Nagavanshi

The Nagavanshi (Sanskrit: ) dynasty is one of the ancient Kshatriya dynasties of India. The Vedas do
not mention Kshatriyas of either Suryavanshi, Chandravanshi, Nagavanshi, Agnivanshi or such Vanshas or
lineages. The Puranas, of debatable dating, constructed such genealogies. The Puranas were supposedly written
from the Gupta Period onwards (See: Puranas). Bhavishyapuran mentions 12 heavenly serpents like Takshak,
Vasuki, Sheshnag, Anantnag etc. and Swastik as the weapon of Takshak. Swastik is a sacred symbol
for Hindus, Buddhists and Jains. On Hindu temples and homes, statues of the Buddha and Mahavir swastik
symbol is quite common. Divine serpent Sheshnag is considered as the bed of lord Vishnu. While lord Shiva is
always shown with a serpent around neck. All those things clearly indicate relationship between Nagavanshi
dynasties and present Indian society.
See also: Category:Chhatis Rajkul and Rajput clans
A copper plate inscription from the Gupta Period relates to the Nagas being elevated to Kshatriya-hood (26).
The copper plates of this period relate to the Nagas being defeated by the Guptas; and subsequently being married
into them. One example is that of the King Chandragupta II who married Queen Kuber Naga. The Nagas were
mentioned as a non-aryan snake worshipping tribe of ancient India (27). However, puranic legends constructed
the genealogy of the Nagavanshis as a sub-clan of Suryavansha also known as Sooryavamsham.
The worshipers of Nga were supposedly known as Ng or Ngil. Nair, Bunt and some Rajput and Jat clans
claim to be of Nagvanshi origin.

Contents

The animal Totemism among Indo-Aryan tribes

In the form of languages the remains of Aryan tribes and castes are still in each and every corner of India. The
Munda languages in North East are spoken till to-day their main mark of identification was the tradition of
totemism: on the other hand there was tradition of Gotras in Aryan tribes and castes.
Totem can be defined as follows: if some casters or tribes or a group of families living together accept animal
or a plant as their totem, it is called the totem of that caste or tribe viz Monkey, bear, fish, serpent, dear, eagle,
tortoise, pea-cock, duck, and many plants, etc.
Acharya Chhitiji Mohan Sen has defined the totem tradition: From the most ancient time, in different
countries, nations or tribes, a particular mark or insignia (animal, bird or plant) known as totem was in
practice: that insignia was a subject of great respect and full faith for each and every member of the tribe or
Nation.

According to Majumdar the killing of certain animals or eating them is tabooed in some clans. Some tribes
bear sign thereof. The totem animal, when it dies is ceremonially mourned and buried as a member of the clan
concerned. The assumptions, with regard to totemism, are that totem organization is universal. J.F. Maclenon
was the first to understand the significance of totemism as a primitive social institution.

According to Majumdar as per ethnographic Survey of India, the Santhals have more than 100 totemistic clans.
Hos have more than 50, Mundas 64 and Bhils 24, many castes in Orissa, the Kurmi, the Kumhar, the Bhumia,
who have advanced in culture in recent years are named after the serpent, pumpkin, jackal, and other totems.
The Katkaris of Bombay, the Gond tribes of M.P. and of Rajasthan also have clan names after the fauna and
flora of their habitat. It is clear that all these castes and tribes were sometimes organized into totem system. But
now owing to spreading of education and civilization, the above system has also lost its grounds.
Serpent Totem and Naga race
It is clear from the above description, that Nagas were Aryan tribes that had serpent as their totem. They
worshipped serpents and considered them to be their protector deities. They also wore artificial hoods of cobra
on their heads. They were Kshatriyas of India. They ruled all over India during various periods of history and
pre-historic times. Some of the following are claimed to be Naga
Kings: Ahivritra, Ashwasena, Takshaka, Gonanda, Lohara, Karkotaof
North; Brahamadutta of Kashi, Sishunaga of Magadha in 642 BC (Revolution and counter revolution in
ancient India: Dr. B. R. Ambedkar), Nagas of North east; Nagas
of Padmavati (Bhaarshiva), Vidisa, Eran, Mathura, Ahichchhattra, Kausambi, Malava, Chakrakot, Bhogwati,
in Central India; Andhra or Satavahanas (235 BC -225
AD) Chuttus, Chalukya, Pallava, Kadamba, Chhindaka, Chera, Chola of South India, etc. Most of the above
Naga families ruled between 500 BC and 500 AD and some of them onward up to the Mughal period.

Sons of Sursa and Kadru

1. Shesha
2. Vasuki
3. Takshaka
4. Akarna
5. Hanikarn
6. Pinjai
7. Aryaka
8. Erawat
9. Mahapadma
10. Kambal
11. Asvatara
12. Elapatra
13. Shankha
14. Karkotika
 15. Dhanjay
16. Mahakarn
17. Mahanila
18. Dharatrashtra
19. KArvira
20. Pushpadestra
21. Summukha
22. Durmukha
23. Sunamukha
24. Kaliya
25. Kapila
26. Ambarish
27. Akrura
28. Prahlada
29. Gandharva
30. Mani
31. Nahush
32. Kar-Roma

_________________________

"Nagvanshi clans"

1. Mahat

2. Belsadia

3. Sundila

4. Das

5. Bais

6. Beltharia

7. Nathania

8. Bancharaha

9. Sajania
10. Rajvalia

11. Sondih

12. Parukhia

13. Nevsaha

14. Naraijparaha

15. Madriha

16. Kaudia

17. Karkotak

18. Barvalihia

19. Asaujiha

20. Belha

21. Khagi Chauhan _________________________

In Ramayana
In the Ramayana, the term Arya can also apply to Raksasas or to Ravana. In several instances the Vanaras and
Raksasas called themselves Arya. The Vaanar king Surgriva is called an Arya (Ram: 505102712) and he also
speaks of his brother Vali as an Arya (Ram: 402402434). In another instance in the Ramayana Ravana regards
himself and his ministers as Aryas (Ram: 600600512).

A logical explanation is that, Ravana and his ministers belonged to the noble caste (Ravana being a Brahmin)
and such people were generally considered 'noble' of deed and hence called Arya (noble). Thus, while Ravana
was of Arya caste (and regarded himself as such), he was not really an Arya because he was not noble of
deeds. So he is widely considered by Hindus as Anarya (non-Arya).

The Ramayana describes Rama as: arya sarva samascaiva sadaiva priyadarsanah, meaning "Arya, who worked
for the equality of all and was dear to everyone."

Nagas also referred to themselves as "Arya" or "noble. So they were Aryans like the vanaras of the South.

The Harappan Civilization and cult of Naga Worship

The Indus Valley Civilization which is the most ancient civilization of India, was spread up in North-West:
Harappa, Mohenjodaro, Chanhudaro and Lothal were its most important towns. The founders of Indus valley
civilization were Mediterraneans or Dravidians and Australoids, whereas, round headed Alpines, appeared, in
mature age of this culture. In excavation of these towns, in addition to Burnished Red ware, a very high
number of seals and seal impressions have also been found out. Among the seals so found out on one seal,
there is a figure of chief deity with buffalo head, on its both sides, are two other man deities and behind each of
them is a serpent in standing posture. On another seal there is a serpent, in standing posture, behind the bull,
which is fighting with a mighty man. On another third seal there is a serpent resting his head on a Wooden
bench or seat, which is protecting a tree deity.

The presence of serpents on all the above three seals establishes that the serpent was their (Harappans)
protector deity and symbol of authority of rule. We can draw the following conclusion from the above detail:

1. The tradition of serpent worship or totemism was prevalent in Indus Valley Civilization
2. The scene depicted on the seal no.-2, shows its relation with the myths of Babylonia, which proves
origin of this tradition on Western Asia.
This fact finding is further corroborated by seal, No.4 this figure is incised on a cylinder seal recovered form
Babylonia (Lajards culte de Mithra). This proves the origin of tradition of tree and serpent worship in
Babylonia, from where later on it was transferred to Indus Valley.

Description of Nagas or Serpents in Vedas

The Rigveda
In Rigvedic account of the Aryans there is mention of Naga (Serpent) race, Naga kings and Naga warriors.

There is description of serpent deity "Ahivritra" in the verses of this sacred book Ahi is synonym of serpent.
The word Ahi Budhna (the serpent of base of a mountain) has come twelve times in the
Rigveda.[10]Template:What is the connection b/w Ahivritra and Nagavanshi?
According to Oldenberg water is a form of serpent and according to Macdonell [12] , they (Serpents) are the
forms of Ahivritra, who is thought to be heavenly, it is conclusive that Ahi Budhna who is thought to be
heavenly it is conclusive that Ahi Budhna of Rigveda was a serpent deity who was worshipped by the
Ayans.[13]
The Description of Vritra also has come repeatedly in Rigveda.[14] He was deadly enemy of Indra, and he
ultimately was killed by the later, he also has been called by the names like Dasyu, Dasa, Asura, and Ahi in
Rigveda , the word Ahi had also come for serpent. It means Ahi was a serpent. The greatest Ahi of Vedic
poet was Vritra sarpa (Vritra serpent) which could block waters (Rivers) [15]. In Atharva-veda and later
Brahmanical literature there is also mention of Ahi Along with Vritra.[16] Ahi is a title of Naga Kings and as
well as serpent . In support of this view there are enormous evidence in Sanskrit scripture such as
in Amarkosha (First kanda) in the list of serpents there is mention of Ahi. In Hindi dictionary of Nalanda the
meaning of Ahi is serpent and Vritrasur. In the Sanskrit Hindi dictionary of Apte, the meaning of Ahi is
serpent boa. In Rigveda ( VII-50-1 to 3) Ahi has been stated to be a dangerous serpent. In Uttar Pradesh
the cultural center of mediaeval period was Ahichchhattra (centre of Naga rule) which was situated in the
district of Barrielly. This was the capital of ancient Naga kings.[13]

This is quite clear that Ahi as described in Rigveda was a serpent or Naga race , whose king was Vritra or
Ahivritra .

The Atharva-Veda
Dr Bhagwatsharan Upadhyay, the famous scholar of ancient history and culture, has noted [17] some hymns of
Atharva-Veda (V-13-6 to 10), which have reference of Assyrian Naga kings Aligi and Viligi. This proves that
Naga worship of the Ind-Aryans and totemism tradition came to India from Assyria.[13]
History of Nagavansh
Lal Pradaman Singh[18] has written the history of Nagavansh. He claims that Ngas originated from Kashyapa,
father of Surya from whom clan of Suryawanshi kshatriyas evolved. The Nether World known as Pathala was
the habitation of Nagas and Anantha as the Emperor of Naga, Sarpa, Uraga, and Pannaga. The Vedas do not
mention Kshatriyas of either Suryavanshi also known as Sooryavamsham, Chandravanshi, Nagavanshi,
Agnivanshi or any such lineage. The Puranas constructed such genealogies. The Ngvanshis acquired the
status of Devas due to their excellent qualities, behavior and actions . Purnas mention Ngas along with
devas. Purnas mention of many Nga Kingdoms. In ancient times Ngas were the rulers of entire India
. Mathura, Padmavati[disambiguation needed] and Kantipur were capitals of Naga dynasty.
In chapter 29 of "India of the Dark Ages" the ancestor of Taksha is mentioned as Raja Gajvkatra. In chapter 42
of the same book it is mentioned that Naga Republic extended from Eastern Punjab to the Ganga and Yodhya
republic extended into Rajasthan. According to Dr. B. R. Ambedkar(Writing and speeches by Maharashtra
Govt. Vol-18 partIII), Nagpur belonged to the Nagas. Naagar Brahmins also said to be originated from there .
During the peak period of their rule Naga rulers had sent armies to other countries and also conquered them .
In many places Indian Ngas have been mentioned as ruling dynasties such as Takshak, Tushta, etc. Apart
from these there were many branches of Ngas such as Karkotaka Vanshi, Shesha Vanshi, Vsuki Vanshi, Ahi
Vanshi, Manibhadra Vanshi, etc. These branches further developed as sub branches such
as Sind Vansh, Kushan Vansh, Bais Vansh and Saindhav Vansh etc.
The group of people developed their Vansha according to their system of worship of Devas and Ngas. In
Devas the worshippers of Indra were known as Aindra, worshippers of Varun as Vrun, worshippers
of Mitra (Sun) as Maitreya, Maitraka or Mitr, worshippers of Shiva as Shivi or Shaivya, worshippers
of Marut as Mrut, worshippers of Gandharva as Gndharva, worshippers of Shesha as Sheshma, worshippers
of Karka as Karkotaka, worshippers of Nga as Ng or Ngil .
Nagavanshis in Kerala and Tulu nadu
The Nair Clans of Kerala and Bunts of tulu nadu are as per legends the descendants of Anantha also these
regions include the Nagavanshi clans who migrated from North India associated with the events as
Sarpasatram. The Nairs were organized into various martial clans like Nambiar and Kiryathil Nair. Currently,
warrior Sections of the Nair caste and Bunts of Tulu nadu claim descent from the Nagvanshi
dynasty.[19][20]The Nagavanshi is known as Serpent Dynasty.[21][22][23][24]
Naga dynasties of India
PathalaLoka is the adobe of Nagas. PathalaLoka was 7 bigger territorial regions in Indian Peninsula with
names, Athala, Vithala, Suthala, Rasaathala, Thalaathala, Mahaathala, and Pathala. The lower most region of
PathalaLoka i.e. Pathala was the adobe of Great Serpent Anantha. Ngawanshi's had a number of ruling
dynasties such as Takshak Nag, Bachak Nag, Kilkil Nag, Karkotaka, Kaliramna,
etc. Mathura, Padmavati[disambiguation needed] and Kantipur were capitals of Naga dynasty. Nagas of Padmavati
were called Bhaarshiva. In chapter 29 of "India of the Dark Ages" the ancestor of Takshak is mentioned as
Raja Gajvkatra. In chapter 42 of the same book it is mentioned that Nagwanshi rule extended from Eastern
Punjab to the Ganga and Yodhya republic extended into Rajasthan.
Nagawanshis are found in Nagaur and Sikar districts of Rajasthan and Khargone district of Madhya Pradesh.
There are villages inhabited presently by Jats in Sikar district viz. Dujod, Kanwarpura,
Rampura, Sikar,chandauli districts in uttar pradesh, who claim to be Nagwanshis.
List of Jat clans that claim to be Nagavanshi
Some Jat clans which claim to be nagavanshi are[25][26][27]
bd, chashw, Ahi, Ahlawat, Air, Airwat, lig, Aparjit, pt, rtimn, ryak, Asit, Aulak, Avalak,
Avyay,Ayha, Bmal, Bn, Barojwr, Bsah,
Bauly, Beniwl, Bhakar, Bhkhar, Bhm, Bharagur, Bhrshiv,Bhero, Bhinchar, Bhal, Blwn,
Birl, Dahiya, Dhaka, Dhauly, De, Devatra, Gor, Imeguh, Kjal, Kl,Kalash, Kle Rwat, Kl, Kl
Rama, Kl Ramat, Kl Rwate, Kl Rye, Klhaman, Klshak, Kly, Kalmsh, Kalwaria, Kalwriy,
Kaly, Kalya, Kaly, Kamal, Kanwal, Kariy,
Karkar, Karkoak, Karvr, Kharwal,Khokhar, Khoal, Konl, Kothr, Kulak, Kulakiy,
Kulr, Kullar, Kuodar, Kumu, Kunal, Kunjar,Kushmnak, Kuhar, Leg, Lochag, Matw,
Mtwe, Muwiy, Mundel, Ng, Ng, Ngar, Ngauriy, NagilNl, Odas, Ol, Pawl, Pgwa, Phal,
Pl, Paahr, Par, Pul, Pandul, Panj, Pnn, Parsne, Pahur,Pauiy, Pehalya, Piale, Podn,
Pchale, Punia, Rhal, Roj, Roja, Rotra, Sagsail, Saharan, Smot, Samr, Sng, Sangwan, Sawa, Sewd,
Sheshno, Sheshm, Shwitra, Shyaukand, Sihg, Siraswr, Sitarwr, Siwyach, Sumr,
Stal, Takhar, Takshak, k, Tankor, Tetarwal, Ttarwl, Tokas, Toran, Udwal, Ugrak,
Vaharwl, Bais, Varik, Varwl, Vasath, Vaur, Vvan, Vhan, Vodiy, Yoly.
Genealogy of Nga kshatriyas
The list of rulers in the genealogy of Nga kshatriyas, as claimed by Kishori Lal Faujdar,[28] is as under:
Brahma, Kashyapa-Kadru, Anantha, Vsuki, Arwati, Taxak, Tonk, Karkotak, Dhananjay, Kliya,
Maninth, yraa (Pauniya), Pinjarak, Alwat, Vman, Nl, Anl, Kalmsha, Shabal, ryak, Ugrak Kalash,
Pok, Sumand, Dghamukh, Nimal Pindak, Shankh, Bl Shiv, Vishtvak, Imeguh, Nahusha, Pingala,
Bahya Vara, Hastipad, Mundar, Pindak, Karal, Ashwatar, Klshak, Pahal, Dhaka, Tn Danvartak,
Shankhamukh, Kushmndak, semak, Chindrak, Karvr, Pushpadand, Vilvak, Pndhr, Mshakd,
Shankhasir, Prmadra, Haridrak, Aparjit, Jotik, Pannag, Srvah, Kauravya, Dhritarashtra, Shankhapind,
Virj, Suvahu, Shlipind, Haritpind, Pithrak, Sumukh, Koaya Dashan, Kuthar, Kunjar, Prabhkar, Kusad,
Halak, Kumudksha, Tittar, Mahsarp, Kadanm, Bahumlak, Karkar, Kundaudar, Mahodara,
Nagavanshi kings in Mahabharata
Mahabharata counts following more Naga clans Ahi, Shivatra,
(Khet) Ashit, Serbhak, Sevridha, Astin, Kantat, Spaj, Anat, Kulik, Shankhapl, Darv, Dhata/Dhaka, Achswa,
Ajgar, lig, Vilag, Orvisha, Karikrat, Kasnla, Tirashcha Raji, Naimarat, Prdk, Prdm, Rajju,
Lohith, Ratharv, Vhas, Serbh.

The Nagavanshi kings had a symbol of Naga or serpent on their coins and flags. The coins of Nagavanshi
rulers are still found at village hr in Bulandshar district in Uttar Pradesh. These coins depict symbols of
Nagas on them. There is mention of Nagas in Mahabharata in a story in which Duryodan poisoned Bhima to
kill and threw into the Ganges River. When he was floating in the river he reached village hr where the
Nagavanshi rulers took him out from the Ganges River and gave treatment to cure. After treatment he was sent
to Hastinapur.

Arjuna, the son of Pandu, an Indo-Aryan was married to Nagavanshi (considered as Devas) princess Ulupi.
This finds mention in Mahabharata. Grandson of Arjun, Parikshit was killed by heaveny serpent Takshak by
fire coming out of his mouth i.e. poison.
See also
Exotic tribes of ancient India
Kingdoms of Ancient India
Naga (clan)
Naga Kingdom
References
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2. Bharat mien jati bhed, pp.111-12
3. 3.0 3.1 3.2 Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.227
4. Majumdar D.N. pp346-47
5. 5.0 5.1 Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.228
6. J.P. Mittal, History of Ancient India: From 7300 BC to 4250 BC, page 44
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11. Keith A.B. The Religion and Philosophy of the Vedas and Upnishadas, p.193
12. Keith A.B. The Religion and Philosophy of the Vedas and Upnishadas, p. 193
13. 13.0 13.1 13.2 Dr Naval Viyogi: Nagas the Ancient Rulers of India, p.230
14. R.V.II-11-5;II-20-7 and V-32-8
 15. Keith A.B. The Religion and Philosophy of the Vedas and Upnishadas, p.193
16. Mishra D.P. Studies in the Proto-History of India p.87
17. Bharatiya Samaj Ka Etihasik Vishleshan, p. 44
18. Lal Pradaman Singh: The history of Nagavansh
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published during 1843-1904) (Kottayam: Current Books, 1992), p 185
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(26)Tribal roots of Hinduism, By Shiv Kumar Tiwari, Page 183.

(27) Tribal roots of Hinduism, By Shiv Kumar Tiwari, Pages 177-231.