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The Bhonsle (or Bhonsale, Bhosale, Bhosle) are a prominent group within the Maratha clan system of India.
The next significant Bhonsle was probably Maloji Bhosale from the Hinganikar branch. He was the great-grandson of one Kheloji (c. 1490).
According to R. C. Dhere's interpretation of local oral history and ethnography, Bhonsles descend from the and Yadavas of Devagiri, who were cow-herding Gavli sovereigns.Edited version of In early thirteenth century, "Baliyeppa Gopati Sirsat", a Hoysala cousin of Simhana migrated from Gadag district to Satara district along with his pastoral herd and kul-devta; the Sambhu Mahadev was thus installed at a hill-top in Singhnapur. Historical records indicate that this shrine received extensive patronage from Maloji onwards. Further, there exists a branch of the Bhosles named "Sirsat Bhosles" and Bhosle (or "Bhosale") is linguistically similar to "Hoysala". M. K. Dhavalikar found the work to convincingly explain the foundation of the Bhosle clan (as well as Sambhu Mahadev cult). Vajpeyi too advocates that Dhere's theory be probed in greater detail — "from pastoralist big men to warlords on horseback, is not an impossible distance to cover in two to three centuries."
On proposing the Brahmins of his court to have him proclaimed as the rightful king, a controversy erupted: the regnal status was reserved for those belonging to the kshatriya varna. Not only was there a fundamental dispute among scholars on whether any true Kshatriya survived in the Kali Yuga, having been all destroyed by Parashurama but also Shivaji's grandfather was a tiller-headman, Shivaji did not wear the sacred thread, and his marriage was not in accordance with the Kshatriya customs. Thus, the Brahmins had him categorised as a shudra.
Compelled to postpone his coronation, Shivaji had his secretary Balaji Avji Chitnis sent to the Sisodiya Rajputs of Mewar for inspection of the royal genealogies; Avji returned with a favorable finding — Shahji turned out to be a descendant of Chacho Sisodiya, a half-Rajput uncle of Mokal Singh. Gaga Bhatt, a famed Brahmin of Varanasi, was then hired to ratify Chitnis' find, and the Bhonsles were now permitted to stake a claim to Kshatriya caste. The coronation would be re-executed in June 1674 but only after going through a long list of preludes.
Led by Bhatt, who employed traditional Hindu imagery in an unprecedented scale, the first phase had Shivaji penance for having lived as a Maratha despite being a Kshatriya. Then came the sacred thread ceremony ('maunjibandhanam') followed by remarriage according to Rajput customs ('mantra-vivah') and a sequence of Vedic rituals before the eventual coronation ('abhisheka') — a public spectacle of enormous expense that heralded the rebirth of Shivaji as a Kshatriya king. Panegyrics composed by court-poets during these spans (and afterward) reinforced onto the public memory that Shivaji (and the Bhonsles) indeed belonged from the Sisodiyas.
However, the Kshatriyization was not unanimous; a section of Brahmins continued to deny the Kshatriya status. Brahmins of the Peshwa period rejected Bhatt's acceptance of Shivaji's claims and blamed the non-dharmic coronation for all ills that plagued Shivaji and his heirs—in tune with the general Brahminical sentiment to categorize all Marathas as Shudras, carte-blanche; there have been even claims that Bhatt was excommunicated by Maratha Brahmins for his role in the coronation of Shivaji! Interestingly, all claims to Rajput ancestry had largely vanished from the family's subsequent projections of identity.
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