with Khunlung) and Syama (a low-caste woman), and called themselves Indravanshi (or Indravamsa) Kshatriyas.
• The Brahmavansha lineage descends from the Brahmavanshi king Chulki.
• The Vayuvanshi are another Kshatriya clan although not much is known about the clan.
• The Rexulvanshis are popular for being the kings of Surguja.
• The alien hordes that didn't follow priestly customs or traditions (Shakas, Kushans, Indo-Greeks, Hunas and Parthians) were stated as Vratya Kshatriyas in Manusmriti^[16].
• Vanniar^[17]

Outside the Indian subcontinent

• About 40 percent of the total population of Bali is comprised of Balinese Kshatriyas. Balinese Hinduism has a caste system and is heavily influenced by the Vedas.
• The Balamon Hindu Cham people of Vietnam consist of 70% Kshatriyas (pronounced in Vietnamese as "Satrias"). Although Balamon make up only 25% of the over all Cham population (the other 75% are Muslims or Cham Bani). These Balamon Kshatriyas claim to be the descendants of the Champa Empire.
• Kshatriyas are an important minority in Sri Lanka and are referred to as Kaurava, Karava or Kurukulam. See Kshatriya Maha Sabha Sri Lanka

 Social Status

 Past

In the past people looked upon Kshatriyans to protect them from all dangers. Kshatriyans were kings and warriors in the army, all soldiers knew basics of Kshatriyan martial arts. The Kshatriyans were held in respect by everybody. The Kshatriyans were always members of some Royal - Families or Raja-kudumba's. They were also known as Kshatriya-kul's. The folklore talks of some great Kshatriyans and legends. The status of Kshatriyans was clearly exalted. Legends tell that Kshatriyan could be told by sight because of his tall, strong and muscular male look. They were supposedly able to fight blindfolded and archers could hit a target by just sound in the dead of the night. Stories of exemplary courage still circulate by word of mouth and are recorded as folk-tales. Some stories reveal a darker side. Non-Kshatriyans were rejected in the Kshatriyan society even if they did a Kshatriyan's job better than a Kshatriyan. Teachers of Kshatriyans never accepted non-kshatriyans, for example see the story of Ekalavya.

 Present

While some Kshatriya-families survive from the past, many claim to be descendants of particular Kshatriyans or Kshatriya-kula's. Raja-kudumba's also exist but the number has fairly decreased. Kshatriyan martial arts have survived and are being revived. Families consider it as a status symbol or a decoration to have the famous two crossed swords in a shield symbol of a Kshatriyan hung in their house. The Kshatriyan is still a great name and older generation of rural India still attach a great value to it. South Indian Kalarippayattu gurukal teach the old martial art still. The Kalarippayattu is seriously being revived but the old tradition of accepting only Kshatriyans to learn Kalarippayattu has been dropped. The Marathas in Maharashtra and central India attach great pride and command a sense of respect among common people by their lineage while Rajput families in Rajasthan and North-Western parts of India still have their palaces from the past.

 Kshatriya Women and children

 Women

The women in the past were mainly confined to their houses and did not play a significant role. In the past when polygamy was common beautiful women would be married several times to different persons; and each with many other wives. Once the girl marries a man the husbands home becomes hers and her main job was to do puja to the family deity. Each Kshatriya family had its own God which may or may not have been similar to Gods of other Kshatriya families. They were required to live in a kind of harem made for wives with their companions and enjoy whenever possible in whichever manner they would prefer. They were also supposed to maintain a certain decorum as a Kshatriyans wife. The most influential wives son would become the next king or head of the family. If there were many sons for that particular wife then the mothers favorite would get the throne or family heirloom.

 Male child

A boy child was taught by a Kshatriya guru or even a Brahmin teacher who knew about the Kshatriya ways. A male child was the symbol of masculinity of a Kshatriya father and was the future of the family. While the family was always the foremost in a Kshatriyans mind the country's honor was also to be cared for by a Kshatriyan. All these and many other finer aspects of Kshatriyan life were taught to a male child and he was introduced to the society of Kshatriyans before being taught the weapons and martial arts.

 Female child

The girl child was supposed to be docile and gentle. She was supposed to be spiritual and devoted. The girl child was usually well-educated in the social subjects of that time and was usually prepared to become the woman she was expected to become. In contrast to the male child the female child was never let out of the women circles in a Kshatriya society. She was considered to be a weakling in general and to be served by servants and protected by husbands. Manu Smriti a sacred Hindu scripture describes a women'slife as:

A female is protected by her father as a child, by her husband as a woman and by her son in her old age.

Exceptions, as always existed even in this case like the Rani of Jhansi.

Present situation

The situation has changed in these modern times and kshatriyans do not have much to gain or loose in status by their Kshatriya lineage. Only grown or old men take actual pride and speak about a Kshatriya lineage.

 Specialties

The Kshatriyans were specialized in guerrilla warfare. History has it that the Maratha warrior and emperor Shivaji Bhonsale, born April, 1627 (also Shrimant Rajaram Shivaji Raje Bhonsle - Chhatrapati Maharaj) had his own army specialized in guerrilla warfare and a particular tale of valor is also a historical fact. It is the tale of Sinhagad Fort.

South India, particularly Kerala also has its own share of Kshatriyans who are better known as members of Raja-Kudumba's or royal families. They practice the worlds oldest martial art known as Kalarippayattu. The Kalarippayattu has something commonly known as Marma Kalai or Varma Kalai where the Marmam is attacked which instantly disables or kills the enemy without making any externally visible injury.

The Rajputs were known to make deft political maneuvers to consolidate their kingdom or to defeat an enemy. They are also known to follow certain codes of war to fight a battle. They are recorded in history as a kind of fierce warrior clan who make brave attempts within their war codes to retrieve a lost kingdom or defeat a dangerous enemy. they are also legendarily said to have untiring persistence to attain their goal as in the case of Maharana Pratap.

 Codes of war

Codes of war were very important to a Kshatriyan and his lineage. They are still talked about for their innate decency and respect of the enemy and women. There exist old palm-leaf inscriptions on these topics. They are known to many a Kshatriyan families which still believe in the old ways of virtuous Kshatriya living. A trained Kshatriyan -it is said- is never trained till he knows and follows the codes of war.

The Kshatriyan codes of war are stuff of legends and folklore in India. Mahabharatha a Hindu epic also talks about war codes. Conclusive archaeological evidence has not yet been obtained but more or less all sources agree that such codes of war existed and they were followed. Some of the more important codes are listed below.

• War should not affect the unarmed - meaning that the civilian population should not be attacked for any reason nor should the disarmed and seriously wounded soldiers or warriors unless it is for killing them as an act of mercy.
• Rest should be provided for both sides - meaning that the war should not continue after sunset unless or otherwise it is a guerrilla war.
• All foes should be defeated - meaning that even if your kinsman fought against you, you should not hesitate to defeat him.
• Raids should not be undertaken unless completely necessary - meaning that a raid should not be undertaken unless the motive is to compensate for past losses or to humiliate the enemy.
• Women should not be looked at unless she challenges you - meaning that unless a woman is in your enemy's army as a soldier or warrior you should not attack her. If the woman is the ruler then she can be attacked or asked to surrender only after the whole army is defeated.
• A guerrilla war should not be waged unless the objective is victory - meaning that the warriors chosen for a guerrilla war should be the best, able to defeat any large army in the given situation and such an attack should be done only to attain a political goal and not to raid the enemy's supplies.
• A traitor should never escape death - meaning that a traitor or defector of ones own army should be guaranteed death.

 Kshatriya Dharma

Kshatriya Dharma is the rules to be followed by a Kshatriyan to do justice to his caste and status. it still exists in more logical and evolved forms.

It used to be unthinkable for a Kshatriya to marry outside his class. It would be breaking the biggest tradition of his family and would cause disgrace to his whole family and community;it has still not changed for most families even today. There is a very strong emphasis on following the customs and traditions of the class which have evolved over centuries. In addition to these, there are also further traditions which will be specific only to particular prominent Kshatryia families which has been handed down from generations. Following these traditions are a matter of great honour and importance that breaking them has resulted in families splitting up or being excluded permanently from the caste (jati) even in the present times. The Joint family system is still widely practised among the Kshatriya families and the family elders have the final say on all important decisions. It was believed that the Kshatriyas were assigned to be protectors of Dharma (duty/justice) and their people.They were sanctioned by the Gods to serve humanity. The noble king is regarded as a Dharma Raja (Just Ruler). People ruled by aryas (honourable men) are led by the Divine light.

Kshtariya Dharma is specifically described in the Mahabharata: "Have you never heard the Kshatriya Dharma: Stand straight and never bow down, for this alone is manliness. Rather break at the knots than bend!" (Mahabharata, as retold by William Buck, University of California Press Berkeley Los Angeles London 1973)

Rajus

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Rajus
Notable Rajus: Col. Dr. D.S Raju • Alluri Sita Rama Raju P.S Kumaraswamy Raja • P.A.C Ramasamy Raja Ramalinga Raju • Ashok Gajapati Raju B.V Raju • D.V.S Raju • K.V.K Raju A.V.S Raju • J.V.K Narayana Raju Ram Gopal Varma • Prabhas Ravi Teja • U.V Krishnam Raju.
Total population
Regions with significant populations
Andhra Pradesh • Karnataka • Tamil Nadu • Orissa
Religion
Hinduism
Related ethnic groups
Kshatriya, Rajput

Raju is a Telugu variation of the Sanskrit word Raj and Raja^[1] meaning King, Prince, Lord or of a Regal, Military nature.^[2] In modern times it is a commonly used given name and surname. Rajus (Rajulu in Telugu) is used to refer to a prominent and influential Telugu Kshatriya Caste in Andhra Pradesh.^{[3] [4] [5]}

Over the centuries they have been called by various alternative names that signified their military status. During the British Raj they were known as Ratsas^[6] and Rajavars, which means of or belonging to the caste of Ratsawars^[7] (Raja Caste),^[8] using the title of Raju. Some families have centuries old history^[9] of being nobility^[10] Many were hereditary Barons known as Mandaleshwars in the pre-Islamic era and as Zamindars or Jagirdars during the Nizams and British era, the most prominent being the Gajapathi Kings of Vizianagaram,^[11] Karvetinagar,^[12][13] Peddapuram and Anegundi, ^[14] who trace their lineage directly to the Aravidu Dynasty of Vijayanagar ^[15]. The bulk of the community however has a history of being large and small landholding agriculturalist-warriors.^[16]

They are around 1.2 percent of the Andhra Pradesh state population,^[17]concentrated mainly in the Coastal Andhra region with pockets in the Rayalaseema, North Arcot and Rajapalayam of Tamil Nadu, Bellary of Karnataka and Ganjam of Orissa. Despite their small population they do have some political influence^[18] due to the wealth they obtained from taking advantage of the advances in agricultural techniques during the green revolution^{[19] [20]}and the importance placed on educational after the land ceiling act.^[21]

Rajus use Raju or Varma in the Andhra regions and Deo in the Orissa regions as an agnomen for their last name. Varma in Sanskrit means Armor, Protection^[22][23] and Deo in Sanskrit means God or Lord. In Telugu tradition the family name is written first followed by the given name and then the caste title. For example Alluri Sita Rama Raju, a prominent freedom fighter in the mid 19th century, is interpreted as Sita Ram of the Alluri family and Raju for Kshatriya caste. Similarly name of Penmatsa Ram Gopal Varma, a prominent Bollywood and Tollywood movie director-producer, is interpreted as Ram Gopal of the Penmatsa family and Varma for Kshatriya caste.

 

 

History

There have been varying accounts about the origins of the Raju community. Some include them among the military tribes of Rajput descent.

Regarding this community Edgar Thurston in his seven volume Castes and Tribes of Southern India writes...The Maharajas of Vizianagaram claim to be Kshatriyas from the Rajputana and the leaders of the people of gotrams said to have come to the Northern Circars centuries ago. It is noted in connection with the battle of Padmanabham(in presentVisakhapatnam district) in 1794 AD that Rajputs formed a rampart round the corpse of Vijay Rama Raju. Padmanabham will long be remembered as the Flodden of the Rajputs of Vizianagaram...^[24]as a class they are the handsomest and best developed men in the country and differ so much in feature and build from other Hindus that they may usually be distinguished at a glance...they are mostly Vaishnavites, and their priests are Brahmans...Rajus of course assume the sacred thread, and are very proud and particular in their conduct. Brahmanical rites of Punya Havachanam (Purification), Jata Karma (Birth ceremony), Nama Karanam (Naming ceremony), Chaulam (Tonsure), and Upanayanam (Thread ceremony) are performed...at weddings the Kasi Yatra (Mock flight to Benares) is performed...at their wedding they worship a sword, which is a ceremony usually denoting a soldier caste...they use a wrist string made of cotton and wool, the combination peculiar to Kshatriyas, to tie the wrists of the happy couple...^[25]in some villages, Rajus seem to object to the construction of a pial, or raised platform, in front of their houses. The pial is the lounging place where visitors are received by day.^[26]

Historically South Indian royal families of Kshatriyas (Rajus) had marital relationship with Central and North Indian royal families, like Rajas of Vizianagaram, Salur and Kurupam had marital relationships with the Rajputana royal families.^[27]

 

 Legends

 

Rama (center) Suryavanshi lineage.

 

Krishna Chandravanshi lineage.

The history of South India and the Puranas reveal that the Andhra Kshatriyas or Kshatriyas of Andhra Pradesh descended from the Aryavarta(North India) to the South due to internal conflicts, foreign invasions, famine etc. Vayu Purana, Buddhist and Jain literatures mention about migration of Ikshvakus/ Kshatriyas to South India.

Rajus traditional accounts claim descent from Ikshvaku, Vishnukundina, Chalukya, Paricchedi and Kota Vamsa.^[28]

Some historians and traditional accounts link Rajus to ancient Andhra Ikshvakus, which was the first Kshatriya kingdom in Andhra which ruled during 2nd and 3rd Centuries CE and are purportedly linked to ancient Ikshvakus of Kosala, but this Ikshvaku origin of Rajus does not have strong evidences and needs to be further verified.

According to most historians and by the inscriptional and folklore evidences of Paricchedi and Chagi ruling clans, during 4th - 5th century AD few Suryavanshi Kshatriyas of four clans travelled from North India to South, where they initially worked as feudatories of Vakataka before establishing Vishnukundina Kingdom. ^[29] While Chandravanshi Kshatriyas of Andhra are said to be descendents of Eastern Chalukyas and few other Kshatriya dynasties. According to legends, the Kshatriya sage Agastya was instrumental in spreading the Aryan culture from North India to the South in Ancient period.

Basing on ancient inscriptions, traditional accounts and the Historians Kshatriya Rajus of Andhra are said to be descendents of the following ancient clans:

1. Vishnukundina: A folktale claims Madhav Varma of the Vishnukundina dynasty led the original members of their gotras to Andhra.
2. Chalukyas: Chandravanshi Rajus are said to be descendents of Eastern Chalukyas.
3. Parichedis: The forefathers of the Pusapatis.
4. Kota Vamsa: Dharanikota Kings of Dhananjaya gotra.
5. Chagi: Forefathers of the Sagis and Vatsavais
6. Chedi (Haiheya-Kalachuri-Kona Chodas): Chodarajus
7. Gajapati and Eastern Ganga: Kurupam and Salur zamindars claim descent from them.
8. Matsya of Oddadi (Orissa), which is linked to ancient Matsya Kingdom: The zamindars of Madgole claim descent from them.

• Rajus are classified into Two sects (as per ancient Kshatriya tradition based on Vansh): ^[30]

1. Suryavanshi (Sun Dynasty) include Vishnukundina, Paricheda, Chagi, Chola-Chalukyas (Cholas claimed Suryavanshi and Chalukyas were Chandravanshi, the two families merged) Eastern Ganga and Gajapati.
2. Chandravanshi (Lunar Dynasty) includes Eastern Chalukyas, Kota Vamsa, Kalachuris (Chedi-Haihaya), Saluva and Aravidu dyanasties of Vijayanagar and Madgole zamindars.

 

 Gotras

• Suryavanshis and Chandravanshis are further subdivided into Four Gotras.

1. Vasishta
2. Dhananjaya
3. Kashyapa
4. Kaundinya

A poem called Sri Krishna-vijayam dated 1540 A.D. tells of a migration of these four clans to Telingana led by Madhav Varma.^[31] While Rajus of Coastal Andhra and Rajapalayam have above four gotras, the Rajus of Karnataka also have three additional gotras:

1. Pasupati
2. Vishwamitra
3. Atreya^[32]

• Each Gotra is again sub-divided into hundreds of endogamous sects based on surnames that are named after villages of origin, a famous member of the clan, personality etc.
• Sage Kaundinya (Kundin) was the son of Vasishtha and nephew of Agastya.^[33]
• Dhananjaya is a branch of Vishwamitra.
• Pasupati is a branch of Kashyapa.

A book entitled Sri Andhra Kshatriyalu Vamsha Ratnakaram elaborates on the traditional accounts and genealogy of the Kshatriya Raju community of Coastal Andhra and was written by Varahala Raju Buddharaju in Telugu. This book gives genealogy details of the 109 surnames of Andhra Kshatriya Rajus and there Four gotras.

To see a list of towns that were the source of the surnames see towns and to see the list of common names with Gotra see Gotras.

 

 Vishnukundina

Vishnukundinas, one of the ancient clans that ruled in Andhra Pradesh from 5th to 7th centuries. It is believed that Vishnukundina Madhava Varma along with members of the other three gotras conquered the Salankayanas and established there rule.^[34] Some of the feudal kingoms of this time were the Kotas, Chagis, and Paricchedi.

The Paricchedis Kings were ancestors of the Pusapati royal family who built Bezawada (Modern Vijayawada) off the river Krishna by 626 AD and another capital in Kollipaka establishing themselves for nine centuries there.^[35] They were staunch patrons of Hindu Dharma in contrast to the Chalukyas, who initially were patrons of Jainism.^[36] The family name was changed to Pusapati after moving to the coastal region. The name is derived from the Sanskrit Pushavat (Pushan), meaning of the sun, to highlight their Suryavanshi lineage. They founded the city of Vizianagaram, named after Vijay Rama Raju, spelled with a Z to differentiate it from the Vijayanagar Dynasty in Hampi. They obtained the title of Gajapathi, after the battle of Nandapur, in the northern circars in the 16th century.

The Raju families of Rajapalayam are descendents of families led by the brother of the Vizianagaram Maharaja, Pusapati Chinna Raju, who initially settled at Kila-raja-kula-raman and then moved their settlements to Rajapalayam. The original emigrants served under Chokkanath Nayak, king of Madurai. They purchased land from Vijay Ranga Chokkanath Nayak and constructed Rajapalayam in 1885. The word palayam is frequently used in many Tamil cities as a suffix and it translates roughly to Fort. ^[37]

 

 Chalukya Period

 

Badami Chalukya Territories

Chalukyas were a royal dynasty that succeeded the Vishnukundinas and ruled large parts of southern and central India between 550 and 750, and again between 973 and 1190. As early as the first century, they were mentioned as being vassals and chieftains under the Satavahana rule. Historians generally agree that the Chalukyas originated from Karnataka, were led into Andhra by Pulakesi II, who appointed his brother Kubja Vishnuvardhana as his Viceroy. On death of Pulakesi II, Kubja Vishnuvardhana declared himself king of the Eastern deccan and his dynasty was known as the Eastern Chalukyas. The Western Chalukyas were the forfathers of the Solankis of Gujarat.

• Eastern Chalukya

Main article: Eastern Chalukya

The Eastern Chalukyas, also known as Vengi Chalukyas ruled from Vengi. The collateral branches of Eastern Chalukyas ruled over small principalities like Elamanchili, Pithapuram and Mudigonda. The Eastern Chalukyas who were Chandravanshi Kshatriyas were closely connected by marriage ties with other Kshatriya families (Kona Haihayas (Heheya, Kalachuris), Kolanu Saronathas, Chagis, Parichedas and Kota Vamsas etc.)^[38]

• Chedi-Kalachuri-Kona Chodas

The Matsyas, Chedis, Haihayas and Kalachuris seem to share a common mythylogical and historical background with possible ancestry links to ancient Matsya Desa. The Chedis (A.K.A. Haihaya, Kalachuri) eventually became the Chodarajus of Kona. Historians such as Dr. P.B. Desai are emphatic about the central Indian origin of the Karnataka Kalachuris who are also referred to as Katachuris (shape of a sharp knife), Kalanjara-pura-vara-dhis-vara (Lord of Kalanjara) and Haihaya (Heheya).

Historians have also pointed out that several Kalachuri kings were related to Chalukyas and Rashtrakutas by matrimonial alliances and had ruled from places like Tripuri, Gorakhpur, Ratnapur, Rajpur. By the time they are mentioned in the Telugu epic Battle of Palnadu, they are referred to as the Haihaya family of the Kona region (Amalapuram and Razole of the present East Godavari District), and the Haihaya family of Palanadu, feudatories of the Chalukyas. The Kona Chiefs later took the title of Chodas, loyal governors for the newly formed Chola-Chalukya empire. Their gotra is Kashyapa.

• Kota Vamsa (Dharanikota) (Fort Dynasty) ^[39]

Main article: Kota Vamsa

The Kota kings, Kshatriyas of Dhananjya gotra ruled from Dharanikota during the 11th and 12th century AD. Last King of this dynasty was Kota Betaraja.^[40][41] The Jampana, Dantuluri, Uppalapati, Pakalapati and Nallaparaju royal families of Dhananjaya Gotra, who were Zamindars of Rama-Chandra-Puram,^[42] Mogalthur, Kotapalli, Ghandavaram, Kuppili, Moida and Mutta Talaga Chirala, of which the current direct descendent is actor turned politician Krishnam Raju Uppalapathi, uncle of popular Telugu actor Prabas Uppalapathi, all claim descent from this ancient dynasty. ^[43]

• Chagi

Main article: Chagi

The Chagis have been around since the Chalukyas at least and possible the 6th or 7th century. They were mentioned as subordinate Chiefs of the Chalukyas and Kakatiyas. In Yanama-lakud-uru, south of Bezawada and inscription is left in honor of Tulukam Velnadu Sagi Doraya Raju dated 1215 A.D. In 1246 inscriptions describe the reign of Chagi Manma Raju and in 1230 grants by Chagi Pota Raju. An inscription in Gudimetla on a fort dated around 1268 A.D. during the reign of Kakatiya Rudrama Devi Maharaju states that Sagi Pota Raju was her commander in chief. Sagi Gannama was a governor under Vira Pratapa Purushottama Gajapati (AD 1462-1496). He built a hill fort in Vinukonda. This fort was captured by Krishna Deva Raya. Munagalapalle south of Nandigama. ^[44]

The royals of Kota Uratla and Thangedu royal families claim to be descendents of the Chagis, with their name changing over time to Sagi.^[45] The founder of Peddapuram line of kings was Sagi Potha Raju who participated in the battle of Palnadu in 1178-1182. The family attained the title of Jagapati in the 16th century and changed their surname to Vatsavai in honor of a fort during the times of Vatsavayi Timma Raju 1555-1607.^[46]

All these clans were important participants in the battle of Palnadu which turned out to be a battle over social changes. In it a Brahma Naidu sought the cooperation of all the royal families to bring about social change to do away with caste distinctions and bring about a more egalitarian society. He was opposed by the Chalukyas and especially the Haihayas as well as their loyal supports who wanted to keep the current rigid social system that was being practiced. It was supposedly a very bloody battle in which Brahma Naidu's faction lost but in the long run it brought about the demise of the caste system as it was practiced amongst Telugu royals.

The Eastern Chalukyas through marital alliances merged into the Cholas and ruled from 1076 C.E to 1019 C.E as Chalukya-Cholas and finally lost control to the Kakatiyas. ^[47]

 

 Kakatiya Period

There were few Kshatriya kingdoms in Kakatiya period. The Chagis, Kota Kings and Paricchedis continued to hold onto their regions albeit as subordinate rulers of Kakatiyas. There are inscriptions during Kakatiya rule mentioning Pericheda Bhimaraju splitting lordship of the Guntur region with Kota kings,^[48] the Chodarajus were ruling in Narasaraopeta, the Chagis (Sagis) were described as Kshatriyas ruling with Gudimetla as their capital and a Rudraraju was the General of Nathavadi region allied to the Kakatiyas.^{[49][50][51][52][53][54]}

The Kakatiyas ancestors were from the Shudra clan. Kakatiya King Ganapatideva's sister Melambika and his two daughters were given in marriage to the three Kshatriya family clans Chagis, Chalukyas and Kotas respectively. After this marital alliance with the three Kshatriya familiy clans, Kakatiyas started claiming Kshatriya status as evidenced by an inscription found in Guntur District.^[55][56] Ganapati Deva's sister Melambika was married to the second son of Chagi Buddaraju, who was ruling Natavadi region.^[57] Ganapatideva's first daughter Rudramadevi was married to Veerabhadra, Eastern Chalukyan prince of Nidadavolu^[58] and his second daughter Ganapamba was married to Kota Betaraja.^[59][60]

See Inscriptions, to see some of the many archived inscriptions click this link.^[61]

 

 Gajapatis of Kalinga/Orissa

The region between Cuttack and Vijayawada was known as Kalinga (ancient Orissa), and was controlled often by the Oriya rulers the Eastern Gangas of the Vashistha gotra. The early Eastern Gangas ruled from Kalinga-nagara (Mukhalingam near Srikakulam Andhra Pradesh). They shifted their capital to Cuttack in the 12th century. The Eastern Gangas were succeeded by the Suryavanshi Gajapati rulers.

The Bhoi and Suryavanshi Gajapatis of Orissa, on the height of their power in the 15th century, ruled over a kingdom extending from the Ganga river in the north to the Kaveri in the south under Gajapati Kapilendra Deva. But by the early 16th century, the Gajapatis lost great portions of their southern dominion to Vijayanagar and Golconda. During the Gajapathi reign an inscription mentions a Bhupathiraju Vallabha Raju Mahapatra in Chodavaram. ^[62]

It was common for the Zamindari families of the border region of Orissa and Andhra to have alliances. Early on they actually sided with the Gajapatis against the Vijayanagar Empire. There was a notable exception with inscriptional confirmation of two Kshatriya generals fighting on the side of Krishna Deva Raya. Of the modern clans, the Vyricharla royals of Kurupam ^[63] and the Satrucharla clan of Salur have more in common with the Orissa royals, who claim descent from the Gajapati and Ganga Dynasties, then they do with the Godavari clans.^[64]

The Rajas of Kurupam are related through marriage to Jeypore Royal family, Bhanj dynasty of Daspalla princely state, Parmar dynasty of Gangpur princely state of Orissa and Kacchawa dynasty of Talcher princely state of Orissa founded in the 12th century.

 

 Vijayanagara Period

Out of the four clans that ruled the Vijayanagara empire, two clans Saluva Dynasty and Aravidu Dynasty claimed to be of the Kshatriya Varna. ^[65] Raja Achutya Deva Raya was extensively interviewed by Robert Sewell in order to help him in research for his book,^[66] and is acknowledged by the Government of Karnataka as the direct descendant of this line. In his royal biography he takes on the title of Zamindar of Anegundi, Senior Representative of the Royal House of Vijayanagar, born 4 August 1936, adoptive son of Rani Lal Kumari, Guru (Religious Head) of the Hindu Kshatriya Community, enjoys the customary privileges and honors at Hampi Temple and at Anegondi Temple, during all religious functions as well as Muslim festivals.^[67] His family states they are of the Kshatriya Raju caste and marry among Telugu speaking Kshatriya Rajus settled in this area.

Raju families such as the Chodarajus, Nandyalas, Madirajus, Tirumalarajus, Gobburis, Saluvas (Bommarajus) of Karvetinagar, the Rajas of Owk and Matla Chiefs were all at one time or other, relatives of the Aravidu dynasty. All of these families still live in and around the Hampi area.

• The founding brothers of the Aravidu dynasty were the son-in-laws of Krishna Deva Raya of the Tuluva Dynasty and were also related previously through marriage with the Saluva Dynasty. Gobburi Narasaraju was the nephew of Aliya Ramaraju and^[68] Emperor Venkatapthi Raju was married to Gobburi Kondama,^[69]the sister of the Raja of Srisailam, Gobburi Giriappa.^[70] After the death of Venkatapathi Raju, from 1614-1616 there was a great war of succession. Amongst the claimants to the throne was Gobburi Jaga Deva Raju, the brother-in-law of the emperor and also a relative of the Raja of Karvetinagar, Saluva Makaraju.^[71][72] The Matla Chiefs fought against the Gobburis.^[73]
• The Matli-Matla chiefs were Ellamrajus who gained the territory after defeating the Tirupatirajus in battle in 1604 AD.^[74]
• The Chodaraju's gotra was given as Kasyapa and the Nandyala's gotra was given as atreya and were described as belonging to Chandravanshi, both were related through marriage and both were appointed Mahamandaleswars during the start of the 16th century.^{[75][76][77][78]}
• The Madiraju's gotra was given as Kasyapa and Suryavanshi and related to the Thirumalarajus, both appointed Mahamandeleswars of Guntur area and happened to be the grandchildren of Aravidu Rama Raya.^[79][80][81]
• Madhava Varma Bejawada was mentioned in 1509 AD. as of the Vasishtha gotra and Suryavansi.^[82]
• Krishna Deva Raya defeated among others Rachi Raju Pusapati, Srinatha Raju and Lakshmipati Raju on his way to defeating Pratapa Rudra Gajapati Raju of the Gajapathi Dynasty. He immediately reinstated these rulers as his vassals and married the daughter of Pratapa Rudra as a truce offering. All this occurred between 1514-1517 AD.^[83][84]
• Ganapathirajus were described as of the Suryavanshi and Kasyapa gotra and were Mahamandaleswars in 1555 AD.^[85]

• Karvetinagar

The current Bommaraju family of Karvetinagar are of Kshatriya Raju caste and trace their origins back to an ancestor who migrated from the Pithapuram area of the Godavari Delta about the 8th or 9th century. One ancestor obtained the favor of the Eastern Chalukya King, Vimala Aditya and Saluva Narasa was appointed the Chief of the region around Tirupati, where he founded a town called Narasapuram. The founder of the family Narasa was granted permission by his patron, the Chalukyas, to use the royal seal and boar-signet of the Chalukyas, a proud distinction still kept up. The family became feudatories of Vijayanagar, and had marriage alliances with the Saluva and loyalties to the Aravidu dynasties over the next two hundred years. Around the 16th century the family changed their name to the current Bommaraju, retaining Saluva as a title.^[86]

 

 Nizam/Colonial Period

The Sultans, Nizams and British all employed Rajus and other prominent castes of Andhra as the governors of estates with the responsibility of collecting taxes. In 1857 the British broke up the estates and realigned the bigger brigands into Princely states and the lesser ones as Zamindars or Jagirdars. These zamindars were abolished after the formation of the Indian Union in 1947.

 

 Zamindaris of Rajus

Zamindars and the families that controlled them in parenthesis.

Adhanki Andra Anegundi Ankapilli (originally Pusapadi) Ayinampudi (Guntur Dist ) Belgaum Chemudu (Vyricharla) Charmahal (Kalidindi) Chinchinada (Alluri) Darlapudi (Chintalpati)[87] Dimili (Pusapati) Domabal Ellore (Thirupathiraju) East Godavari(Alluri) Gandhavaram(Pakalapati) Ganzcolara (Thirupathiraju) Golgonda (Bhupathiraju) Godi (Rudraraju) Godicharla (Vatsavai) Godilanka (Alluri) Razolu (Kanumuri) Ichchapuram Karvetinagar Kasipuram (Pusapati) Katrenikuna (Dantuluri) Kumili (Pusapati) Kuppili (Jampana) Kimmidi Kondagandedu Kottakota (Pinnamraju) Kotapalli Kota Uratla (Raja Sagi) Thangedu (Raja Sagi) Kondakirla (Sagi) Kurupam (Vyricharla) Korukonda (Thirupathiraju) Kottur (Sagi) Koppuram (Nallaparaju) Madgole (Chintalapati) Claim descent from Matsya desa. [88]

Matli Merangi (Satrucharla) Mogalthur (Kalidindi) Mutta Talaga Chirala (Uppalapati) Moida (Penumatcha) Nakkapilli (Kakarlapudi) Owk Ongole Pachipenta Polavaram Palakonda Parvatipuram Peddapuram (Vatsavai) Ponamanda (Mandapathi) Rajamundry (Pusapati) Ramachandrapuram Kota royal family S.R.K. Raja Gopal Narasa Raju. Rayagarh Rayavaram (Sagi) Rajala (Sagi) Sarvasiddhi (Sagi) Srirampuram (Kakarlapudi) Salur (Satrucharla) Sangam Valsa Satyavaram Tuni (Vatsavai) Vizianagaram (Pusapati) Uppada (Pusapati) Vemalapudi (Sagi) Velchur Kodur (Sagi) Wurutla (Dantuluri) Jeypore In 1768, Viziaram Raju had granted the Jeypore country as a jagir.

Raju surnames