Census of British India 1881 engrooves ‘Origin of Vanjari’ Caste as below.
Vanjaris belong to the Kshatriya race. Vanjaris allege that they, along with seven other castes, were allies of Lord Parashuram.Renuka Mata of Mahur Fort is regarded as the community’s principal deity. Migration of the Vanjari community has been taking place since before the Yadava period, originating from Rajasthan and spreading to various regions such as Gujarat, Madhya Pradesh, and Andhra Pradesh, Uttar Pradesh, Uttarakhand, Karnataka, and in the southern region, Maharashtra.
Traditionally, their main occupation involved bullock cart transport, supplying goods to
armies, and providing logistical support. Members of the community also held important
positions and served as soldiers in various royal dynasties. During the Yadava period,
whose capital was Devgiri, one of the prominent noble families associated with them was
the Jadhav family of Sindkhed Raja where the Vanjari community is still found in large
numbers today.

The Vanjari community played a key role as Peshwas (chief ministers) figure like Hanumant
Vanjari and the leaders during power struggles within the Nimbalkar family in Phaltan.
During rebellions and subsequent conflicts, Vanjari leaders like Hanumant Vanjari and
collaborators from Vanjari, Hatkar, Dhangar, and other communities provided crucial
support in battles and governance. For their assistance in the victory around 1390,
members of the Lad Vanjari caste were rewarded with positions such as Patilships, grants,
and land holdings within the Phaltan state. Thus, Vanjaris were integral to the
administration and military affairs of the Phaltan state from the Yadava era onwards, indicating that Vanjari migration took place even before the Yadava period who ruled. The Phaltan state itself
remained significant and relatively large during the 1390 period, the state’s established
origins dating back to around 1273 CE. The Phaltan state, ruled by the Nimbalkar family, has its
origins before the Yadava period. The Nimbalkar clan is historically linked to prominent Maratha
figures, including Rajmata Saibai Bhosale, mother of Chhatrapati Sambhaji Maharaj, from
the Nimbalkar lineage.

In short, there has been proof that the Vanjari community has been there in
Pune, Satara, Sangli, Phaltan, Solapur, from 1240 to 1290.

Census assert that with other casts they were allies of Parsurama when he ravaged the
Haihayas and Vindhya Mountains where the task of guarding the Vindhya range of
the mountains were entrusted to the Vanjaris.

Due to the skills or the expertise in keeping down the beasts, which were present in large
numbers in forests and used to cause huge losses to the ravines, the ravines named
‘Wanjaris’ as ‘Vanya-Shatru’ and subsequently contracted ‘Waniaris’ to control the
beasts from the forests. To confuse ‘Wanjari’ with ‘Banjara’ they were named as ‘Vanachari’
means ‘Forest Wanderers’ and that was a great offence to ‘Wanjaris’. Even in religion
‘Wanjaris’ are often called and identified as ‘Bhagavatas’.

At every point ‘Wanjari used to practice early marriage with their kul/gotra.

The ingenuity displayed in deriving the name ‘Vanjari’ from ‘Vanajari (‘Vaniara-wild beasts’
and ‘Ari-enemy destroyer’) or ‘Vanya-Shatru’ is remarkable and should be noted which is very important in the history.

In addition, there are several possibilities or probable sources for the term ‘Vanjari’ or
‘Vanjara’. It may be the corrupt form of ‘Vanaskara’ i.e. roaming in the forest, or perhaps
from the Sanskrit term ‘Vanja’ (trader or merchant) which is also responsible for the term
‘Bania’ and ‘Banijiga’ (meaning trader or merchant). Probably ‘Vanjara’ may be derived from
the Persian word ‘Berinj Arind’, which means ‘rice dealers. Similarly ‘Caran’ or ‘charan’
comes from the same root. ‘Vanjara’ means ‘burners’ or the ‘inhabitants of woods’ while some
other says that the word means ‘arrow’.

There are many more possibilities and sources of origin of names and caste. ‘Vanjaris’ were
not at all afraid of wild beasts being ‘Vanaj-Ari’, due to which they were entrusted and were
working as carriers of commodity goods as their main occupation in known and unknown
territories. However, the carriage of commodity goods for trading was done with the help of
bullock carts.

The Vanjaris were traditionally nomadic traders who specialised in transporting grains and
various commodity goods for armies using bullock carts. Some members of the
community also served as soldiers. It is believed that their origins trace back to the Deccan
region during the early Yadava period. The book Nimbalkaranchi Kaifiyat mentions
Hanumant Peshwa, a Vanjari leader holding the title of Peshwa—a designation equivalent
to a prime minister—around 1390 AD in the Nimbalkar state, which was a vassal of the
Yadava dynasty. Over time, the Vanjaris developed expertise in carriage and trade, passing
these skills down through generations.

Historically, Brahmins decided their kul (clan) and gotra (lineage) mainly through patrilineal
descent from ancient Vedic sages (rishis). Gotra specifies the ancestral sage from whom
the lineage is believed to originate. Kul refers to a broader family or clan grouping that may
also relate to shared cultural and ritual identity, or some name from an ancestral village
headman.

The Vanjari community is divided into four main kul groups traced genealogically to
ancestors such as Renuka Devi’s sons and their descendants, like Raghupati, Adhipati,
Kanupati, and Subhanupati, forming different clan branches.

Recent kul groups’ names are decided on (cultural, ritual identity, ancestral village
headman, notable persons within the lineage.) often associated with specific gotras and family
lineages used for social organisation and marriage alliances.

‘Vanjari’ were nomadic traders who were actively engaged in carrying grains and supplies of
commodity goods for armies with the help of bullock carts. Over time ‘Vanjaris’ adapted
skills in carriage and trading for generations together. ‘Vanjari’ as wanderers and being
carriers of commodity goods in known and unknown territories, were very brave and always
ready to face any type of attacks from wild beasts, thieves, and looters etc. As a result of
modernisation and the introduction of cart roads and railways, the entire ‘Vanjari Tribe’
which was badly hampered as their main occupation of commodity goods and grains,
suffered a lot. On the other side due to speedy adaptation skills ‘Vanjari’ changed their
occupation from ‘carriers’ to ‘cultivators’.

‘Vanjari’ differ little from ‘Maratha Kunbis’ due to their local language, manners, and
costumes used in their day-to-day life. Basically ‘Vanjari’ are divided into four major sub-castes
‘Raojin’, ‘Ladjin’, ‘Mathurjin’, and ‘Bhusarjin’. The ‘Ladjin Vanjari’ like the other lad castes of
the dominions probably hail from ‘Lat’ the ancient name of Southern Gujarat which
includes Bharuch, Ujjain and Nasik.

‘Vanjari’ were not only wealthy and opulent but they carried out very extensive trade in
their palmy days which can be perceived from the quotation viz; Bombay Gazetteer Vol.
XVI.

Durga Devi Famine (1396-1407 A.D.) The period of prosperity, when the fort of Satara and
many other forts were probably built, was followed by the awful calamity of the ‘Durga Devi
Famine’ when the country is said to have been reduced to a desert by Twelve Rainless Years
(1396-1407 A.D.), When millions of people and animals died of starvation in the Indian
Subcontinent. The ‘Vanjari’ story of the great ‘Durga Devi Famine’ lasted for Twelve Years
between 1396 and 1407 A.D. and ruined the country between the Godavari and the Krishna
Rivers.

‘Durga Devi’, a brave Vanjari Woman who had amassed great wealth and owned a million of
bullocks which were being used to bring grains from Nepal, Burma and China. ‘Durga Devi’
used to distribute grains among the poor and needy people who were starving due to food,
and due to which she earned the title ‘Mother of the World’ (Jagachi Mata), Gazetteer of the
Bombay Presidency 1991.

‘Durga Devi’ continuously helped the poor, needy and starving people over
a period of 12 Years due to which the 12 years (1396-1407 A.D.) were known and
identified as ‘Durga Devi Famine’ and is quite popular in the History. All famines are known
or identified by specific place or era as and when they occurred but ‘Durga Devi Famine’
may be unique in world history which was known by the name of ‘Vanjari Lady’, who played
a key role in helping the poor, needy and starving people over a period of 12 Years i.e. 1396-
1407 A.D.It can be strongly affirmed that due to this femine and the need for
Grain to starving people vanjaris shifted from the kshatriya to the Vaishya cadre.

It is further assumed that as a result of this femine Vanjaris from the Lat area(Gujarat)
migrated towards the Godavari and Krishna rivers. Further, this famine has affected the profession of
a few vanjaris from carriers to cultivators.

Early ‘Vanjaris’ settled in Deccan and were probably living in the ‘Highlands of the
Balaghats’ where at the initial stage few colonies appeared but later on they spread over the ‘Far East’ in the low-lying plain of the ‘District of Warangal’.

A part of ‘Raojin Vanjari’ migrated and settled in the Telugu districts of Indur, Warangal, and
Nalagundah. They adapted their local language, manners, and costumes used in their dayto-dayday life. They have still preserved their Maratha cultural names and Surnames (with the
affix ji) and used to worship the Hindu Deities. They are now entirely absorbed and being
surrounded in mass numbers in the Telugu districts of Indur, Warangal, and
Nalagundah.Today also vanjaris are prominently found in the districts of
Adilabad, Nizamabad, Medak, Warangal, Nalagundah, Hyderabad.

Dharmaji Prataprao Munde was the leading revolutionary of the Indian independence
movement against the British and Nizam Government, the first uprising in Village Dabi,
Parali, Beed, (Maharashtra). The young warrior named Dharmaji Prataprao Munde blasted
the first trumpet of independence against the British. However, the fight that took place in
1818 i.e. almost 39 Years ago before the National Uprising (1857) and remained
unaffected. The memorial pillar of this battle in Village Dabi, Parali, Beed, Maharashtra is
the first inmate of the state and is still giving testimony of that glorious history.

The battle of ‘Nikra’ was fought between the British Nizam along with the local army and
Dharmaji Prataprao Munde on 31 July 1818, in the Village Dabi, Parli, Beed, Maharashtra,
39 Years before the National Uprising (1857). The farming system changed after the Nizam
and came together with the British. Instead of grains, farmers were being paid in the form
of money and that was the reason the farmers really got into trouble. With this
discontent, Dharmaji Prataprao Munde called young farmers together and rebelled with an
armed attack on the Nizam’s nose, collected weapons and made them sow the seeds of fleeing
and fleeing. Nizam-Alexander Jahan tried to break this uprising, but Dharmaji Prataprao
Munde and his colleagues successfully sowed the seeds of fleeing. Therefore, the
company government was promptly informed about this uprising and threatened the
British and Nizam regime. Recognising the seriousness of the situation, an English army
battalion came to Beed District on July 10, 1818, under the leadership of Stuthurland.
Murtuza also participated in the battle. Stuthurland surrounded Dharmaji Prataprao Munde
and his colleagues on the bastion of the planned Ghatvaza, and killed them cruelly. When
Dharmaji Prataprao Munde and his colleagues were killed, those were rainy days so
streams of blood flowed. The place where the blood flowed from the fortresses and where
it stopped, that stone is reverentially worshiped as a proof of battle bravery. It is mentioned
that in the battle of Burton A History of Hyderabad Context’, the ‘Wanjari Community People’
were of great importance in this battle.

It is noted that Dharmaji Prataprao was the first to fight for independence in Beed
District of Maharashtra State, in 1969 as stated and published by the State
Government. It was revealed in the research that after the demise of Dabi, Dharmaji’s last
name was Munde. Even today, there is a memorial pillar of this battle in Village Dabi, Parali,
Beed, Maharashtra.

As per the gazetteer Dharmaji Prataprav Munde a ‘Vanjari’, led the first rebellion in the
state of Hyderabad against the Nizam and the British Empire in 1818. However, his struggle
has been knowingly ignored and his fight against Nizam and the British Empire, which is also
nowhere recorded and mentioned in History. It’s almost 200 Years over the rebellion but Dharmaji
Prataprao Munde couldn’t get any recognisable position in the History of Independence. He
was the first freedom rebel leader from Marathwada but maybe due to his nomadic origin,
he was ignored by Historians.

The above reference can be sought from ‘Tribes and Castes of Central Provinces of India by
Russel R. V. and Hiralal’ Published in 1916 and above-mentioned can be referred to and
verified which clearly indicates that it’s worth nothing and nobody is the least bothered
about ‘Vanjari Caste’. From Chanda, a different set of sub-castes is reported called ‘Bhusarjin’, ‘Saojin’ and ‘Kanhejin’, the first may take their Name from ‘Bhusa’, the chaff of wheat, while ‘lad’ is a
term used for people coming from Gujarat and ‘sao’ means ‘savkar’ or ‘banker’.

In Berar also a number of the caste have become respectable cultivators and now call
themselves as ‘Wanjari’ disclaiming any connection with ‘Banjaras’.

There have been great references to Sardars from the Vanjari community in history from
Yadava’s, Nimbalkar (Phaltan), Jadhava’s(Sindkhedraja), Chatrapati Shivaji
Maharaj, Peshva’s, Holkar’s, and Shinde’s of Gwalior.The prominent names of Sardar
families are Garje Raje, Jadhavar Raje, Hanumant Vanjari Raje, Ghuge Raje, Rajshri Appaji
Munde(Sadashiv Peth), Makaji Gitte Sardar, Gangaji Avhad Gharane (Avhadwadi to Gwalior)

As per Maharashtra Land Book and its people proportion of literate among various castes per thousand in year 1911 is mentioned.In Bombay Presidency C. P. and Berar it is NIL where as in Marathwada Proportion of ‘Literate Vanjari Per Thousand was 09’.

Population of ‘Vanjari Caste’ in the regional divisions of Maharashtra as per 1931 census report is as below:

Castes / Tribe Western Maharashtra Vidarbha Marathwada Total
Vanjari 137,245 48,860 26,935 213,040

As per census of British India 1881 the Population of ‘Wanjaris’ in British India was 767,177 however it is described as below:

The ‘Wanjaris’ number was 767,177 they are settled branch of the ‘Banjara Caste’, who have abandoned the carrying trade and have either become graziers or agriculturist. The Largest Population of 521,882 is found in Madras, Hyderabad contains 108,359, Berar 27,495 and the Central Provinces 793.

Another interesting fact regarding social status of ‘Wanjari Cast’ in ‘Berar Division’ as Per Census of 1881 is as below:

The Kunbi of Berar corresponds with the Kapu or cultivator caste of Teligana and the Vellore of the Tamil country. Almost on a par with Kunbis in social estimations, although generally less prosperous are Gaolis. With them are ranked the ‘Wanjaris’, a well to do and respected caste engaged in agriculture, they claim to be and locally are District from the ‘Banjara’ carrying castes in rites, customs dress and features.

‘Vanjari’ are mostly settled on large scale in Maharashtra. ‘Vanjari’ have shown their spark in socio-economic, political, administrative, cultural, private, co-operative, semi-government, and government sectors of Maharashtra. On the contrary to this major population of this tribe is engaged in seasonal sugarcane cutting with their family for the entire season, carrying footprints of nomadic tribes as their origin.

‘Vanjari’ once known as of ‘Kshatriya’ race have been affected due to its nomadic nature and injustice meted out over period of Hundreds of Year has resulted into converting this caste as ‘Caste of Sugarcane Labourer’.

कुळी – गंभीरराव (शिर्के), वेद – ऋग्वेद , गोत्र – शौनक
उपनावे – उमाळे, कताले, कावळे, काळटोपे, कुकडे, कोराळे, खरमाटे, खिल्लारे, गवते, गोमासे, गोपाळकर, गंदीले, गंदास-गंधास, चराटे, चाबुकस्वार, चेवले, जरे, डमाळे, डुकरे, ढोले (डोहले), ताडगे, तांबडे, दराडे, नाईकवाडे, नवाळे, नाकाडे, नागरगोजे, नागरे -नांगरे, नेहरकर, पाखटे, पालवे, पोटे, फटकळ, फुंदे, फडे, वहांगे, भांगे, बारगजे, बिकट, बिनावडे (बिनवडे), बरके, बैळगे-बेळगे, बोंद्रे, लादे, लामण, लांडगे, लैंडखैरे, वारे, शेकडे, शेळके, शेरेकर, सारूक-सारुके, सळटे, सोसे, सांगळे, हांगे.

कुळी – प्रतापराव (मुंढावच्छाव) धामपाळ, वेद – यजुर्वेद, गोत्र – अत्री
उपनावे – आरबुज, कतने, कताने, कतखडे, कतारे, खडवगाळे, खेडकर, खोजेपीर, खोकले, खंदारे, गर्जे, गंदवे, गोलार, गवते, घरजाळे, घोडके, चवरे, चेपटे, ठुले, डोंबरे, ढगार, तोगे, दगडखैर, दहिफळे, धज, धुपारे, नेहाळे, पटाईत, पाळवदे, बरवडे, बडे – बढे, वदने, वालटे, वरवडे, वागादि, वमाळे, बोकारे, भटाने, भाताने, मुंडे – मुंढे, मानकर, मिसाळ, मोरुळे – मोराळे, लकडे, लव्हारे, होळंबे, वमळे (वमाळे), विघ्ने, सोशे, साठे, शिरसाठ, सोनपीर, सातभाये.

कुळी – चंद्रराव ( मोरे – मौर्य ), वेद – यजुर्वेद , गोत्र – गौतम – ब्रम्ह
उपनावे – इगारे, इधारे, उंबरे, काकड, लहाने (लहाणे), सानप.

कुळी – गरुडराव, वेद – ऋग्वेद , गोत्र – कश्यप
उपनावे – आंधळे, कांगणे, कुसपटे, केंबरे, केंद्रे, गोंगाणे, घोळवे, चौदार, जाधवर, जायफळ, तांदळे, दूधवरपे, भंडकर, मैंद.

कुळी – पवारराव, वेद – यजुर्वेद , गोत्र – भारद्वाज शुक
उपनावे – आंबले, आंबाले (आंबाळे), उगले, उगलमुगले, उजाडमुळ्गे, कडपे, चिपाटे, बोडके, बारगळ, मुसळे, पवार, पंडित, लटपटे, वनवे, विंचू.

कुळी – जगतापराव (जगताप), वेद – यजुर्वेद , गोत्र – कश्यप
उपनावे – कांदे, कुटे, गंगावणे, दोंड – दौंड, धात्रक, धायतिडीक, मुरकुटे, राख, हेकरे.

कुळी – भालेराव (यादव), वेद- यजुर्वेद, गोत्र – पराशर / कौडिण्य
उपनावे – खाडे, चौले, डोंगरे, बांगर.

कुळी – प्रचंडराव (जाधव), वेद- यजुर्वेद, गोत्र – कश्यप / विश्वामित्र
उपनावे – आव्हाड, इंदूरकर, काळे, काळकाटे, जायभावे, डोंबाळे, डोमाळे, दापुरकर, बोंदर, शिंत्रे, हाडपे.

कुळी – भगवंतराव, वेद- ऋग्वेद, गोत्र – जमदग्नी
उपनावे – काळवझे, ताटे, फड(सौंदनकर), मगर.

कुळी – बळवंतराव, वेद- ऋग्वेद, गोत्र – कश्यप
उपनावे – इपर – ईप्पर, चकोर, दरगुडे – दरगोडे, लाटे, सगळे, हेंबाडे.

कुळी – तवरराव (तोवर), वेद- यजुर्वेद, गोत्र – गार्गायण
उपनावे – केकाण – केकाणे, थोरवे, भाबड, भोके, मानवते.

कुळी – अंकुशराव, वेद- ऋग्वेद, गोत्र – कश्यप
उपनावे– गरकळ, टाकळस, डोईफोडे, डोळे, वरशीड, मरकड.

कुळी – सुखसराव, वेद- ऋग्वेद, गोत्र – कश्यप
उपनावे – कराड (कराडे), कातकाडे, खपले, खांडेकर, खांडवेकर, गुटे, गंडाळ, चकणे, पानसरे, बुरकुल – बुरकुले, भाळवे – माळवे, साबळे, सोनावणे, हुळळे, निमोनकर.

कुळी – पतंगराव, वेद- ऋग्वेद, गोत्र – कश्यप
उपनावे – आघाव, दिघोळे – डिघोळे, गुजर, शेवगावकर.

कुळी – पंचमुखराव, वेद- यजुर्वेद, गोत्र – कपील
उपनावे – कथार, कापसे, कीर्तने, जवेर – जवरे, दोदले, डोळसे, ढाकणे, बोदले, लोखंडे, वाघ.

कुळी – हैबतराव (लाड), वेद- ऋग्वेद, गोत्र – कश्यप
उपनावे– केदार,गामणे – गाभणे, गोरे, सिताफळकर.

कुळी – मानकरराव, वेद- ऋग्वेद, गोत्र – वसिष्ठ / कौशिक
उपनावे – चाटे, वायमासे, पायमासे – पायभासे, पवासे – पंबासे.

कुळी – यशवंतराव (गायकवाड), वेद- ऋग्वेद, गोत्र – कश्यप
उपनावे – गायकवाड, घुगे, तारे, देवरंगे, गोगे.

कुळी – देवराय , वेद- ऋग्वेद, गोत्र – वसिष्ठ / कपील
उपनावे – इलग – विलग, घुले, वडगे, झडग.

कुळी – सुलतानराव (चव्हाण), वेद- ऋग्वेद, गोत्र – कश्यप / पुलस्थ
उपनावे – काकडे, काळे, गिते, बुदवंत – बुधवंत, शेष, कापडी, कापडे, शेपाक, कळी – काळी.

कुळी – तोंडे, वेद- ऋग्वेद, गोत्र – कश्यप / मकन
उपनावे – तोंडे.

कुळी – तिडके, वेद- ऋग्वेद, गोत्र – कश्यप / दुर्वास
उपनावे – तिडके.

कुळी – लाड, वेद- ऋग्वेद, गोत्रज – कश्यप / मांडव्य
उपनावे – लाड.

कुळी – वेद- ऋग्वेद, गोत्र – कश्यप
उपनावे – हुळळे, हुळहुळे, लंग, जमाडे, नवाळे, पवार, हुशे

References