272:, and increasingly with the elaboration of the Rajput "great tradition" from the sixteenth century onward, genealogy emerged as the cornerstone of good social standing and political legitimacy in Western and Central India (Kolff 1990: 72, 110). From the sixteenth century onward, "every royal clan depended on a line of bards for its recognition" (Tambs-Lyche 1997: 61), and by the mid-seventeenth, when the Rajput model became entrenched as the benchmark of social status and political legitimacy, "genealogical orthodoxy" was firmly established as an essential aspect of respectable standing (Kolff 1990: 73).
614:
against the "Muslim invaders". Carol
Henderson claims that the palace–hotel owners of Rajasthan want to cater exoticism and nostalgia to their guests and Snodgrass says that they serve this purpose of the hotel owners. According to Snodgrass, they were not royal bards but they pose as "the once glorious, though now fallen, bards of royalty" to "exploit the romantic fantasies of tourists and folklore organizers". Snodgrass notes that they have significantly improved their economic condition by capitalizing on the influx of tourists in Rajasthan.
346:...Bhats understand, and indeed cleverly manipulate, the idea that modern caste identity can be diversely constructed or invented against the foil of tradition as imagined by elites as diverse as foreign tourists and Indian bureaucrats staging folklore festivals. Indeed, Bhats suggest that this skill was the very basis of bardic power — to imagine the names, reputations, and very identities of their lords and thus to "cast" and "caste" them in some important respect.
79:
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historical events relating to the kings and kingdoms. What is interesting is that the Jain monks, Charans, and Bhats did not identify with the
Brahmans. Rather, they identified with and emulated, by and large, the lifestyle of the Rajputs, the dominant caste. Legitimation and coronation were not sacred, rooted in religion, but dictated by political, economic, and administrative contingencies: they were profane.
1161:, p. 71, chapter 2: Cast of Characters: Setting the Rajasthani Stage: "Of note, some of my informants also now refer to themselves by the term "Bhatt" — pronounced with a short "uh" sound rather than with a long "aah" sound as in "Bhat" — which is a Brahmin caste name. This latest example of Bhat puppeteers' attempts to associate themselves with high-status
613:
The tourism in
Rajasthan serves as the main source of their income. In the recent times, they have started doing puppetry commingled with stories for the entertainment of tourists in 5-star hotels and during the folklore festivals. In their performances, they "celebrate" struggles of "Hindu warrior"
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writings, and several times, their genealogies were imaginarily connected even to the sun and moon which aided in instating the "Rajput and thus Hindu glory". The Rajput status was augmented by the claims of
Kshatriya ancestry of the Rajput community's members, and according to Snodgrass, that might
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had been dynamic, and it changed in direct proportion with the changes in social status of their patrons. As their patrons moved up in the social hierarchy, their own social status also improved. Besides the ranking of their patrons in the social hierarchy, the social status of bards was influenced
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competed with each other in proffering "alternative narratives of major historical events relating to the kings and kingdoms". According to Hira Singh, the enthronement and legitimation in the feudatory states of
Rajasthan were directed by the "political, economic, and administrative contingencies"
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in India, the bards serving the elites were at a higher position in the social hierarchy while the bards serving the non-elites were on a lower position with their social status parallelly experiencing directly proportional changes with the changes in the social standing of their patrons and the
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were all "bards" whose function at court appears to have been as important as that of the priests and pandits. The office of the bard in the native courts of India appears to be a sacred role — but "sacred" in a very complex sense. The role was separate from the orthodox duties of the
Brahman.
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In the princely states of
Rajasthan the Jain monks of the monastic lineage, in addition to the Charans and the Bhats, had a prominent role in royal affairs including coronation and legitimation. The Brahmans, Jain monks, Charans, and Bhats competed in providing alternative narratives of major
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Piliavsky notes that the bards were in "high demand" among the people who were from diverse social backgrounds (e.g., leatherworkers, hill dwellers, big landowners) and wanted to achieve "upward social mobility" in order to attain the "Rajput status" as they were depend on the bards for their
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are
Brahmins of a relatively higher status, while the Bhats had been traditionally engaged in keeping the vanshavali, or genealogy, of the kings and sing songs in their praise. Bhats are placed below the Brahmins and Rajputs, but are above the other lower castes in the caste
181:' "production and maintenance". According to her, to have the Rajput status, only having freehold over land and being safeguarded by a feudal lord were not enough. She claims that to attain the Rajput status, a person also required "a pedigree, complete with sacred (
391:) means "teacher" in Sanskrit. While the original shortened rendition of "Bhatta" was "Bhat" or "Bhatt," many of the migrants to the Punjab region started spelling their surname as "But" or "Butt" which is the spelling of the clan used in the Pahari language.
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by a lot of Hindus because of their profession of making objects from leather which involves coming in touch with the decaying flesh of animals, something that is viewed as polluting by the caste Hindus, and because of their ties to the
Bhambis, the
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who works as puppeteers and are also clienteles of the
Bambhis. Snodgrass views the "high-status genealogists" of Rajputs and the "poets", "praise-singers" and "story-tellers" bards as "a very different group of people". According to Piliavsky, the
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are also seen with the same perception. He points out that in order to benefit from the "new economic and political opportunities", they are leaving the villages and are casting off their numerous long-term ties with the Bhambhis.
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who were in the service of royals held "some of the highest social positions" just beneath their patrons, while the ones at the service of communities with lower social standing "remained on the periphery of social life". The
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As for their origin, the academics hold that the term Bhatra is a diminutive of the Sanskrit word bhat which literally means bard or panegyrist. According to another myth prevalent in India, Bhat is an epithet for a learned
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cast kings like a sculptor sculpts a sculpture and "in the process, kings obtained their royal "caste" — that is, their name and social identity as well as their status, ranking, and position in society". During his
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According to Anastasia Piliavsky, the beginning of Rajputization gave rise to two groups of bards — "elite" and "lowly". She suggests that the elite bards who worked for the dominating social groups, including the
74:
was followed by the emanation of two groups of bards with a group of them serving the society's influential communities and the other serving the communities with lower ranking in the social hierarchy.
480:. According to Piliavsky, the bards of lower castes landed up at the lower end of social hierarchy as they served "lowly masters" and their "service ties remained intermediate, inchoate". During the
929:
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by the "quality of their service attachments". Piliavsky suggests that the bards, whose relationship with their patrons became "more exclusive and durable", attained a higher social status.
1231:; Parnell, Philip C. (eds.). "A Tale of Goddesses, Money, and Other Terribly Wonderful Things: Spirit Possession, Commodity Fetishism, and the Narrative of Capitalism in Rajasthan, India".
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have assisted in the legitimization of their dominion in the society. He is of the view that the claims of descent from the ancient Kshatriyas by the Rajputs helped them in advancing their
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Jeffrey G. Snodgrass states that "'Bhat' is a generic term for 'bard', applied to a range of mythographers including those employed by village nobles". Anastasia Piliavsky views the words
872:
Freitag, Jason (May 2008). George, Kenneth M.; Munger, Jennifer H.; Krause, Steven P. (eds.). "Reviewed Work: Casting Kings: Bards and Indian Modernity by Jeffrey G. Snodgrass".
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of Rajasthan typically view themselves as descendants of the Brahmins who "long ago composed Sanskrit verse in praise of kings" and also maintained genealogies of the royals.
920:
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themselves for improving their social standing. With changing times, they are moving out of villages to capitalize on the new political and economic opportunities.
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Snodgrass notes that the bards could upgrade or degrade the reputation and honor of a king by their talented poetry and storytelling. According to Snodgrass, the
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of the monastic lineage" played an important part in the royal affairs which included enthronement and legitimation. Hira Singh notes that these three groups and
400:, who according to him are eponymous but different people from the elite bards, also hail from Rajasthan. During his fieldwork, Snodgrass observed that the
1282:
522:, the bards serving the royals had "equal, or even superior" social status than the Brahmins serving them. Anima Sharma claims that the social status of
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titles, in this case an example of "Brahminization," is especially common among my informants' relatives inhabiting the Shadipur Depot colony of Delhi."
227:). Patron and bard, each afforded the other a claim to a clear "origin" — one genealogical, the other patronage-based, but both existentially crucial.
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who have traditionally worked for the Rajput princes as genealogical experts and privileged bards are an eponymous but different community from the
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428:. Some of them have originated from the western desert areas of Rajasthan. Snodgrass suggests that though these people call themselves
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receive monetarily help from the people from Bhambi caste who give food and gifts to them. The Bhambis are perceived as impure and
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by them, as the progenitor of their community. He suggests that the majority of their populace originated from Rajasthan's
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and Jain monks imitated the Rajputs' lifestyle and used to view themselves in the same class as the Rajputs, not Brahmins.
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became very important in cementing the political legitimacy of the rulers. During the British colonial era in India, the
2111:
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1096:, as apparently elsewhere, the role of the bard itself, like the Brahmanical function, was divided into several offices.
874:
573:
918:; De Neve, Geert (eds.). "The Centre Cannot Hold: Tales of Hierarchy and Poetic Composition from Modern Rajasthan".
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Joanne Punzo Waghorne suggests that the bards and Brahmins carried out different duties. According to Waghorne, the
1398:
1357:
47:
700:
Snodgrass, Jeffrey G. (2004). "Hail to the Chief?: The Politics and Poetics of a Rajasthani 'Child Sacrifice'".
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claims that the bards played a key role in securing political legitimacy of the ruling elites. They suggest,
1439:
2116:
1194:. New Directions in Tourism Analysis. Dimitri Ioannides (revised ed.). Hampshire, UK; Vermont, USA:
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169:. She further suggests that the lowly bards, who worked for numerous lower castes, were composed of the
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of themselves by imitating "dominant Hindu ideals implicit to a kingly tradition of blood sacrifice".
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serving the kings was lower than the Brahmins and Rajputs but higher than the "other lower castes".
211:, and Rajputs. Piliavsky observes that the "bardic work in itself was not in disrepute" and states,
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709:
148:". There is a difference between bhat(भाट) Community of Rajasthan and bhatta/bhatt (भट्ट) ब्राह्मण
31:
1188:"Names, but not Homes, of Stones: Tourism Heritage and the Play of Memory in a Bhat Funeral Feast"
1975:
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983:"Class, Caste, and Social Stratification in India: Weberian Legecy — The Problem of Legitimation"
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This article is about two eponymous bardic and genealogist social groups. For the surname in the
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serving the royals were given "permanent tax-free land grants" and an honorable place in the
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Waghorne, Joanne Punzo (1985) . "C. Rajagopalachari: "A Gift for Rationalizing Emotion"".
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Snodgrass notes that the genealogies of Rajputs were intentionally linked to the ancient
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380:) is a surname in the Indian subcontinent. Bhat and Bhatt are shortened rendition of
215:...royal and low-caste bards did identical work: they wrote, performed, and recorded
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of lower castes is viewed as low in the society, and they attempt to Brahminize and
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Nomadic Narratives: A History of Mobility and Identity in the Great Indian Desert
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420:. They live in these 2 districts in thousands of numbers. They are also found in
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97:"quality of their service attachments". From the 16th century, the role of
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and kings in the society with that of the directors and actors in movies.
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Piliavsky claims that majority of the bards "came from the ranks of the
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that "bards had the power to make, or unmake, kings". Snodgrass claims,
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after the birth of a male child, Snodgrass states that they engage in
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During his fieldwork in Rajasthan, Snodgrass observed that the royal
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782:. 33–37. London, UK: Sikh Cultural Society of Great Britain: 21–22.
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or Vedic law". She, however, claims that the role of bards in the
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Hanke, Edith; Scaff, Lawrence A.; Whimster, Sam, eds. (2020) .
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Bhatt by caste who does the work of bards in Sikh Gurus court.
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who worked as genealogists and entertainers for their patrons.
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Raj Rhapsodies: Tourism, Heritage and the Seduction of History
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Beginning from the 13th century and till the establishment of
989:. Oxford Handbooks. New York, USA: Oxford University Press.
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Royal Anthropological Institute of Great Britain and Ireland
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and bard as synonymous. According to Dharam Singh, the word
1353:
Nobody's People: Hierarchy as Hope in a Society of Thieves
404:, who are "a community of low-status entertainers", l the
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who worked for the Bhils and Gurjars "were the riffraff".
857:, p. 148, chapter 4: The Perils of Masterless People
824:, p. 147, chapter 4: The Perils of Masterless People
764:, p. 146, chapter 4: The Perils of Masterless People
1052:
Images of Dharma: The Epic World of C. Rajagopalachari
561:, which according to him, is "a Brahmin caste name".
140:". He claims that it is a misbelief that "Bhat is an
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who worked for the Rajputs "were the elite" and the
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1114:The Journal of the Anthropological Survey of India
921:The Journal of the Royal Anthropological Institute
105:were removed from their "positions of authority".
1190:. In Weisgrau, Maxine; Henderson, Carol (eds.).
1110:"Ethnicity in the Context of the Indian Village"
1088:Bhats, Charuns, or Kattiyakaran never performed
488:were removed from the "positions of authority".
1397:(illustrated, reprint ed.). Delhi, India:
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66:for their patrons, however, they are viewed as
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640:who originated from the bards of the time of
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514:was not less significant than that of the
432:, they "did not traditionally perform for
136:lexis and its literal meaning is "bard or
27:Proclaimed genealogists and bards in India
1435:Casting Kings: Bards and Indian Modernity
1356:. South Asia in Motion. California, USA:
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506:, chanted prayers nor did they deal with
338:in Rajasthan, Snodgrass was told by some
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545:of their identity by calling themselves
256:Some scholars like Anastasia Piliavsky,
46:is a "generic term" used to refer to an
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1179:
1039:, p. 34, chapter 1: Caste Fictions
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596:Snodgrass observed that the low-status
537:Snodgrass notes that some of the lowly
436:". He refers to them as the "low-caste
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1227:Snodgrass, Jeffrey G. (August 2002).
1083:The Charans, Bhat, Kattiyakāran, and
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865:
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408:Mala Nur, a Muslim saint who is also
387:The word "Bhat" (Sanskrit: भट, IAST:
325:Skillfulness and functions in society
292:In Rajasthan's feudatory states, the
7:
1313:(illustrated ed.). London, UK:
776:"Bhatras: Ambassadors of Sikh Faith"
914:Snodgrass, Jeffrey G. (June 2004).
350:Snodgrass compares the role of the
309:and were not "rooted in religion".
161:, were composed of the genealogist
252:Genealogy and political legitimacy
191:") lineage, divine origins, and a
25:
280:who are spoken of in the ancient
108:The present social status of the
1108:Sharma, Anima (September 2003).
987:The Oxford Handbook of Max Weber
938:10.1111/j.1467-9655.2004.00189.x
289:' interests in the British Raj.
1186:Snodgrass, Jeffrey G. (2012) .
1122:Anthropological Survey of India
1432:Snodgrass, Jeffrey G. (2006).
1307:McLeod, William Hewat (1997).
780:The Sikh Courier International
565:Sanskritization by low-status
358:Origin claims and demographics
1:
1350:Piliavsky, Anastasia (2020).
884:Association for Asian Studies
636:) are a sub-group within the
530:Brahminization by low-status
83:
70:. In India, the inception of
875:The Journal of Asian Studies
463:Since the 13th century, the
396:Snodgrass suggests that the
231:Snodgrass suggests that the
718:10.1080/0143830042000200364
2138:
2122:Social groups of Rajasthan
1503:Hindu and Jain communities
1399:Cambridge University Press
1055:. Delhi, India: Chanakya.
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518:and priests. According to
54:in India. The majority of
29:
1391:Kothiyal, Tanuja (2016).
1358:Stanford University Press
455:The social status of the
1544:Agricultural communities
1251:10.1525/ae.2002.29.3.602
152:Occupation and divisions
82:Bhats in western India (
1812:Genealogist communities
1440:Oxford University Press
1620:Mercantile communities
1275:"Practices in Sikhism"
774:Singh, Dharam (1993).
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592:Present circumstances
572:Giving an example of
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81:
2102:Poets from Rajasthan
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1229:Greenhouse, Carol J.
710:Taylor & Francis
702:Culture and Religion
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482:British colonial era
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2107:Indian storytellers
1721:Artisan communities
32:Indian subcontinent
1964:Muslim communities
1884:Tribal communities
1843:Priest communities
1632:Khandelwal Vaishya
656:districts of the
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492:Bards and Brahmins
262:Harald Tambs-Lyche
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1959:
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1496:Rajasthani people
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219:and genealogies (
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1996:Hussaini Brahmin
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1938:
1933:
1928:
1923:
1918:
1913:
1908:
1903:
1898:
1893:
1887:
1885:
1881:
1880:
1878:
1877:
1872:
1867:
1862:
1857:
1852:
1846:
1844:
1840:
1839:
1837:
1836:
1831:
1826:
1821:
1815:
1813:
1809:
1808:
1806:
1805:
1800:
1795:
1790:
1785:
1780:
1775:
1770:
1765:
1760:
1755:
1750:
1745:
1740:
1738:Kalwar (caste)
1735:
1730:
1724:
1722:
1718:
1717:
1715:
1714:
1709:
1704:
1699:
1694:
1689:
1684:
1679:
1674:
1669:
1664:
1659:
1654:
1649:
1644:
1639:
1637:Mathur Vaishya
1634:
1629:
1623:
1621:
1617:
1616:
1614:
1613:
1608:
1603:
1598:
1593:
1588:
1586:Kachhi (caste)
1583:
1578:
1573:
1568:
1563:
1558:
1553:
1547:
1545:
1538:
1537:
1532:
1527:
1522:
1517:
1512:
1506:
1504:
1500:
1499:
1494:
1492:
1491:
1484:
1477:
1469:
1463:
1462:
1449:978-0198041405
1448:
1429:
1408:978-1107080317
1407:
1388:
1367:978-1503614215
1366:
1345:
1342:
1339:
1338:
1324:978-0140252606
1323:
1299:
1266:
1219:
1205:978-1409487876
1204:
1175:
1159:Snodgrass 2006
1151:
1100:
1081:. p. 10:
1062:978-8170010043
1061:
1041:
1037:Snodgrass 2006
1022:
996:978-0190679545
995:
973:
969:Snodgrass 2006
961:
899:
859:
855:Piliavsky 2020
838:
826:
822:Piliavsky 2020
805:
798:. p. 21:
766:
762:Piliavsky 2020
747:
684:
683:
681:
678:
677:
676:
669:
666:
622:Main article:
619:
616:
593:
590:
574:goat sacrifice
569:
563:
543:Brahminization
534:
528:
493:
490:
452:
449:
359:
356:
336:field research
326:
323:
253:
250:
153:
150:
144:for a learned
121:
118:
62:and worked as
26:
24:
14:
13:
10:
9:
6:
4:
3:
2:
2134:
2123:
2120:
2118:
2117:Mythographers
2115:
2113:
2110:
2108:
2105:
2103:
2100:
2099:
2097:
2078:
2075:
2073:
2070:
2068:
2065:
2064:
2062:
2058:
2052:
2049:
2047:
2044:
2042:
2039:
2037:
2036:Sindhi-Sipahi
2034:
2032:
2029:
2027:
2024:
2022:
2019:
2017:
2014:
2012:
2009:
2007:
2004:
2002:
1999:
1997:
1994:
1992:
1989:
1987:
1984:
1982:
1979:
1977:
1974:
1972:
1969:
1968:
1966:
1962:
1952:
1949:
1947:
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1942:
1939:
1937:
1934:
1932:
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1927:
1924:
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1827:
1825:
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1810:
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1796:
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1779:
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1769:
1766:
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1759:
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1741:
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1736:
1734:
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1680:
1678:
1675:
1673:
1670:
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1638:
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1552:
1549:
1548:
1546:
1542:
1536:
1533:
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1523:
1521:
1520:Ravana Rajput
1518:
1516:
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1490:
1485:
1483:
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1348:
1347:
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1287:
1284:
1281:
1276:
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1139:
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1042:
1038:
1033:
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868:
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849:
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839:
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834:Kothiyal 2016
830:
827:
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812:
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806:
802:
797:
793:
789:
785:
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727:
723:
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711:
707:
703:
696:
694:
692:
690:
686:
679:
675:
674:Barot (caste)
672:
671:
667:
665:
663:
659:
658:Punjab region
655:
651:
647:
643:
639:
635:
631:
625:
617:
615:
611:
608:
603:
599:
591:
589:
587:
583:
580:by the lowly
579:
575:
568:
564:
562:
560:
557:
553:
550:
549:
544:
540:
533:
529:
527:
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513:
509:
505:
504:
499:
491:
489:
487:
483:
479:
475:
471:
466:
461:
458:
451:Social status
450:
448:
446:
441:
439:
435:
431:
427:
423:
419:
415:
411:
407:
403:
399:
394:
392:
390:
385:
383:
379:
375:
371:
367:
365:
357:
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347:
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324:
322:
320:
316:
312:
307:
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271:
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228:
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218:
212:
210:
206:
202:
198:
194:
190:
186:
185:
180:
174:
172:
168:
165:and eulogist
164:
160:
151:
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135:
131:
127:
119:
117:
115:
111:
106:
104:
100:
95:
80:
76:
73:
72:Rajputization
69:
68:mythographers
65:
61:
57:
53:
49:
45:
41:
37:
33:
19:
2006:Muslim Gaddi
1931:Sansi people
1906:Bhil Gametia
1818:
1728:Soni (caste)
1697:Vijayvargiya
1682:Shrimal Jain
1576:Dangi people
1434:
1393:
1352:
1344:Bibliography
1309:
1302:
1290:. Retrieved
1278:
1269:
1238:
1232:
1222:
1191:
1168:
1162:
1154:
1141:
1120:(3). India:
1117:
1113:
1103:
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1085:Bhațţu Rāzus
1082:
1051:
1044:
1016:
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976:
964:
925:
919:
916:Bayly, Susan
879:
873:
829:
799:
779:
769:
705:
701:
633:
630:Bhatra Sikhs
629:
627:
624:Bhatra Sikhs
618:Bhatra Sikhs
612:
606:
602:untouchables
597:
595:
581:
571:
566:
559:(long "aah")
558:
555:
552:(short "uh")
551:
546:
538:
536:
531:
523:
501:
497:
495:
485:
484:, the royal
478:royal courts
473:
469:
464:
462:
456:
454:
442:
437:
429:
401:
397:
395:
393:
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386:
381:
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318:
314:
297:
293:
291:
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267:
255:
245:
241:
236:
232:
230:
224:
220:
214:
193:patron deity
182:
175:
170:
166:
162:
155:
129:
125:
123:
109:
107:
102:
98:
94:British rule
91:
64:genealogists
55:
43:
42:
40:
2051:Hela Mehtar
1753:Rajput Mali
1733:Gadia Lohar
1292:21 February
1245:: 602–636.
1094:Pudukkottai
932:: 261–285.
886:: 740–742.
554:instead of
520:Denis Vidal
114:Sanskritize
2096:Categories
1946:Van Baoria
1921:Rath tribe
1896:Bhil Meena
1860:Rajpurohit
1712:Maheshwari
1525:Rajpurohit
1425:1003137945
1417:2015014741
1384:1182020277
1376:2020025601
1241:(3). USA:
1147:hierarchy.
1013:1145076376
1005:2019952443
882:(2). USA:
712:: 71–104.
680:References
642:Guru Nanak
634:Bhat Sikhs
302:Jain monks
278:Kshatriyas
221:bansāvalis
217:panegyrics
138:panegyrist
58:hail from
2067:Manganiar
2041:Singiwala
1911:Bhil Mama
1214:748881372
1130:2277-436X
946:1359-0987
928:(2). UK:
788:0037-511X
742:144663317
734:1475-5610
726:1475-5629
708:(1). UK:
650:Gurdaspur
578:Bhaironji
410:venerated
268:From the
225:pidāvalis
179:pedigrees
120:Etymology
60:Rajasthan
2021:Hiranbaz
1986:Churigar
1951:Pateliya
1870:Brahmins
1773:Thathera
1677:Sarawagi
1667:Baranwal
1627:Agrawal
1458:62281867
1333:38452341
1138:27341900
1079:13270026
1071:85903072
893:20203414
801:Brahman.
796:34121403
668:See also
541:attempt
445:vagrants
434:nobility
306:Brahmins
282:Sanskrit
134:Sanskrit
2031:Silawat
1926:Saharia
1834:Motisar
1803:Meghwal
1748:Pinjara
1692:Veerwal
1662:Banjara
1657:Gawaria
1571:Bishnoi
1561:Gurjar
1315:Penguin
1310:Sikhism
1260:3805466
1196:Ashgate
955:3804151
662:Brahmin
654:Sialkot
516:pandits
474:Charans
426:Udaipur
319:Charans
298:Charans
209:Rabaris
201:Gurjars
184:purānic
167:Charans
159:Rajputs
146:Brahman
142:epithet
2077:Mirasi
2046:Sorgar
2016:Qassab
1981:Chadwa
1936:Tirgar
1788:Halwai
1783:Kumhar
1778:Suthar
1743:Kharol
1707:Khatri
1687:Vankar
1596:Seervi
1581:Dhakar
1530:Rabari
1515:Charan
1510:Rajput
1456:
1446:
1423:
1415:
1405:
1382:
1374:
1364:
1331:
1321:
1286:Eduqas
1257:
1212:
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1144:Bhutts
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1011:
1003:
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732:
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512:courts
422:Jaipur
414:Nagaur
382:Bhatta
260:, and
187:, or "
34:, see
1941:Vagri
1901:Meena
1875:Sevag
1865:Rawal
1850:Bhopa
1829:Rawal
1819:Bhāts
1798:Salvi
1763:Sunar
1758:Regar
1702:Kewat
1672:Bafna
1652:Patwa
1647:Oswal
1601:Tyagi
1591:Kirar
1255:JSTOR
1243:Wiley
1170:varna
950:JSTOR
888:JSTOR
738:S2CID
722:eISSN
638:Sikhs
607:Bhats
598:Bhats
582:Bhats
567:Bhats
556:Bhats
539:Bhats
532:Bhats
524:Bhats
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486:Bhats
470:Bhats
465:Bhats
457:Bhats
438:Bhats
430:Bhats
418:Sikar
402:Bhats
398:Bhats
389:Bhaṭa
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364:Bhats
352:Bhats
340:Bhats
331:Bhats
315:Bhats
300:and "
294:Bhats
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242:Bhats
237:Bhats
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110:Bhats
103:Bhats
99:Bhats
56:Bhats
18:Bhats
1916:Koli
1891:Bhil
1768:Teli
1556:Ahir
1535:Jogi
1454:OCLC
1444:ISBN
1421:OCLC
1413:LCCN
1403:ISBN
1380:OCLC
1372:LCCN
1362:ISBN
1329:OCLC
1319:ISBN
1294:2021
1283:GCSE
1210:OCLC
1200:ISBN
1167:and
1164:jati
1142:The
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1126:ISSN
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652:and
628:The
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20:)
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