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<div>{{Short description|Cattle herding caste of central India}}<br />
{{Infobox caste<br />
| caste_name = Raut/Rawat<br />
| native_name = {{lang|hne|राउत}}<br />
| religions = [[Hinduism]]<br />
| populated_states = {{ubl|Nepal/ Kumau /Gadwal/ Uttaranchal [[Chhattisgarh]]|[[Madhya Pradesh]]| [[Maharashtra]]}}<br />
| classification = [ {(Chettris / Basistha)} [Ahir]]([[Yadav]])}}<br />
'''Raut''' (also spelled as '''Rout''') is an [[Indian caste system|Indian caste]], whose traditional occupation is [[herding]].<ref>{{cite book |author=Joyce Burkhalter Flueckiger |title=Gender and Genre in the Folklore of Middle India |url=https://archive.org/details/gendergenreinfol00flue |url-access=registration |year=1996 |publisher=Cornell University Press |isbn=0-8014-8344-1 |page=[https://archive.org/details/gendergenreinfol00flue/page/141 141] }}</ref><ref>{{cite book |author=Lidia Guzy |title=Marginalised Music: Music, Religion and Politics from Western Odisha/India |url=https://books.google.com/books?id=HnU5C3IrHQcC&pg=PA147 |year=2013 |publisher=LIT Verlag Münster |isbn=978-3-643-90272-6 |page=147 |quote="...the Raut/Gour (the caste of herdsmen), the dominant caste in Chhattisgarh..."}}</ref><br />
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The Rauts are mainly found in the [[Chhattisgarh]] state, and the neighbouring states of [[Madhya Pradesh]] and [[Maharashtra]]. Traditionally, they were predominantly distributed in the districts of [[Durg district|Durg]], [[Raipur district|Raipur]], [[Bastar district|Bastar]], [[Nagpur district|Nagpur]] and [[Bhandara district|Bhandara]].<ref name=":0">{{cite book | title = People of India: Maharashtra, Volume 1 |author1=Kumar Suresh Singh |author2=B. V. Bhanu |url=https://books.google.com/books?id=OmBjoAFMfjoC&pg=PA1781 |agency= Anthropological Survey of India | year = 2004 | isbn = 9788179911006 | publisher = Popular Prakashan | page = 1781 }}</ref><br />
On the other hand, it is important to note that there are also other Rauts who are of Chhetri caste found in both Nepal and India, with a significant history of military service in both countries. The Chhetri community in Nepal traces its origins back to the Sinjha Valley, located in Jumla of the Karnali province. It is believed that the Khas Aryans, from which the Chhetris descended, scattered from this valley and eventually settled throughout the region.<br />
The Raut caste, as part of the Chhetri community, has a strong tradition of military involvement, reflecting their historical role as warriors. This tradition has been maintained in both Nepal and India, with many members of the Raut caste serving in the armed forces of both nations.<br />
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== History ==<br />
Raut may have been a tribal militia in [[Chota Nagpur Plateau|Chhota Nagpur]], originating from the [[Kanwar (tribe)|Kawar]] and [[Kol tribe]]s<ref name=":0" /> <br />
The Raut caste originated as a result of land rewards granted to warriors serving in the armies of royal families. Many of these warriors belonged to the Chhetri caste and, over time, became associated with the land they received, adopting the surname Raut.<br />
The Raut caste is predominantly found in western Nepal and Uttarakhand, India. Chief of Defence Staff of the Indian Armed Forces (2019–2021) general Bipin Rawat was among these. Though spell different the actual word is रौत which means the land as reward. <br />
They are particularly concentrated in Udaipur in eastern Nepal, the southeastern region of the Kathmandu Valley, and Lamjung district, which neighbors the Gurkhas. The Gurkhas played a significant role in the unification of Nepal, and as skilled army personnel, the Rauts dispersed and settled in various parts of Nepal alongside them.<br />
The Raut caste is believed to have historical connections to the Khas people, who originated from the Sinjha Valley kingdom. Through this link, the history of the Raut caste can be traced.<br />
There are few communities scattered in plain of Nepal who also writes Raut and are Patels. <br />
The distinct features of Raut in Nepal is the gotra (गौत्र) being Basistha (बशिष्ठ).<br />
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== Culture ==<br />
Traditionally, the Rauts were involved in herding and milking cattle.<ref name="Margaret_Epic">{{cite book | title = Epic traditions in the contemporary world: the poetics of community |editor1=Margaret H. Beissinger |editor2=Susanne Lindgren Wofford | page = 137 | publisher = [[University of California Press]] | year = 1999 }}</ref> Traditionlly, their main business was sale of milk and milk products.<ref>{{Cite book | url=https://books.google.com/books?id=wT-BAAAAMAAJ&q=raut |title = The Cattle and the Stick: An Ethnographic Profile of the Raut of Chhattisgarh|isbn = 9788185579573|last1 = Soni|first1 = Lok Nath|year = 2000|page=86}}</ref><br />
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[[Raut Nacha]] is a traditional dance of the Raut community which is performed on Diwali. In this dance, the Rauts wear a special costume, sing and dance in a group with sticks in their hands in the village pathways.<ref>{{Cite web|title=Raut Nacha-Culture & Heritage|url=https://durg.gov.in/culture-heritage/|website=[[Durg District]], Government of Chhattisgarh}}</ref><br />
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The Raut men traditionally performed the local folk epic ''Candaini'' (or ''Chandaini'') in a combination of dance and song. The epic tells the story of princess Chanda, who leaves her impotent husband and falls in love with a common man [[Veer Lorik]]. Both the characters are from the Raut caste, and the epic seems to have originated in this caste.<ref>{{cite book | title = Gender, genre, and power in South Asian expressive traditions |author1=Arjun Appadurai |author2=Frank J. Korom |author3=Margaret A. Mills | page = 196 | publisher = [[Motilal Banarsidass]] | year = 1994 | isbn = 9788120811782 }}</ref> As late as 1980, the Candaini performers used to be primarily from the Raut caste, but now people from other communities also take part in the performances.<ref name="Margaret_Epic"/><br />
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In the 20th century, they underwent [[Sanskritisation]], and adopted customs and values of the high-caste Hindus.<ref>{{Cite book | url=https://books.google.com/books?id=wT-BAAAAMAAJ&q=raut |title = The Cattle and the Stick: An Ethnographic Profile of the Raut of Chhattisgarh|isbn = 9788185579573|last1 = Soni|first1 = Lok Nath|year = 2000|pages=45–46}}</ref><br />
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== Sub-castes and related groups ==<br />
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The main Raut sub-castes include Gawala, Thetwar, Jheriya, and Kosariya.<ref name="Sharma2000">{{cite book|author=Arun Kumar Sharma|title=Archaeo-anthropology of Chhattīsgaṛh|url=https://books.google.com/books?id=-ihuAAAAMAAJ&q=thethwar+raut|year=2000|publisher=Sundeep Prakashan|isbn=978-81-7574-096-9|page=96}}</ref><br />
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The Rauts are included in the central list of [[Other Backward Class]]es for Chhattisgarh, along with other herding castes and sub-castes including Brajwasi, Gawli, Gawali, Goli, Lingayat-Gaoli, Gowari (Gwari), Gowra, Gawari, Gwara, Jadav, Thethwar, and [[Gopal (caste)|Gop/Gopal]].<ref>{{Cite web|title=Central List of OBCs|url=http://www.ncbc.nic.in/User_Panel/GazetteResolution.aspx?Value=mPICjsL1aLvU0s0yRV7aeb13aoM90cT9ioOuR4xIGRL%2fPpW8Y55aF3GqmP%2b6qk0h|website=National Commission for Backward Classes}}</ref><br />
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== References ==<br />
{{reflist}}<br />
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== Bibliography ==<br />
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* {{cite book | title = The cattle and the stick: an ethnographic profile of the Raut of Chhattisgarh | author = Lok Nath Soni | publisher = [[Anthropological Survey of India]] | year = 2000 | isbn = 9788185579573 }}<br />
*{{Cite book |last=Guptā |first=Śaśi |url=https://books.google.com/books?id=LpWazwEACAAJ |title=Rāuta jāti kā samājaśāstrīya anuśīlana |date=2022 |publisher=Saṅkalpa Prakāśana |isbn=978-93-91435-01-1 |language=hi}}<br />
*{{Cite book |last=Sainī |first=Abhilāshā |url=https://books.google.com/books?id=JpeZzwEACAAJ |title=Rāuta jāti: udbhava evaṃ vikāsa |date=2021 |publisher=Saṅkalpa Prakāśana |isbn=978-81-951646-6-0 |language=hi}}<br />
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[[Category:Indian castes]]<br />
[[Category:Social groups of Chhattisgarh]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Konar_(caste)&diff=549864Konar (caste)2026-06-02T05:31:52Z<p>Dr. Editor: removed Category:Herding castes using HotCat</p>
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<div>{{short description|Hindu pastoral caste}}<br />
{{use Indian English|date=October 2018}}<br />
{{use dmy dates|date=October 2018}}<br />
{{Infobox caste|caste_name=Konar|classification=|languages=[[Tamil language|Tamil]]|religions=[[Hinduism]]|related=[[Tamil people]]|subdivisions=}}<br />
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'''Konar''' (Kōṉār) is Hindu caste found in the Indian state of [[Tamil Nadu]]. They are traditionally a [[pastoral]] community<ref>{{cite book|title= Ethonbotany of India|url=https://books.google.com/books?id=10MiEAAAQBAJ&dq=konars+pastoral&pg=PA15|page=15|year=2016|publisher=Apple academic press|isbn = 9781771883399}}</ref><ref>{{cite book|title= The Stone age in India|url=https://books.google.com/books?id=Y1Li2LLKvEQC&dq=konar+pastoral&pg=PA26|page=26|year=2016|publisher= Asian Educational Services|isbn = 9788120601482}}</ref> involved in cattle herding and cultivation.<ref>{{cite book|title=Journal of Indian History|url=https://books.google.com/books?id=DTVuAAAAMAAJ&q=konar+idaiyar|year=2003|publisher=Department of Modern Indian History}}</ref> They are a part of the [[Yadav]] community.<ref name="(India)1967">{{cite book |author=Andhra Pradesh (India) |url=https://books.google.com/books?id=_Ek_AAAAYAAJ&q=konar+yadav |title=The Andhra Pradesh Education Code, Containing A.P. Acts on Education (with Comments) A.P. Educational Rules, Teachers Subordinate Service (special) Rules, Educational Inspection Code, Teachers Provident Fund Rules Etc. Etc |publisher=Panchayat Publications |year=1967}}</ref><ref>{{cite book |url=https://books.google.com/books?id=g9MVAQAAMAAJ&q=konar+yadav |title=People of India: India's communities |publisher=Oxford University Press |year=1998 |isbn=978-0-19-563354-2}}</ref> They also known as ''Ayar'' and ''Idaiyar'',<ref>{{cite book|url=https://books.google.com/books?id=PozZAAAAMAAJ|title=Religious Festivals in South India and Sri Lanka|last=Richard|first=Guy|publisher=Manohar|year=1982|page=128|isbn=9780836409000 }}</ref> and appear in the ancient [[Sangam literature]] as occupants of the ''[[Sangam landscape|Mullai]]'' (forest region).<ref>{{Cite book|url=https://books.google.com/books?id=-qU5DwAAQBAJ&pg=PA258|title=Possessed by the Virgin: Hinduism, Roman Catholicism, and Marian Possession in South India|last=Bloomer|first=Kristin C.|year=2018|publisher=Oxford University Press|isbn=9780190615093|page=258|language=en}}</ref>{{efn|The five regions that comprised the [[Sangam landscape]]s are literary devices, not geographical areas.<ref name="allchin"/>}}<br />
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== Etymology ==<br />
According to [[Alf Hiltebeitel]], Konar is a regional name for [[Yadava]], the caste to which [[Krishna]] belongs.<ref>{{cite book|title=The cult of Draupadī: Mythologies : from Gingee to Kurukserta, Volume 1|author=Alf Hiltebeitel|publisher=Motilal Banarsidass Publishe, 1991 - 487 pages|page=91}}</ref> Several Vaishnavite texts associate Krishna with the Aayar caste, or Konar, most notably the [[Thiruppavai]], composed by goddess [[Andal]] herself, most notably referring Krishna as the “Aayar kulathu mani vilakke”. The caste name is interchangeable with the names ''Konar'' and ''Kovalar'' being derived from Tamil word ''Kōn'', which can mean "king" and "herdsmen".<ref name="allchin">{{cite book|url=https://books.google.com/books?id=YSM9AAAAIAAJ&pg=PA101|title=Neolithic Cattle-keepers of South India|last=Allchin|first=Frank Raymond|publisher=Cambridge University|year=1963|page=101}}</ref><ref>{{cite book|url=https://books.google.com/books?id=ui5gju8MwDUC&pg=PA35|title=The Cult of Draupadi|last=Hiltebeitel|first=Alf|publisher=University of Chicago Press|year=1988|isbn=9780226340463|page=35|author-link=Alf Hiltebeitel}}</ref> The word might be derived from the from [[Tamil language|Tamil]] word ''kōl'', a herdsman's staff.<ref name="allchin"/> The [[Tamil language|Tamil]] word ''kōl'' also means a king's sceptre.<ref>{{cite book|title=Cultural heritage of ancient Tamils|author=Katir Makātēvan̲|publisher=Lakshmi Publications, 1981|page=65}}</ref><ref>{{cite book|title=Śaṅgam polity: the administration and social life of the Śaṅgam Tamils|author=N. Subrahmanian|publisher=Asia Pub. House, 1966|page=71}}</ref><br />
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The word ''Ayar'' might be derived from the Tamil word ''Aa'', meaning ''cow''.<ref name="allchin" /> The term ''idai'' (middle) might refer to the ''[[Forest|Mullai]]'' region, being an intermediate zone between two other Sangam landscapes called ''[[Mountain|Kurinji]]'' (hilly region) and ''[[Agriculture|Marutham]]'' (cultivation region), but probably reflected their intermediate socio-economic status.<ref>{{Cite book|url=https://books.google.com/books?id=ALUvDwAAQBAJ&pg=PA153|title=Historical Dictionary of the Tamils|last=Ramaswamy|first=Vijaya|publisher=Rowman & Littlefield|year=2017|isbn=9781538106860|page=153|language=en}}</ref> ''Idaiyar'' remains the most commonly used word in Tamil for a cow-herder, and another name for Ayars was ''pothuvar'', meaning ''common''.<ref>{{cite book|url=https://books.google.com/books?id=pzgaS1wRnl8C&pg=RA1-PA35|title=Temples of Kr̥ṣṇa in South India: history, art, and traditions in Tamilnāḍu|last=Padmaja|first=T.|publisher=Abhinav publications|year=2002|isbn=9788170173984|page=35}}</ref><br />
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== History ==<br />
According to medieval inscriptions the Konars are mentioned as [[Nanda Baba|Nandaputras]] of [[Yadava]] lineage.<ref name="Temples of Kr̥ṣṇa in South India: History, Art, and Traditions in Tamilnāḍu By T Padmaja "> Conclusion pages 103: "We also get several instances of the patronage extended to Krsna temples by the shepherd class (manradi or Konars ) In one inscription they are significantly called Nandaputras and Tiruvaypadi Nattar of Tondaimandalam"{{cite book |url=https://books.google.com/books?id=pzgaS1wRnl8C&q=Author+Padmaja+temples+of+krishna |title= Temples of Kr̥ṣṇa in South India: History, Art, and Traditions in Tamilnāḍu |isbn= 9788170173984 |access-date=2002-01-01 |last1= Padmaja |first1= T. |year= 2002 }}</ref> Historically some of them have held positions such as kings and chieftains.<ref>{{Cite book |last=Hiltebeitel |first=Alf |url=https://books.google.com/books?id=VncomfRVVhoC&dq=Konar+kings&pg=PA99 |title=The cult of Draupadī: Mythologies : from Gingee to Kurukserta, Volume 1 |publisher=Motilal |year=1988 |isbn=81-208-1000-7 |page=99 |language=en}}</ref><br />
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[[File:Gingee Fort Hill view from road.jpg|thumb|Gingee Fort Hill view from road]]<br />
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The [[Gingee Fort]] was originally built by Ananta kon of the Konar Dynasty, around 1190 A.D. and was later fortified by Krishna Konar.<ref name="Hiltebeitel 1991 450">{{cite book|url= https://books.google.com/books?id=VncomfRVVhoC&q=Krishna+Kon&pg=PA90 |title= The cult of Draupadī: Mythologies : from Gingee to Kurukserta, Volume 1|last= Hiltebeitel |first=Alf|publisher= University of Chicago|year=1991|isbn= 81-208-1000-7|page=450}}</ref><ref>{{cite book|url= https://books.google.com/books?id=rHt8DwAAQBAJ&q=konar&pg=PT212 |title= The Nawab's Tears|last= Mani |first=Ajith|publisher= Partridge Publishing |year=2018|isbn= 978-1-5437-0429-7|page= chapter 24}}</ref> It was later modified in the 13th century to elevate it to the status of an unbreachable citadel to protect the small town of saenji. It was also the headquarters <ref>{{Cite news|url=https://www.thehindu.com/arts/crafts/Ancient-Futures/article16894623.ece|title=Ancient Futures|first=Divya|last=Sridharan|newspaper=The Hindu|date=27 November 2009|via=www.thehindu.com}}</ref><ref>{{Cite news|url=https://www.thehindu.com/features/kids/where-eagles-dare/article4619668.ece|title=Where eagles dare|first=Sanjay|last=Sivadas|newspaper=The Hindu|date=15 April 2013|via=www.thehindu.com}}</ref> domination in northern Tamil Nadu. The fort was built as a strategic place of fending off any invading armies. <br />
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The Gingee Fort complex is on three hillocks: Krishnagiri named after Krishna Kon to the north, Rajagiri or Anandagiri named after Ananda kon to the west<ref name="Hiltebeitel 1991 450"/> and Chandrayandurg to the southeast. The three hills together constitute a fort complex, each having a separate and self-contained citadel.<br />
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== Notable people ==<br />
*[[Maveeran Alagumuthu Kone]]<br />
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== See also ==<br />
*[[Velir]]<br />
*[[Ay dynasty]]<br />
*[[Maniyani (caste)]]<br />
*[[Golla (caste)|Golla]]<br />
*[[Gavli]]<br />
*[[Krishna|Mayon]]<br />
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==References==<br />
'''Notes'''<br />
{{notelist}}<br />
'''Citations'''<br />
{{reflist}}<br />
[[Category:Social groups of Tamil Nadu]]<br />
[[Category:Indian castes]]<br />
[[Category:Agricultural castes]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Golla_(caste)&diff=549863Golla (caste)2026-06-02T05:31:24Z<p>Dr. Editor: removed Category:Herding castes using HotCat</p>
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<div>{{Use dmy dates|date=May 2019}}<br />
{{Use Indian English|date=May 2019}}<br />
{{infobox caste<br />
| caste_name = Golla (Goala)<br />
| classification = <br />
| religions = [[Hinduism]]<br />
| languages = <br />
[[Telugu language|Telugu]]{{*}}[[Kannada language|Kannada]] <br />
| country = <br />
[[India]]<br />
| populated_states = [[Andhra Pradesh]]{{*}}[[Telangana]]{{*}}[[Karnataka]]{{*}}[[Tamil Nadu]]<br />
}}<br />
The '''Golla''', also spelt as '''Goalas'''<ref>{{cite book|first=Vinay Kumar |last=Srivastava |title=Religious Renunciation of a Pastoral People |url=https://books.google.com/books?id=EFzkAAAAMAAJ |year=1997 |publisher=Oxford University Press, 1997 |isbn=9780195641219 |page=7 }}</ref> are a [[Telugu language|Telugu]]-speaking pastoral community<ref>{{Cite book|last=Ramamoorthy|first=L.|url=https://books.google.com/books?id=yYgOAAAAYAAJ&q=Golla|title=Language Loyalty and Displacement: Among Telugu Minorities in Pondicherry|date=2000|publisher=Pondicherry Institute of Linguistics and Culture|isbn=978-81-85452-10-4|language=en}}</ref> inhabited in the states of [[Andhra Pradesh]], [[Telangana]], [[Karnataka]] and [[Tamil Nadu]].<ref name=":0">{{Cite book|last=India|first=Anthropological Survey of|url=https://books.google.com/books?id=U0uAAAAAMAAJ&q=golla+balijas|title=All India Anthropometric Survey: Analysis of Data. South Zone|date=1989|publisher=Anthropological Survey of India|language=en}}</ref><ref name="Karnataka OBC"/><ref name="Ethnohistory of pastoralism"/><ref>{{Cite web|title=LIST OF BACKWARD CLASSES APPROVED|url=http://www.bcmbcmw.tn.gov.in/bclist.htm|access-date=2020-12-28|website=www.bcmbcmw.tn.gov.in}}</ref> They represent 13.4% of the total population of Andhra Pradesh state.<ref name="The Hindu 2014">{{cite web | title=Seemandhra Yadavs demand 7 MP, 25 Assembly seats | website=The Hindu | date=2014-03-18 | url=https://www.thehindu.com/news/cities/Vijayawada/seemandhra-yadavs-demand-7-mp-25-assembly-seats/article5799591.ece | access-date=2021-01-08}}</ref> This caste is called by separate names in different regions, namely Gulla, Gullar (in Karnataka), [[Gollewar]], [[Gavli|Gavali]] and [[Dhangar]] (in the Marathwada area of Maharastra State).<ref>{{Cite book|last=General|first=India Office of the Registrar|url=https://books.google.com/books?id=cQUdAQAAMAAJ&q=Dhangar|title=Census of India, 1961|date=1962|publisher=Manager of Publications|language=en}}</ref><ref>{{Cite book|last1=Singh|first1=K. S.|url=https://books.google.com/books?id=Mt9G1e6JF-QC&q=gauvali|title=India's Communities|last2=India|first2=Anthropological Survey of|date=1998|publisher=Oxford University Press|isbn=978-0-19-563354-2|language=en}}</ref> They are classified as a [[Other Backward Class|Backward Caste]].<ref>{{Cite web|date=24 December 2020|title=Central List of OBCs|url=http://www.ncbc.nic.in/user_panel/GazetteResolution.aspx?Value=mPICjsL1aLvZW9%2fwXcIbxcNal%2fTghxZUuV7adcx5Bs1cEGdzKqq0GufcXEZAUTq0|url-status=live|archive-url=https://web.archive.org/web/20201225025539/http://www.ncbc.nic.in/user_panel/GazetteResolution.aspx?Value=mPICjsL1aLvZW9%2FwXcIbxcNal%2FTghxZUuV7adcx5Bs1cEGdzKqq0GufcXEZAUTq0|archive-date=24 December 2020}}</ref> <br />
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Gollas are traditionally cowherds, but they engage in both sheep/goat and cattle [[pastoralism]], in that they either herd exclusively sheep, a mixed herd of sheep and goats, or cattle.<ref>{{Cite book|last=Singh|first=K. S.|url=https://books.google.com/books?id=cvcejt9krDkC&q=golla+cowherds|title=People of India: Andhra Pradesh|date=1992|publisher=Anthropological Survey of India|isbn=978-81-85579-09-2|language=en}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=9rYjAQAAIAAJ&q=golla+cowherd|title=The Eastern Anthropologist|date=1966|publisher=Ethnographic and Folk Culture Society|language=en}}</ref><ref name="Ethnohistory of pastoralism">{{cite journal |last1=Murthy|first1=M.L.K.|date=1993-02-01 |title=Ethnohistory of pastoralism: A study of Kurubas and Gollas |journal=Studies in History |volume=9|issue= 1|pages=33–41 |doi= 10.1177/025764309300900102|s2cid=161569571}}</ref> <br />
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==Etymology==<br />
The Gollas are called Gawalis. One etymology for their name comes from the [[Sanskrit]] "Gopala", which in [[North India]] passed through [[Prakrit]] "Gwala". Several other variants of the name exist in South India, in such forms as Gollavaru, Godlavaru, etc.<ref>{{Cite book|last=Vignesha|first=M. S.|url=https://books.google.com/books?id=BCXbAAAAMAAJ&q=golla+gopala|title=Sociology of Animal Husbandry: Studies Made in Five Villages in Karanataka|date=1993|publisher=Associated Publishing Company|isbn=978-81-85211-33-6|language=en}}</ref> There are many synonyms by which they are referred to within their community, namely Kadugolla, Oorugolla, Adivigolla, Handigolla and Gopala. Others refer to them only as Golla or Gollaru.<ref>{{Cite book|last=Singh|first=Kumar Suresh|url=https://books.google.com/books?id=FRQwAQAAIAAJ&q=Yadava|title=People of India: (3 pts.). Karnataka|date=2003|publisher=Anthropological Survey of India|isbn=978-81-85938-98-1|language=en}}</ref><br />
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The Gollas also call themselves Yadava. In the early 1920s, castes such as [[Ahir]], [[Gavli]], Golla, [[Gopas|Gopa]] and [[Gopas|Goala]], which were traditionally engaged in cattle-related occupations, started referring to themselves as Yadav/Yadava. They claimed that they were related to the [[Abhiras]] and [[Yadavas]] of the [[Puranas]], which were held to be synonymous and associated with [[Lord Krishna]], a cowherd.<ref>{{cite book|last=Rao|first=M. S. A.|url=https://books.google.com/books?id=wWEiAQAAMAAJ&q=yadu|title=Social Movements and Social Transformation: A Study of Two Backward Classes Movements in India|date=1987|publisher=Manohar|isbn=978-0-8364-2133-0|language=en}}</ref><br />
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==Sub-castes==<br />
The community, due to its size, has a great number of sub-castes, including: Yerra, Mushti, Karine, Pakinati, Puja, Modateetta, Nallasadana, Gujarathi, Gampa, Peyya, Veyya, Kuruma and Sidda.<ref name="Rao"/> The Kannada-speaking [[Hanabaru]] or Krishna Golla are also considered to be a sub-caste.<ref>{{Cite book|last=Karnataka (India)|url=https://books.google.com/books?id=8Lm1AAAAIAAJ&q=hanabaru|title=Karnataka State Gazetteer: Belgaum|date=1987|publisher=Director of Print, Stationery and Publications at the Government Press|language=en}}</ref>{{pn|date=August 2021}}<br />
<br />
==Assimilation into Yadav community==<br />
<br />
In 1923, leaders from the [[North Indian]] [[Ahir]] and [[Marathi people|Maharashtraian]] [[Gavli]] communities formed [[All India Yadav Mahasabha]] (AIYM) to promote Yadava identity amongst regional castes whose occupation was associated with cattle, i.e, cowherds, herdsmen, milk-sellers. They claimed that they were related to the [[Yadava|Yadu dynasty]] of the [[Puranas]], hence the term ''Yadav'', through the [[Abhira]] tribe. [[Lord Krishna]], a cowherd, was the hero-god of Abhiras.<ref>{{cite book|first=Christophe |last=Jaffrelot|author-link1=Christophe Jaffrelot|title=India's Silent Revolution: The Rise of the Lower Castes in North India|url=https://books.google.com/books?id=qJZp5tDuY-gC|year=2003|publisher=C. Hurst & Co. Publishers|isbn=978-1-85065-670-8|pages=189,194–196}}</ref> The AIYM insisted that all these regional castes known by different names, call themselves Yadav/Yadava and that each person have Yadav as his last name, and this was enthusiastically followed by various communities who were traditionally involved in cattle related occupations. The Gollas of [[Hyderabad state]], under the leadership of their regional association, the Hyderabad Rashtra Yadava Mahajana Samajam, requested to the Census Commissioner for a change in their caste names Golla, Gawli, Gollawar and Ahir to Yadava. Similarly, in 1930, the government of [[Madras state]] directed the adoption of the term "Yadava", in place of Golla, Idaiyan, Gopa, Gopi or Gowla, in all official documents. This was in response to an appeal made by the Yadukula Maha Sangham of east [[Godavari District]].<ref name="Rao">{{cite book|last=Rao|first=M. S. A.|author-link1=M. S. A. Rao|year=1979|title= Social movements and social transformation: a study of two backward classes movements in India |url=https://books.google.com/books?id=tZAiAAAAMAAJ |location=Delhi |publisher=Macmillan |pages=139,141,148|isbn=9780333902554}}</ref><br />
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==Religion== <br />
Gollas are both [[Vaishnavas|Vaishnavites]] and [[Shivaism|Saivites]]. They put on a vertical yellow or red streak on their forehead, indicating [[Vaishnavism]], and worship a deity, [[Mailar Mallanna Temple|Mallanna]], who is a form of [[Shiva]].<ref name="Murthy-Sontheimer">{{Cite journal|last1=Murty|first1=M. L. K.|last2=Sontheimer|first2=Günther D.|date=1980|title=Prehistoric Background to Pastoralism in the Southern Deccan in the Light of Oral Traditions and Cults of Some Pastoral Communities|url=https://www.jstor.org/stable/40460587|journal=Anthropos|volume=75|issue=1/2|pages=163–184|jstor=40460587|issn=0257-9774}}</ref> The Yerra (or Kilari Gollas) regard themselves as superior to other Gollas and put on a [[sacred thread]] during marriages.<ref>{{Cite book|last=General|first=India Office of the Registrar|url=https://books.google.com/books?id=ixZAAAAAMAAJ&q=gollas|title=Census of India, 1971: Mysore|date=1973|publisher=Manager of Publications|language=de}}</ref><br />
==Social status==<br />
Gollas were looked upon fairly high; equally with the agricultural castes such as the [[Kapu (caste)|Kapu]], [[Kamma (caste)|Kamma]], and [[Balija]], Gollas were allowed to intermingle with these castes.<ref name=":0" /> <br />
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Some sources suggest that they might have immigrated from [[North India]].<ref>{{Cite book|last=Kumari|first=M. Krishna|url=https://books.google.com/books?id=bCbuAAAAIAAJ&q=fairly+high|title=Facets of Andhra Culture|date=1997|publisher=Gyan Sagar Publications|isbn=978-81-86987-04-9|language=en}}</ref><br />
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The Gollas are classified as [[Other Backward Class]] in the [[Reservation in India|Indian System of Reservation]].<ref name="Telangana OBC">{{cite report |author=Central Commission for Backward Classes|archive-date=2020-12-24|title=Central List of OBCs Telangana|url=http://www.ncbc.nic.in/user_panel/GazetteResolution.aspx?Value=mPICjsL1aLvZW9%2fwXcIbxcNal%2fTghxZUuV7adcx5Bs1cEGdzKqq0GufcXEZAUTq0|archive-url=https://web.archive.org/web/20201225025539/http://www.ncbc.nic.in/user_panel/GazetteResolution.aspx?Value=mPICjsL1aLvZW9%2FwXcIbxcNal%2FTghxZUuV7adcx5Bs1cEGdzKqq0GufcXEZAUTq0}}</ref><ref name="Karnataka OBC">{{cite report |author=Central Commission for Backward Classes |date= 2020-10-20|title=Central List of OBCs Karnataka|url= http://www.ncbc.nic.in/User_Panel/GazetteResolution.aspx?Value=mPICjsL1aLsThxqt53NPf0ggPwu7BzPqq3bdU2%2bMS4jCYieqRNO1XcIozUEJpyYh|archive-url= https://web.archive.org/web/20181222014246/http://www.ncbc.nic.in/User_Panel/GazetteResolution.aspx?Value=mPICjsL1aLsThxqt53NPf0ggPwu7BzPqq3bdU2%2bMS4jCYieqRNO1XcIozUEJpyYh|archive-date= 25 December 2020}}</ref><ref name="Maha OBC">{{cite report |author=Central Commission for Backward Classes |date= 2020-10-20|title=Central List of OBCs Maharashtra|url=http://www.ncbc.nic.in/user_panel/GazetteResolution.aspx?Value=mPICjsL1aLsN%2BCCWgSsv8%2BuAyaBuDqnRoSLrvXbEEJTY%2By0eazrlMjhC5BUvBdUU|archive-url= https://web.archive.org/web/20201110054503/http://www.ncbc.nic.in/user_panel/GazetteResolution.aspx?Value=mPICjsL1aLsN%2BCCWgSsv8%2BuAyaBuDqnRoSLrvXbEEJTY%2By0eazrlMjhC5BUvBdUU|archive-date= 10 November 2020}}</ref><br />
==Tirumala Tirupati Devasthanams ==<br />
* The [[Yadav]] community hailed the State Government decision regarding restoration of '''Golla Mirasi''' or also called as '''Golla Mandapam''' the hereditary rights of the community pertaining to certain rituals at Tirumala temple, In the presence member of [[All-India Yadav Mahasabha]] Youth President of [[Andhra Pradesh]] Y Shanmugam Yadav.<ref>{{cite web|url=https://www.thehindu.com/news/national/andhra-pradesh/yadavas-hail-restoration-of-golla-mirasi/article31816586.ece|title=Yadavas hail restoration of ‘Golla Mirasi’|accessdate=12 June 2020}}</ref><br />
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==See also==<br />
*[[Gollewar]]<br />
*[[Naidu]]<br />
*[[Yadava Naidu]]<br />
*[[Gavli]]<br />
*[[Dhangar]]<br />
*[[Yadava]]<br />
<br />
==References==<br />
{{reflist}}<br />
{{Authority control}}<br />
<br />
[[Category:Social groups of Andhra Pradesh]]<br />
[[Category:Other Backward Classes of Karnataka]]<br />
[[Category:Social groups of Telangana]]<br />
[[Category:Social groups of Tamil Nadu]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Gavli&diff=549862Gavli2026-06-02T05:30:59Z<p>Dr. Editor: removed Category:Herding castes using HotCat</p>
<hr />
<div>{{short description|Sub caste of Yadav in Maharashtra}}<br />
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'''Gavli''' ([[Devanagari]]: गवळी) is a [[Hindus|Hindu]] caste found in the [[States and union territories of India|Indian states]] of [[Maharashtra]] and [[Madhya pradesh]].<ref name="Malhotra 1982" /><ref>{{cite book |last=Mehta |first=B. H. |title=Gonds of the Central Indian Highlands |volume=II |year=1994 |publisher=Concept Publishing Company |location=New Delhi |pages=568–569 |url=https://books.google.com/books?id=gu_cN0MhteMC&pg=PA568}}</ref> They a part of the [[Yadav]] community.{{sfnp|Jaffrelot|2003|p=187}} They are referred as Golla in [[Andhra Pradesh]], [[Telangana]] and [[Karnataka]].<ref>{{Cite book|last=Saraswati|first=Baidyanath|url=https://books.google.com/books?id=x4wdAQAAIAAJ&q=Mhaske|title=The Cultural Dimension of Ecology|date=1998|publisher=Indira Gandhi National Centre for the Arts|isbn=978-81-246-0102-0|language=en}}</ref><ref>{{Cite book|last=Tribes|first=Karnataka (India) Legislature Committee on the Welfare of Scheduled Castes and Scheduled|url=https://books.google.com/books?id=xYAkAQAAMAAJ&q=golla+gauli|title=Report|publisher=Karnataka Legislature Secretariat.|language=en}}</ref><ref>{{Cite book|last=Commission|first=Third Karnataka Backward Classes|url=https://books.google.com/books?id=a3TaAAAAMAAJ&q=golla+gauli|title=The Justice-journey of the Karnataka Backward Classes|date=1990|publisher=Government of Karnataka|language=en}}</ref><ref>{{Cite book|url=https://books.google.com/books?id=Y6ABAAAAMAAJ&q=golla+gauliga|title=Karnataka State Gazetteer: Shimoga|date=1975|publisher=Director of Print., Stationery and Publications at the Government Press|language=en}}</ref><ref>{{Cite book|last=General|first=India Office of the Registrar|url=https://books.google.com/books?id=cQUdAQAAMAAJ&q=+gavali|title=Census of India, 1961|date=1962|publisher=Manager of Publications|language=en}}</ref> [[Yadava]], [[Konar (caste)|Konar]], Manyani Nair, [[Golla (caste)|Golla]] and [[Ahir]] Gawli are considered to be synonymous names.<ref>{{cite book|title=Maharashtra State Gazetteers: Buldhana |url=https://books.google.com/books?id=w1EbAAAAIAAJ |year=1976 |publisher=Director of Government Printing, Stationery and Publications, Maharashtra State, 1976 |page=224}}</ref><ref>{{Cite book|last1=Singh|first1=K. S.|url=https://books.google.com/books?id=Jw9uAAAAMAAJ&q=Gavali|title=India's Communities|last2=India|first2=Anthropological Survey of|date=1998|publisher=Oxford University Press|isbn=978-0-19-563354-2|language=en}}</ref><br />
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Gavli are distributed all over Maharashtra. Although Reginald Edward has classified Gawlis as sub-caste of many different castes [[Ahir|Ahir Gawli]] (sub-caste of famous [[Yadav]] caste of North India) whereas Hanbar Gawli, Singaji Gawli and [[lingayat|Lingayat Gawli]] are different from [[Yaduvanshi Aheer|Yadav Gawli Ahir Yadav Gawli]].{{sfnp|Rao|1979|p=129}}{{sfnp|Enthoven|1990|p=368}}{{sfnp|Feldhaus|1989|p=101}} Along with [[Maratha]] and [[Kunbis]], [[Yaduvanshi Aheer|Ahir Gawlis]] are considered one of the allied castes of [[Maratha|Maratha caste]] and have been included in the [[Maratha Light Infantry|Maratha Regiment]] in the past.<ref>{{cite journal |last1=Constable |first1=Philip |year=2001 |title=The Marginalization of a Dalit Martial Race in Late Nineteenth- and Early Twentieth-Century Western India. |url=https://www.jstor.org/stable/2659700 |journal=The Journal of Asian Studies |volume=60 |issue=2 |pages=439–478 |doi=10.2307/2659700 |jstor=2659700 |pmid=18268829 |access-date=2020-11-28 |s2cid=40219522}}</ref>{{sfnp|Jaffrelot|2003|p=163}}<br />
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==Origin==<br />
The [[Yadav]] (Gavli) community claims descent from the Great [[Yadava|Yadav families]] to one of which lord [[Krishna]] the eighth incarnation of [[Vishnu]] belonged.<ref>{{Cite book|url=https://books.google.com/books?id=KTEoAAAAMAAJ|title=Report of the Indian Statutory Commission ...|last=commission|first=Great Britain Indian statutory|date=1930|publisher=H. M. Stationery Office|language=en|quote=The Yadav Gavli community claims descent from the Great Yadav families to one of which Shri Krishna the eighth incarnation of Vishnu belonged.}}</ref>{{sfnp|Jaffrelot|2003}} The whole of the [[North India]], [[Gujarat]] and [[Deccan Plateau|Deccan]] were ruled by the Kings of the [[Yadava|Yadav families]]. They have kept up their [[Kshatriya|Kshatriya caste]] traditions, customs and occupations. They have given considerable recruits to the government and included in the [[Marathi people|Maratha regiments]].{{Citation needed|date=May 2023}}<br />
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==Sub-groups==<br />
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While [[M. S. A. Rao]] classifies Gavli caste of [[Konkan|Konkan region]] into Dabholis and Chevlis,{{sfnp|Rao|1979|p=129}}{{sfnp|Rao|1972|p=76}} Siraj-ul-Hassan classifies Gavlis in the [[Nizam]]'s former [[Hyderabad state]], i.e., [[Marathwada region]], into two divisions, namely Nagarkar and Vajarkar.{{sfnp|Hassan|1989|p=196}}{{sfnp|Feldhaus|1989|p=101}} On the other hand, castes like [[Dhangar]] Gavlis, [[Golla (caste)|Golla]] Gavlis, [[Kuruba]] Gavlis and [[Lingayat]] Gavlis are sub-castes of [[Yadav]]/[[Ahir]] and [[Lingayats]] respectively, These groups are the separate from the original [[Ahir|Ahir Yadav Gawli]] community. {{sfnp|Rao|1979|p=129}}{{sfnp|Enthoven|1990|p=368}} Dabholis and Chevlis are localized castes of their respective regions. Gavlis are classified as [[Other Backward Class]] in [[Reservation in India|Indian system of reservation]].<ref name="MH OBC">{{cite report |author=Central Commission for Backward Classes |date= 2020-10-20|title=Central List of OBCs Maharashtra|url=http://www.ncbc.nic.in/user_panel/GazetteResolution.aspx?Value=mPICjsL1aLsN%2BCCWgSsv8%2BuAyaBuDqnRoSLrvXbEEJTY%2By0eazrlMjhC5BUvBdUU|archive-url= https://web.archive.org/web/20201110054503/http://www.ncbc.nic.in/user_panel/GazetteResolution.aspx?Value=mPICjsL1aLsN%2BCCWgSsv8%2BuAyaBuDqnRoSLrvXbEEJTY%2By0eazrlMjhC5BUvBdUU|archive-date= 10 November 2020}}</ref><br />
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===Lingayat Gavli===<br />
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They are a sub-group of [[Lingayats]] and speak [[Kannada]] amongst themselves. They follow [[Veerashaivism]] as a religion.{{sfnp|Rao|1979|p=129}}<br />
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===Dabholis and Chevlis===<br />
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They are a localized caste of [[Ratnagiri]] and [[Colaba]] region. They claim higher status than all other Gavli sub-groups of Maharashtra. [[Vithal Krishnaji Khedkar]] belonged to the Gavli caste of Ratnagiri. He was one of the founding members of the [[All-India Yadav Mahasabha]] which was inaugurated in 1924 at [[Allahabad]]. He protested against the fact that the [[Southborough Committee]] did not consider [[Yadav]] Gavlis as [[Maratha (caste)|Marathas]].{{sfnp|Rao|1972|p=78}}{{sfnp|Jaffrelot|2003|p=163}}<br />
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===Nagarkar and Vajarkar===<br />
They are found in the [[Marathwada region]] and in some parts of [[Telangana]]. Their division into two groups is based on their habitats and modes of life. Nagarkar are those Gavlis who have settled as a pastoralist caste on the edges of villages or towns (''nagar''). Vajarkar Gavlis are pastoralists who lived in forested areas with better grazing, similar to Dhangar Gavlis who live in the [[Western Ghats]]. ''Vajar'' is derived from [[Sanskrit]] ''vraja'', which means cattle-shed. Both Nagarkars and Vajarkars have no traditions and cannot give any account of their origin, nor of their former settlement. It is possible that they may be an offshoot of [[Lingayat]] community. Like other Lingayats, they wear a [[lingam]] round their necks and worship it daily with offerings of flowers and food before they dine. They rank higher, socially, than the [[Maratha]] [[Kunbis]] and are equal to those groups of the Lingayats who have undergone [[Diksha]]. They do not eat animal food. They worship [[Khandoba]], [[Nagoba Jatara|Nagoba]], [[Bhavani]] of [[Tuljabhavani Temple|Tuljapur]], [[Ganesha]] and other major [[Hindu]] gods.{{sfnp|Hassan|1989|p=196-199}}{{sfnp|Feldhaus|1989|p=101}}<br />
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===Dhangar Gavli===<br />
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Dhangar Gavli, referred as Gavli or Gouly, is a sub-caste of [[Dhangar]] caste cluster. They are found in southern [[Maharashtra]], [[Goa]] and northern [[Karnataka]]. Among Dhangars they are also referred as Dange or Mhaske. They are cattle/buffalo herding pastoral people and practice shifting cultivation. They primarily kept buffaloes because of their ability to defend themselves against panthers and tigers in the traditional habitat as buffaloes are more heavily built than cattle. [[Hatkar]]s and Gavlis used to be a single group of people in the past with their traditional occupation as cattle herding. Gavlis trace their migration to [[western ghats]] from Chaphal via [[Nanegaon]], Kelawali, Irewadi and finally to Sadawaghpur. The migration is believed to have occurred around the 15th century AD. Their subsistence has been primarily on ragi, jowar, buttermilk and some lentils and dried fish. Starting in the 1960s, Gavlis became major suppliers of milk in [[Pune]], [[Kolhapur]] and other major regions around their settlement.{{sfnp|Lukacs|2001|p=443-450}}<ref name="Malhotra 1982">{{cite journal |title=Ecology of a pastoral caste: Gavli Dhangars of peninsular India| url=http://library.isical.ac.in:8080/xmlui/bitstream/handle/10263/1447/HE-10-1-1982-P107-143.pdf |first=K. C. |last=Malhotra |journal=Human Ecology |volume=10 |issue=1 |date=March 1982 |pages=107–143 |doi=10.1007/BF01531107| s2cid=154253698 }}</ref><br />
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In Goa under colonialism, the community shied away from the rest of society as they wanted to escape the grazing tax and ban on Kumeri introduced by the [[Portuguese Empire]]. Gavli leaders claim that they had fled to remote hilly and forested areas to avoid religious persecution. They were not part of the [[Comunidade]] anywhere in Goa. It is claimed that throughout the Portuguese rule in Goa they were so insulated that not a single Gavli got converted to [[Christianity]].<ref>{{cite news |last=Kerkar |first=Rajendra |date=2019-01-11 |title=Tribal tag for Dhangars long pending|url=https://timesofindia.indiatimes.com/city/goa/tribal-tag-for-dhangars-long-pending/articleshow/67478622.cms |location=Goa|archive-url=https://web.archive.org/web/20201024214451/https://timesofindia.indiatimes.com/city/goa/tribal-tag-for-dhangars-long-pending/articleshow/67478622.cms |archive-date=24 October 2020 }}</ref><ref>{{cite news |first=Team | last=Herald| date= 2013-10-24| title=Dhangars-Gouly treated like outsiders, says report| url=https://www.heraldgoa.in/Goa/The-Sunday-Roundtable/dhangarsgouly-treated-like-outsiders-says-report/71208| location=Goa| archive-url=https://web.archive.org/web/20201024214457/https://www.heraldgoa.in/Goa/The-Sunday-Roundtable/dhangarsgouly-treated-like-outsiders-says-report/71208| archive-date=24 October 2020}}</ref><br />
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[[Mhasoba]],{{sfnp|Feldhaus|1989|p=25,26}} [[Vitthal]], [[Padmavathi|Padubai]],{{sfnp|Feldhaus|1989|p=47,167}} [[Ambabai]],{{sfnp|Feldhaus|1989|p=46}} [[Banai (goddess)|Banai]],{{sfnp|Feldhaus|1989|p=60}} Kanhoba ([[Krishna]]){{sfnp|Feldhaus|1989|p=167}} and Yelubai ([[Renuka#Renuka vs. Yellamma|Yellamma]]){{sfnp|Feldhaus|1989|p=56}} are the major deities of Gavlis. According to some traditions, Banai, wife of [[Khandoba]] is Gavli.{{sfnp|Feldhaus|1989|p=60}} They consider Vitthal as a [[Kannadiga]] Gavli and not Krishna from [[Dwarka]]. Vitthal is worshiped alongside his wife Padubai.{{sfnp|Feldhaus|1989|p=47}}<br />
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==Assimilation into Yadav community==<br />
In the 1920s, English educated [[Yadav]]s emerged in different parts of India, who provided a different kind of leadership. [[Vithal Krishnaji Khedkar]], a Gavli from Maharashtra, along with [[Ahir]] leaders of [[North India]] founded All-India Yadav Mahasabha (AIYM) in 1924 to promote [[Sanskritization]] of Gavli and Ahir community. Dr. Khedkar was born in Bombay on 16 October 1873. His forefathers had been [[Tehsildar]]s of [[Khede]], a town in Ratnagiri District, his grandfather was in the [[Bombay Army|Bombay Police]], and his father was Vithal Krishnaji.<ref>{{cite book|first=M. S. A. |last=Rao |title=Social Movements and Social Transformation: A Study of Two Backward Classes Movements in India |url=https://books.google.com/books?id=wWEiAQAAMAAJ |year=1987 |publisher=Manohar, 1987 |isbn=9780836421330 |page=139}}</ref> AIYM militated cowherds, herdsmen and milksellers all over India to call themselves Yadav, adopt the last name "Yadav", and practice vegetarianism and teetotalism.{{sfnp|Rao|1979|p=141}} They claimed that they have descended from the [[Yadu]] dynasty of the [[Puranas]], hence the term ''Yadav'', through the [[Abhira tribe|Abhira]] tribe. [[Lord Krishna]], a cowherd, was the hero-god of Abhiras.{{sfnp|Jaffrelot|2003|p=189,194-196}} Based on [[epigraphy]], historian P. M. Chandorkar argued that the [[Ahirs]] and Gavlis "should be identified with" the [[Abhira tribe|Abhira]] and [[Yadavas|Yadava]] tribes mentioned in ancient [[Sanskrit]] works.{{sfnp|Guha|2006|p=47}}<br />
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==Relationship with Deccan Yadavas==<br />
[[File:Daulatabad Fort Geography.jpg|thumb|The hill of Devagiri, the capital of Yadavas]]<br />
The word ''Yāḍava'' is formed from yāḍu and yāḍu means Sheep or Goat in [[Tamil language|Tamil]]. In the [[Deccan Plateau|Deccan region]], the original worshippers of pastoralist god [[Vitthal]] – the [[Golla (caste)|Gollas]] and [[Kurubas]] of [[Andhra Pradesh]] and [[Karnataka]] and Gawlis and [[Dhangar]]s of [[Maharashtra]], especially southern Maharashtra – are continued to be called "Yāḍavas". Similar to them, several royal families who enhanced the magnificence of Vitthal's worship are called "Yādavas". The difference here is "ḍ" and "d", where "Yāḍavas" represents [[Dravidian languages|Dravidian]] version and "Yādavas" is the [[Sanskrit]]ized version of it. Linguistically this difference is subtle, and so "Yāḍavas" became "Yādavas", i.e., most of these royal dynasties arose from pastoralist groups and took the name ''Yādava'' in order to raise their status by connecting themselves with [[Krishna]]'s clan, [[Yadu]] dynasty of the [[Puranas]]. They elevated their traditional pastoralist god ([[Vitthal]]) into a form of [[Vishnu]]-[[Krishna]] and accorded high prestige to his worship.{{sfnp|Dhere|2011|p=234,238,241}}<br />
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The [[Yadavas of Devagiri|Seuna Yadava]] dynasty, which ruled present-day Maharashtra and north Karnataka, arose out of the valorous deeds of [[Dridhaprahara]], founder of the dynasty, who protected cattle. According to the traditional sources, [[Devagiri]], the capital of Seuna Yadavas, was founded by a king who was a [[Golla (caste)|Golla]]/Gavli.{{sfnp|Feldhaus|1989|p=101}}{{sfnp|Wink|2001|p=231}}<ref>{{Cite book|last1=Müller|first1=Friedrich Max|url=https://books.google.com/books?id=I1c8AAAAMAAJ&q=devgiri|title=German Scholars on India: Contributions to Indian Studies|last2=Kultur-Referat|first2=Germany (West) Botschaft India|date=1976|publisher=Chowkhamba Sanskrit Series Office|language=en}}</ref> The idea that the Seunas were a Gavli dynasty survives to this day in folk traditions of the [[Nashik]]-[[Khandesh]] area, where they are traditionally called "Gavli Kings".{{sfnp|Dhere|2011|p=237,246,247}}{{sfnp|Dhavalikar |2014|p=274}} During the reign of Seuna Yadavas and their rival [[Hoysala|Hoysala Yadavas]], the temple of [[Vitthal]] at [[Pandharpur]], under their purview, grew from a small pastoral deity site to a major temple complex.{{sfnp|Novetzke|2016|p=93}}<br />
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==Notable people==<br />
* [[Arun Gawli]] (born 1955), Indian politician<br />
* [[Shekhar Gawli]] (1975–2020), Indian cricketer<br />
* [[Vandana Gawli]], Indian politician<br />
* [[Sachin Ahir]], Politician, Deputy Leader of [[Shiv Sena]] in a [[Maharashtra Legislative Assembly]], and Former Minister of State of [[Government of Maharashtra]]<br />
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== References ==<br />
<references /><br />
<br />
===Bibliography===<br />
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* {{Cite book|first = Sumit |last=Guha|title=Environment and Ethnicity in India, 1200-1991| url = https://archive.org/details/environmentethni0000guha/page/46/mode/2up |year=2006| publisher = University of Cambridge|isbn=978-0-521-02870-7}}<br />
* {{cite book|last=Rao|first=M. S. A.|author-link1=M. S. A. Rao|year=1979|title= Social movements and social transformation: a study of two backward classes movements in India |url=https://books.google.com/books?id=tZAiAAAAMAAJ |location=Delhi |publisher=Macmillan |isbn=9780333902554}}<br />
* {{cite book|first=Susan |last=Bayly|title=Caste, Society and Politics in India from the Eighteenth Century to the Modern Age|url=https://books.google.com/books?id=HbAjKR_iHogC&pg=PA383|year=2001|publisher=Cambridge University Press|isbn=978-0-521-79842-6|author-link=Susan Bayly}}<br />
* {{cite book|first=Christophe |last=Jaffrelot|author-link1=Christophe Jaffrelot|title=India's Silent Revolution: The Rise of the Lower Castes in North India|url=https://books.google.com/books?id=qJZp5tDuY-gC|year=2003|publisher=C. Hurst & Co. Publishers|isbn=978-1-85065-670-8}}<br />
* {{cite book|first=Ramchandra |last=Dhere|author-link1=Ramchandra Chintaman Dhere|title=Rise of a Folk God: Vitthal of Pandharpur South Asia Research |url=https://books.google.com/books?id=jUeeAgAAQBAJ |year=2011|publisher=Oxford University Press, 2011 |isbn=9780199777648}}<br />
* {{cite book|first=Syed Siraj ul|last=Hassan|title=The castes and tribes of H.E.H. the Nizam's dominions|url=https://books.google.com/books?id=lYSd-3yL9h0C|access-date=2011-07-25|year=1989|publisher=Asian Educational Services|isbn=978-81-206-0488-9}}<br />
* {{cite book|first=R. E. |last=Enthoven|author-link1=Reginald Enthoven|title=The Tribes and Castes of Bombay, Vol 1 |url=https://archive.org/details/bk616/page/n395/mode/1up?q=gavli |year=1990|publisher=Asian Educational Services |isbn=9788120606302}}<br />
* {{cite book|first=Madhukar |last=Dhavalikar|author-link1=Madhukar Keshav Dhavalikar|title=Socio-economic Archaeology of India |url=https://books.google.com/books?id=YkR3Ke81LoMC |year=2014|publisher=Archaeological Survey of India, 2014 }}<br />
* {{cite book|first=M. S. A. |last=Rao|author-link=M. S. A. Rao|title=Tradition, rationality, and change: essays in sociology of economic development and social change|url=https://books.google.com/books?id=Pcoorxw2rrYC|year=1972|publisher=Popular Prakashan}}<br />
* {{cite book|title=The Quotidian Revolution: Vernacularization, Religion, and the Premodern Public Sphere in India|url=https://books.google.com/books?id=z9kbDQAAQBAJ&pg=PA94|last=Novetzke|first=Christian Lee|year=2016|publisher=Columbia University Press|isbn=9780231542418|doi=10.7312/nove17580|author-link1=Christian Lee Novetzke}}<br />
* {{cite book|last=Lukacs|first=John|author-link=John Lukacs|year=2001|title=The People of South Asia: The Biological Anthropology of India, Pakistan, and Nepal|url=https://books.google.com/books?id=PLTzBwAAQBAJ|publisher=Springer|isbn=9781489950031}}<br />
* {{cite book|last=Feldhaus|first=Anne|author-link=Anne Feldhaus|editor-last=Sontheimer|editor-first=Gunther-Dietz|title=Pastoral Deities in Western India<br />
|url=https://books.google.com/books?id=rvaEQgAACAAJ|year=1989|publisher=Oxford University Press|isbn=9780195055009}}<br />
* {{cite book|last=Wink|first=Andre|year=2001|title=Nomads in the Sedentary World|url=https://books.google.com/books?id=-v_RORENFbMC&dq=gavli+dhangar&pg=PA231|publisher=Routledge (Taylor and Francis Group)|isbn=9780203037201}}<br />
<br />
{{Social groups of Maharashtra}}<br />
{{Social groups of Rajasthan}}<br />
<br />
[[Category:Indian castes]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=File:Rao_Tularam.jpeg&diff=548939File:Rao Tularam.jpeg2026-05-24T05:28:52Z<p>Dr. Editor: added Category:Yadav men using HotCat</p>
<hr />
<div>== Summary ==<br />
English: Key Leader Of The Indian Rebellion Of 1857 : Raja Rao Tularam<br />
Source: From the book Battle of Narnaul<br />
<br />
[[Category:Yadav men]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Rao_Tula_Ram&diff=548938Rao Tula Ram2026-05-24T05:27:30Z<p>Dr. Editor: </p>
<hr />
<div><br />
{{Short description|Indian revolutionary}}<br />
{{Use dmy dates|date=November 2018}}<br />
{{More citations needed|date=January 2019}}<br />
{{Use Indian English|date=September 2016}}<br />
{{Infobox royalty<br />
| name = Rao Tularam<br />
| title =[[Raja]] <br/> [[Rao Sahab]]<br />
|image =File:Rao Tularam.jpeg<br />
|birth_date= circa {{Birth date|1825|12|9|df=y}}<br />
|birth_place=Rampura, [[Rewari]], [[Ahirwal]], [[Punjab region]]<br />
|death_date= {{Death date and age|1863|9|23|1825|12|9|df=y}}<br />
|death_place=[[Kabul]], [[Afghanistan]]<br />
| father = Rao Puran Singh<br />
| mother = Rani Gyan Kaur<br />
| reign = 1838 -1857<br />
| predecessor = [[Rao Puran Singh]]<br />
| successor= [[British Raj]]<br />
|coronation=November 1839|religion=[[Hinduism]]|dynasty=[[Yaduvanshi Ahir]]}}<br />
'''Rao Tularam Singh''' (''circa'' 9 December 1825 – 23 September 1863) was an [[Yaduvanshi Ahir]] King or chieftain of [[Rewari]].<ref>{{Cite book | url=https://books.google.com/books?id=p69GMA226bgC&pg=PA19 | title=Followers of Krishna: Yadavas of India| isbn=9788170622161| last=Yadava| first=S. D. S.| year=2006|pages=19, 161}}</ref> He was one of the key leaders of the [[Indian rebellion of 1857]] in [[Haryana]], where he is considered a state hero.<ref>{{cite web |title=Republic Day Celebrations |url=http://www.tribuneindia.com/2008/20080128/haryana.htm#1 |date= 28 January 2008|work=[[The Tribune (Chandigarh)|The Tribune]] }}</ref><br />
<br />
==Early life and accession==<br />
<br />
==Ancestry==<br />
<br />
==Personal life==<br />
He was born on 9 December 1825 in Rampura suburb of Rewari in an Ahir family to Puran Singh and Gyan Kaur. He was young when his father died.<ref>[https://www.bhaskar.com/haryana/hisar/news/great-warrior-were-rao-tularam-fought-for-last-breath-from-british-ajit-singh-022051-3385121.html महान योद्धा थे राव तुलाराम, अंग्रेजों से आखिरी सांस तक लड़े : अजीत सिंह], Dainik Bhskar, 10 Dec 2018.</ref><br />
<br />
==Reign==<br />
<br />
==={{anchor|Battle of Nasibpur}} Indian Rebellion of 1857===<br />
{{See also | History_of_Haryana#Colonial_period | Ballabhgarh#History | Farrukhnagar#Under_British_Raj | Nahar Singh | label 1 = Haryana in 1857| label 2 = Ballabhgarh history | label 3 = Farrukhnagar history | label 4 = Nahar Singh }}<br />
<br />
====Initial success====<br />
On 17 May 1857 he along with his cousin, Rao Gopal Dev, and four to five hundred followers, deposed the local tehsildar and occupied Rewari. He raised a force of about 5000 soldiers and set up a workshop for manufacturing the guns and other ammunition. Rao Tula Ram helped Emperor Bahadur Shah and other rebel forces who were waging war against British in [[Delhi]]. He sent Rs 45000/- through General Bakht Khan, ten days before the fall of Delhi and supplied large quantities of necessary commodities and supplied two thousand sacks of wheat.{{citation needed|date=May 2020}}<br />
<br />
==== The battle ====<br />
Rao's forces, which were led by his cousin Rao Kirshan Singh, fought against the British on 16 November 1857 in the field of Nasibpur on outskirts of [[Narnaul]]. The first charge of Rao Tularam's forces was irresistible and the British forces scattered before them; several British officers were killed or wounded.<ref name="glimphar">{{cite book|url=https://books.google.com/books?id=4jhXAAAAMAAJ&q=+English+felt+jubilant|title=Glimpses of Haryana|date=1967|publisher=University of Kurukshetra|page=110|language=en|last=Prakash|first=Buddha}}</ref><br />
<br />
The British successfully retaliated and after the battle of Narnaul Rao Tularam moved in to Rajasthan and joined the force of [[Tantia Tope]] for one year but the forces of the Tantia Tope were defeated by British forces in the battle of [[Sikar]] in Rajasthan. After which Rao Tularam left India to seek help from the [[Shah of Iran]] (also see [[Anglo-Persian War]] from November 1856 to April 1857), [[Dost Mohammad Khan]] ruler of [[Emirate of Afghanistan]] (also see [[First Anglo-Afghan War]] from 1938 to 42) and [[Alexander II of Russia|Alexander II]] [[Emperor of All Russia]] against British colonial empire. Rao Tularam's estates were confiscated by the British in 1859, though proprietary rights of his two wives were retained. In 1877, his title was restored to his son Rao Yudhister Singh, who was made head of the [[Ahirwal]] area.<ref name="Googlebook2">{{cite web | url=https://books.google.com/books?id=Eo8MAQAAMAAJ&q=Yudhishter+Singh | title=The Panjab Past and Present, Volume 32 | publisher=Department of Punjab Historical Studies, Punjabi University, Original from the University of Michigan | work=Punjab (India) | date=2001 | access-date=7 October 2014 | author=Punjabi University | pages=76, 77, 78}}</ref><br />
<br />
===Death===<br />
On 23 September 1863, he died in [[Kabul]] in Afghanistan at the age of 38 due to an infection that spread throughout his body.<ref name="Googlebook2"/><br />
<br />
==Legacy==<br />
[[File:Rao Tula Ram Chowk.jpg|thumb|upright=1.05|Statue of Rao Tularam in [[Jhajjar]]]]<br />
The Government of India issued a postage stamp on 23 September 2001 featuring Rao Tularam.{{cn|date=October 2021}}<br />
[[File:Rao Tula Ram.jpg]]<br />
<br />
<br />
===Martyr's fair===<br />
A two-day ''Shahidi mela'' (martyr's fair) is held annually in September at Rampura suburb of Rewari city to commemorate the death anniversary of Rao Tularam.<ref name="lnp">{{cite book | url=https://books.google.com/books?id=VwopAAAAYAAJ&q=shaheedi+mela+rao+tula+ram | title=Widowed and Deserted Women in Indian Society | publisher=India. Dept. of Women and Child Development & Harnam Publications | first=R. K. |last=Upadhyay | year=1996 | pages=71 | isbn=9788185247113}}</ref><br />
<br />
==See also==<br />
* [[Rao Mitra Sen Ahir]]<br />
* [[Rao Ruda Singh]]<br />
<br />
==References==<br />
===Further reading===<br />
{{Commons category|Rao Tula Ram}}<br />
* K.C. Yadav, ''Rao Tula Ram,'' National Book Trust of India (2008). {{ISBN|978-81-237-5110-8}}<br />
* Er. Anil Yadav," Krantidoot- Rao Raja Tularam (1999) Sarita Book House, Delhi<br />
<br />
===Citations===<br />
* Dr. Ravindra Singh Yadav & Vijay pal, 1857 Ki kranti k purodha: Rao Raja Tularam,2013 Punit Publication, Jaipur {{ISBN|978-81-88559-54-1}}<br />
{{Reflist}}<br />
<br />
{{Authority control}}<br />
<br />
{{DEFAULTSORT:Ram, Rao Tula}}<br />
[[Category:Revolutionaries of the Indian Rebellion of 1857]]<br />
[[Category:Indian independence activists from Punjab (British India)]]<br />
[[Category:People from Rewari]]<br />
[[Category:Infectious disease deaths in Afghanistan]]<br />
[[Category:1825 births]]<br />
[[Category:1863 deaths]]<br />
[[Category:Yadav men]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Rao_Tula_Ram&diff=548936Rao Tula Ram2026-05-24T05:23:43Z<p>Dr. Editor: /* Legacy */</p>
<hr />
<div><br />
{{Short description|Indian revolutionary}}<br />
{{Use dmy dates|date=November 2018}}<br />
{{More citations needed|date=January 2019}}<br />
{{Use Indian English|date=September 2016}}<br />
{{Infobox royalty<br />
| name = Rao Tularam<br />
| title =[[Raja]] <br/> [[Rao Sahab]]<br />
|image =File:Rao Tula Ram.jpg<br />
|caption=Rao Tula Ram on a 2001 stamp of India<br />
|birth_date= circa {{Birth date|1825|12|9|df=y}}<br />
|birth_place=Rampura, [[Rewari]], [[Ahirwal]], [[Punjab region]]<br />
|death_date= {{Death date and age|1863|9|23|1825|12|9|df=y}}<br />
|death_place=[[Kabul]], [[Afghanistan]]<br />
| father = Rao Puran Singh<br />
| mother = Rani Gyan Kaur<br />
| reign = 1838 -1857<br />
| predecessor = [[Rao Puran Singh]]<br />
| successor= [[British Raj]]<br />
|coronation=November 1839|religion=[[Hinduism]]|dynasty=[[Yaduvanshi Ahir]]}}<br />
'''Rao Tularam Singh''' (''circa'' 9 December 1825 – 23 September 1863) was an [[Yaduvanshi Ahir]] King or chieftain of [[Rewari]].<ref>{{Cite book | url=https://books.google.com/books?id=p69GMA226bgC&pg=PA19 | title=Followers of Krishna: Yadavas of India| isbn=9788170622161| last=Yadava| first=S. D. S.| year=2006|pages=19, 161}}</ref> He was one of the key leaders of the [[Indian rebellion of 1857]] in [[Haryana]], where he is considered a state hero.<ref>{{cite web |title=Republic Day Celebrations |url=http://www.tribuneindia.com/2008/20080128/haryana.htm#1 |date= 28 January 2008|work=[[The Tribune (Chandigarh)|The Tribune]] }}</ref><br />
<br />
==Early life and accession==<br />
<br />
==Ancestry==<br />
<br />
==Personal life==<br />
He was born on 9 December 1825 in Rampura suburb of Rewari in an Ahir family to Puran Singh and Gyan Kaur. He was young when his father died.<ref>[https://www.bhaskar.com/haryana/hisar/news/great-warrior-were-rao-tularam-fought-for-last-breath-from-british-ajit-singh-022051-3385121.html महान योद्धा थे राव तुलाराम, अंग्रेजों से आखिरी सांस तक लड़े : अजीत सिंह], Dainik Bhskar, 10 Dec 2018.</ref><br />
<br />
==Reign==<br />
<br />
==={{anchor|Battle of Nasibpur}} Indian Rebellion of 1857===<br />
{{See also | History_of_Haryana#Colonial_period | Ballabhgarh#History | Farrukhnagar#Under_British_Raj | Nahar Singh | label 1 = Haryana in 1857| label 2 = Ballabhgarh history | label 3 = Farrukhnagar history | label 4 = Nahar Singh }}<br />
<br />
====Initial success====<br />
On 17 May 1857 he along with his cousin, Rao Gopal Dev, and four to five hundred followers, deposed the local tehsildar and occupied Rewari. He raised a force of about 5000 soldiers and set up a workshop for manufacturing the guns and other ammunition. Rao Tula Ram helped Emperor Bahadur Shah and other rebel forces who were waging war against British in [[Delhi]]. He sent Rs 45000/- through General Bakht Khan, ten days before the fall of Delhi and supplied large quantities of necessary commodities and supplied two thousand sacks of wheat.{{citation needed|date=May 2020}}<br />
<br />
==== The battle ====<br />
Rao's forces, which were led by his cousin Rao Kirshan Singh, fought against the British on 16 November 1857 in the field of Nasibpur on outskirts of [[Narnaul]]. The first charge of Rao Tularam's forces was irresistible and the British forces scattered before them; several British officers were killed or wounded.<ref name="glimphar">{{cite book|url=https://books.google.com/books?id=4jhXAAAAMAAJ&q=+English+felt+jubilant|title=Glimpses of Haryana|date=1967|publisher=University of Kurukshetra|page=110|language=en|last=Prakash|first=Buddha}}</ref><br />
<br />
The British successfully retaliated and after the battle of Narnaul Rao Tularam moved in to Rajasthan and joined the force of [[Tantia Tope]] for one year but the forces of the Tantia Tope were defeated by British forces in the battle of [[Sikar]] in Rajasthan. After which Rao Tularam left India to seek help from the [[Shah of Iran]] (also see [[Anglo-Persian War]] from November 1856 to April 1857), [[Dost Mohammad Khan]] ruler of [[Emirate of Afghanistan]] (also see [[First Anglo-Afghan War]] from 1938 to 42) and [[Alexander II of Russia|Alexander II]] [[Emperor of All Russia]] against British colonial empire. Rao Tularam's estates were confiscated by the British in 1859, though proprietary rights of his two wives were retained. In 1877, his title was restored to his son Rao Yudhister Singh, who was made head of the [[Ahirwal]] area.<ref name="Googlebook2">{{cite web | url=https://books.google.com/books?id=Eo8MAQAAMAAJ&q=Yudhishter+Singh | title=The Panjab Past and Present, Volume 32 | publisher=Department of Punjab Historical Studies, Punjabi University, Original from the University of Michigan | work=Punjab (India) | date=2001 | access-date=7 October 2014 | author=Punjabi University | pages=76, 77, 78}}</ref><br />
<br />
===Death===<br />
On 23 September 1863, he died in [[Kabul]] in Afghanistan at the age of 38 due to an infection that spread throughout his body.<ref name="Googlebook2"/><br />
<br />
==Legacy==<br />
[[File:Rao Tula Ram Chowk.jpg|thumb|upright=1.05|Statue of Rao Tularam in [[Jhajjar]]]]<br />
The Government of India issued a postage stamp on 23 September 2001 featuring Rao Tularam.{{cn|date=October 2021}}<br />
[[File:Rao Tula Ram.jpg]]<br />
<br />
<br />
===Martyr's fair===<br />
A two-day ''Shahidi mela'' (martyr's fair) is held annually in September at Rampura suburb of Rewari city to commemorate the death anniversary of Rao Tularam.<ref name="lnp">{{cite book | url=https://books.google.com/books?id=VwopAAAAYAAJ&q=shaheedi+mela+rao+tula+ram | title=Widowed and Deserted Women in Indian Society | publisher=India. Dept. of Women and Child Development & Harnam Publications | first=R. K. |last=Upadhyay | year=1996 | pages=71 | isbn=9788185247113}}</ref><br />
<br />
==See also==<br />
* [[Rao Mitra Sen Ahir]]<br />
* [[Rao Ruda Singh]]<br />
<br />
==References==<br />
===Further reading===<br />
{{Commons category|Rao Tula Ram}}<br />
* K.C. Yadav, ''Rao Tula Ram,'' National Book Trust of India (2008). {{ISBN|978-81-237-5110-8}}<br />
* Er. Anil Yadav," Krantidoot- Rao Raja Tularam (1999) Sarita Book House, Delhi<br />
<br />
===Citations===<br />
* Dr. Ravindra Singh Yadav & Vijay pal, 1857 Ki kranti k purodha: Rao Raja Tularam,2013 Punit Publication, Jaipur {{ISBN|978-81-88559-54-1}}<br />
{{Reflist}}<br />
<br />
{{Authority control}}<br />
<br />
{{DEFAULTSORT:Ram, Rao Tula}}<br />
[[Category:Revolutionaries of the Indian Rebellion of 1857]]<br />
[[Category:Indian independence activists from Punjab (British India)]]<br />
[[Category:People from Rewari]]<br />
[[Category:Infectious disease deaths in Afghanistan]]<br />
[[Category:1825 births]]<br />
[[Category:1863 deaths]]<br />
[[Category:Yadav men]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=File:Rao_Tularam.jpeg&diff=548935File:Rao Tularam.jpeg2026-05-24T05:18:18Z<p>Dr. Editor: English: Key Leader Of The Indian Rebellion Of 1857 : Raja Rao Tularam
Source: From the book Battle of Narnaul</p>
<hr />
<div>== Summary ==<br />
English: Key Leader Of The Indian Rebellion Of 1857 : Raja Rao Tularam<br />
Source: From the book Battle of Narnaul</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Jagir&diff=547861Jagir2026-05-10T05:05:38Z<p>Dr. Editor: </p>
<hr />
<div>{{Short description|Feudal land grant in South Asia started in 13th century}}<br />
{{For|the 1984 film|Jagir (film)}}<br />
{{Redirect|Jagirdar|the 1937 film|Jagirdar (film)}}<br />
{{Use dmy dates|date=January 2024}}<br />
[[File:Maratha darbar.jpg|thumb|right|A [[Maratha Empire|Maratha]] [[Durbar (court)|Durbar]] showing the Chief ([[Raja]]) and the nobles ([[Sardar]]s, [[Jagirdar]]s, Istamuradars and [[Mankari]]s) of the [[Princely state|state]].]]<br />
A '''jagir''' ({{langx|fa|{{script/Nastaliq|جاگیر}}|translit=Jāgir}}, [[Hindustani language|Hindustani]]: जागीर/جاگیر, ''Jāgīr'', [[Marathi language|Marathi]]: जहागीर, ''Jahāgīrá'') also spelled as '''jageer''',<ref>{{cite book|first1=H. H. |last1=Davies |first2=W. |last2=Blyth|title=Report of the revised settlement of the pargunnahs of Umritsur, Sowrian & Turun Tarun of the Umritsur District |trans-title=Report of the revised settlement of the parganas of Amritsar, Sowrian & Turun Tarun of the Amritsar District|url=https://books.google.com/books?id=gpkIAAAAQAAJ&pg=PA29|year=1873|publisher=Lahore: Government Civil Secretariat Press|page=29}}</ref> was a type of [[feudal]] [[land grant]] in the [[Indian subcontinent]] at the foundation of its Jagirdar ([[Zamindar]]) system.<ref name="britjagir" /><ref name="Roy 2015">{{cite book|first=Kaushik |last=Roy |title=Military Manpower, Armies and Warfare in South Asia |date=2015 |publisher= Taylor & Francis |isbn=978-1-317-32127-9 |pages=[https://books.google.com/books?id=GpNECgAAQBAJ&pg=PT58 57–59], [https://books.google.com/books?id=q5JECgAAQBAJ&pg=PA62 pp. 61–62]}}</ref>{{rp|57–59}} It developed during the Islamic era of the [[Indian subcontinent]], starting in the early 13th century, wherein the powers to govern and collect tax from an estate was granted to an appointee of the state.<ref name="britjagir">[https://www.britannica.com/topic/jagirdar-system Jāgīrdār system: INDIAN TAX SYSTEM], Encyclopædia Britannica (2009)</ref> The tenants were considered to be in the servitude of the jagirdar.<ref name="Qadeer2006pix">{{cite book|first=Mohammad |last=Qadeer|title=Pakistan - Social and Cultural Transformations in a Muslim Nation|url=https://books.google.com/books?id=ll02P7G5XD8C |date=2006|publisher=Routledge|isbn=978-1-134-18617-4|pages=ix, 44}}</ref> There were two forms of jagir, one conditional, the other unconditional. The conditional jagir required the governing family to maintain troops and provide their service to the state when asked.<ref name="britjagir" /><ref name="Roy 2015" />{{rp|61–62}} The land grant, called {{Transliteration|ar|[[iqta']]a}}, was usually for a holder's lifetime; the land reverted to the state upon the death of the jagirdar.<ref name="britjagir" /><ref>{{cite book|first=Claude |last=Markovits|title=A History of Modern India, 1480-1950|url= https://books.google.com/books?id=r2OKvG5wbaAC&pg=PA567| date=2004|publisher =Anthem Press|isbn =978-1-84331-152-2|page=567}}</ref><br />
<br />
The jagirdar system was introduced by the [[Delhi Sultanate]],<ref name="britjagir" /> and continued during the [[Mughal Empire]],<ref>{{cite book|first=Jamal |last=Malik|title=Islam in South Asia: A Short History|url=https://books.google.com/books?id=FduG_t2sxwMC&pg=491|year=2008|publisher=BRILL Academic|isbn=978-90-04-16859-6|page=491}}</ref> but with a difference. In the [[Mughal Empire|Mughal]] times, the jagirdar collected taxes which paid his salary and the rest to the Mughal treasury, while the administration and military authority was given to a separate Mughal appointee.<ref>{{cite book|first1=Catherine B. |last1=Asher |first2=Cynthia |last2=Talbot |title=India Before Europe|url=https://books.google.com/books?id=ZvaGuaJIJgoC |year=2006|publisher=Cambridge University Press|isbn=978-0-521-80904-7|pages=125–127}}</ref> After the collapse and takeover of Mughals, the system of jagirs was retained by [[Ahir|Ahirs]], [[Maratha Empire|Marathas]], [[Charans]], [[Rajput]]s, [[Rajpurohit]]s, [[Jat]]s, and [[Jat Sikh|Sikh jat]] kingdoms, and later in a form by the [[British East India Company]].<ref name="britjagir" /><ref name="Roy 2015" />{{rp|61–62}}<ref>{{cite book|first=Madanjit |last=Kaur|title=Maharaja Ranjit Singh|url=https://books.google.com/books?id=4clbRzW8nYkC&pg=PA31|year=2008|publisher=Unistar|isbn=978-81-89899-54-7|pages=31–40}}</ref><br />
<br />
== Definition ==<br />
''Jagir'' ({{langx|fa|{{nq|جاگیر}}}}, [[Hindustani language|Hindustani]]: जागीर/جاگیردار, [[Marathi language|Marathi]]: जहागीर, {{langx|bn|জায়গীর}}) is a Persian word meaning 'place holder'.<ref name=britjagir/><br />
<br />
In its 1955 {{notatypo|judgment}} of the case ''[[Thakur Amar Singhji v]]. State Of Rajasthan'', the [[Supreme Court of India]] used the following definition of ''jagir'' in interpreting the ''Rajasthan Land Reforms and Resumption of Jagirs Act (Rajasthan Act VI of 1952)'':<ref>{{cite court|litigants=Thakur Amar Singhji v. State Of Rajasthan|vol=2|reporter=SCR|opinion=303|pinpoint=305|court=Supreme Court of India|date=15 April 1955|quote=(iv){{nbsp}}...{{nbsp}}that is the sense in which the word jagir should be construed in Art. 31-A.{{pb}}"The object of Art. 31-A was to save legislation which was directed to the abolition of intermediaries so as to establish direct relationship between the State and the tillers of the soil. Construing the word in that sense which would achieve that object in full measure, it must be held that jagir was meant to cover all grants under which the grantees had only rights in respect of revenue and were not tillers of the soil. Maintenance grants in favour of persons who were not cultivators such as members of the ruling family would be jagirs for purposes of Art. 31-A.|postscript=none|url=https://indiankanoon.org/doc/1750663/}}. [https://api.sci.gov.in/ 1955 825 SC] 1955 AIR SC 504</ref><br />
{{Blockquote|The word 'jagir' connoted originally grants made by [[Rajput]] Rulers to their clansmen for military services rendered or to be rendered. Later on grants made for religious and charitable purposes and even to non-Rajputs were called jagirs, and both in its popular sense and legislative practice, the word jagir came to be used as connoting all grants which conferred on the grantees rights in respect of land revenue, and that is the sense in which the word jagir should be construed{{nbsp}}...|source=''Singhji v. Rajasthan'', (15 April 1955; <small>SCR 1955 2 303; AIR 1955 SC 504</small>)}}<br />
<br />
== Succession ==<br />
A jagir was technically a feudal [[life estate]], as the grant reverted to the state upon the jagirdar's death. However, in practice, jagirs became a hereditary position.<ref>{{cite book|first=John F. |last=Richards |title=The Mughal Empire|url=https://books.google.com/books?id=HHyVh29gy4QC&pg=PA292|year=1995|publisher=Cambridge University Press|isbn=978-0-521-56603-2|pages=292–293}}</ref><ref>{{cite book|author1=((Pollen, J. (Assistant Commissioner in Sind Province) )) |author2=((Revenue Department of the Sind Commissioner's Office)) |publisher= Government of Bombay |title=History of Alienations in the Province of Sind |url=https://archive.org/details/historyalienati00unkngoog|date=1886 |location=Karachi |page=[https://archive.org/details/historyalienati00unkngoog/page/n211 143]}}</ref> The family was thus the ''de facto'' ruler of the territory, earned income from part of the tax revenues and delivered the rest to the treasury of the state during the Islamic rule period, and later in parts of India that came under Afghan, [[Sikhs|Sikh]] and Rajput rulers. The ''jagirdar'' did not act alone but appointed administrative layers for revenue collection. These positions, according to Shakti Kak, were called, among other titles, ''[[patwari]]'', [[Tehsildar|''tahsildar'']], [[Amils|''amil'']], ''[[Dahsala system#Fotedar|fotedar]]'', ''[[munsif]]'', [[Dahsala system#Qanungo|''qanungo'']], ''[[Chowdhury|chaudhri]]'', and ''[[dewan]]''.<ref name="Kak 2007">{{cite book|first=Shakti |last=Kak |editor1=Waltraud Ernst |editor2=Biswamoy Pati |title=India's Princely States: People, Princes and Colonialism |chapter=The agrarian system of the princely state of Jammu and Kashmir: A study of colonial settlement policies, 1860–1905 |chapter-url=https://books.google.com/books?id=9eKbW3ukh9oC&pg=PA68 |date=2007| publisher=Routledge| isbn=978-1-134-11988-2|pages=68–84 |postscript=none}}. See pp. [https://books.google.com/books?id=9eKbW3ukh9oC&pg=PA71 71–72]</ref><br />
<br />
== 13th-century origin and successors ==<br />
This [[feudal]] system of land ownership is referred to as the ''jagirdar'' system. The system was introduced by the [[Sultans]] of [[Delhi]] from the 13th century onwards, was later adopted by the [[Mughal Empire]], the [[Maratha Empire]] and continued under the [[British East India Company]].<ref name=britjagir/><br />
<br />
Some Hindu jagirdars were converted into Muslim vassal states under [[Mughal Empire|Mughal]] imperial sway, such as the [[nawab]]s of [[Kurnool]]. Most [[List of princely states of India|princely states of India]] during the colonial [[British Raj]] era were jagirdars such as Mohrampur Jagir. Shortly following independence from the [[British Crown]] in 1947, the ''jagirdar'' system was abolished by the [[Indian government]] in 1951.<ref>{{cite dictionary | page=834| access-date =9 January 2024 |url= https://books.google.com/books?id=V2d12iZkgOwC&q=pg=PA834 | title=Jagirdar system|encyclopedia=Merriam-Webster's Collegiate Encyclopedia | publisher=Merriam-Webster | date=2000 | isbn=0-87779-017-5 |quote=After independence, measures were taken to abolish absentee landownership.}}</ref><ref>{{cite book |last1=Singh |first1=Kumar Suresh |last2=Lal |first2=Rajendra Behari | page=1350 | title=Gujarat, Part 3 | volume=22 | series=People of India, Kumar Suresh Singh Gujarat, Anthropological Survey of India | publisher=Popular Prakashan | date=2003 | isbn=81-7991-106-3 }}</ref><br />
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== See also ==<br />
{{div col|colwidth=18em}}<br />
* [[Indian honorifics]]<br />
* [[Desmukh]]<br />
* [[Indian feudalism]]<br />
* [[Feudalism in Pakistan]]<br />
* [[Kulkarni]]<br />
* [[Lambardar]]<br />
* [[Mankari]]<br />
* [[Mansabdar]]<br />
* [[Patil (title)|Patil]]<br />
* [[Saranjamdar]] <br />
* [[Sardar]]<br />
* [[Zamindar]]<br />
* [[Ghatwals and Mulraiyats]]<br />
{{col div end}}<br />
<br />
== References ==<br />
{{reflist|2}}<br />
<br />
[[Category:Jagirs|*]]<br />
[[Category:Feudalism in Bangladesh]]<br />
[[Category:Feudalism in Pakistan]]<br />
[[Category:Indian feudalism]]<br />
[[Category:Indian words and phrases]]<br />
[[Category:Administrative divisions of India]]<br />
[[Category:Types of administrative division]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Jagir&diff=547860Jagir2026-05-10T05:04:56Z<p>Dr. Editor: </p>
<hr />
<div>{{Short description|Feudal land grant in South Asia started in 13th century}}<br />
{{For|the 1984 film|Jagir (film)}}<br />
{{Redirect|Jagirdar|the 1937 film|Jagirdar (film)}}<br />
{{Use dmy dates|date=January 2024}}<br />
[[File:Maratha darbar.jpg|thumb|right|A [[Maratha Empire|Maratha]] [[Durbar (court)|Durbar]] showing the Chief ([[Raja]]) and the nobles ([[Sardar]]s, [[Jagirdar]]s, Istamuradars and [[Mankari]]s) of the [[Princely state|state]].]]<br />
A '''jagir''' ({{langx|fa|{{script/Nastaliq|جاگیر}}|translit=Jāgir}}, [[Hindustani language|Hindustani]]: जागीर/جاگیر, ''Jāgīr'', [[Marathi language|Marathi]]: जहागीर, ''Jahāgīrá'') also spelled as '''jageer''',<ref>{{cite book|first1=H. H. |last1=Davies |first2=W. |last2=Blyth|title=Report of the revised settlement of the pargunnahs of Umritsur, Sowrian & Turun Tarun of the Umritsur District |trans-title=Report of the revised settlement of the parganas of Amritsar, Sowrian & Turun Tarun of the Amritsar District|url=https://books.google.com/books?id=gpkIAAAAQAAJ&pg=PA29|year=1873|publisher=Lahore: Government Civil Secretariat Press|page=29}}</ref> was a type of [[feudal]] [[land grant]] in the [[Indian subcontinent]] at the foundation of its Jagirdar ([[Zamindar]]) system.<ref name="britjagir" /><ref name="Roy 2015">{{cite book|first=Kaushik |last=Roy |title=Military Manpower, Armies and Warfare in South Asia |date=2015 |publisher= Taylor & Francis |isbn=978-1-317-32127-9 |pages=[https://books.google.com/books?id=GpNECgAAQBAJ&pg=PT58 57–59], [https://books.google.com/books?id=q5JECgAAQBAJ&pg=PA62 pp. 61–62]}}</ref>{{rp|57–59}} It developed during the Islamic era of the [[Indian subcontinent]], starting in the early 13th century, wherein the powers to govern and collect tax from an estate was granted to an appointee of the state.<ref name="britjagir">[https://www.britannica.com/topic/jagirdar-system Jāgīrdār system: INDIAN TAX SYSTEM], Encyclopædia Britannica (2009)</ref> The tenants were considered to be in the servitude of the jagirdar.<ref name="Qadeer2006pix">{{cite book|first=Mohammad |last=Qadeer|title=Pakistan - Social and Cultural Transformations in a Muslim Nation|url=https://books.google.com/books?id=ll02P7G5XD8C |date=2006|publisher=Routledge|isbn=978-1-134-18617-4|pages=ix, 44}}</ref> There were two forms of jagir, one conditional, the other unconditional. The conditional jagir required the governing family to maintain troops and provide their service to the state when asked.<ref name="britjagir" /><ref name="Roy 2015" />{{rp|61–62}} The land grant, called {{Transliteration|ar|[[iqta']]a}}, was usually for a holder's lifetime; the land reverted to the state upon the death of the jagirdar.<ref name="britjagir" /><ref>{{cite book|first=Claude |last=Markovits|title=A History of Modern India, 1480-1950|url= https://books.google.com/books?id=r2OKvG5wbaAC&pg=PA567| date=2004|publisher =Anthem Press|isbn =978-1-84331-152-2|page=567}}</ref><br />
<br />
The jagirdar system was introduced by the [[Delhi Sultanate]],<ref name="britjagir" /> and continued during the [[Mughal Empire]],<ref>{{cite book|first=Jamal |last=Malik|title=Islam in South Asia: A Short History|url=https://books.google.com/books?id=FduG_t2sxwMC&pg=491|year=2008|publisher=BRILL Academic|isbn=978-90-04-16859-6|page=491}}</ref> but with a difference. In the [[Mughal Empire|Mughal]] times, the jagirdar collected taxes which paid his salary and the rest to the Mughal treasury, while the administration and military authority was given to a separate Mughal appointee.<ref>{{cite book|first1=Catherine B. |last1=Asher |first2=Cynthia |last2=Talbot |title=India Before Europe|url=https://books.google.com/books?id=ZvaGuaJIJgoC |year=2006|publisher=Cambridge University Press|isbn=978-0-521-80904-7|pages=125–127}}</ref> After the collapse and takeover of Mughals, the system of jagirs was retained by [[Ahir|Ahirs]],[[Maratha Empire|Marathas]], [[Charans]], [[Rajput]]s, [[Rajpurohit]]s, [[Jat]]s, and [[Jat Sikh|Sikh jat]] kingdoms, and later in a form by the [[British East India Company]].<ref name="britjagir" /><ref name="Roy 2015" />{{rp|61–62}}<ref>{{cite book|first=Madanjit |last=Kaur|title=Maharaja Ranjit Singh|url=https://books.google.com/books?id=4clbRzW8nYkC&pg=PA31|year=2008|publisher=Unistar|isbn=978-81-89899-54-7|pages=31–40}}</ref><br />
<br />
== Definition ==<br />
''Jagir'' ({{langx|fa|{{nq|جاگیر}}}}, [[Hindustani language|Hindustani]]: जागीर/جاگیردار, [[Marathi language|Marathi]]: जहागीर, {{langx|bn|জায়গীর}}) is a Persian word meaning 'place holder'.<ref name=britjagir/><br />
<br />
In its 1955 {{notatypo|judgment}} of the case ''[[Thakur Amar Singhji v]]. State Of Rajasthan'', the [[Supreme Court of India]] used the following definition of ''jagir'' in interpreting the ''Rajasthan Land Reforms and Resumption of Jagirs Act (Rajasthan Act VI of 1952)'':<ref>{{cite court|litigants=Thakur Amar Singhji v. State Of Rajasthan|vol=2|reporter=SCR|opinion=303|pinpoint=305|court=Supreme Court of India|date=15 April 1955|quote=(iv){{nbsp}}...{{nbsp}}that is the sense in which the word jagir should be construed in Art. 31-A.{{pb}}"The object of Art. 31-A was to save legislation which was directed to the abolition of intermediaries so as to establish direct relationship between the State and the tillers of the soil. Construing the word in that sense which would achieve that object in full measure, it must be held that jagir was meant to cover all grants under which the grantees had only rights in respect of revenue and were not tillers of the soil. Maintenance grants in favour of persons who were not cultivators such as members of the ruling family would be jagirs for purposes of Art. 31-A.|postscript=none|url=https://indiankanoon.org/doc/1750663/}}. [https://api.sci.gov.in/ 1955 825 SC] 1955 AIR SC 504</ref><br />
{{Blockquote|The word 'jagir' connoted originally grants made by [[Rajput]] Rulers to their clansmen for military services rendered or to be rendered. Later on grants made for religious and charitable purposes and even to non-Rajputs were called jagirs, and both in its popular sense and legislative practice, the word jagir came to be used as connoting all grants which conferred on the grantees rights in respect of land revenue, and that is the sense in which the word jagir should be construed{{nbsp}}...|source=''Singhji v. Rajasthan'', (15 April 1955; <small>SCR 1955 2 303; AIR 1955 SC 504</small>)}}<br />
<br />
== Succession ==<br />
A jagir was technically a feudal [[life estate]], as the grant reverted to the state upon the jagirdar's death. However, in practice, jagirs became a hereditary position.<ref>{{cite book|first=John F. |last=Richards |title=The Mughal Empire|url=https://books.google.com/books?id=HHyVh29gy4QC&pg=PA292|year=1995|publisher=Cambridge University Press|isbn=978-0-521-56603-2|pages=292–293}}</ref><ref>{{cite book|author1=((Pollen, J. (Assistant Commissioner in Sind Province) )) |author2=((Revenue Department of the Sind Commissioner's Office)) |publisher= Government of Bombay |title=History of Alienations in the Province of Sind |url=https://archive.org/details/historyalienati00unkngoog|date=1886 |location=Karachi |page=[https://archive.org/details/historyalienati00unkngoog/page/n211 143]}}</ref> The family was thus the ''de facto'' ruler of the territory, earned income from part of the tax revenues and delivered the rest to the treasury of the state during the Islamic rule period, and later in parts of India that came under Afghan, [[Sikhs|Sikh]] and Rajput rulers. The ''jagirdar'' did not act alone but appointed administrative layers for revenue collection. These positions, according to Shakti Kak, were called, among other titles, ''[[patwari]]'', [[Tehsildar|''tahsildar'']], [[Amils|''amil'']], ''[[Dahsala system#Fotedar|fotedar]]'', ''[[munsif]]'', [[Dahsala system#Qanungo|''qanungo'']], ''[[Chowdhury|chaudhri]]'', and ''[[dewan]]''.<ref name="Kak 2007">{{cite book|first=Shakti |last=Kak |editor1=Waltraud Ernst |editor2=Biswamoy Pati |title=India's Princely States: People, Princes and Colonialism |chapter=The agrarian system of the princely state of Jammu and Kashmir: A study of colonial settlement policies, 1860–1905 |chapter-url=https://books.google.com/books?id=9eKbW3ukh9oC&pg=PA68 |date=2007| publisher=Routledge| isbn=978-1-134-11988-2|pages=68–84 |postscript=none}}. See pp. [https://books.google.com/books?id=9eKbW3ukh9oC&pg=PA71 71–72]</ref><br />
<br />
== 13th-century origin and successors ==<br />
This [[feudal]] system of land ownership is referred to as the ''jagirdar'' system. The system was introduced by the [[Sultans]] of [[Delhi]] from the 13th century onwards, was later adopted by the [[Mughal Empire]], the [[Maratha Empire]] and continued under the [[British East India Company]].<ref name=britjagir/><br />
<br />
Some Hindu jagirdars were converted into Muslim vassal states under [[Mughal Empire|Mughal]] imperial sway, such as the [[nawab]]s of [[Kurnool]]. Most [[List of princely states of India|princely states of India]] during the colonial [[British Raj]] era were jagirdars such as Mohrampur Jagir. Shortly following independence from the [[British Crown]] in 1947, the ''jagirdar'' system was abolished by the [[Indian government]] in 1951.<ref>{{cite dictionary | page=834| access-date =9 January 2024 |url= https://books.google.com/books?id=V2d12iZkgOwC&q=pg=PA834 | title=Jagirdar system|encyclopedia=Merriam-Webster's Collegiate Encyclopedia | publisher=Merriam-Webster | date=2000 | isbn=0-87779-017-5 |quote=After independence, measures were taken to abolish absentee landownership.}}</ref><ref>{{cite book |last1=Singh |first1=Kumar Suresh |last2=Lal |first2=Rajendra Behari | page=1350 | title=Gujarat, Part 3 | volume=22 | series=People of India, Kumar Suresh Singh Gujarat, Anthropological Survey of India | publisher=Popular Prakashan | date=2003 | isbn=81-7991-106-3 }}</ref><br />
<br />
== See also ==<br />
{{div col|colwidth=18em}}<br />
* [[Indian honorifics]]<br />
* [[Desmukh]]<br />
* [[Indian feudalism]]<br />
* [[Feudalism in Pakistan]]<br />
* [[Kulkarni]]<br />
* [[Lambardar]]<br />
* [[Mankari]]<br />
* [[Mansabdar]]<br />
* [[Patil (title)|Patil]]<br />
* [[Saranjamdar]] <br />
* [[Sardar]]<br />
* [[Zamindar]]<br />
* [[Ghatwals and Mulraiyats]]<br />
{{col div end}}<br />
<br />
== References ==<br />
{{reflist|2}}<br />
<br />
[[Category:Jagirs|*]]<br />
[[Category:Feudalism in Bangladesh]]<br />
[[Category:Feudalism in Pakistan]]<br />
[[Category:Indian feudalism]]<br />
[[Category:Indian words and phrases]]<br />
[[Category:Administrative divisions of India]]<br />
[[Category:Types of administrative division]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Thakur_(title)&diff=547859Thakur (title)2026-05-10T04:35:45Z<p>Dr. Editor: </p>
<hr />
<div>{{short description|Feudal title of the Indian subcontinent}}<br />
{{pp-extended|small=yes}}<br />
{{Use Indian English|date=October 2023}}<br />
{{Use dmy dates|date=October 2023}}<br />
<br />
'''Thakur''' (Anglicized as '''Tagore'''<ref>https://www.thedailystar.net/news/from-thakur-to-tagore</ref>) is a historical [[Indian feudalism|feudal]] [[Indian honorifics|title]] of the [[Indian subcontinent]]. It is also used as a surname in the present day. The female variant of the title is '''Thakurani''' or '''Thakurain''', and is also used to describe the wife of a Thakur.<br />
[[File:Portrait of Thakur Raja Bakhtawar Singh, standing in a European-style interior..jpg|thumb|Portrait of ''Thakur Bakhtawar Singh Rajput'' made by ''Fateh Muhammad'' around 1880 in western Rajasthan, probably Bikaner.]]<br />
There are varying opinions among scholars about its origin. Some scholars suggest that it is not mentioned in the [[Sanskrit]] texts preceding 500 [[Common Era|BCE]], but speculates that it might have been a part of the vocabulary of the dialects spoken in [[North India|northern India]] before the [[Gupta Empire]]. It is viewed to have been derived from word ''Thakkura'' which, according to several scholars, was not an original word of the Sanskrit [[Languages of India|language]] but a borrowed word in the Indian lexis from the Tukharistan region of [[Uzbekistan]]. Another view-point is that ''Thakkura'' is a loan word from the [[Prakrit]] language.<br />
<br />
Scholars have suggested differing meanings for the word, i.e. "god", "lord", and "master of the estate". Academics have suggested that it was only a title, and in itself, did not grant any authority to its users "to wield some power in the state".<br />
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In India, this title is widely used by the people belonging to the [[Rajputs|Rajput]] community<ref>{{cite book|quote=Thakur and rajput have been used interchangeably to refer to castes of Kshatriya rank.|title=Dominance and State Power in Modern India |url=https://books.google.com/books?id=7whuAAAAMAAJ |page=137 |first1=Francine R. |last1=Frankel |first2=M. S. A. |last2=Rao |last3=Madhugiri |first3=Shamarao |first4=Ananthapadmanabha |last4=Rao |year=1989 |publisher=Oxford University Press |isbn=978-0-19-562098-6 |access-date=22 January 2023 |archive-date=10 April 2023 |archive-url=https://web.archive.org/web/20230410214540/https://www.google.co.in/books/edition/Dominance_and_State_Power_in_Modern_Indi/7whuAAAAMAAJ?hl=en |url-status=live}}</ref><ref>{{Cite book |last=Gupta |first=Dipankar “Pandit or Baman for Brahmin and Thakur for Rajput. These are common north Indian appellations for the members of these castes.” |url=https://books.google.com/books?id=bgpEIb4tNjgC&dq=thakur+caste&pg=PA2056 |title=Caste in Question: Identity Or Hierarchy? |date=2004-12-08 |publisher=SAGE Publications |isbn=978-0-7619-3324-3 |language=en}}</ref> while few people of other communities also use this title include communities such as, [[Yadav]]<ref>https://books.google.com/books?id=7iOsNUZ2MXgC</ref><ref>https://hi.wikipedia.org/wiki/%E0%A4%A0%E0%A4%BE%E0%A4%95%E0%A5%81%E0%A4%B0#cite_note-1</ref>, [[Bengali Brahmins]],<ref name="SKD"/><ref>{{cite news|url=https://www.thedailystar.net/news/from-thakur-to-tagore|title=From Thakur to Tagore|author=Syed Ashraf Ali|date=4 May 2013|newspaper=[[The Daily Star (Bangladesh)|The Daily Star]]|access-date=22 January 2023|archive-date=6 July 2019|archive-url=https://web.archive.org/web/20190706133756/https://www.thedailystar.net/news/from-thakur-to-tagore|url-status=live}}</ref> [[Bhumihars]],<ref>{{cite book|title=India's Communities vol 6|page=471|url=https://books.google.com/books?id=Jw9uAAAAMAAJ&q=bhumihars+use+thakur+title|author=KS Singh|date=1998 |publisher=OUP|isbn=978-0-19-563354-2 |quote=In Bihar , the Babhan are also known as Bhumihar Brahman . They have titles such as Rai , Singh , Pandey , Tiwari , Chaudhry and Thakur.}}</ref> [[Charan]]s<ref>{{Cite journal |last=Saksena |first=B. S. |date=1965 |title=The Phenomenon Of Feudal Loyalty : A Case Study In Sirohi State |url=https://www.jstor.org/stable/41854129 |journal=The Indian Journal of Political Science |volume=26 |issue=4 |pages=121–128 |issn=0019-5510 |jstor=41854129 |quote=Among jagirdars, all were not Rajputs. Jagirs were also granted to Charans and Brahmins. They were also known as thakurs.}}</ref> and [[Koli people|Kolis]].<ref>{{Cite news |last=Mishra |first=Kuldeep |date=18 December 2017 |title=गुजरात और उत्तर प्रदेश की राजनीति कैसे अलग है? |url=https://www.bbc.com/hindi/india-42386072 |work=BBC News हिंदी |access-date=19 December 2021 |language=hi |archive-date=14 December 2021|archive-url=https://web.archive.org/web/20211214151952/https://www.bbc.com/hindi/india-42386072|url-status=live}}</ref><ref name=bkb>{{Cite book |last=Misra |first=Bankey Bihari |url=https://books.google.com/books?id=BE8LAQAAIAAJ |title=The Administrative History of India, 1834-1947: General Administration |publisher=[[Oxford University Press]] |year=1970 |isbn=978-0-19-560134-3 |location=New Delhi, India, Asia |pages=468: Similar to these were certain estates held on payment of rentals settled in the lump with their heads called Koli thakurs|language=en |access-date=24 January 2023 |archive-date=18 February 2023 |archive-url=https://web.archive.org/web/20230218044258/https://books.google.com/books?id=BE8LAQAAIAAJ |url-status=live }}</ref><ref>{{Cite book |last1=Banerjee |first1=Supurna |url=https://books.google.com/books?id=h6xvDwAAQBAJ&dq=thakur+caste&pg=PT116 |title=Caste and Gender in Contemporary India: Power, Privilege and Politics |last2=Ghosh |first2=Nandini |date=2018-09-17 |publisher=Taylor & Francis |isbn=978-0-429-78395-1 |language=en}}</ref><br />
<br />
== Etymology and meaning ==<br />
[[Sisir Kumar Das]] stated that the word ''Thakur'' is derived from the "late [[Sanskrit]]" word ''Thakkura''.<ref name="SKD">{{cite journal |journal=[[Anthropological Linguistics (journal)|Anthropological Linguistics]] |volume=10 |issue=4 |date=April 1968 |publisher=Trustees of Indiana University |title=Forms of Address and Terms of Reference in Bengali |first=Sisir Kumar |last=Das |pages=19–31 |jstor=30029176 |jstor-access=free}}</ref>{{rp|28}}<br />
<br />
[[Harka Gurung|Harka Bahadur Gurung]] noted that the [[Nepali language|Nepalese]] version of the word ''Thakur'' is ''Thakuri''.<ref name="HBG">{{cite book |title=Faces of Nepal |year=1996 |page=29 |publisher=Himal |first=Harka Bahadur |last=Gurung |others=illustrated by [[Jan Salter]] |isbn=978-9993343509 |quote=The term Thakuri is a Nepali variation of the Hindi word thakur, which means 'master of the estate'. Indeed, Thakuris of Nepal are associated with some territory inherited from the days of Baisi and Chaubisi principalities; the term thakurai actually refers to 'fiefdom'. It is said that among those Rajputs fleeing to the hills after the Muslim invasion in India, successful adventurers among them were given the name and status of Thakuri by their Brahman followers.}}</ref><br />
<br />
The meaning of the word ''Thakur'' was suggested to be "god" by S. K. Das;<ref name="SKD"/>{{rp|31}} "lord" by Blair B. Kling;<ref>{{cite book |title=Partner in Empire: Dwarkanath Tagore and the Age of Enterprise in Eastern India |chapter=The Home and the World |year=1976 |page=10 |publisher=[[University of California Press]] |first=Blair B. |last=Kling |chapter-url=https://books.google.com/books?id=KVBKeqaYeVwC&pg=PA10 |isbn=978-0520029279 |access-date=26 September 2020 |archive-date=10 April 2023 |archive-url=https://web.archive.org/web/20230410214529/https://books.google.com/books?id=KVBKeqaYeVwC&pg=PA10 |url-status=live }}</ref> and "master of the estate" by H. B. Gurung.<ref name="HBG"/><br />
<br />
== Origin ==<br />
[[Nirmal Chandra Sinha]] stated that the word ''Thakura'' is "unknown" to the Vedic and Classical Sanskrit and finds no mention in the Sanskrit literature preceding 500 BCE. He suggests, however, that "the word was possibly current in many north Indian dialects before the Imperial Guptas". Sinha notes that many scholars, such as Buddha Prakash, [[Frederick William Thomas (philologist)|Frederick Thomas]], [[Harold Bailey]], [[Prabodh Chandra Bagchi|Prabodh Bagchi]], [[Suniti Kumar Chatterji|Suniti Chatterji]], and [[Sylvain Lévi]], have suggested that ''Thakura'' is a borrowed word in the Indian lexis from the Tukhara regions of Current Uzbekistan.<ref name="NCS">{{cite journal |journal=Bulletin of Tibetology |series=New |volume=23 |number=1 |year=1987 |page=18 |publisher=Sikkim Research Institute of Tibetology |place=Gangtok, India |title=Inner Asia and India Through the Ages |first=Nirmal Chandra |last=Sinha |url=http://himalaya.socanth.cam.ac.uk/collections/journals/bot/pdf/bot_1987_01_full.pdf |via=[[University of Cambridge]] |access-date=26 September 2020 |archive-date=17 November 2021 |archive-url=https://web.archive.org/web/20211117002441/http://himalaya.socanth.cam.ac.uk/collections/journals/bot/pdf/bot_1987_01_full.pdf |url-status=live }}</ref> Sinha observed:<br />
{{blockquote|"It may be noted that in South India among orthodox Brahmins, Thakura or Thakur is not a popular term obviously because of its Tukhara or Turuska background."<ref name="NCS"/>}}<br />
<br />
[[Byomkes Chakrabarti]] noted that the Sanskrit word ''Thakkura'' finds mention in "late Sanskrit". He doubted, however, that ''Thakkura'' is "an original Sanskrit word" and was of the opinion that ''Thakkura'' is probably a loan word from the Prakrit language.<ref>{{cite book |title=A Comparative Study of Santali and Bengali |year=1992 |page=14 |publisher=K. P. Bagchi & Company |first=Byomkes |last=Chakrabarti |isbn=978-8170741282 |quote=Mr. Risley has also drawn attention to the fact that the supreme God "Thakur" of the Santali traditions bears a Hindi name derived from the Sanskrit origin "thakkura". But there is much doubt whether "thakkura" itself is an original Sanskrit word. The word occurs in late Sanskrit possibly being borrowed from Prakrit. But if we make a careful analysis of the different languages of the western regions of Asia from Turkish to Bengali we would surely find out traces of similarities of most of these languages with Santali and this will go to show that the tribes had their historical wanderings from the Western part of Asia to the Eastern part of India.}}</ref><br />
<br />
== Usage ==<br />
[[File:Lakhajirajsinhji_II_Bavajirajsinhji.jpg|thumb|150px|[[Lakhajirajsinhji II Bavajirajsinhji|''Thakur'' Lakhajirajsinhji II Bavajirajsinhji]] of Rajkot]]<br />
[[Susan Snow Wadley]] noted that the title ''Thakur'' was used to refer to "a man of indeterminate but mid-level caste, usually implying a landowning caste". Wadley further notes that ''Thakur'' was viewed as a "more modest" title in comparison to "''[[Raja|Rājā]]''" (King).<ref name="SSW">{{cite book |title=Raja Nal and the Goddess: The North Indian Epic Dhola in Performance |edition=illustrated |year=2004 |page=60 |publisher=[[Indiana University Press]] |place=Bloomington, Indiana |first=Susan S. |last=Wadley |url=https://books.google.com/books?id=UbsgVL4AGkoC&pg=PA60 |isbn=978-0253217240 |lccn=2004009434 |quote=Eventually he was awarded the title of ''rājā'' (king), although he preferred the more modest "Thakur" (a man of indeterminate but mid-level caste, usually implying a landowning caste, often Rajput). |access-date=26 September 2020 |archive-date=10 April 2023 |archive-url=https://web.archive.org/web/20230410214540/https://books.google.com/books?id=UbsgVL4AGkoC&pg=PA60 |url-status=live }}</ref><br />
<br />
S. K. Das noted that while the word ''thakur'' means "god". <br />
<br />
In India, this title is widely used by the people belonging to the [[Rajput]] caste<ref name="Rajput">{{cite web|last=Ellinwood|first=DeWitt C.|date=January 2002|title=A Perspective on the Western Front by an Indian Army Office on the Western Front|url=https://www.westernfrontassociation.com/world-war-i-articles/a-perspective-on-the-western-front-by-an-indian-army-office-on-the-western-front-by-dr-dewitt-c-ellinwood/|access-date=9 November 2020|website=[[Western Front Association]]|quote=...Thakur (title of respect for Rajput aristocrats whose father is deceased; usually a landowner)...|archive-date=10 November 2020|archive-url=https://web.archive.org/web/20201110034942/https://www.westernfrontassociation.com/world-war-i-articles/a-perspective-on-the-western-front-by-an-indian-army-office-on-the-western-front-by-dr-dewitt-c-ellinwood/|url-status=live}}</ref>while few people of some other caste groups using it include castes such as, [[Bengali Brahmin]],<ref>{{Cite book |last1=Kanitkar |first1=Helen A. |url=https://books.google.com/books?id=1fig6r-cktgC&dq=Forms+of+Address+and+Terms+of+Reference+in+Bengali&pg=PA76 |title=1965–1969 |last2=Fürer-Haimendorf |first2=Elizabeth |date=2012-05-07 |publisher=Walter de Gruyter |isbn=978-3-11-080704-2 |language=en}}</ref> [[Bhumihar]], [[Koli people|Koli]]<ref name="bkb" /> and [[Charan]].<ref name=":1">{{Cite book |last1=Yadav |first1=Kripal Chandra |url=https://books.google.com/books?id=6v5tAAAAMAAJ |title=Arya Samaj and the Freedom Movement: 1875–1918 |last2=Arya |first2=Krishan Singh |date=1988 |publisher=Manohar Publications |isbn=978-81-85054-41-4 |language=en |quote=Thakur Kesari Singh was born on 21 November 1872 at Devpura, a small village near Shahpura in Udaipur state (Rajasthan) in a patriotic Charan family. His father, Thakur Kishan Singh a follower of Swami Dayananda was one of the chief counsellors of the ruler of Udaipur. |access-date=28 April 2022 |archive-date=10 April 2023 |archive-url=https://web.archive.org/web/20230410214536/https://books.google.com/books?id=6v5tAAAAMAAJ |url-status=live }}</ref><br />
<br />
Some academics have suggested that "''Thakur'' was merely a title and not an office whereby a holder was entitled to wield some power in the state".<ref>{{cite book |title=Rajput Polity: A Study of Politics and Administration of the State of Marwar, 1638–1749 |year=1977 |page=18 |publisher=Manohar |first=Ghanshyam Datt |last=Sharma |quote=Bose agrees with Dr. Kane (History of the Dharmasastras, iii, 984) that thakur was merely a title and not an office whereby a holder was entitled to wield some power in the state. |url=https://books.google.com/books?id=5-YeAAAAMAAJ&q=%22thakur+was+merely+a+title+and+not+an+office%22 |isbn=978-0883868874 |access-date=26 October 2020 |archive-date=10 April 2023 |archive-url=https://web.archive.org/web/20230410214531/https://books.google.com/books?id=5-YeAAAAMAAJ&q=%22thakur+was+merely+a+title+and+not+an+office%22 |url-status=live }}</ref> However, some other academics have noted that this title had been used by "petty chiefs" in the western areas of [[Himachal Pradesh]].<ref>{{cite book |title=History and Culture of the Chamba State, a Western Himalayan Kingdom: Collected Papers of the Seminar Held at Chamba in 1983 |section=Influence of Rajasthani on Pahari |page=131 |publisher=Books & Books |first1=Vishwa Chander |last1=Ohri |first2=Amar Nath |last2=Khanna |year=1989 |quote=...in the hills refer to a time when petty chiefs bearing the title of Rana or Thakur exercised authority over their iminutive domains... |isbn=9788185016252}}</ref> Examples include the Thakurs of Kolong, Gumrang, and [[Gondhla]] in [[Lahaul and Spiti district|Lahaul]], who governed hereditary [[Jagir|jagirs]] in Lahaul under the Rajas of Kullu, and later under British rule.<ref>{{Cite book |last=Diack |first=Alexander Henderson |url=https://archive.org/details/dli.pahar.1425/page/26/mode/2up?q=gumrang |title=Gazetteer of the Kangra District / 2/4 Kulu, Lahul and Spiti : 1897 |date=1994 |publisher=New Delhi : Indus Publ. Co. |isbn=978-81-7387-016-3 |pages=26}}</ref><br />
<br />
The title was used by rulers of several [[princely state]]s, including [[Ambliara State|Ambliara]], [[Vala State|Vala]], [[Morvi State|Morbi]], [[Varsoda State|Barsoda]], and [[Rajkot State]]. Sons of thakurs were given the Sanskrit title of ''[[Kumar (title)|Kumara]]'' ('prince'), popular usage being ''[[Kunwar (title)|Kunwar]]'' in the North and ''[[Kumar (title)|Kumar]]'' in [[Bengal]] and [[South India|southern India]].<ref>{{cite book|last=Vadivelu|first=A.|title=The Aristocracy of Southern India, Volume 2|date=24 August 2016 |url=https://books.google.com/books?id=oFwDWt2N29cC|access-date=28 September 2018|archive-date=10 April 2023|archive-url=https://web.archive.org/web/20230410214453/https://books.google.com/books?id=oFwDWt2N29cC|url-status=live}}</ref><br />
<br />
The territory of land under the control of a ''Thakur'' was called ''thikana''.<ref>{{cite book |title=Dynamics of State Formation: India and Europe Compared |year=1997 |page=81 |publisher=[[SAGE Publications|SAGE]] |first1=Martin |last1=Doornbos |first2=Sudipta |last2=Kaviraj |isbn=978-8170365747 |quote=Rights to land within any particular Thakur domain, the thikana, became complicated by the 1600s.}}</ref><br />
<br />
== See also ==<br />
* [[Sardar]]<br />
* [[Chaudhary]]<br />
* [[Mankari]]<br />
* [[Thakkar]]<br />
* [[Thakuri]]<br />
* [[Thakor]]<br />
* [[Purshotamdas Thakurdas|Thakurdas]]<br />
* [[Rajputs in Bihar]]<br />
* [[Dharmathakur]]<br />
<br />
== References ==<br />
{{reflist}}<br />
<br />
[[Category:Titles in India]]<br />
[[Category:Rajput titles]]<br />
[[Category:Surnames of Indian origin]]<br />
[[Category:Indian feudalism]]<br />
[[Category:Titles in Bangladesh]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Zamindars_of_Bihar&diff=546724Zamindars of Bihar2026-05-09T06:58:34Z<p>Dr. Editor: </p>
<hr />
<div>{{pp|small=yes}}<br />
{{short description|Autonomous chiefs in the Mughal Suba of Bihar}}<br />
{{EngvarB|date=May 2025}}<br />
{{Use dmy dates|date=May 2025}}<br />
[[File:Political map of the Subah of Bihar in 1650 CE.png|thumb|Political map of the Subah of Bihar in 1650 CE showing the main chieftaincies/zamindaris in the region|350px]]<br />
{{Multiple image|perrow=2|total_width=300|caption_align=center<br />
| image1 = Tekari Maharaj Mitrajeet Singh, 1763 - 1840 AD.JPG |caption1= Maharaja Mitrajeet Singh of [[Tekari Raj]]<br />
| image2 = Rai Hari Prasad Lal Gaya.jpg|caption2= Rai Hariprasad Lal of Gaya<br />
| image3 = Koer Singh, watercolour on ivory, c. 1857.png |caption3= [[Kunwar Singh]] of the [[Jagdishpur estate]]<br />
| image4 = Maharaja Lakshmeshwar Singh, 1888.jpg|caption4=Maharaja [[Lakshmeshwar Singh]] of [[Raj Darbhanga]] in 1888.<br />
| image5 = Babu_Ras_Biharilal_Mandal.jpg|caption5=[[Rash Bihari Lal Mandal]]<br />
| image6 = Rai_Bahadur_Keshav_Pd.jpg|caption6=Rai Bahadur Keshav Prasad Mandal<br />
}}<br />
The '''Zamindars of Bihar''' were the autonomous rulers and administrators of the [[Bihar Subah]] during [[Mughal Empire|Mughal rule]] and later during [[British Raj|British rule]].<ref>{{Cite book |last=McLane |first=John R. |url=https://books.google.com/books?id=YH6ijJnUPmcC&q=zamindari+system |title=Land and Local Kingship in Eighteenth-Century Bengal |date=25 July 2002 |publisher=Cambridge University Press |isbn=978-0-521-52654-8 |language=en}}</ref> They formed the landed aristocracy that lasted until Indian independence in 1947.<ref>{{Cite web |title=Zamindar {{!}} Definition, System, & Mughal Empire {{!}} Britannica |url=https://www.britannica.com/topic/zamindar |access-date=9 July 2024 |website=www.britannica.com |language=en}}</ref> The zamindars of Bihar were numerous and could be divided into small, medium and large depending on how much land they controlled.<ref name="Singh2012">{{cite book|author=Lata Singh|title=Popular Translations of Nationalism: Bihar, 1920–1922|url=https://books.google.com/books?id=J8jCrDbHtIMC&pg=PA5|year=2012|publisher=Primus Books|isbn=978-93-80607-13-9|pages=5–7}}</ref> Within Bihar, the zamindars had both economic and military power. Each zamindari would have its own standing army which was typically composed of the zamindar's own clansmen.{{sfn|Ansari|2019|p=2}}<br />
<br />
The majority of these zamindars usually belonged to Hindu communities such as [[Ahir|Ahirs]], [[Bhumihar]]s, [[Rajput]]s, [[Brahmin]]s, [[Kayastha]]s or [[Muslims]].<ref>{{cite journal |last1=Jha |first1=Hetukar |title=Lower-Caste Peasants and Upper-Caste Zamindars in Bihar (1921–1925): An Analysis of Sanskritization and Contradiction between the Two Groups |journal=The Indian Economic and Social History Review |date=1 October 1977 |volume=14 |issue=4 |pages=549–559 |doi=10.1177/001946467701400404 |s2cid=143558861 |url=https://journals.sagepub.com/doi/abs/10.1177/001946467701400404?journalCode=iera |accessdate=28 March 2019|url-access=subscription }}</ref><ref>https://books.google.com/books?id=lGNuAAAAMAAJ&q=Militia+Kurmi</ref><ref>https://books.google.com/books?id=ZfltAAAAMAAJ&q=ahir+</ref><br />
<br />
==History==<br />
===Mughal period===<br />
Mughal rule in Bihar was characterised as turbulent and volatile as many of the region's zamindars made continuous efforts to defy the imperial authority. Unlike the Zamindars of neighbouring [[Bengal Subah]] who had experienced a reduction in their rights and powers, the zamindars of Bihar maintained increased autonomy with "fickle loyalties towards the Government".<ref name="Chatterjee1996">{{cite book|author=Kumkum Chatterjee|title=Merchants, Politics, and Society in Early Modern India: Bihar, 1733–1820|url=https://books.google.com/books?id=wUeqQ2buQ80C&pg=PA31|year=1996|publisher=Brill|isbn=90-04-10303-1|pages=31–32}}</ref><br />
<br />
The nineteenth-century British [[Civil service|civil servant]], [[John Beames]] noted about Mughal-ruled Bihar that "everyone who was powerful enough to rob the state or his neighbours, robbed to his heart's content".<ref name="Prakash2003">{{cite book|author=Gyan Prakash|title=Bonded Histories: Genealogies of Labor Servitude in Colonial India|url=https://books.google.com/books?id=MQFvks7lahoC&pg=PA88|year=2003|publisher=Cambridge University Press|isbn=978-0-521-52658-6|pages=88–90}}</ref> Zamindars refusing to pay the state and gathering forces to attack neighbouring zamindars was a common practice in Bihar during this period.<ref name="Prakash2003" /> In a report to the Patna Committee of Revenue, the then Naib Dewan of Bihar, Shitab Rai, had admitted that due to the declining state of the empire in the late seventeenth century, the zamindars had become practically independent of the Mughals.{{sfn|Ansari|2019|p=207}} <br />
<br />
This attitude to authority continued into the period when the [[Nawabs of Bengal and Murshidabad]] became the nominal governors of Bihar. Although Bihar had the potential to provide a large amount of revenue and tax, records show that the Nawabs were unable to extract any money from the chiefs of Bihar until 1748. And even following this, the amount gained was very low. This was again due to the rebellious nature of the zamindars who were "continually in arms".<ref name="Marshall">{{cite book|author=P. J. Marshall|title=Bengal: The British Bridgehead: Eastern India 1740–1828|url=https://books.google.com/books?id=lIZrfokYSY8C|date= 2006|publisher=Cambridge University Press|isbn=978-0-521-02822-6|pages=58–60}}</ref><br />
<br />
===Colonia-era===<br />
{{See also|1781 revolt in Bihar}}<br />
After the collapse of the Mughal empire, the [[British East India Company]] held sway over much of [[South Asia]].<ref name="Marshall2006">{{cite book|author=P. J. Marshall|title=Bengal: The British Bridgehead: Eastern India 1740–1828|url=https://books.google.com/books?id=lIZrfokYSY8C&pg=PA95|date=2006|publisher=Cambridge University Press|isbn=978-0-521-02822-6|pages=95–}}</ref> The colonial power wanted the revenue system "to be simple in its principle and uniform in its operation," but the [[Zamindar|zamindari system]] was so ingrained that even the early British rulers, from the grant of [[Dewan]]i (1765) to the [[Permanent Settlement]] (1793), dared not challenge it fundamentally. The early British rulers did not want any "innovation" or "experimentation," even if the zamindars, taluqdars, and many estates were defaulters to the government for not paying the raised land fee. This was because such a radical measure would have violated the 'customary' rights and privilege.<ref>{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=507 |jstor=44133355 |issn=2249-1937 }}</ref> Some of the zamindars took part in a revolt against the British in 1781 following on from a revolt led by the Maharaja of [[Benares State|Benares]], however, this was swiftly put down.<ref>{{cite book |last1=James Marshall |first1=Peter |title=Bengal: The British Bridgehead: Eastern India 1740-1828 |date=2006 |publisher=Cambridge University Press |isbn=9780521028226 |page=96 |url=https://books.google.com/books?id=lIZrfokYSY8C&q=bengal+the+british+bridgehead}}</ref><br />
[[File:Behar - "The Dancing Horse".png|thumb|19th century painting depicting a soldier for a zamindar in Bihar]]<br />
With the exception of a few new men here and there, the old landed nobility formed the social cornerstone of the new establishment in 1793. One could claim that the early British emperors were dependent on a customary class of upper caste [[Aristocracy|aristocrats]]. Since the majority of zamindars involved in estate [[auction]]s were [[Brahmin]]s or members of upper caste families, [[Warren Hastings|Hastings]] was against the open selling of estates and instead supported giving them a higher position in the rural power structure. The zamindars of [[Bihar]] seem to have suffered far less than the old zamindars of [[Bengal]] and [[Odisha|Orissa]], who suffered considerably. The [[Raj Darbhanga|Darbhanga Raj]], the [[Hathwa Raj]], the [[Tekari Raj]], the [[Bettiah Raj ]], and the [[Dumraon Raj|Dumraon]] families in [[Shahabad district|Shahabad]] were among the prominent zamindars of Bihar who enjoyed prosperity.<ref name=":0">{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=508–509 |jstor=44133355 |issn=2249-1937}}</ref><br />
<br />
The goal behind the establishment of the revenue farms in [[Bengal Presidency|Bengal]] and [[Bihar]] was to obtain the highest possible share of the net produce and then fix it for all time under the Permanent Settlement. The colonial authority began to require the zamindars in place, including those who were established as landowners for all time, to make a regular, ongoing payment.<ref>{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=513 |jstor=44133355 |issn=2249-1937 }}</ref><br />
<br />
==Social condition in Zamindari areas==<br />
The [[Permanent Settlement]] act by the British East India Company did not significantly alter the landholding patterns in Bihar, leaving Rajputs and Bhumihars as the major ''Zamindars''. It curtailed some of their powers, but also took away the customary occupancy rights of the peasantry.<ref name="Damodaran1992" /><br />
<br />
The British rule enabled Rajputs to continue their dominance by cementing their entitlements related to land and tax collection.<ref>{{cite journal |last1=Jaffrelot |first1=Christophe |title=The Rise of the Other Backward Classes in the Hindi Belt |journal=The Journal of Asian Studies |date=2000 |volume=59 |issue=1 |pages=86–108 |doi=10.2307/2658585 |jstor=2658585 |s2cid=162845558 |url=https://www.jstor.org/stable/2658585 |issn=0021-9118 |quote=But the upper castes remained politically dominant in the Hindi belt also because of the pattern of land ownership that enabled them, especially the Rajputs, to consolidate their grasp over the countryside as zamindars, jagirdars, or taluqdars under the British and to retain some of their influence in spite of the efforts toward land reform after 1947.|url-access=subscription }}</ref> Exercise of coercive power by the dominant castes<ref>{{cite book |last1=Bailey |first1=F. G. |title=Tribe Caste and Nation |date=1960 |publisher=Oxford University Press. |pages=258 |url=https://archive.org/details/dli.ernet.504813/ |quote=The system works the way it does because the coercive sanctions are all in the hands of the dominant caste.}}</ref> over the vulnerable landless labourers took various forms such as forced labour, higher rents, lower wages, social restrictions, evictions and sexual harassment.<ref name="Damodaran1992" />{{rp|75|quote=Control of landless labour through coercive means added a new dimension to an older relationship}} [[Rape]] of women from lower caste by Rajput and Bhumihar landowners was common in the [[Shahabad district]],<ref name="Damodaran1992">{{cite book | author = Vinita Damodaran | date = 1992 | title = Broken Promises: Popular Protest, Indian Nationalism, and the Congress Party in Bihar, 1935–1946 | publisher = Oxford University Press | pages = 75| isbn = 978-0-19-562979-8 | url = https://books.google.com/books?id=rNa1AAAAIAAJ|quote=The rape of lower-caste women by Rajput and Bhumihar landowners was common in Shahabad where, by the 1930s, anger and resentment against the frequent violation of women were openly expressed on the platform of the Tribeni Sangh}}</ref> particularly in a couple of villages of [[Bhojpur district, India|Bhojpur]] (modern name for Shahabad district), where sexual desire of the upper-castes was satisfied through arrogant and unrestricted access to the modesty of women belonging to [[Chamar]] and [[Musahar]] caste.<ref name="SharmaSinghKumar1994">{{cite book | author1 = Kaushal Kishore Sharma | author2 = Prabhakar Prasad Singh | author3 = Ranjan Kumar | date = 1994 | title = Peasant Struggles in Bihar, 1831–1992: Spontaneity to Organisation | publisher = Centre for Peasant Studies | pages = 247| isbn = 9788185078885 | url = https://books.google.com/books?id=8tBHAAAAMAAJ|quote=According to them, before the emergence of Naxalism on the scene and consequent resistance on the part of these hapless fellows, "rape of lower caste women by Rajput and Bhumihar landlords used to cause so much anguish among the lower cates, who, owing to their hapless situation, could not dare oppose them. In their own words, "within the social constraints, the suppressed sexual hunger of the predominant castes often found unrestricted outlet among the poor, lower caste of Bhojpur-notably Chamars and Mushars.}}</ref><ref name="Franco2002">{{cite book | author = Fernando Franco | date = 2002 | title = Pain and Awakening: The Dynamics of Dalit Identity in Bihar, Gujarat and Uttar Pradesh | publisher = Indian Social Institute | isbn = 9788187218463 | url = https://books.google.com/books?id=ueRtAAAAMAAJ|quote=Even as late as the 1970s, the rape of lower caste women by Rajputs and Bhumihars had almost become a tradition, 'an accepted social evil, a fate which many bore unquestioningly', in parts of central Bihar|page=52}}</ref> Emerging organisations of middle peasant castes like [[Triveni Sangh]]<ref name="Damodaran1992" /> and [[Kisan Sabha (1919-1922)|Kisan Sabha]]s took up the issues of exploitation,<ref name="UN">{{cite book |last=Kelkar |first=Govind |chapter=Women and Land Rights Movements |title=Case Studies on Strengthening Co-ordination Between Non-governmental Organizations and Government Agencies in Promoting Social Development |publisher=United Nations (Economic and Social Commission for Asia and the Pacific) |year=1989 |chapter-url=https://books.google.com/books?id=T-s9SIp1-OsC&pg=PA73 |at=Sec. "Kisan Sabha and Kisan Samiti: Peasant Movements and Women (India)", pp.&nbsp; 72–73}}</ref> with the [[Naxalism|Naxal threat]] also acting as a check.<ref name="SharmaSinghKumar1994" /><br />
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==Abolition and decline in political presence of Zamindars==<br />
<br />
Following independence in 1947, there was large-scale support in Bihar for the abolition of [[zamindari]] especially among [[peasants]], agricultural labourers and the urban middle-class who stood to gain the most from this.<ref name="KHarihar2018">{{cite book|author1=Mitra Subrata K|author2=Bhattacharyya Harihar|title=Politics And Governance In Indian States: Bihar, West Bengal And Tripura|url=https://books.google.com/books?id=eDRPDwAAQBAJ&pg=PA155|date= 2018|publisher=World Scientific Publishing Company|isbn=978-981-320-824-7|pages=155–158}}</ref> This culminated in a large-scale movement in support of abolition led by lower-castes. The [[Bhumihar]] zamindars realised that abolition was going to occur and planned for abolition to be on their terms.<ref name="KHarihar2018" /> However, the [[Rajput]]-[[Kayastha]] zamindars strongly resisted this.<br />
Eventually, the Bihar Abolition of Zamindaris Act was passed in 1949.<ref name="KHarihar2018" /> "The abolition of the zamindari system had a profound impact on the social landscape. Many upper-caste zamindars, who had long held power and privilege, were stripped of their land and influence. Meanwhile, descendants of [[Kayastha]] zamindars, who had historically wielded significant local influence, adapted to the new political landscape by engaging in local [[Panchayati raj|panchayat]] politics. This shift allowed them to maintain their influence and shape the destiny of their communities, fostering a new era of grassroots leadership and social change."{{citation needed|date=February 2025}}<br />
<br />
In the later period of time, when the abolition of Zamindari took place in Bihar and the castes like [[Yadav]], [[Kurmi]], [[Koeri|Koiri]] and [[Bhumihar]] became the prime movers of the emerging capitalist agriculture system of central Bihar. The new semi-feudal social order brought unintended benefits for these caste groups in which the question of dignity and minimum wages came to the fore. The [[Green Revolution]] further benefited these communities.<ref name="Ashwani2008">{{cite book |first=Ashwani |last=Kumar |title=Community Warriors: State, Peasants and Caste Armies in Bihar |url=https://books.google.com/books?id=num2I4NFGqIC&pg=PA94 |year=2008 |publisher=Anthem Press |isbn=978-1-84331-709-8 |pages=94 }}</ref> Hence, in later periods, many landed Other Backward Castes also emerged as zamindars, primarily from a group called [[Upper Backward Castes]].<ref>{{Cite book |url=https://books.google.com/books?id=LP4sAQAAIAAJ&q=ahir+zamindar |title=The National Geographical Journal of India |date=1975 |publisher=National Geographical Society of India. |language=en}}</ref><br />
<br />
Prior to the independence of India, many [[Forward Castes|forward caste]] Zamindars like [[Kayastha]] & [[Brahmin]] zamindars started taking interest in politics, and they also participated in the [[Quit India Movement]], anticipating the end of British rule, which protected them. According to DM Diwakar, a former director of Patna's ''AN Sinha Institute of Social Sciences'', these feudal elites had a significant presence in the politics of the state in the first few decades of the post-independence period, but they started losing this significant position in the 1970s. In the first tenure of [[Nitish Kumar]], they staged a comeback in the politics of state, but in the next tenures, they were completely marginalised and according to Diwakar, were converted into "silent onlookers" by 2020.<ref name="HT">{{cite web|url=https://www.hindustantimes.com/bihar-election/bihar-assembly-election-2020-royal-zamindar-families-remain-a-marginal-force/story-bYa1K4rEBWaDenzOtcOksO.html|archive-url=https://web.archive.org/web/20220710063349/https://www.hindustantimes.com/bihar-election/bihar-assembly-election-2020-royal-zamindar-families-remain-a-marginal-force/story-bYa1K4rEBWaDenzOtcOksO.html|archive-date=10 July 2022|url-status=live |title=Bihar Assembly Election 2020: Royal, zamindar families remain a marginal force|website=Hindustan Times|date=23 October 2020 |accessdate=10 July 2022}}</ref><br />
<br />
==Notable zamindari estates==<br />
Notable zamindaris and principalities in Bihar include:{{sfn|Ansari|2019|p=2}}<br />
*[[Deo Raj]]<br />
*[[Hathwa Raj]]<br />
*[[Murho Estate|Muhro Estate]]<br />
*[[Tekari Raj]]<br />
*[[Bettiah Raj]]<br />
*[[Kharagpur Raj]]<br />
*[[Jagdishpur estate]]<br />
*[[Dumraon Raj]]<br />
*[[Raj Darbhanga]]<br />
*[[:simple:Ranipatti_Estate|Ranipatti Estate]]<br />
*[[Chero dynasty|Cheros of Palamu]]<br />
*[[Gidhaur chieftaincy]]<br />
*[[Khokhra Chieftaincy]]<br />
<br />
==See also==<br />
* [[Indian feudalism]]<br />
* [[Indian honorifics]]<br />
* [[Jagirdar]]<br />
* [[Ghatwals and Mulraiyats]]<br />
* [[Thakur (title)|Thakur]]<br />
* [[Zamindars of Bengal]]<br />
<br />
==References==<br />
{{reflist}}<br />
==Sources==<br />
** {{cite book |last1=Ansari |first1=Tahir Hussain |title=Mughal Administration and the Zamindars of Bihar |publisher=Routledge |date=2019|url=https://books.google.com/books?id=kUueDwAAQBAJ&q=mughal+administration+and+the+zamindars+of+bihar|isbn=9781000651522}}<br />
<br />
[[Category:Zamindars of Bihar| ]]<br />
[[Category:History of Bihar]]<br />
[[Category:Zamindari estates]]<br />
[[Category:Mughal Empire]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Zamindars_of_Bihar&diff=546723Zamindars of Bihar2026-05-09T06:54:31Z<p>Dr. Editor: </p>
<hr />
<div>{{pp|small=yes}}<br />
{{short description|Autonomous chiefs in the Mughal Suba of Bihar}}<br />
{{EngvarB|date=May 2025}}<br />
{{Use dmy dates|date=May 2025}}<br />
[[File:Political map of the Subah of Bihar in 1650 CE.png|thumb|Political map of the Subah of Bihar in 1650 CE showing the main chieftaincies/zamindaris in the region|350px]]<br />
{{Multiple image|perrow=2|total_width=300|caption_align=center<br />
| image1 = Tekari Maharaj Mitrajeet Singh, 1763 - 1840 AD.JPG |caption1= Maharaja Mitrajeet Singh of [[Tekari Raj]]<br />
| image2 = Rai Hari Prasad Lal Gaya.jpg|caption2= Rai Hariprasad Lal of Gaya<br />
| image3 = Koer Singh, watercolour on ivory, c. 1857.png |caption3= [[Kunwar Singh]] of the [[Jagdishpur estate]]<br />
| image4 = Maharaja Lakshmeshwar Singh, 1888.jpg|caption4=Maharaja [[Lakshmeshwar Singh]] of [[Raj Darbhanga]] in 1888.<br />
| image5 = Babu_Ras_Biharilal_Mandal.jpg|caption5=[[Rash Bihari Lal Mandal]]<br />
| image6 = Rai_Bahadur_Keshav_Pd.jpg|caption6=Rai Bahadur Keshav Prasad Mandal<br />
}}<br />
The '''Zamindars of Bihar''' were the autonomous rulers and administrators of the [[Bihar Subah]] during [[Mughal Empire|Mughal rule]] and later during [[British Raj|British rule]].<ref>{{Cite book |last=McLane |first=John R. |url=https://books.google.com/books?id=YH6ijJnUPmcC&q=zamindari+system |title=Land and Local Kingship in Eighteenth-Century Bengal |date=25 July 2002 |publisher=Cambridge University Press |isbn=978-0-521-52654-8 |language=en}}</ref> They formed the landed aristocracy that lasted until Indian independence in 1947.<ref>{{Cite web |title=Zamindar {{!}} Definition, System, & Mughal Empire {{!}} Britannica |url=https://www.britannica.com/topic/zamindar |access-date=9 July 2024 |website=www.britannica.com |language=en}}</ref> The zamindars of Bihar were numerous and could be divided into small, medium and large depending on how much land they controlled.<ref name="Singh2012">{{cite book|author=Lata Singh|title=Popular Translations of Nationalism: Bihar, 1920–1922|url=https://books.google.com/books?id=J8jCrDbHtIMC&pg=PA5|year=2012|publisher=Primus Books|isbn=978-93-80607-13-9|pages=5–7}}</ref> Within Bihar, the zamindars had both economic and military power. Each zamindari would have its own standing army which was typically composed of the zamindar's own clansmen.{{sfn|Ansari|2019|p=2}}<br />
<br />
The majority of these zamindars usually belonged to Hindu communities such as [[Ahir|Ahirs]], [[Bhumihar]]s, [[Rajput]]s, [[Brahmin]]s, [[Kayastha]]s or [[Muslims]].<ref>{{cite journal |last1=Jha |first1=Hetukar |title=Lower-Caste Peasants and Upper-Caste Zamindars in Bihar (1921–1925): An Analysis of Sanskritization and Contradiction between the Two Groups |journal=The Indian Economic and Social History Review |date=1 October 1977 |volume=14 |issue=4 |pages=549–559 |doi=10.1177/001946467701400404 |s2cid=143558861 |url=https://journals.sagepub.com/doi/abs/10.1177/001946467701400404?journalCode=iera |accessdate=28 March 2019|url-access=subscription }}</ref><ref>https://books.google.com/books?id=lGNuAAAAMAAJ&q=Militia+Kurmi</ref><ref>https://books.google.com/books?id=ZfltAAAAMAAJ&q=ahir+</ref><br />
<br />
==History==<br />
===Mughal period===<br />
Mughal rule in Bihar was characterised as turbulent and volatile as many of the region's zamindars made continuous efforts to defy the imperial authority. Unlike the Zamindars of neighbouring [[Bengal Subah]] who had experienced a reduction in their rights and powers, the zamindars of Bihar maintained increased autonomy with "fickle loyalties towards the Government".<ref name="Chatterjee1996">{{cite book|author=Kumkum Chatterjee|title=Merchants, Politics, and Society in Early Modern India: Bihar, 1733–1820|url=https://books.google.com/books?id=wUeqQ2buQ80C&pg=PA31|year=1996|publisher=Brill|isbn=90-04-10303-1|pages=31–32}}</ref><br />
<br />
The nineteenth-century British [[Civil service|civil servant]], [[John Beames]] noted about Mughal-ruled Bihar that "everyone who was powerful enough to rob the state or his neighbours, robbed to his heart's content".<ref name="Prakash2003">{{cite book|author=Gyan Prakash|title=Bonded Histories: Genealogies of Labor Servitude in Colonial India|url=https://books.google.com/books?id=MQFvks7lahoC&pg=PA88|year=2003|publisher=Cambridge University Press|isbn=978-0-521-52658-6|pages=88–90}}</ref> Zamindars refusing to pay the state and gathering forces to attack neighbouring zamindars was a common practice in Bihar during this period.<ref name="Prakash2003" /> In a report to the Patna Committee of Revenue, the then Naib Dewan of Bihar, Shitab Rai, had admitted that due to the declining state of the empire in the late seventeenth century, the zamindars had become practically independent of the Mughals.{{sfn|Ansari|2019|p=207}} <br />
<br />
This attitude to authority continued into the period when the [[Nawabs of Bengal and Murshidabad]] became the nominal governors of Bihar. Although Bihar had the potential to provide a large amount of revenue and tax, records show that the Nawabs were unable to extract any money from the chiefs of Bihar until 1748. And even following this, the amount gained was very low. This was again due to the rebellious nature of the zamindars who were "continually in arms".<ref name="Marshall">{{cite book|author=P. J. Marshall|title=Bengal: The British Bridgehead: Eastern India 1740–1828|url=https://books.google.com/books?id=lIZrfokYSY8C|date= 2006|publisher=Cambridge University Press|isbn=978-0-521-02822-6|pages=58–60}}</ref><br />
<br />
===Colonia-era===<br />
{{See also|1781 revolt in Bihar}}<br />
After the collapse of the Mughal empire, the [[British East India Company]] held sway over much of [[South Asia]].<ref name="Marshall2006">{{cite book|author=P. J. Marshall|title=Bengal: The British Bridgehead: Eastern India 1740–1828|url=https://books.google.com/books?id=lIZrfokYSY8C&pg=PA95|date=2006|publisher=Cambridge University Press|isbn=978-0-521-02822-6|pages=95–}}</ref> The colonial power wanted the revenue system "to be simple in its principle and uniform in its operation," but the [[Zamindar|zamindari system]] was so ingrained that even the early British rulers, from the grant of [[Dewan]]i (1765) to the [[Permanent Settlement]] (1793), dared not challenge it fundamentally. The early British rulers did not want any "innovation" or "experimentation," even if the zamindars, taluqdars, and many estates were defaulters to the government for not paying the raised land fee. This was because such a radical measure would have violated the 'customary' rights and privilege.<ref>{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=507 |jstor=44133355 |issn=2249-1937 }}</ref> Some of the zamindars took part in a revolt against the British in 1781 following on from a revolt led by the Maharaja of [[Benares State|Benares]], however, this was swiftly put down.<ref>{{cite book |last1=James Marshall |first1=Peter |title=Bengal: The British Bridgehead: Eastern India 1740-1828 |date=2006 |publisher=Cambridge University Press |isbn=9780521028226 |page=96 |url=https://books.google.com/books?id=lIZrfokYSY8C&q=bengal+the+british+bridgehead}}</ref><br />
[[File:Behar - "The Dancing Horse".png|thumb|19th century painting depicting a soldier for a zamindar in Bihar]]<br />
With the exception of a few new men here and there, the old landed nobility formed the social cornerstone of the new establishment in 1793. One could claim that the early British emperors were dependent on a customary class of upper caste [[Aristocracy|aristocrats]]. Since the majority of zamindars involved in estate [[auction]]s were [[Brahmin]]s or members of upper caste families, [[Warren Hastings|Hastings]] was against the open selling of estates and instead supported giving them a higher position in the rural power structure. The zamindars of [[Bihar]] seem to have suffered far less than the old zamindars of [[Bengal]] and [[Odisha|Orissa]], who suffered considerably. The [[Raj Darbhanga|Darbhanga Raj]], the [[Hathwa Raj]], the [[Tekari Raj]], the [[Bettiah Raj ]], and the [[Dumraon Raj|Dumraon]] families in [[Shahabad district|Shahabad]] were among the prominent zamindars of Bihar who enjoyed prosperity.<ref name=":0">{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=508–509 |jstor=44133355 |issn=2249-1937}}</ref><br />
<br />
The goal behind the establishment of the revenue farms in [[Bengal Presidency|Bengal]] and [[Bihar]] was to obtain the highest possible share of the net produce and then fix it for all time under the Permanent Settlement. The colonial authority began to require the zamindars in place, including those who were established as landowners for all time, to make a regular, ongoing payment.<ref>{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=513 |jstor=44133355 |issn=2249-1937 }}</ref><br />
<br />
==Social condition in Zamindari areas==<br />
The [[Permanent Settlement]] act by the British East India Company did not significantly alter the landholding patterns in Bihar, leaving Rajputs and Bhumihars as the major ''Zamindars''. It curtailed some of their powers, but also took away the customary occupancy rights of the peasantry.<ref name="Damodaran1992" /><br />
<br />
The British rule enabled Rajputs to continue their dominance by cementing their entitlements related to land and tax collection.<ref>{{cite journal |last1=Jaffrelot |first1=Christophe |title=The Rise of the Other Backward Classes in the Hindi Belt |journal=The Journal of Asian Studies |date=2000 |volume=59 |issue=1 |pages=86–108 |doi=10.2307/2658585 |jstor=2658585 |s2cid=162845558 |url=https://www.jstor.org/stable/2658585 |issn=0021-9118 |quote=But the upper castes remained politically dominant in the Hindi belt also because of the pattern of land ownership that enabled them, especially the Rajputs, to consolidate their grasp over the countryside as zamindars, jagirdars, or taluqdars under the British and to retain some of their influence in spite of the efforts toward land reform after 1947.|url-access=subscription }}</ref> Exercise of coercive power by the dominant castes<ref>{{cite book |last1=Bailey |first1=F. G. |title=Tribe Caste and Nation |date=1960 |publisher=Oxford University Press. |pages=258 |url=https://archive.org/details/dli.ernet.504813/ |quote=The system works the way it does because the coercive sanctions are all in the hands of the dominant caste.}}</ref> over the vulnerable landless labourers took various forms such as forced labour, higher rents, lower wages, social restrictions, evictions and sexual harassment.<ref name="Damodaran1992" />{{rp|75|quote=Control of landless labour through coercive means added a new dimension to an older relationship}} [[Rape]] of women from lower caste by Rajput and Bhumihar landowners was common in the [[Shahabad district]],<ref name="Damodaran1992">{{cite book | author = Vinita Damodaran | date = 1992 | title = Broken Promises: Popular Protest, Indian Nationalism, and the Congress Party in Bihar, 1935–1946 | publisher = Oxford University Press | pages = 75| isbn = 978-0-19-562979-8 | url = https://books.google.com/books?id=rNa1AAAAIAAJ|quote=The rape of lower-caste women by Rajput and Bhumihar landowners was common in Shahabad where, by the 1930s, anger and resentment against the frequent violation of women were openly expressed on the platform of the Tribeni Sangh}}</ref> particularly in a couple of villages of [[Bhojpur district, India|Bhojpur]] (modern name for Shahabad district), where sexual desire of the upper-castes was satisfied through arrogant and unrestricted access to the modesty of women belonging to [[Chamar]] and [[Musahar]] caste.<ref name="SharmaSinghKumar1994">{{cite book | author1 = Kaushal Kishore Sharma | author2 = Prabhakar Prasad Singh | author3 = Ranjan Kumar | date = 1994 | title = Peasant Struggles in Bihar, 1831–1992: Spontaneity to Organisation | publisher = Centre for Peasant Studies | pages = 247| isbn = 9788185078885 | url = https://books.google.com/books?id=8tBHAAAAMAAJ|quote=According to them, before the emergence of Naxalism on the scene and consequent resistance on the part of these hapless fellows, "rape of lower caste women by Rajput and Bhumihar landlords used to cause so much anguish among the lower cates, who, owing to their hapless situation, could not dare oppose them. In their own words, "within the social constraints, the suppressed sexual hunger of the predominant castes often found unrestricted outlet among the poor, lower caste of Bhojpur-notably Chamars and Mushars.}}</ref><ref name="Franco2002">{{cite book | author = Fernando Franco | date = 2002 | title = Pain and Awakening: The Dynamics of Dalit Identity in Bihar, Gujarat and Uttar Pradesh | publisher = Indian Social Institute | isbn = 9788187218463 | url = https://books.google.com/books?id=ueRtAAAAMAAJ|quote=Even as late as the 1970s, the rape of lower caste women by Rajputs and Bhumihars had almost become a tradition, 'an accepted social evil, a fate which many bore unquestioningly', in parts of central Bihar|page=52}}</ref> Emerging organisations of middle peasant castes like [[Triveni Sangh]]<ref name="Damodaran1992" /> and [[Kisan Sabha (1919-1922)|Kisan Sabha]]s took up the issues of exploitation,<ref name="UN">{{cite book |last=Kelkar |first=Govind |chapter=Women and Land Rights Movements |title=Case Studies on Strengthening Co-ordination Between Non-governmental Organizations and Government Agencies in Promoting Social Development |publisher=United Nations (Economic and Social Commission for Asia and the Pacific) |year=1989 |chapter-url=https://books.google.com/books?id=T-s9SIp1-OsC&pg=PA73 |at=Sec. "Kisan Sabha and Kisan Samiti: Peasant Movements and Women (India)", pp.&nbsp; 72–73}}</ref> with the [[Naxalism|Naxal threat]] also acting as a check.<ref name="SharmaSinghKumar1994" /><br />
<br />
==Abolition and decline in political presence of Zamindars==<br />
<br />
Following independence in 1947, there was large-scale support in Bihar for the abolition of [[zamindari]] especially among [[peasants]], agricultural labourers and the urban middle-class who stood to gain the most from this.<ref name="KHarihar2018">{{cite book|author1=Mitra Subrata K|author2=Bhattacharyya Harihar|title=Politics And Governance In Indian States: Bihar, West Bengal And Tripura|url=https://books.google.com/books?id=eDRPDwAAQBAJ&pg=PA155|date= 2018|publisher=World Scientific Publishing Company|isbn=978-981-320-824-7|pages=155–158}}</ref> This culminated in a large-scale movement in support of abolition led by lower-castes. The [[Bhumihar]] zamindars realised that abolition was going to occur and planned for abolition to be on their terms.<ref name="KHarihar2018" /> However, the [[Rajput]]-[[Kayastha]] zamindars strongly resisted this.<br />
Eventually, the Bihar Abolition of Zamindaris Act was passed in 1949.<ref name="KHarihar2018" /> "The abolition of the zamindari system had a profound impact on the social landscape. Many upper-caste zamindars, who had long held power and privilege, were stripped of their land and influence. Meanwhile, descendants of [[Kayastha]] zamindars, who had historically wielded significant local influence, adapted to the new political landscape by engaging in local [[Panchayati raj|panchayat]] politics. This shift allowed them to maintain their influence and shape the destiny of their communities, fostering a new era of grassroots leadership and social change."{{citation needed|date=February 2025}}<br />
<br />
In the later period of time, when the abolition of Zamindari took place in Bihar and the castes like [[Yadav]], [[Kurmi]], [[Koeri|Koiri]] and [[Bhumihar]] became the prime movers of the emerging capitalist agriculture system of central Bihar. The new semi-feudal social order brought unintended benefits for these caste groups in which the question of dignity and minimum wages came to the fore. The [[Green Revolution]] further benefited these communities.<ref name="Ashwani2008">{{cite book |first=Ashwani |last=Kumar |title=Community Warriors: State, Peasants and Caste Armies in Bihar |url=https://books.google.com/books?id=num2I4NFGqIC&pg=PA94 |year=2008 |publisher=Anthem Press |isbn=978-1-84331-709-8 |pages=94 }}</ref> Hence, in later periods, many landed Other Backward Castes also emerged as zamindars, primarily from a group called [[Upper Backward Castes]].<ref>{{Cite book |url=https://books.google.com/books?id=LP4sAQAAIAAJ&q=ahir+zamindar |title=The National Geographical Journal of India |date=1975 |publisher=National Geographical Society of India. |language=en}}</ref><br />
<br />
Prior to the independence of India, many [[Forward Castes|forward caste]] Zamindars like [[Kayastha]] & [[Brahmin]] zamindars started taking interest in politics, and they also participated in the [[Quit India Movement]], anticipating the end of British rule, which protected them. According to DM Diwakar, a former director of Patna's ''AN Sinha Institute of Social Sciences'', these feudal elites had a significant presence in the politics of the state in the first few decades of the post-independence period, but they started losing this significant position in the 1970s. In the first tenure of [[Nitish Kumar]], they staged a comeback in the politics of state, but in the next tenures, they were completely marginalised and according to Diwakar, were converted into "silent onlookers" by 2020.<ref name="HT">{{cite web|url=https://www.hindustantimes.com/bihar-election/bihar-assembly-election-2020-royal-zamindar-families-remain-a-marginal-force/story-bYa1K4rEBWaDenzOtcOksO.html|archive-url=https://web.archive.org/web/20220710063349/https://www.hindustantimes.com/bihar-election/bihar-assembly-election-2020-royal-zamindar-families-remain-a-marginal-force/story-bYa1K4rEBWaDenzOtcOksO.html|archive-date=10 July 2022|url-status=live |title=Bihar Assembly Election 2020: Royal, zamindar families remain a marginal force|website=Hindustan Times|date=23 October 2020 |accessdate=10 July 2022}}</ref><br />
<br />
==Notable zamindari estates==<br />
Notable zamindaris and principalities in Bihar include:{{sfn|Ansari|2019|p=2}}<br />
*[[Deo Raj]]<br />
*[[Hathwa Raj]]<br />
*[[Murho Estate|Muhro Estate]]<br />
*[[Tekari Raj]]<br />
*[[Bettiah Raj]]<br />
*[[Kharagpur Raj]]<br />
*[[Jagdishpur estate]]<br />
*[[Dumraon Raj]]<br />
*[[Raj Darbhanga]]<br />
*[[Chero dynasty|Cheros of Palamu]]<br />
*[[Gidhaur chieftaincy]]<br />
*[[Khokhra Chieftaincy]]<br />
<br />
==See also==<br />
* [[Indian feudalism]]<br />
* [[Indian honorifics]]<br />
* [[Jagirdar]]<br />
* [[Ghatwals and Mulraiyats]]<br />
* [[Thakur (title)|Thakur]]<br />
* [[Zamindars of Bengal]]<br />
<br />
==References==<br />
{{reflist}}<br />
==Sources==<br />
** {{cite book |last1=Ansari |first1=Tahir Hussain |title=Mughal Administration and the Zamindars of Bihar |publisher=Routledge |date=2019|url=https://books.google.com/books?id=kUueDwAAQBAJ&q=mughal+administration+and+the+zamindars+of+bihar|isbn=9781000651522}}<br />
<br />
[[Category:Zamindars of Bihar| ]]<br />
[[Category:History of Bihar]]<br />
[[Category:Zamindari estates]]<br />
[[Category:Mughal Empire]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Zamindars_of_Bihar&diff=546721Zamindars of Bihar2026-05-09T06:48:09Z<p>Dr. Editor: </p>
<hr />
<div>{{pp|small=yes}}<br />
{{short description|Autonomous chiefs in the Mughal Suba of Bihar}}<br />
{{EngvarB|date=May 2025}}<br />
{{Use dmy dates|date=May 2025}}<br />
[[File:Political map of the Subah of Bihar in 1650 CE.png|thumb|Political map of the Subah of Bihar in 1650 CE showing the main chieftaincies/zamindaris in the region|350px]]<br />
{{Multiple image|perrow=2|total_width=300|caption_align=center<br />
| image1 = Tekari Maharaj Mitrajeet Singh, 1763 - 1840 AD.JPG |caption1= Maharaja Mitrajeet Singh of [[Tekari Raj]]<br />
| image2 = Rai Hari Prasad Lal Gaya.jpg|caption2= Rai Hariprasad Lal of Gaya<br />
| image3 = Koer Singh, watercolour on ivory, c. 1857.png |caption3= [[Kunwar Singh]] of the [[Jagdishpur estate]]<br />
| image4 = Maharaja Lakshmeshwar Singh, 1888.jpg|caption4=Maharaja [[Lakshmeshwar Singh]] of [[Raj Darbhanga]] in 1888.<br />
| image5 = Babu_Ras_Biharilal_Mandal.jpg|caption5=[[Rash Bihari Lal Mandal]]<br />
}}<br />
<br />
The '''Zamindars of Bihar''' were the autonomous rulers and administrators of the [[Bihar Subah]] during [[Mughal Empire|Mughal rule]] and later during [[British Raj|British rule]].<ref>{{Cite book |last=McLane |first=John R. |url=https://books.google.com/books?id=YH6ijJnUPmcC&q=zamindari+system |title=Land and Local Kingship in Eighteenth-Century Bengal |date=25 July 2002 |publisher=Cambridge University Press |isbn=978-0-521-52654-8 |language=en}}</ref> They formed the landed aristocracy that lasted until Indian independence in 1947.<ref>{{Cite web |title=Zamindar {{!}} Definition, System, & Mughal Empire {{!}} Britannica |url=https://www.britannica.com/topic/zamindar |access-date=9 July 2024 |website=www.britannica.com |language=en}}</ref> The zamindars of Bihar were numerous and could be divided into small, medium and large depending on how much land they controlled.<ref name="Singh2012">{{cite book|author=Lata Singh|title=Popular Translations of Nationalism: Bihar, 1920–1922|url=https://books.google.com/books?id=J8jCrDbHtIMC&pg=PA5|year=2012|publisher=Primus Books|isbn=978-93-80607-13-9|pages=5–7}}</ref> Within Bihar, the zamindars had both economic and military power. Each zamindari would have its own standing army which was typically composed of the zamindar's own clansmen.{{sfn|Ansari|2019|p=2}}<br />
<br />
The majority of these zamindars usually belonged to Hindu communities such as [[Ahir|Ahirs]], [[Bhumihar]]s, [[Rajput]]s, [[Brahmin]]s, [[Kayastha]]s or [[Muslims]].<ref>{{cite journal |last1=Jha |first1=Hetukar |title=Lower-Caste Peasants and Upper-Caste Zamindars in Bihar (1921–1925): An Analysis of Sanskritization and Contradiction between the Two Groups |journal=The Indian Economic and Social History Review |date=1 October 1977 |volume=14 |issue=4 |pages=549–559 |doi=10.1177/001946467701400404 |s2cid=143558861 |url=https://journals.sagepub.com/doi/abs/10.1177/001946467701400404?journalCode=iera |accessdate=28 March 2019|url-access=subscription }}</ref><ref>https://books.google.com/books?id=lGNuAAAAMAAJ&q=Militia+Kurmi</ref><ref>https://books.google.com/books?id=ZfltAAAAMAAJ&q=ahir+</ref><br />
<br />
==History==<br />
===Mughal period===<br />
Mughal rule in Bihar was characterised as turbulent and volatile as many of the region's zamindars made continuous efforts to defy the imperial authority. Unlike the Zamindars of neighbouring [[Bengal Subah]] who had experienced a reduction in their rights and powers, the zamindars of Bihar maintained increased autonomy with "fickle loyalties towards the Government".<ref name="Chatterjee1996">{{cite book|author=Kumkum Chatterjee|title=Merchants, Politics, and Society in Early Modern India: Bihar, 1733–1820|url=https://books.google.com/books?id=wUeqQ2buQ80C&pg=PA31|year=1996|publisher=Brill|isbn=90-04-10303-1|pages=31–32}}</ref><br />
<br />
The nineteenth-century British [[Civil service|civil servant]], [[John Beames]] noted about Mughal-ruled Bihar that "everyone who was powerful enough to rob the state or his neighbours, robbed to his heart's content".<ref name="Prakash2003">{{cite book|author=Gyan Prakash|title=Bonded Histories: Genealogies of Labor Servitude in Colonial India|url=https://books.google.com/books?id=MQFvks7lahoC&pg=PA88|year=2003|publisher=Cambridge University Press|isbn=978-0-521-52658-6|pages=88–90}}</ref> Zamindars refusing to pay the state and gathering forces to attack neighbouring zamindars was a common practice in Bihar during this period.<ref name="Prakash2003" /> In a report to the Patna Committee of Revenue, the then Naib Dewan of Bihar, Shitab Rai, had admitted that due to the declining state of the empire in the late seventeenth century, the zamindars had become practically independent of the Mughals.{{sfn|Ansari|2019|p=207}} <br />
<br />
This attitude to authority continued into the period when the [[Nawabs of Bengal and Murshidabad]] became the nominal governors of Bihar. Although Bihar had the potential to provide a large amount of revenue and tax, records show that the Nawabs were unable to extract any money from the chiefs of Bihar until 1748. And even following this, the amount gained was very low. This was again due to the rebellious nature of the zamindars who were "continually in arms".<ref name="Marshall">{{cite book|author=P. J. Marshall|title=Bengal: The British Bridgehead: Eastern India 1740–1828|url=https://books.google.com/books?id=lIZrfokYSY8C|date= 2006|publisher=Cambridge University Press|isbn=978-0-521-02822-6|pages=58–60}}</ref><br />
<br />
===Colonia-era===<br />
{{See also|1781 revolt in Bihar}}<br />
After the collapse of the Mughal empire, the [[British East India Company]] held sway over much of [[South Asia]].<ref name="Marshall2006">{{cite book|author=P. J. Marshall|title=Bengal: The British Bridgehead: Eastern India 1740–1828|url=https://books.google.com/books?id=lIZrfokYSY8C&pg=PA95|date=2006|publisher=Cambridge University Press|isbn=978-0-521-02822-6|pages=95–}}</ref> The colonial power wanted the revenue system "to be simple in its principle and uniform in its operation," but the [[Zamindar|zamindari system]] was so ingrained that even the early British rulers, from the grant of [[Dewan]]i (1765) to the [[Permanent Settlement]] (1793), dared not challenge it fundamentally. The early British rulers did not want any "innovation" or "experimentation," even if the zamindars, taluqdars, and many estates were defaulters to the government for not paying the raised land fee. This was because such a radical measure would have violated the 'customary' rights and privilege.<ref>{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=507 |jstor=44133355 |issn=2249-1937 }}</ref> Some of the zamindars took part in a revolt against the British in 1781 following on from a revolt led by the Maharaja of [[Benares State|Benares]], however, this was swiftly put down.<ref>{{cite book |last1=James Marshall |first1=Peter |title=Bengal: The British Bridgehead: Eastern India 1740-1828 |date=2006 |publisher=Cambridge University Press |isbn=9780521028226 |page=96 |url=https://books.google.com/books?id=lIZrfokYSY8C&q=bengal+the+british+bridgehead}}</ref><br />
[[File:Behar - "The Dancing Horse".png|thumb|19th century painting depicting a soldier for a zamindar in Bihar]]<br />
With the exception of a few new men here and there, the old landed nobility formed the social cornerstone of the new establishment in 1793. One could claim that the early British emperors were dependent on a customary class of upper caste [[Aristocracy|aristocrats]]. Since the majority of zamindars involved in estate [[auction]]s were [[Brahmin]]s or members of upper caste families, [[Warren Hastings|Hastings]] was against the open selling of estates and instead supported giving them a higher position in the rural power structure. The zamindars of [[Bihar]] seem to have suffered far less than the old zamindars of [[Bengal]] and [[Odisha|Orissa]], who suffered considerably. The [[Raj Darbhanga|Darbhanga Raj]], the [[Hathwa Raj]], the [[Tekari Raj]], the [[Bettiah Raj ]], and the [[Dumraon Raj|Dumraon]] families in [[Shahabad district|Shahabad]] were among the prominent zamindars of Bihar who enjoyed prosperity.<ref name=":0">{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=508–509 |jstor=44133355 |issn=2249-1937}}</ref><br />
<br />
The goal behind the establishment of the revenue farms in [[Bengal Presidency|Bengal]] and [[Bihar]] was to obtain the highest possible share of the net produce and then fix it for all time under the Permanent Settlement. The colonial authority began to require the zamindars in place, including those who were established as landowners for all time, to make a regular, ongoing payment.<ref>{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=513 |jstor=44133355 |issn=2249-1937 }}</ref><br />
<br />
==Social condition in Zamindari areas==<br />
The [[Permanent Settlement]] act by the British East India Company did not significantly alter the landholding patterns in Bihar, leaving Rajputs and Bhumihars as the major ''Zamindars''. It curtailed some of their powers, but also took away the customary occupancy rights of the peasantry.<ref name="Damodaran1992" /><br />
<br />
The British rule enabled Rajputs to continue their dominance by cementing their entitlements related to land and tax collection.<ref>{{cite journal |last1=Jaffrelot |first1=Christophe |title=The Rise of the Other Backward Classes in the Hindi Belt |journal=The Journal of Asian Studies |date=2000 |volume=59 |issue=1 |pages=86–108 |doi=10.2307/2658585 |jstor=2658585 |s2cid=162845558 |url=https://www.jstor.org/stable/2658585 |issn=0021-9118 |quote=But the upper castes remained politically dominant in the Hindi belt also because of the pattern of land ownership that enabled them, especially the Rajputs, to consolidate their grasp over the countryside as zamindars, jagirdars, or taluqdars under the British and to retain some of their influence in spite of the efforts toward land reform after 1947.|url-access=subscription }}</ref> Exercise of coercive power by the dominant castes<ref>{{cite book |last1=Bailey |first1=F. G. |title=Tribe Caste and Nation |date=1960 |publisher=Oxford University Press. |pages=258 |url=https://archive.org/details/dli.ernet.504813/ |quote=The system works the way it does because the coercive sanctions are all in the hands of the dominant caste.}}</ref> over the vulnerable landless labourers took various forms such as forced labour, higher rents, lower wages, social restrictions, evictions and sexual harassment.<ref name="Damodaran1992" />{{rp|75|quote=Control of landless labour through coercive means added a new dimension to an older relationship}} [[Rape]] of women from lower caste by Rajput and Bhumihar landowners was common in the [[Shahabad district]],<ref name="Damodaran1992">{{cite book | author = Vinita Damodaran | date = 1992 | title = Broken Promises: Popular Protest, Indian Nationalism, and the Congress Party in Bihar, 1935–1946 | publisher = Oxford University Press | pages = 75| isbn = 978-0-19-562979-8 | url = https://books.google.com/books?id=rNa1AAAAIAAJ|quote=The rape of lower-caste women by Rajput and Bhumihar landowners was common in Shahabad where, by the 1930s, anger and resentment against the frequent violation of women were openly expressed on the platform of the Tribeni Sangh}}</ref> particularly in a couple of villages of [[Bhojpur district, India|Bhojpur]] (modern name for Shahabad district), where sexual desire of the upper-castes was satisfied through arrogant and unrestricted access to the modesty of women belonging to [[Chamar]] and [[Musahar]] caste.<ref name="SharmaSinghKumar1994">{{cite book | author1 = Kaushal Kishore Sharma | author2 = Prabhakar Prasad Singh | author3 = Ranjan Kumar | date = 1994 | title = Peasant Struggles in Bihar, 1831–1992: Spontaneity to Organisation | publisher = Centre for Peasant Studies | pages = 247| isbn = 9788185078885 | url = https://books.google.com/books?id=8tBHAAAAMAAJ|quote=According to them, before the emergence of Naxalism on the scene and consequent resistance on the part of these hapless fellows, "rape of lower caste women by Rajput and Bhumihar landlords used to cause so much anguish among the lower cates, who, owing to their hapless situation, could not dare oppose them. In their own words, "within the social constraints, the suppressed sexual hunger of the predominant castes often found unrestricted outlet among the poor, lower caste of Bhojpur-notably Chamars and Mushars.}}</ref><ref name="Franco2002">{{cite book | author = Fernando Franco | date = 2002 | title = Pain and Awakening: The Dynamics of Dalit Identity in Bihar, Gujarat and Uttar Pradesh | publisher = Indian Social Institute | isbn = 9788187218463 | url = https://books.google.com/books?id=ueRtAAAAMAAJ|quote=Even as late as the 1970s, the rape of lower caste women by Rajputs and Bhumihars had almost become a tradition, 'an accepted social evil, a fate which many bore unquestioningly', in parts of central Bihar|page=52}}</ref> Emerging organisations of middle peasant castes like [[Triveni Sangh]]<ref name="Damodaran1992" /> and [[Kisan Sabha (1919-1922)|Kisan Sabha]]s took up the issues of exploitation,<ref name="UN">{{cite book |last=Kelkar |first=Govind |chapter=Women and Land Rights Movements |title=Case Studies on Strengthening Co-ordination Between Non-governmental Organizations and Government Agencies in Promoting Social Development |publisher=United Nations (Economic and Social Commission for Asia and the Pacific) |year=1989 |chapter-url=https://books.google.com/books?id=T-s9SIp1-OsC&pg=PA73 |at=Sec. "Kisan Sabha and Kisan Samiti: Peasant Movements and Women (India)", pp.&nbsp; 72–73}}</ref> with the [[Naxalism|Naxal threat]] also acting as a check.<ref name="SharmaSinghKumar1994" /><br />
<br />
==Abolition and decline in political presence of Zamindars==<br />
<br />
Following independence in 1947, there was large-scale support in Bihar for the abolition of [[zamindari]] especially among [[peasants]], agricultural labourers and the urban middle-class who stood to gain the most from this.<ref name="KHarihar2018">{{cite book|author1=Mitra Subrata K|author2=Bhattacharyya Harihar|title=Politics And Governance In Indian States: Bihar, West Bengal And Tripura|url=https://books.google.com/books?id=eDRPDwAAQBAJ&pg=PA155|date= 2018|publisher=World Scientific Publishing Company|isbn=978-981-320-824-7|pages=155–158}}</ref> This culminated in a large-scale movement in support of abolition led by lower-castes. The [[Bhumihar]] zamindars realised that abolition was going to occur and planned for abolition to be on their terms.<ref name="KHarihar2018" /> However, the [[Rajput]]-[[Kayastha]] zamindars strongly resisted this.<br />
Eventually, the Bihar Abolition of Zamindaris Act was passed in 1949.<ref name="KHarihar2018" /> "The abolition of the zamindari system had a profound impact on the social landscape. Many upper-caste zamindars, who had long held power and privilege, were stripped of their land and influence. Meanwhile, descendants of [[Kayastha]] zamindars, who had historically wielded significant local influence, adapted to the new political landscape by engaging in local [[Panchayati raj|panchayat]] politics. This shift allowed them to maintain their influence and shape the destiny of their communities, fostering a new era of grassroots leadership and social change."{{citation needed|date=February 2025}}<br />
<br />
In the later period of time, when the abolition of Zamindari took place in Bihar and the castes like [[Yadav]], [[Kurmi]], [[Koeri|Koiri]] and [[Bhumihar]] became the prime movers of the emerging capitalist agriculture system of central Bihar. The new semi-feudal social order brought unintended benefits for these caste groups in which the question of dignity and minimum wages came to the fore. The [[Green Revolution]] further benefited these communities.<ref name="Ashwani2008">{{cite book |first=Ashwani |last=Kumar |title=Community Warriors: State, Peasants and Caste Armies in Bihar |url=https://books.google.com/books?id=num2I4NFGqIC&pg=PA94 |year=2008 |publisher=Anthem Press |isbn=978-1-84331-709-8 |pages=94 }}</ref> Hence, in later periods, many landed Other Backward Castes also emerged as zamindars, primarily from a group called [[Upper Backward Castes]].<ref>{{Cite book |url=https://books.google.com/books?id=LP4sAQAAIAAJ&q=ahir+zamindar |title=The National Geographical Journal of India |date=1975 |publisher=National Geographical Society of India. |language=en}}</ref><br />
<br />
Prior to the independence of India, many [[Forward Castes|forward caste]] Zamindars like [[Kayastha]] & [[Brahmin]] zamindars started taking interest in politics, and they also participated in the [[Quit India Movement]], anticipating the end of British rule, which protected them. According to DM Diwakar, a former director of Patna's ''AN Sinha Institute of Social Sciences'', these feudal elites had a significant presence in the politics of the state in the first few decades of the post-independence period, but they started losing this significant position in the 1970s. In the first tenure of [[Nitish Kumar]], they staged a comeback in the politics of state, but in the next tenures, they were completely marginalised and according to Diwakar, were converted into "silent onlookers" by 2020.<ref name="HT">{{cite web|url=https://www.hindustantimes.com/bihar-election/bihar-assembly-election-2020-royal-zamindar-families-remain-a-marginal-force/story-bYa1K4rEBWaDenzOtcOksO.html|archive-url=https://web.archive.org/web/20220710063349/https://www.hindustantimes.com/bihar-election/bihar-assembly-election-2020-royal-zamindar-families-remain-a-marginal-force/story-bYa1K4rEBWaDenzOtcOksO.html|archive-date=10 July 2022|url-status=live |title=Bihar Assembly Election 2020: Royal, zamindar families remain a marginal force|website=Hindustan Times|date=23 October 2020 |accessdate=10 July 2022}}</ref><br />
<br />
==Notable zamindari estates==<br />
Notable zamindaris and principalities in Bihar include:{{sfn|Ansari|2019|p=2}}<br />
*[[Deo Raj]]<br />
*[[Hathwa Raj]]<br />
*[[Murho Estate|Muhro Estate]]<br />
*[[Tekari Raj]]<br />
*[[Bettiah Raj]]<br />
*[[Kharagpur Raj]]<br />
*[[Jagdishpur estate]]<br />
*[[Dumraon Raj]]<br />
*[[Raj Darbhanga]]<br />
*[[Chero dynasty|Cheros of Palamu]]<br />
*[[Gidhaur chieftaincy]]<br />
*[[Khokhra Chieftaincy]]<br />
<br />
==See also==<br />
* [[Indian feudalism]]<br />
* [[Indian honorifics]]<br />
* [[Jagirdar]]<br />
* [[Ghatwals and Mulraiyats]]<br />
* [[Thakur (title)|Thakur]]<br />
* [[Zamindars of Bengal]]<br />
<br />
==References==<br />
{{reflist}}<br />
==Sources==<br />
** {{cite book |last1=Ansari |first1=Tahir Hussain |title=Mughal Administration and the Zamindars of Bihar |publisher=Routledge |date=2019|url=https://books.google.com/books?id=kUueDwAAQBAJ&q=mughal+administration+and+the+zamindars+of+bihar|isbn=9781000651522}}<br />
<br />
[[Category:Zamindars of Bihar| ]]<br />
[[Category:History of Bihar]]<br />
[[Category:Zamindari estates]]<br />
[[Category:Mughal Empire]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Zamindars_of_Bihar&diff=546720Zamindars of Bihar2026-05-09T06:45:05Z<p>Dr. Editor: </p>
<hr />
<div>{{pp|small=yes}}<br />
{{short description|Autonomous chiefs in the Mughal Suba of Bihar}}<br />
{{EngvarB|date=May 2025}}<br />
{{Use dmy dates|date=May 2025}}<br />
[[File:Political map of the Subah of Bihar in 1650 CE.png|thumb|Political map of the Subah of Bihar in 1650 CE showing the main chieftaincies/zamindaris in the region|350px]]<br />
{{Multiple image|perrow=2|total_width=300|caption_align=center<br />
| image1 = Tekari Maharaj Mitrajeet Singh, 1763 - 1840 AD.JPG |caption1= Maharaja Mitrajeet Singh of [[Tekari Raj]]<br />
| image2 = Rai Hari Prasad Lal Gaya.jpg|caption2= Rai Hariprasad Lal of Gaya<br />
| image3 = Koer Singh, watercolour on ivory, c. 1857.png |caption3= [[Kunwar Singh]] of the [[Jagdishpur estate]]<br />
| image4 = Maharaja Lakshmeshwar Singh, 1888.jpg|caption4=Maharaja [[Lakshmeshwar Singh]] of [[Raj Darbhanga]] in 1888.<br />
| image5 = Babu_Ras_Biharilal_Mandal.jpg|caption5=[[Rash Bihari Lal Mandal]]<br />
}}<br />
<br />
The '''Zamindars of Bihar''' were the autonomous rulers and administrators of the [[Bihar Subah]] during [[Mughal Empire|Mughal rule]] and later during [[British Raj|British rule]].<ref>{{Cite book |last=McLane |first=John R. |url=https://books.google.com/books?id=YH6ijJnUPmcC&q=zamindari+system |title=Land and Local Kingship in Eighteenth-Century Bengal |date=25 July 2002 |publisher=Cambridge University Press |isbn=978-0-521-52654-8 |language=en}}</ref> They formed the landed aristocracy that lasted until Indian independence in 1947.<ref>{{Cite web |title=Zamindar {{!}} Definition, System, & Mughal Empire {{!}} Britannica |url=https://www.britannica.com/topic/zamindar |access-date=9 July 2024 |website=www.britannica.com |language=en}}</ref> The zamindars of Bihar were numerous and could be divided into small, medium and large depending on how much land they controlled.<ref name="Singh2012">{{cite book|author=Lata Singh|title=Popular Translations of Nationalism: Bihar, 1920–1922|url=https://books.google.com/books?id=J8jCrDbHtIMC&pg=PA5|year=2012|publisher=Primus Books|isbn=978-93-80607-13-9|pages=5–7}}</ref> Within Bihar, the zamindars had both economic and military power. Each zamindari would have its own standing army which was typically composed of the zamindar's own clansmen.{{sfn|Ansari|2019|p=2}}<br />
<br />
The majority of these zamindars usually belonged to Hindu communities such as [[Ahir|Ahirs]], [[Bhumihar]]s, [[Rajput]]s, [[Brahmin]]s, [[Kayastha]]s or [[Muslims]].<ref>{{cite journal |last1=Jha |first1=Hetukar |title=Lower-Caste Peasants and Upper-Caste Zamindars in Bihar (1921–1925): An Analysis of Sanskritization and Contradiction between the Two Groups |journal=The Indian Economic and Social History Review |date=1 October 1977 |volume=14 |issue=4 |pages=549–559 |doi=10.1177/001946467701400404 |s2cid=143558861 |url=https://journals.sagepub.com/doi/abs/10.1177/001946467701400404?journalCode=iera |accessdate=28 March 2019|url-access=subscription }}</ref><ref>https://books.google.com/books?id=lGNuAAAAMAAJ&q=Militia+Kurmi</ref><ref>https://books.google.com/books?id=ZfltAAAAMAAJ&q=ahir+</ref><br />
<br />
==History==<br />
===Mughal period===<br />
Mughal rule in Bihar was characterised as turbulent and volatile as many of the region's zamindars made continuous efforts to defy the imperial authority. Unlike the Zamindars of neighbouring [[Bengal Subah]] who had experienced a reduction in their rights and powers, the zamindars of Bihar maintained increased autonomy with "fickle loyalties towards the Government".<ref name="Chatterjee1996">{{cite book|author=Kumkum Chatterjee|title=Merchants, Politics, and Society in Early Modern India: Bihar, 1733–1820|url=https://books.google.com/books?id=wUeqQ2buQ80C&pg=PA31|year=1996|publisher=Brill|isbn=90-04-10303-1|pages=31–32}}</ref><br />
<br />
The nineteenth-century British [[Civil service|civil servant]], [[John Beames]] noted about Mughal-ruled Bihar that "everyone who was powerful enough to rob the state or his neighbours, robbed to his heart's content".<ref name="Prakash2003">{{cite book|author=Gyan Prakash|title=Bonded Histories: Genealogies of Labor Servitude in Colonial India|url=https://books.google.com/books?id=MQFvks7lahoC&pg=PA88|year=2003|publisher=Cambridge University Press|isbn=978-0-521-52658-6|pages=88–90}}</ref> Zamindars refusing to pay the state and gathering forces to attack neighbouring zamindars was a common practice in Bihar during this period.<ref name="Prakash2003" /> In a report to the Patna Committee of Revenue, the then Naib Dewan of Bihar, Shitab Rai, had admitted that due to the declining state of the empire in the late seventeenth century, the zamindars had become practically independent of the Mughals.{{sfn|Ansari|2019|p=207}} <br />
<br />
This attitude to authority continued into the period when the [[Nawabs of Bengal and Murshidabad]] became the nominal governors of Bihar. Although Bihar had the potential to provide a large amount of revenue and tax, records show that the Nawabs were unable to extract any money from the chiefs of Bihar until 1748. And even following this, the amount gained was very low. This was again due to the rebellious nature of the zamindars who were "continually in arms".<ref name="Marshall">{{cite book|author=P. J. Marshall|title=Bengal: The British Bridgehead: Eastern India 1740–1828|url=https://books.google.com/books?id=lIZrfokYSY8C|date= 2006|publisher=Cambridge University Press|isbn=978-0-521-02822-6|pages=58–60}}</ref><br />
<br />
===Colonia-era===<br />
{{See also|1781 revolt in Bihar}}<br />
After the collapse of the Mughal empire, the [[British East India Company]] held sway over much of [[South Asia]].<ref name="Marshall2006">{{cite book|author=P. J. Marshall|title=Bengal: The British Bridgehead: Eastern India 1740–1828|url=https://books.google.com/books?id=lIZrfokYSY8C&pg=PA95|date=2006|publisher=Cambridge University Press|isbn=978-0-521-02822-6|pages=95–}}</ref> The colonial power wanted the revenue system "to be simple in its principle and uniform in its operation," but the [[Zamindar|zamindari system]] was so ingrained that even the early British rulers, from the grant of [[Dewan]]i (1765) to the [[Permanent Settlement]] (1793), dared not challenge it fundamentally. The early British rulers did not want any "innovation" or "experimentation," even if the zamindars, taluqdars, and many estates were defaulters to the government for not paying the raised land fee. This was because such a radical measure would have violated the 'customary' rights and privilege.<ref>{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=507 |jstor=44133355 |issn=2249-1937 }}</ref> Some of the zamindars took part in a revolt against the British in 1781 following on from a revolt led by the Maharaja of [[Benares State|Benares]], however, this was swiftly put down.<ref>{{cite book |last1=James Marshall |first1=Peter |title=Bengal: The British Bridgehead: Eastern India 1740-1828 |date=2006 |publisher=Cambridge University Press |isbn=9780521028226 |page=96 |url=https://books.google.com/books?id=lIZrfokYSY8C&q=bengal+the+british+bridgehead}}</ref><br />
[[File:Behar - "The Dancing Horse".png|thumb|19th century painting depicting a soldier for a zamindar in Bihar]]<br />
With the exception of a few new men here and there, the old landed nobility formed the social cornerstone of the new establishment in 1793. One could claim that the early British emperors were dependent on a customary class of upper caste [[Aristocracy|aristocrats]]. Since the majority of zamindars involved in estate [[auction]]s were [[Brahmin]]s or members of upper caste families, [[Warren Hastings|Hastings]] was against the open selling of estates and instead supported giving them a higher position in the rural power structure. The zamindars of [[Bihar]] seem to have suffered far less than the old zamindars of [[Bengal]] and [[Odisha|Orissa]], who suffered considerably. The [[Raj Darbhanga|Darbhanga Raj]], the [[Hathwa Raj]], the [[Tekari Raj]], the [[Bettiah Raj ]], and the [[Dumraon Raj|Dumraon]] families in [[Shahabad district|Shahabad]] were among the prominent zamindars of Bihar who enjoyed prosperity.<ref name=":0">{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=508–509 |jstor=44133355 |issn=2249-1937}}</ref><br />
<br />
The goal behind the establishment of the revenue farms in [[Bengal Presidency|Bengal]] and [[Bihar]] was to obtain the highest possible share of the net produce and then fix it for all time under the Permanent Settlement. The colonial authority began to require the zamindars in place, including those who were established as landowners for all time, to make a regular, ongoing payment.<ref>{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=513 |jstor=44133355 |issn=2249-1937 }}</ref><br />
<br />
==Social condition in Zamindari areas==<br />
The [[Permanent Settlement]] act by the British East India Company did not significantly alter the landholding patterns in Bihar, leaving Rajputs and Bhumihars as the major ''Zamindars''. It curtailed some of their powers, but also took away the customary occupancy rights of the peasantry.<ref name="Damodaran1992" /><br />
<br />
The British rule enabled Rajputs to continue their dominance by cementing their entitlements related to land and tax collection.<ref>{{cite journal |last1=Jaffrelot |first1=Christophe |title=The Rise of the Other Backward Classes in the Hindi Belt |journal=The Journal of Asian Studies |date=2000 |volume=59 |issue=1 |pages=86–108 |doi=10.2307/2658585 |jstor=2658585 |s2cid=162845558 |url=https://www.jstor.org/stable/2658585 |issn=0021-9118 |quote=But the upper castes remained politically dominant in the Hindi belt also because of the pattern of land ownership that enabled them, especially the Rajputs, to consolidate their grasp over the countryside as zamindars, jagirdars, or taluqdars under the British and to retain some of their influence in spite of the efforts toward land reform after 1947.|url-access=subscription }}</ref> Exercise of coercive power by the dominant castes<ref>{{cite book |last1=Bailey |first1=F. G. |title=Tribe Caste and Nation |date=1960 |publisher=Oxford University Press. |pages=258 |url=https://archive.org/details/dli.ernet.504813/ |quote=The system works the way it does because the coercive sanctions are all in the hands of the dominant caste.}}</ref> over the vulnerable landless labourers took various forms such as forced labour, higher rents, lower wages, social restrictions, evictions and sexual harassment.<ref name="Damodaran1992" />{{rp|75|quote=Control of landless labour through coercive means added a new dimension to an older relationship}} [[Rape]] of women from lower caste by Rajput and Bhumihar landowners was common in the [[Shahabad district]],<ref name="Damodaran1992">{{cite book | author = Vinita Damodaran | date = 1992 | title = Broken Promises: Popular Protest, Indian Nationalism, and the Congress Party in Bihar, 1935–1946 | publisher = Oxford University Press | pages = 75| isbn = 978-0-19-562979-8 | url = https://books.google.com/books?id=rNa1AAAAIAAJ|quote=The rape of lower-caste women by Rajput and Bhumihar landowners was common in Shahabad where, by the 1930s, anger and resentment against the frequent violation of women were openly expressed on the platform of the Tribeni Sangh}}</ref> particularly in a couple of villages of [[Bhojpur district, India|Bhojpur]] (modern name for Shahabad district), where sexual desire of the upper-castes was satisfied through arrogant and unrestricted access to the modesty of women belonging to [[Chamar]] and [[Musahar]] caste.<ref name="SharmaSinghKumar1994">{{cite book | author1 = Kaushal Kishore Sharma | author2 = Prabhakar Prasad Singh | author3 = Ranjan Kumar | date = 1994 | title = Peasant Struggles in Bihar, 1831–1992: Spontaneity to Organisation | publisher = Centre for Peasant Studies | pages = 247| isbn = 9788185078885 | url = https://books.google.com/books?id=8tBHAAAAMAAJ|quote=According to them, before the emergence of Naxalism on the scene and consequent resistance on the part of these hapless fellows, "rape of lower caste women by Rajput and Bhumihar landlords used to cause so much anguish among the lower cates, who, owing to their hapless situation, could not dare oppose them. In their own words, "within the social constraints, the suppressed sexual hunger of the predominant castes often found unrestricted outlet among the poor, lower caste of Bhojpur-notably Chamars and Mushars.}}</ref><ref name="Franco2002">{{cite book | author = Fernando Franco | date = 2002 | title = Pain and Awakening: The Dynamics of Dalit Identity in Bihar, Gujarat and Uttar Pradesh | publisher = Indian Social Institute | isbn = 9788187218463 | url = https://books.google.com/books?id=ueRtAAAAMAAJ|quote=Even as late as the 1970s, the rape of lower caste women by Rajputs and Bhumihars had almost become a tradition, 'an accepted social evil, a fate which many bore unquestioningly', in parts of central Bihar|page=52}}</ref> Emerging organisations of middle peasant castes like [[Triveni Sangh]]<ref name="Damodaran1992" /> and [[Kisan Sabha (1919-1922)|Kisan Sabha]]s took up the issues of exploitation,<ref name="UN">{{cite book |last=Kelkar |first=Govind |chapter=Women and Land Rights Movements |title=Case Studies on Strengthening Co-ordination Between Non-governmental Organizations and Government Agencies in Promoting Social Development |publisher=United Nations (Economic and Social Commission for Asia and the Pacific) |year=1989 |chapter-url=https://books.google.com/books?id=T-s9SIp1-OsC&pg=PA73 |at=Sec. "Kisan Sabha and Kisan Samiti: Peasant Movements and Women (India)", pp.&nbsp; 72–73}}</ref> with the [[Naxalism|Naxal threat]] also acting as a check.<ref name="SharmaSinghKumar1994" /><br />
<br />
==Abolition and decline in political presence of Zamindars==<br />
<br />
Following independence in 1947, there was large-scale support in Bihar for the abolition of [[zamindari]] especially among [[peasants]], agricultural labourers and the urban middle-class who stood to gain the most from this.<ref name="KHarihar2018">{{cite book|author1=Mitra Subrata K|author2=Bhattacharyya Harihar|title=Politics And Governance In Indian States: Bihar, West Bengal And Tripura|url=https://books.google.com/books?id=eDRPDwAAQBAJ&pg=PA155|date= 2018|publisher=World Scientific Publishing Company|isbn=978-981-320-824-7|pages=155–158}}</ref> This culminated in a large-scale movement in support of abolition led by lower-castes. The [[Bhumihar]] zamindars realised that abolition was going to occur and planned for abolition to be on their terms.<ref name="KHarihar2018" /> However, the [[Rajput]]-[[Kayastha]] zamindars strongly resisted this.<br />
Eventually, the Bihar Abolition of Zamindaris Act was passed in 1949.<ref name="KHarihar2018" /> "The abolition of the zamindari system had a profound impact on the social landscape. Many upper-caste zamindars, who had long held power and privilege, were stripped of their land and influence. Meanwhile, descendants of [[Kayastha]] zamindars, who had historically wielded significant local influence, adapted to the new political landscape by engaging in local [[Panchayati raj|panchayat]] politics. This shift allowed them to maintain their influence and shape the destiny of their communities, fostering a new era of grassroots leadership and social change."{{citation needed|date=February 2025}}<br />
<br />
In the later period of time, when the abolition of Zamindari took place in Bihar and the castes like [[Yadav]], [[Kurmi]], [[Koeri|Koiri]] and [[Bhumihar]] became the prime movers of the emerging capitalist agriculture system of central Bihar. The new semi-feudal social order brought unintended benefits for these caste groups in which the question of dignity and minimum wages came to the fore. The [[Green Revolution]] further benefited these communities.<ref name="Ashwani2008">{{cite book |first=Ashwani |last=Kumar |title=Community Warriors: State, Peasants and Caste Armies in Bihar |url=https://books.google.com/books?id=num2I4NFGqIC&pg=PA94 |year=2008 |publisher=Anthem Press |isbn=978-1-84331-709-8 |pages=94 }}</ref> Hence, in later periods, many landed Other Backward Castes also emerged as zamindars, primarily from a group called [[Upper Backward Castes]].<ref>{{Cite book |url=https://books.google.com/books?id=LP4sAQAAIAAJ&q=ahir+zamindar |title=The National Geographical Journal of India |date=1975 |publisher=National Geographical Society of India. |language=en}}</ref><br />
<br />
Prior to the independence of India, many [[Forward Castes|forward caste]] Zamindars like [[Kayastha]] & [[Brahmin]] zamindars started taking interest in politics, and they also participated in the [[Quit India Movement]], anticipating the end of British rule, which protected them. According to DM Diwakar, a former director of Patna's ''AN Sinha Institute of Social Sciences'', these feudal elites had a significant presence in the politics of the state in the first few decades of the post-independence period, but they started losing this significant position in the 1970s. In the first tenure of [[Nitish Kumar]], they staged a comeback in the politics of state, but in the next tenures, they were completely marginalised and according to Diwakar, were converted into "silent onlookers" by 2020.<ref name="HT">{{cite web|url=https://www.hindustantimes.com/bihar-election/bihar-assembly-election-2020-royal-zamindar-families-remain-a-marginal-force/story-bYa1K4rEBWaDenzOtcOksO.html|archive-url=https://web.archive.org/web/20220710063349/https://www.hindustantimes.com/bihar-election/bihar-assembly-election-2020-royal-zamindar-families-remain-a-marginal-force/story-bYa1K4rEBWaDenzOtcOksO.html|archive-date=10 July 2022|url-status=live |title=Bihar Assembly Election 2020: Royal, zamindar families remain a marginal force|website=Hindustan Times|date=23 October 2020 |accessdate=10 July 2022}}</ref><br />
<br />
==Notable zamindari estates==<br />
Notable zamindaris and principalities in Bihar include:{{sfn|Ansari|2019|p=2}}<br />
*[[Deo Raj]]<br />
*[[Hathwa Raj]]<br />
*[[Tekari Raj]]<br />
*[[Bettiah Raj]]<br />
*[[Kharagpur Raj]]<br />
*[[Jagdishpur estate]]<br />
*[[Dumraon Raj]]<br />
*[[Raj Darbhanga]]<br />
*[[Chero dynasty|Cheros of Palamu]]<br />
*[[Gidhaur chieftaincy]]<br />
*[[Khokhra Chieftaincy]]<br />
<br />
==See also==<br />
* [[Indian feudalism]]<br />
* [[Indian honorifics]]<br />
* [[Jagirdar]]<br />
* [[Ghatwals and Mulraiyats]]<br />
* [[Thakur (title)|Thakur]]<br />
* [[Zamindars of Bengal]]<br />
<br />
==References==<br />
{{reflist}}<br />
==Sources==<br />
** {{cite book |last1=Ansari |first1=Tahir Hussain |title=Mughal Administration and the Zamindars of Bihar |publisher=Routledge |date=2019|url=https://books.google.com/books?id=kUueDwAAQBAJ&q=mughal+administration+and+the+zamindars+of+bihar|isbn=9781000651522}}<br />
<br />
[[Category:Zamindars of Bihar| ]]<br />
[[Category:History of Bihar]]<br />
[[Category:Zamindari estates]]<br />
[[Category:Mughal Empire]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Zamindars_of_Bihar&diff=546719Zamindars of Bihar2026-05-09T06:39:11Z<p>Dr. Editor: </p>
<hr />
<div>{{pp|small=yes}}<br />
{{short description|Autonomous chiefs in the Mughal Suba of Bihar}}<br />
{{EngvarB|date=May 2025}}<br />
{{Use dmy dates|date=May 2025}}<br />
[[File:Political map of the Subah of Bihar in 1650 CE.png|thumb|Political map of the Subah of Bihar in 1650 CE showing the main chieftaincies/zamindaris in the region|350px]]<br />
{{Multiple image|perrow=2|total_width=300|caption_align=center<br />
| image1 = Tekari Maharaj Mitrajeet Singh, 1763 - 1840 AD.JPG |caption1= Maharaja Mitrajeet Singh of [[Tekari Raj]]<br />
| image2 = Rai Hari Prasad Lal Gaya.jpg|caption2= Rai Hariprasad Lal of Gaya<br />
| image3 = Koer Singh, watercolour on ivory, c. 1857.png |caption3= [[Kunwar Singh]] of the [[Jagdishpur estate]]<br />
| image4 = Maharaja Lakshmeshwar Singh, 1888.jpg|caption4=Maharaja [[Lakshmeshwar Singh]] of [[Raj Darbhanga]] in 1888.<br />
| image5 = Babu_Ras_Biharilal_Mandal.jpg|caption5=[[Rash Bihari Lal Mandal]]<br />
}}<br />
<br />
The '''Zamindars of Bihar''' were the autonomous rulers and administrators of the [[Bihar Subah]] during [[Mughal Empire|Mughal rule]] and later during [[British Raj|British rule]].<ref>{{Cite book |last=McLane |first=John R. |url=https://books.google.com/books?id=YH6ijJnUPmcC&q=zamindari+system |title=Land and Local Kingship in Eighteenth-Century Bengal |date=25 July 2002 |publisher=Cambridge University Press |isbn=978-0-521-52654-8 |language=en}}</ref> They formed the landed aristocracy that lasted until Indian independence in 1947.<ref>{{Cite web |title=Zamindar {{!}} Definition, System, & Mughal Empire {{!}} Britannica |url=https://www.britannica.com/topic/zamindar |access-date=9 July 2024 |website=www.britannica.com |language=en}}</ref> The zamindars of Bihar were numerous and could be divided into small, medium and large depending on how much land they controlled.<ref name="Singh2012">{{cite book|author=Lata Singh|title=Popular Translations of Nationalism: Bihar, 1920–1922|url=https://books.google.com/books?id=J8jCrDbHtIMC&pg=PA5|year=2012|publisher=Primus Books|isbn=978-93-80607-13-9|pages=5–7}}</ref> Within Bihar, the zamindars had both economic and military power. Each zamindari would have its own standing army which was typically composed of the zamindar's own clansmen.{{sfn|Ansari|2019|p=2}}<br />
<br />
The majority of these zamindars usually belonged to Hindu communities such as [[Ahir|Ahirs]], [[Bhumihar]]s, [[Rajput]]s, [[Brahmin]]s, [[Kayastha]]s or [[Muslims]].<ref>{{cite journal |last1=Jha |first1=Hetukar |title=Lower-Caste Peasants and Upper-Caste Zamindars in Bihar (1921–1925): An Analysis of Sanskritization and Contradiction between the Two Groups |journal=The Indian Economic and Social History Review |date=1 October 1977 |volume=14 |issue=4 |pages=549–559 |doi=10.1177/001946467701400404 |s2cid=143558861 |url=https://journals.sagepub.com/doi/abs/10.1177/001946467701400404?journalCode=iera |accessdate=28 March 2019|url-access=subscription }}</ref><br />
<br />
==History==<br />
===Mughal period===<br />
Mughal rule in Bihar was characterised as turbulent and volatile as many of the region's zamindars made continuous efforts to defy the imperial authority. Unlike the Zamindars of neighbouring [[Bengal Subah]] who had experienced a reduction in their rights and powers, the zamindars of Bihar maintained increased autonomy with "fickle loyalties towards the Government".<ref name="Chatterjee1996">{{cite book|author=Kumkum Chatterjee|title=Merchants, Politics, and Society in Early Modern India: Bihar, 1733–1820|url=https://books.google.com/books?id=wUeqQ2buQ80C&pg=PA31|year=1996|publisher=Brill|isbn=90-04-10303-1|pages=31–32}}</ref><br />
<br />
The nineteenth-century British [[Civil service|civil servant]], [[John Beames]] noted about Mughal-ruled Bihar that "everyone who was powerful enough to rob the state or his neighbours, robbed to his heart's content".<ref name="Prakash2003">{{cite book|author=Gyan Prakash|title=Bonded Histories: Genealogies of Labor Servitude in Colonial India|url=https://books.google.com/books?id=MQFvks7lahoC&pg=PA88|year=2003|publisher=Cambridge University Press|isbn=978-0-521-52658-6|pages=88–90}}</ref> Zamindars refusing to pay the state and gathering forces to attack neighbouring zamindars was a common practice in Bihar during this period.<ref name="Prakash2003" /> In a report to the Patna Committee of Revenue, the then Naib Dewan of Bihar, Shitab Rai, had admitted that due to the declining state of the empire in the late seventeenth century, the zamindars had become practically independent of the Mughals.{{sfn|Ansari|2019|p=207}} <br />
<br />
This attitude to authority continued into the period when the [[Nawabs of Bengal and Murshidabad]] became the nominal governors of Bihar. Although Bihar had the potential to provide a large amount of revenue and tax, records show that the Nawabs were unable to extract any money from the chiefs of Bihar until 1748. And even following this, the amount gained was very low. This was again due to the rebellious nature of the zamindars who were "continually in arms".<ref name="Marshall">{{cite book|author=P. J. Marshall|title=Bengal: The British Bridgehead: Eastern India 1740–1828|url=https://books.google.com/books?id=lIZrfokYSY8C|date= 2006|publisher=Cambridge University Press|isbn=978-0-521-02822-6|pages=58–60}}</ref><br />
<br />
===Colonia-era===<br />
{{See also|1781 revolt in Bihar}}<br />
After the collapse of the Mughal empire, the [[British East India Company]] held sway over much of [[South Asia]].<ref name="Marshall2006">{{cite book|author=P. J. Marshall|title=Bengal: The British Bridgehead: Eastern India 1740–1828|url=https://books.google.com/books?id=lIZrfokYSY8C&pg=PA95|date=2006|publisher=Cambridge University Press|isbn=978-0-521-02822-6|pages=95–}}</ref> The colonial power wanted the revenue system "to be simple in its principle and uniform in its operation," but the [[Zamindar|zamindari system]] was so ingrained that even the early British rulers, from the grant of [[Dewan]]i (1765) to the [[Permanent Settlement]] (1793), dared not challenge it fundamentally. The early British rulers did not want any "innovation" or "experimentation," even if the zamindars, taluqdars, and many estates were defaulters to the government for not paying the raised land fee. This was because such a radical measure would have violated the 'customary' rights and privilege.<ref>{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=507 |jstor=44133355 |issn=2249-1937 }}</ref> Some of the zamindars took part in a revolt against the British in 1781 following on from a revolt led by the Maharaja of [[Benares State|Benares]], however, this was swiftly put down.<ref>{{cite book |last1=James Marshall |first1=Peter |title=Bengal: The British Bridgehead: Eastern India 1740-1828 |date=2006 |publisher=Cambridge University Press |isbn=9780521028226 |page=96 |url=https://books.google.com/books?id=lIZrfokYSY8C&q=bengal+the+british+bridgehead}}</ref><br />
[[File:Behar - "The Dancing Horse".png|thumb|19th century painting depicting a soldier for a zamindar in Bihar]]<br />
With the exception of a few new men here and there, the old landed nobility formed the social cornerstone of the new establishment in 1793. One could claim that the early British emperors were dependent on a customary class of upper caste [[Aristocracy|aristocrats]]. Since the majority of zamindars involved in estate [[auction]]s were [[Brahmin]]s or members of upper caste families, [[Warren Hastings|Hastings]] was against the open selling of estates and instead supported giving them a higher position in the rural power structure. The zamindars of [[Bihar]] seem to have suffered far less than the old zamindars of [[Bengal]] and [[Odisha|Orissa]], who suffered considerably. The [[Raj Darbhanga|Darbhanga Raj]], the [[Hathwa Raj]], the [[Tekari Raj]], the [[Bettiah Raj ]], and the [[Dumraon Raj|Dumraon]] families in [[Shahabad district|Shahabad]] were among the prominent zamindars of Bihar who enjoyed prosperity.<ref name=":0">{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=508–509 |jstor=44133355 |issn=2249-1937}}</ref><br />
<br />
The goal behind the establishment of the revenue farms in [[Bengal Presidency|Bengal]] and [[Bihar]] was to obtain the highest possible share of the net produce and then fix it for all time under the Permanent Settlement. The colonial authority began to require the zamindars in place, including those who were established as landowners for all time, to make a regular, ongoing payment.<ref>{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=513 |jstor=44133355 |issn=2249-1937 }}</ref><br />
<br />
==Social condition in Zamindari areas==<br />
The [[Permanent Settlement]] act by the British East India Company did not significantly alter the landholding patterns in Bihar, leaving Rajputs and Bhumihars as the major ''Zamindars''. It curtailed some of their powers, but also took away the customary occupancy rights of the peasantry.<ref name="Damodaran1992" /><br />
<br />
The British rule enabled Rajputs to continue their dominance by cementing their entitlements related to land and tax collection.<ref>{{cite journal |last1=Jaffrelot |first1=Christophe |title=The Rise of the Other Backward Classes in the Hindi Belt |journal=The Journal of Asian Studies |date=2000 |volume=59 |issue=1 |pages=86–108 |doi=10.2307/2658585 |jstor=2658585 |s2cid=162845558 |url=https://www.jstor.org/stable/2658585 |issn=0021-9118 |quote=But the upper castes remained politically dominant in the Hindi belt also because of the pattern of land ownership that enabled them, especially the Rajputs, to consolidate their grasp over the countryside as zamindars, jagirdars, or taluqdars under the British and to retain some of their influence in spite of the efforts toward land reform after 1947.|url-access=subscription }}</ref> Exercise of coercive power by the dominant castes<ref>{{cite book |last1=Bailey |first1=F. G. |title=Tribe Caste and Nation |date=1960 |publisher=Oxford University Press. |pages=258 |url=https://archive.org/details/dli.ernet.504813/ |quote=The system works the way it does because the coercive sanctions are all in the hands of the dominant caste.}}</ref> over the vulnerable landless labourers took various forms such as forced labour, higher rents, lower wages, social restrictions, evictions and sexual harassment.<ref name="Damodaran1992" />{{rp|75|quote=Control of landless labour through coercive means added a new dimension to an older relationship}} [[Rape]] of women from lower caste by Rajput and Bhumihar landowners was common in the [[Shahabad district]],<ref name="Damodaran1992">{{cite book | author = Vinita Damodaran | date = 1992 | title = Broken Promises: Popular Protest, Indian Nationalism, and the Congress Party in Bihar, 1935–1946 | publisher = Oxford University Press | pages = 75| isbn = 978-0-19-562979-8 | url = https://books.google.com/books?id=rNa1AAAAIAAJ|quote=The rape of lower-caste women by Rajput and Bhumihar landowners was common in Shahabad where, by the 1930s, anger and resentment against the frequent violation of women were openly expressed on the platform of the Tribeni Sangh}}</ref> particularly in a couple of villages of [[Bhojpur district, India|Bhojpur]] (modern name for Shahabad district), where sexual desire of the upper-castes was satisfied through arrogant and unrestricted access to the modesty of women belonging to [[Chamar]] and [[Musahar]] caste.<ref name="SharmaSinghKumar1994">{{cite book | author1 = Kaushal Kishore Sharma | author2 = Prabhakar Prasad Singh | author3 = Ranjan Kumar | date = 1994 | title = Peasant Struggles in Bihar, 1831–1992: Spontaneity to Organisation | publisher = Centre for Peasant Studies | pages = 247| isbn = 9788185078885 | url = https://books.google.com/books?id=8tBHAAAAMAAJ|quote=According to them, before the emergence of Naxalism on the scene and consequent resistance on the part of these hapless fellows, "rape of lower caste women by Rajput and Bhumihar landlords used to cause so much anguish among the lower cates, who, owing to their hapless situation, could not dare oppose them. In their own words, "within the social constraints, the suppressed sexual hunger of the predominant castes often found unrestricted outlet among the poor, lower caste of Bhojpur-notably Chamars and Mushars.}}</ref><ref name="Franco2002">{{cite book | author = Fernando Franco | date = 2002 | title = Pain and Awakening: The Dynamics of Dalit Identity in Bihar, Gujarat and Uttar Pradesh | publisher = Indian Social Institute | isbn = 9788187218463 | url = https://books.google.com/books?id=ueRtAAAAMAAJ|quote=Even as late as the 1970s, the rape of lower caste women by Rajputs and Bhumihars had almost become a tradition, 'an accepted social evil, a fate which many bore unquestioningly', in parts of central Bihar|page=52}}</ref> Emerging organisations of middle peasant castes like [[Triveni Sangh]]<ref name="Damodaran1992" /> and [[Kisan Sabha (1919-1922)|Kisan Sabha]]s took up the issues of exploitation,<ref name="UN">{{cite book |last=Kelkar |first=Govind |chapter=Women and Land Rights Movements |title=Case Studies on Strengthening Co-ordination Between Non-governmental Organizations and Government Agencies in Promoting Social Development |publisher=United Nations (Economic and Social Commission for Asia and the Pacific) |year=1989 |chapter-url=https://books.google.com/books?id=T-s9SIp1-OsC&pg=PA73 |at=Sec. "Kisan Sabha and Kisan Samiti: Peasant Movements and Women (India)", pp.&nbsp; 72–73}}</ref> with the [[Naxalism|Naxal threat]] also acting as a check.<ref name="SharmaSinghKumar1994" /><br />
<br />
==Abolition and decline in political presence of Zamindars==<br />
<br />
Following independence in 1947, there was large-scale support in Bihar for the abolition of [[zamindari]] especially among [[peasants]], agricultural labourers and the urban middle-class who stood to gain the most from this.<ref name="KHarihar2018">{{cite book|author1=Mitra Subrata K|author2=Bhattacharyya Harihar|title=Politics And Governance In Indian States: Bihar, West Bengal And Tripura|url=https://books.google.com/books?id=eDRPDwAAQBAJ&pg=PA155|date= 2018|publisher=World Scientific Publishing Company|isbn=978-981-320-824-7|pages=155–158}}</ref> This culminated in a large-scale movement in support of abolition led by lower-castes. The [[Bhumihar]] zamindars realised that abolition was going to occur and planned for abolition to be on their terms.<ref name="KHarihar2018" /> However, the [[Rajput]]-[[Kayastha]] zamindars strongly resisted this.<br />
Eventually, the Bihar Abolition of Zamindaris Act was passed in 1949.<ref name="KHarihar2018" /> "The abolition of the zamindari system had a profound impact on the social landscape. Many upper-caste zamindars, who had long held power and privilege, were stripped of their land and influence. Meanwhile, descendants of [[Kayastha]] zamindars, who had historically wielded significant local influence, adapted to the new political landscape by engaging in local [[Panchayati raj|panchayat]] politics. This shift allowed them to maintain their influence and shape the destiny of their communities, fostering a new era of grassroots leadership and social change."{{citation needed|date=February 2025}}<br />
<br />
In the later period of time, when the abolition of Zamindari took place in Bihar and the castes like [[Yadav]], [[Kurmi]], [[Koeri|Koiri]] and [[Bhumihar]] became the prime movers of the emerging capitalist agriculture system of central Bihar. The new semi-feudal social order brought unintended benefits for these caste groups in which the question of dignity and minimum wages came to the fore. The [[Green Revolution]] further benefited these communities.<ref name="Ashwani2008">{{cite book |first=Ashwani |last=Kumar |title=Community Warriors: State, Peasants and Caste Armies in Bihar |url=https://books.google.com/books?id=num2I4NFGqIC&pg=PA94 |year=2008 |publisher=Anthem Press |isbn=978-1-84331-709-8 |pages=94 }}</ref> Hence, in later periods, many landed Other Backward Castes also emerged as zamindars, primarily from a group called [[Upper Backward Castes]].<ref>{{Cite book |url=https://books.google.com/books?id=LP4sAQAAIAAJ&q=ahir+zamindar |title=The National Geographical Journal of India |date=1975 |publisher=National Geographical Society of India. |language=en}}</ref><br />
<br />
Prior to the independence of India, many [[Forward Castes|forward caste]] Zamindars like [[Kayastha]] & [[Brahmin]] zamindars started taking interest in politics, and they also participated in the [[Quit India Movement]], anticipating the end of British rule, which protected them. According to DM Diwakar, a former director of Patna's ''AN Sinha Institute of Social Sciences'', these feudal elites had a significant presence in the politics of the state in the first few decades of the post-independence period, but they started losing this significant position in the 1970s. In the first tenure of [[Nitish Kumar]], they staged a comeback in the politics of state, but in the next tenures, they were completely marginalised and according to Diwakar, were converted into "silent onlookers" by 2020.<ref name="HT">{{cite web|url=https://www.hindustantimes.com/bihar-election/bihar-assembly-election-2020-royal-zamindar-families-remain-a-marginal-force/story-bYa1K4rEBWaDenzOtcOksO.html|archive-url=https://web.archive.org/web/20220710063349/https://www.hindustantimes.com/bihar-election/bihar-assembly-election-2020-royal-zamindar-families-remain-a-marginal-force/story-bYa1K4rEBWaDenzOtcOksO.html|archive-date=10 July 2022|url-status=live |title=Bihar Assembly Election 2020: Royal, zamindar families remain a marginal force|website=Hindustan Times|date=23 October 2020 |accessdate=10 July 2022}}</ref><br />
<br />
==Notable zamindari estates==<br />
Notable zamindaris and principalities in Bihar include:{{sfn|Ansari|2019|p=2}}<br />
*[[Deo Raj]]<br />
*[[Hathwa Raj]]<br />
*[[Tekari Raj]]<br />
*[[Bettiah Raj]]<br />
*[[Kharagpur Raj]]<br />
*[[Jagdishpur estate]]<br />
*[[Dumraon Raj]]<br />
*[[Raj Darbhanga]]<br />
*[[Chero dynasty|Cheros of Palamu]]<br />
*[[Gidhaur chieftaincy]]<br />
*[[Khokhra Chieftaincy]]<br />
<br />
==See also==<br />
* [[Indian feudalism]]<br />
* [[Indian honorifics]]<br />
* [[Jagirdar]]<br />
* [[Ghatwals and Mulraiyats]]<br />
* [[Thakur (title)|Thakur]]<br />
* [[Zamindars of Bengal]]<br />
<br />
==References==<br />
{{reflist}}<br />
==Sources==<br />
** {{cite book |last1=Ansari |first1=Tahir Hussain |title=Mughal Administration and the Zamindars of Bihar |publisher=Routledge |date=2019|url=https://books.google.com/books?id=kUueDwAAQBAJ&q=mughal+administration+and+the+zamindars+of+bihar|isbn=9781000651522}}<br />
<br />
[[Category:Zamindars of Bihar| ]]<br />
[[Category:History of Bihar]]<br />
[[Category:Zamindari estates]]<br />
[[Category:Mughal Empire]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Zamindars_of_Bihar&diff=546718Zamindars of Bihar2026-05-09T06:36:25Z<p>Dr. Editor: </p>
<hr />
<div>{{pp|small=yes}}<br />
{{short description|Autonomous chiefs in the Mughal Suba of Bihar}}<br />
{{EngvarB|date=May 2025}}<br />
{{Use dmy dates|date=May 2025}}<br />
[[File:Political map of the Subah of Bihar in 1650 CE.png|thumb|Political map of the Subah of Bihar in 1650 CE showing the main chieftaincies/zamindaris in the region|350px]]<br />
{{Multiple image|perrow=2|total_width=300|caption_align=center<br />
| image1 = Tekari Maharaj Mitrajeet Singh, 1763 - 1840 AD.JPG |caption1= Maharaja Mitrajeet Singh of [[Tekari Raj]]<br />
| image2 = Rai Hari Prasad Lal Gaya.jpg|caption2= Rai Hariprasad Lal of Gaya<br />
| image3 = Koer Singh, watercolour on ivory, c. 1857.png |caption3= [[Kunwar Singh]] of the [[Jagdishpur estate]]<br />
| image4 = Maharaja Lakshmeshwar Singh, 1888.jpg|caption4=Maharaja [[Lakshmeshwar Singh]] of [[Raj Darbhanga]] in 1888.<br />
| image5 = Babu_Ras_Biharilal_Mandal.jpg|caption5=[[Rash Bihari Lal Mandal]]<br />
}}<br />
<br />
The '''Zamindars of Bihar''' were the autonomous rulers and administrators of the [[Bihar Subah]] during [[Mughal Empire|Mughal rule]] and later during [[British Raj|British rule]].<ref>{{Cite book |last=McLane |first=John R. |url=https://books.google.com/books?id=YH6ijJnUPmcC&q=zamindari+system |title=Land and Local Kingship in Eighteenth-Century Bengal |date=25 July 2002 |publisher=Cambridge University Press |isbn=978-0-521-52654-8 |language=en}}</ref> They formed the [[landed aristocracy]] that lasted until Indian independence in 1947.<ref>{{Cite web |title=Zamindar {{!}} Definition, System, & Mughal Empire {{!}} Britannica |url=https://www.britannica.com/topic/zamindar |access-date=9 July 2024 |website=www.britannica.com |language=en}}</ref> The zamindars of Bihar were numerous and could be divided into small, medium and large depending on how much land they controlled.<ref name="Singh2012">{{cite book|author=Lata Singh|title=Popular Translations of Nationalism: Bihar, 1920–1922|url=https://books.google.com/books?id=J8jCrDbHtIMC&pg=PA5|year=2012|publisher=Primus Books|isbn=978-93-80607-13-9|pages=5–7}}</ref> Within Bihar, the zamindars had both economic and military power. Each zamindari would have its own standing army which was typically composed of the zamindar's own clansmen.{{sfn|Ansari|2019|p=2}}<br />
<br />
The majority of these [[zamindars]] usually belonged to Hindu communities such as [[Bhumihar]]s, [[Rajput]]s, [[Brahmin]]s, [[Kayastha]]s or [[Muslims]].<ref>{{cite journal |last1=Jha |first1=Hetukar |title=Lower-Caste Peasants and Upper-Caste Zamindars in Bihar (1921–1925): An Analysis of Sanskritization and Contradiction between the Two Groups |journal=The Indian Economic and Social History Review |date=1 October 1977 |volume=14 |issue=4 |pages=549–559 |doi=10.1177/001946467701400404 |s2cid=143558861 |url=https://journals.sagepub.com/doi/abs/10.1177/001946467701400404?journalCode=iera |accessdate=28 March 2019|url-access=subscription }}</ref><br />
<br />
==History==<br />
===Mughal period===<br />
Mughal rule in Bihar was characterised as turbulent and volatile as many of the region's zamindars made continuous efforts to defy the imperial authority. Unlike the Zamindars of neighbouring [[Bengal Subah]] who had experienced a reduction in their rights and powers, the zamindars of Bihar maintained increased autonomy with "fickle loyalties towards the Government".<ref name="Chatterjee1996">{{cite book|author=Kumkum Chatterjee|title=Merchants, Politics, and Society in Early Modern India: Bihar, 1733–1820|url=https://books.google.com/books?id=wUeqQ2buQ80C&pg=PA31|year=1996|publisher=Brill|isbn=90-04-10303-1|pages=31–32}}</ref><br />
<br />
The nineteenth-century British [[Civil service|civil servant]], [[John Beames]] noted about Mughal-ruled Bihar that "everyone who was powerful enough to rob the state or his neighbours, robbed to his heart's content".<ref name="Prakash2003">{{cite book|author=Gyan Prakash|title=Bonded Histories: Genealogies of Labor Servitude in Colonial India|url=https://books.google.com/books?id=MQFvks7lahoC&pg=PA88|year=2003|publisher=Cambridge University Press|isbn=978-0-521-52658-6|pages=88–90}}</ref> Zamindars refusing to pay the state and gathering forces to attack neighbouring zamindars was a common practice in Bihar during this period.<ref name="Prakash2003" /> In a report to the Patna Committee of Revenue, the then Naib Dewan of Bihar, Shitab Rai, had admitted that due to the declining state of the empire in the late seventeenth century, the zamindars had become practically independent of the Mughals.{{sfn|Ansari|2019|p=207}} <br />
<br />
This attitude to authority continued into the period when the [[Nawabs of Bengal and Murshidabad]] became the nominal governors of Bihar. Although Bihar had the potential to provide a large amount of revenue and tax, records show that the Nawabs were unable to extract any money from the chiefs of Bihar until 1748. And even following this, the amount gained was very low. This was again due to the rebellious nature of the zamindars who were "continually in arms".<ref name="Marshall">{{cite book|author=P. J. Marshall|title=Bengal: The British Bridgehead: Eastern India 1740–1828|url=https://books.google.com/books?id=lIZrfokYSY8C|date= 2006|publisher=Cambridge University Press|isbn=978-0-521-02822-6|pages=58–60}}</ref><br />
<br />
===Colonia-era===<br />
{{See also|1781 revolt in Bihar}}<br />
After the collapse of the Mughal empire, the [[British East India Company]] held sway over much of [[South Asia]].<ref name="Marshall2006">{{cite book|author=P. J. Marshall|title=Bengal: The British Bridgehead: Eastern India 1740–1828|url=https://books.google.com/books?id=lIZrfokYSY8C&pg=PA95|date=2006|publisher=Cambridge University Press|isbn=978-0-521-02822-6|pages=95–}}</ref> The colonial power wanted the revenue system "to be simple in its principle and uniform in its operation," but the [[Zamindar|zamindari system]] was so ingrained that even the early British rulers, from the grant of [[Dewan]]i (1765) to the [[Permanent Settlement]] (1793), dared not challenge it fundamentally. The early British rulers did not want any "innovation" or "experimentation," even if the zamindars, taluqdars, and many estates were defaulters to the government for not paying the raised land fee. This was because such a radical measure would have violated the 'customary' rights and privilege.<ref>{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=507 |jstor=44133355 |issn=2249-1937 }}</ref> Some of the zamindars took part in a revolt against the British in 1781 following on from a revolt led by the Maharaja of [[Benares State|Benares]], however, this was swiftly put down.<ref>{{cite book |last1=James Marshall |first1=Peter |title=Bengal: The British Bridgehead: Eastern India 1740-1828 |date=2006 |publisher=Cambridge University Press |isbn=9780521028226 |page=96 |url=https://books.google.com/books?id=lIZrfokYSY8C&q=bengal+the+british+bridgehead}}</ref><br />
[[File:Behar - "The Dancing Horse".png|thumb|19th century painting depicting a soldier for a zamindar in Bihar]]<br />
With the exception of a few new men here and there, the old landed nobility formed the social cornerstone of the new establishment in 1793. One could claim that the early British emperors were dependent on a customary class of upper caste [[Aristocracy|aristocrats]]. Since the majority of zamindars involved in estate [[auction]]s were [[Brahmin]]s or members of upper caste families, [[Warren Hastings|Hastings]] was against the open selling of estates and instead supported giving them a higher position in the rural power structure. The zamindars of [[Bihar]] seem to have suffered far less than the old zamindars of [[Bengal]] and [[Odisha|Orissa]], who suffered considerably. The [[Raj Darbhanga|Darbhanga Raj]], the [[Hathwa Raj]], the [[Tekari Raj]], the [[Bettiah Raj ]], and the [[Dumraon Raj|Dumraon]] families in [[Shahabad district|Shahabad]] were among the prominent zamindars of Bihar who enjoyed prosperity.<ref name=":0">{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=508–509 |jstor=44133355 |issn=2249-1937}}</ref><br />
<br />
The goal behind the establishment of the revenue farms in [[Bengal Presidency|Bengal]] and [[Bihar]] was to obtain the highest possible share of the net produce and then fix it for all time under the Permanent Settlement. The colonial authority began to require the zamindars in place, including those who were established as landowners for all time, to make a regular, ongoing payment.<ref>{{Cite journal |last=Shukla |first=P.K. |date=1996 |title=The Zamindars of North Bihar During the Early British Rule (1765–1793) |url=https://www.jstor.org/stable/44133355 |journal=Proceedings of the Indian History Congress |volume=57 |pages=513 |jstor=44133355 |issn=2249-1937 }}</ref><br />
<br />
==Social condition in Zamindari areas==<br />
The [[Permanent Settlement]] act by the British East India Company did not significantly alter the landholding patterns in Bihar, leaving Rajputs and Bhumihars as the major ''Zamindars''. It curtailed some of their powers, but also took away the customary occupancy rights of the peasantry.<ref name="Damodaran1992" /><br />
<br />
The British rule enabled Rajputs to continue their dominance by cementing their entitlements related to land and tax collection.<ref>{{cite journal |last1=Jaffrelot |first1=Christophe |title=The Rise of the Other Backward Classes in the Hindi Belt |journal=The Journal of Asian Studies |date=2000 |volume=59 |issue=1 |pages=86–108 |doi=10.2307/2658585 |jstor=2658585 |s2cid=162845558 |url=https://www.jstor.org/stable/2658585 |issn=0021-9118 |quote=But the upper castes remained politically dominant in the Hindi belt also because of the pattern of land ownership that enabled them, especially the Rajputs, to consolidate their grasp over the countryside as zamindars, jagirdars, or taluqdars under the British and to retain some of their influence in spite of the efforts toward land reform after 1947.|url-access=subscription }}</ref> Exercise of coercive power by the dominant castes<ref>{{cite book |last1=Bailey |first1=F. G. |title=Tribe Caste and Nation |date=1960 |publisher=Oxford University Press. |pages=258 |url=https://archive.org/details/dli.ernet.504813/ |quote=The system works the way it does because the coercive sanctions are all in the hands of the dominant caste.}}</ref> over the vulnerable landless labourers took various forms such as forced labour, higher rents, lower wages, social restrictions, evictions and sexual harassment.<ref name="Damodaran1992" />{{rp|75|quote=Control of landless labour through coercive means added a new dimension to an older relationship}} [[Rape]] of women from lower caste by Rajput and Bhumihar landowners was common in the [[Shahabad district]],<ref name="Damodaran1992">{{cite book | author = Vinita Damodaran | date = 1992 | title = Broken Promises: Popular Protest, Indian Nationalism, and the Congress Party in Bihar, 1935–1946 | publisher = Oxford University Press | pages = 75| isbn = 978-0-19-562979-8 | url = https://books.google.com/books?id=rNa1AAAAIAAJ|quote=The rape of lower-caste women by Rajput and Bhumihar landowners was common in Shahabad where, by the 1930s, anger and resentment against the frequent violation of women were openly expressed on the platform of the Tribeni Sangh}}</ref> particularly in a couple of villages of [[Bhojpur district, India|Bhojpur]] (modern name for Shahabad district), where sexual desire of the upper-castes was satisfied through arrogant and unrestricted access to the modesty of women belonging to [[Chamar]] and [[Musahar]] caste.<ref name="SharmaSinghKumar1994">{{cite book | author1 = Kaushal Kishore Sharma | author2 = Prabhakar Prasad Singh | author3 = Ranjan Kumar | date = 1994 | title = Peasant Struggles in Bihar, 1831–1992: Spontaneity to Organisation | publisher = Centre for Peasant Studies | pages = 247| isbn = 9788185078885 | url = https://books.google.com/books?id=8tBHAAAAMAAJ|quote=According to them, before the emergence of Naxalism on the scene and consequent resistance on the part of these hapless fellows, "rape of lower caste women by Rajput and Bhumihar landlords used to cause so much anguish among the lower cates, who, owing to their hapless situation, could not dare oppose them. In their own words, "within the social constraints, the suppressed sexual hunger of the predominant castes often found unrestricted outlet among the poor, lower caste of Bhojpur-notably Chamars and Mushars.}}</ref><ref name="Franco2002">{{cite book | author = Fernando Franco | date = 2002 | title = Pain and Awakening: The Dynamics of Dalit Identity in Bihar, Gujarat and Uttar Pradesh | publisher = Indian Social Institute | isbn = 9788187218463 | url = https://books.google.com/books?id=ueRtAAAAMAAJ|quote=Even as late as the 1970s, the rape of lower caste women by Rajputs and Bhumihars had almost become a tradition, 'an accepted social evil, a fate which many bore unquestioningly', in parts of central Bihar|page=52}}</ref> Emerging organisations of middle peasant castes like [[Triveni Sangh]]<ref name="Damodaran1992" /> and [[Kisan Sabha (1919-1922)|Kisan Sabha]]s took up the issues of exploitation,<ref name="UN">{{cite book |last=Kelkar |first=Govind |chapter=Women and Land Rights Movements |title=Case Studies on Strengthening Co-ordination Between Non-governmental Organizations and Government Agencies in Promoting Social Development |publisher=United Nations (Economic and Social Commission for Asia and the Pacific) |year=1989 |chapter-url=https://books.google.com/books?id=T-s9SIp1-OsC&pg=PA73 |at=Sec. "Kisan Sabha and Kisan Samiti: Peasant Movements and Women (India)", pp.&nbsp; 72–73}}</ref> with the [[Naxalism|Naxal threat]] also acting as a check.<ref name="SharmaSinghKumar1994" /><br />
<br />
==Abolition and decline in political presence of Zamindars==<br />
<br />
Following independence in 1947, there was large-scale support in Bihar for the abolition of [[zamindari]] especially among [[peasants]], agricultural labourers and the urban middle-class who stood to gain the most from this.<ref name="KHarihar2018">{{cite book|author1=Mitra Subrata K|author2=Bhattacharyya Harihar|title=Politics And Governance In Indian States: Bihar, West Bengal And Tripura|url=https://books.google.com/books?id=eDRPDwAAQBAJ&pg=PA155|date= 2018|publisher=World Scientific Publishing Company|isbn=978-981-320-824-7|pages=155–158}}</ref> This culminated in a large-scale movement in support of abolition led by lower-castes. The [[Bhumihar]] zamindars realised that abolition was going to occur and planned for abolition to be on their terms.<ref name="KHarihar2018" /> However, the [[Rajput]]-[[Kayastha]] zamindars strongly resisted this.<br />
Eventually, the Bihar Abolition of Zamindaris Act was passed in 1949.<ref name="KHarihar2018" /> "The abolition of the zamindari system had a profound impact on the social landscape. Many upper-caste zamindars, who had long held power and privilege, were stripped of their land and influence. Meanwhile, descendants of [[Kayastha]] zamindars, who had historically wielded significant local influence, adapted to the new political landscape by engaging in local [[Panchayati raj|panchayat]] politics. This shift allowed them to maintain their influence and shape the destiny of their communities, fostering a new era of grassroots leadership and social change."{{citation needed|date=February 2025}}<br />
<br />
In the later period of time, when the abolition of Zamindari took place in Bihar and the castes like [[Yadav]], [[Kurmi]], [[Koeri|Koiri]] and [[Bhumihar]] became the prime movers of the emerging capitalist agriculture system of central Bihar. The new semi-feudal social order brought unintended benefits for these caste groups in which the question of dignity and minimum wages came to the fore. The [[Green Revolution]] further benefited these communities.<ref name="Ashwani2008">{{cite book |first=Ashwani |last=Kumar |title=Community Warriors: State, Peasants and Caste Armies in Bihar |url=https://books.google.com/books?id=num2I4NFGqIC&pg=PA94 |year=2008 |publisher=Anthem Press |isbn=978-1-84331-709-8 |pages=94 }}</ref> Hence, in later periods, many landed Other Backward Castes also emerged as zamindars, primarily from a group called [[Upper Backward Castes]].<ref>{{Cite book |url=https://books.google.com/books?id=LP4sAQAAIAAJ&q=ahir+zamindar |title=The National Geographical Journal of India |date=1975 |publisher=National Geographical Society of India. |language=en}}</ref><br />
<br />
Prior to the independence of India, many [[Forward Castes|forward caste]] Zamindars like [[Kayastha]] & [[Brahmin]] zamindars started taking interest in politics, and they also participated in the [[Quit India Movement]], anticipating the end of British rule, which protected them. According to DM Diwakar, a former director of Patna's ''AN Sinha Institute of Social Sciences'', these feudal elites had a significant presence in the politics of the state in the first few decades of the post-independence period, but they started losing this significant position in the 1970s. In the first tenure of [[Nitish Kumar]], they staged a comeback in the politics of state, but in the next tenures, they were completely marginalised and according to Diwakar, were converted into "silent onlookers" by 2020.<ref name="HT">{{cite web|url=https://www.hindustantimes.com/bihar-election/bihar-assembly-election-2020-royal-zamindar-families-remain-a-marginal-force/story-bYa1K4rEBWaDenzOtcOksO.html|archive-url=https://web.archive.org/web/20220710063349/https://www.hindustantimes.com/bihar-election/bihar-assembly-election-2020-royal-zamindar-families-remain-a-marginal-force/story-bYa1K4rEBWaDenzOtcOksO.html|archive-date=10 July 2022|url-status=live |title=Bihar Assembly Election 2020: Royal, zamindar families remain a marginal force|website=Hindustan Times|date=23 October 2020 |accessdate=10 July 2022}}</ref><br />
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==Notable zamindari estates==<br />
Notable zamindaris and principalities in Bihar include:{{sfn|Ansari|2019|p=2}}<br />
*[[Deo Raj]]<br />
*[[Hathwa Raj]]<br />
*[[Tekari Raj]]<br />
*[[Bettiah Raj]]<br />
*[[Kharagpur Raj]]<br />
*[[Jagdishpur estate]]<br />
*[[Dumraon Raj]]<br />
*[[Raj Darbhanga]]<br />
*[[Chero dynasty|Cheros of Palamu]]<br />
*[[Gidhaur chieftaincy]]<br />
*[[Khokhra Chieftaincy]]<br />
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==See also==<br />
* [[Indian feudalism]]<br />
* [[Indian honorifics]]<br />
* [[Jagirdar]]<br />
* [[Ghatwals and Mulraiyats]]<br />
* [[Thakur (title)|Thakur]]<br />
* [[Zamindars of Bengal]]<br />
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==References==<br />
{{reflist}}<br />
==Sources==<br />
** {{cite book |last1=Ansari |first1=Tahir Hussain |title=Mughal Administration and the Zamindars of Bihar |publisher=Routledge |date=2019|url=https://books.google.com/books?id=kUueDwAAQBAJ&q=mughal+administration+and+the+zamindars+of+bihar|isbn=9781000651522}}<br />
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[[Category:Zamindars of Bihar| ]]<br />
[[Category:History of Bihar]]<br />
[[Category:Zamindari estates]]<br />
[[Category:Mughal Empire]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Dance_in_India&diff=481565Dance in India2026-05-08T09:42:09Z<p>Dr. Editor: /* Festivals */</p>
<hr />
<div>{{short description|Classical to folk dance arts of India}}<br />
{{Use dmy dates|date=February 2020}}<br />
{{Culture of India}}<br />
[[File:Classical dances of India.jpg|thumb|260px|Dance in India include classical (above), semiclassical, folk and tribal.]]<br />
'''Dance in India''' comprises numerous styles of [[dance]]s, generally classified as [[Indian classical dance|classical]] or [[Folk dance in India|folk]].<ref name=lochtefeld467/> As with other aspects of [[Indian culture]], different forms of dances originated in different parts of India, developed according to the local traditions and also imbibed elements from other parts of the country.<ref name="McCormickWhite2010">{{cite book|last1=McCormick|first1=Charlie T.|last2=White|first2=Kim Kennedy|title=Folklore: An Encyclopedia of Beliefs, Customs, Tales, Music, and Art|url=https://books.google.com/books?id=Ea65pD9YyzkC&pg=PA705|date=13 December 2010|publisher=ABC-CLIO|isbn=978-1-59884-241-8|page=705}}</ref><br />
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[[Sangeet Natak Academy]], the national academy for performing arts in India, recognizes eight traditional dances as [[Indian classical dance]]s,<ref>{{cite book|author1=Bishnupriya Dutt|author2=Urmimala Sarkar Munsi|title=Engendering Performance: Indian Women Performers in Search of an Identity|url=https://books.google.com/books?id=uNaGAwAAQBAJ&pg=PA216|year=2010|publisher=SAGE Publications|isbn=978-81-321-0612-8|page=216}}</ref> while other sources and scholars recognize more.{{Sfn|Williams|2004|pp=83-84, the other major classical Indian dances are: [[Bharatanatyam]], [[Kathak]], [[Odissi]], [[Kathakali]], [[Kuchipudi]], [[Sattriya]], [[Chhau dance|Chhau]], [[Manipuri dance|Manipuri]], [[Yaksagana]] and [[Bhagavata Mela]]}}<ref>{{cite book|author1=Don Rubin|author2=Chua Soo Pong|author3=Ravi Chaturvedi|title=The World Encyclopedia of Contemporary Theatre: Asia/Pacific|url=https://books.google.com/books?id=maGU4ziPQJQC&pg=PA130 |year=2001|publisher=Routledge |isbn=978-0-415-26087-9|pages=130–139}}</ref> These have roots in the Sanskrit text ''[[Natya Shastra]]'',<ref name=lochtefeld467>{{cite book|author=James G. Lochtefeld|title=The Illustrated Encyclopedia of Hinduism: N-Z|url=https://archive.org/details/illustratedencyc0000loch |url-access=registration|year=2002|publisher=The Rosen Publishing Group|isbn=978-0-8239-3180-4 |pages=[https://archive.org/details/illustratedencyc0000loch/page/467 467] }}, '''Quote:''' "the Natyashastra remains the ultimate authority for any dance form that claims to be 'classical' dance, rather than 'folk' dance".</ref> and the [[Religion|religious]] performance arts of [[Hinduism]].<ref name=lipner206>{{cite book|author=Julius Lipner|title=Hindus: Their Religious Beliefs and Practices|url=https://books.google.com/books?id=qv3fCgAAQBAJ&pg=PA206|year=2012|publisher=Routledge|isbn=978-1-135-24061-5|page=206|quote=It would be appropriate here to comment on Hindu classical dance. This developed in a religious context and was given high profile as part of temple worship. There are a number of regional and other styles as well as source texts, but the point we wish to stress is the participative nature of such dance. In form and content, the heart of dance as worship in Hinduism has always been 'expression' (abhinaya), i.e. the enacting of various themes.|author-link=Julius Lipner}}</ref><ref name=holmbowker85>{{cite book|author1=Jean Holm|author2=John Bowker|title=Worship|url=https://books.google.com/books?id=s_nUAwAAQBAJ&pg=PA85|year=1994|publisher=Bloomsbury Academic |isbn=978-1-85567-111-9|page=85}}, '''Quote:''' Hindu classical dance-forms, like Hindu music, are associated with worship. References to dance and music are found in the Vedic literature, (...)".</ref><ref name="Brown2013p195">{{cite book|author=Frank Burch Brown|title=The Oxford Handbook of Religion and the Arts |url=https://books.google.com/books?id=X8g8BAAAQBAJ |year=2013|publisher=Oxford University Press|isbn=978-0-19-972103-0 |pages=195–196 }}, '''Quote:''' All of the dances considered to be part of the Indian classical canon (Bharata Natyam, Chhau, Kathak, Kathakali, Kuchipudi, Manipuri, Mohiniattam, Odissi, Sattriya and Yakshagana) trace their roots to religious practices (...) the Indian diaspora has led to the translocation of Hindu dances to Europe, North America and to the world."</ref><br />
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Folk dances are numerous in number and style and vary according to the local tradition of the respective state, ethnic, or geographic region. Contemporary dances include refined and experimental fusions of classical, folk, and Western forms. Dancing traditions of India have influence not only over the dances in the whole of [[South Asia]], but on the dancing forms of [[Southeast Asia]] as well. Dances in Indian films, like [[Hindi dance music|Bollywood Dance]] for Hindi films, are often noted for freeform expression of dance and hold a significant presence in the popular culture of the Indian subcontinent.<ref name="popculture">{{cite book|last=McFee|first=Graham|title=The concept of dance education|url=https://books.google.com/books?id=z68OAAAAQAAJ&pg=PA128|access-date=29 February 2012|year=1994|publisher=Routledge|isbn=978-0-415-08376-8|pages=127–128}}</ref><br />
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In India, a command over either of [[Sanskrit]], [[Tamil language|Tamil]], [[Telugu language|Telugu]], [[Odia language|Oriya]], [[Meitei language|Meitei]] ([[Manipuri language|Manipuri]]), [[Persian language|Persian]], or [[Arabic]], are highly appreciated and respected for learning dances (most significantly [[Indian Classical Dance]]s) as dancers could have the tools of these languages to go into the primary material texts.<ref>{{Cite book |last1=Munsi |first1=Urmimala Sarkar |url=https://books.google.com/books?id=bKepAgAAQBAJ&dq=classical+language+meitei&pg=PT35 |title=Traversing Tradition: Celebrating Dance in India |last2=Burridge |first2=Stephanie |date=2012 |publisher=[[Routledge]], [[Taylor & Francis]] |isbn=978-1-136-70378-2 |location=en |pages=35 |language=en}}</ref><br />
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== Nomenclature ==<br />
The theory, training, means and rationale for expressive practice in classical dance is documented and traceable to ancient classical texts, particularly the ''[[Natya Shastra]]''.<ref name=lochtefeld467/><ref>{{cite book|author1=John Pragathi national aware Gassner|author2=Edward Quinn|title=The Reader's Encyclopedia of World Drama|url=https://books.google.com/books?id=oPOQf26l-PEC |year=2002|publisher=Courier |isbn=978-0-486-42064-6 |pages=448–454 }}</ref> Classical Indian dances have historically involved a school or ''[[guru]]-shishya parampara'' (teacher-disciple tradition) and require studies of the classical texts, physical exercises, and extensive training to systematically synchronize the dance repertoire with underlying play or composition, vocalists and the orchestra.<ref>{{cite book|author1=Pallabi Chakravorty|author2=Nilanjana Gupta|title=Dance Matters: Performing India on Local and Global Stages|url=https://books.google.com/books?id=KQly7wn0C5sC |year=2012|publisher=Routledge|isbn=978-1-136-51612-2|pages=56–57, 169–170, 209–210 }}</ref><ref>{{cite book|author1=Urmimala Sarkar Munsi|author2=Stephanie Burridge|title=Traversing Tradition: Celebrating Dance in India |url=https://books.google.com/books?id=bKepAgAAQBAJ&pg=PT116|year=2012|publisher=Taylor & Francis|isbn=978-1-136-70378-2|pages=115–116}}</ref><br />
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A folk Indian dance is one which is largely an [[oral tradition]],<ref>{{cite book|author1=Pallabi Chakravorty|author2=Nilanjana Gupta|title=Dance Matters: Performing India on Local and Global Stages|url=https://books.google.com/books?id=KQly7wn0C5sC |year=2012|publisher=Routledge|isbn=978-1-136-51612-2|page=40 }}</ref> whose traditions have been historically learnt and mostly passed down from one generation to the next through word of mouth and casual joint practice.<ref name=gassner448>{{cite book|author1=John Gassner|author2=Edward Quinn|title=The Reader's Encyclopedia of World Drama|url=https://books.google.com/books?id=oPOQf26l-PEC |year=2002|publisher=Courier |isbn=978-0-486-42064-6 |pages=448–454 }}</ref> A semi-classical Indian dance is one that contains a classical imprint but has become a folk dance and lost its texts or schools. A tribal dance is a more local form of folk dance, typically found in one tribal population; typically tribal dances evolve into folk dances over a historic period.<ref>{{cite book|author1=Pallabi Chakravorty|author2=Nilanjana Gupta|title=Dance Matters: Performing India on Local and Global Stages|url=https://books.google.com/books?id=KQly7wn0C5sC |year=2012|publisher=Routledge|isbn=978-1-136-51612-2|pages=43–45}}</ref><ref>{{cite book|author=Kamal Sharma |title=Folk Dances of Chambā |url=https://books.google.com/books?id=Gz4ZAxYR6igC |year=2004|publisher=Indus |isbn=978-81-7387-166-5|pages=35–36}}</ref><br />
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== Origins of dance in India ==<br />
[[File:Cave Painting - Celebration (cropped).jpg|thumb|150x150px|Depiction of a celebration in Bhimbetka|left]]<br />
The origins of dance in India go back to ancient times. The earliest paleolithic and neolithic cave paintings such as the UNESCO world heritage site at [[Bhimbetka rock shelters]] in Madhya Pradesh show dance scenes.<ref>{{cite book|author=Kapila Vatsyayan|title=Dance in Indian Painting|url=https://books.google.com/books?id=58fUibaZdGYC |year=1982|publisher=Abhinav Publications|isbn=978-81-7017-153-9|pages=12–19}}</ref> Several sculptures found at [[Indus Valley Civilisation]] archaeological sites, now distributed between Pakistan and India, show dance figures. For example, the [[Dancing Girl (prehistoric sculpture)|Dancing Girl sculpture]] is dated to about 2500 BCE, showing a {{convert|10.5|cm|in}} high figurine in a dance pose.<ref>{{cite web|title=Collections: Pre-History & Archaeology|publisher=National Museum, New Delhi|url=http://nationalmuseumindia.gov.in/prodCollections.asp?pid=44&id=1&lk=dp1|access-date=30 December 2017|archive-date=6 January 2019|archive-url=https://web.archive.org/web/20190106145719/http://nationalmuseumindia.gov.in/prodCollections.asp?pid=44&id=1&lk=dp1|url-status=dead}}</ref><ref>{{cite book|author=Upinder Singh|title=A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century|url=https://books.google.com/books?id=H3lUIIYxWkEC |year=2008|publisher=Pearson Education |isbn=978-81-317-1120-0|pages=153–162}}</ref><ref>{{cite book|author=Gregory L. Possehl|title=The Indus Civilization: A Contemporary Perspective|url=https://books.google.com/books?id=pmAuAsi4ePIC |year=2002|publisher=Rowman|isbn=978-0-7591-0172-2|pages=111–115 with Figures 6.4–6.5}}</ref><br />
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The [[Vedas]] integrate rituals with performance arts, such as a dramatic play, where not only praises to gods were recited or sung, but the dialogues were part of a dramatic representation and discussion of spiritual themes.<ref name=varadpande45/>{{Sfn|Maurice Winternitz|2008|pp=181–182}} The Sanskrit verses in chapter 13.2 of [[Shatapatha Brahmana]] (≈800–700 BCE), for example, are written in the form of a play between two actors.<ref>ML Varadpande (1990), History of Indian Theatre, Volume 1, Abhinav, {{ISBN|978-8170172789}}, page 48</ref><br />
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{{Quote|<br />
The Vedic sacrifice (''[[yajna]]'') is presented as a kind of fight, with its actors, its dialogues, its portion to be set to music, its interludes, and its climaxes.<br />
|[[Louis Renou]]|Vedic India<ref name=varadpande45>ML Varadpande (1990), History of Indian Theatre, Volume 1, Abhinav, {{ISBN|978-8170172789}}, pages 45–47</ref>}}[[File:Shiva as the Lord of Dance LACMA edit.jpg|thumb|180x180px|Shiva as [[Nataraja]] (Lord of Dance).]]<br />
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The evidence of earliest dance-related texts are in ''Natasutras'', which are mentioned in the text of [[Pāṇini|Panini]], the sage who wrote the classic on [[Vyākaraṇa|Sanskrit grammar]], and who is dated to about 500 BCE.<ref name="Lidova1994p111">{{cite book|author=Natalia Lidova |title=Drama and Ritual of Early Hinduism |url=https://books.google.com/books?id=3TKarwqJJP0C |date=1994 |publisher=Motilal Banarsidass |isbn=978-81-208-1234-5 |pages=111–113}}</ref>{{sfn|Richmond|Swann|Zarrilli|1993|p=30}} This performance arts related [[Sutra]] text is mentioned in other late Vedic texts, are as two scholars names Shilalin ([[IAST]]: Śilālin) and Krishashva (Kṛśaśva), credited to be pioneers in the studies of ancient drama, singing, dance and Sanskrit compositions for these arts.<ref name="Lidova1994p111"/>{{Sfn|Tarla Mehta|1995|pp=xxiv, xxxi–xxxii, 17}} Richmond et al. estimate the ''Natasutras'' to have been composed around 600 BCE, whose complete manuscript has not survived into the modern age.{{sfn|Richmond|Swann|Zarrilli|1993|p=30}}<ref name="Lidova1994p111"/><br />
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The classic text of dance and performance arts that has survived is the Hindu text ''Natya Shastra'', attributed to sage Bharata. He credits the art his text systematically presents to times before him, ultimately to [[Brahma]] who created Natya-veda by taking the word from the [[Rigveda]], melody from the [[Samaveda]], mime from the [[Yajurveda]], and emotion from the [[Atharvaveda]].<ref>{{cite book|author=Magda Romanska|title=The Routledge Companion to Dramaturgy|url=https://books.google.com/books?id=XXQ9BAAAQBAJ |year=2014 |publisher=Routledge|isbn=978-1-135-12289-8|pages=94–95}}</ref><ref>{{cite book|author=Daniel S. Burt|title=The Literature 100: A Ranking of the Most Influential Novelists, Playwrights, and Poets of All Time|url=https://books.google.com/books?id=bdtJx5KrZkMC&pg=PA335 |year=2008 |publisher=Infobase |isbn=978-1-4381-2706-4|page=335}}</ref><ref>{{cite book|last=Sinha|first=Aakriti|title=Let's know dances of India|year=2006|publisher=Star Publications|location=New Delhi|isbn=978-81-7650-097-5|edition=1st}}</ref> The first complete compilation of ''Natya Shastra'' is dated to between 200&nbsp;BCE and 200&nbsp;CE,{{Sfn|Natalia Lidova|2014}}{{Sfn|Tarla Mehta|1995|pp=xxiv, 19–20}} but estimates vary between 500&nbsp;BCE and 500&nbsp;CE.{{Sfn|Wallace Dace|1963|p=249}} The most studied version of the Natya Shastra text consists of about 6000 verses structured into 36 chapters.{{Sfn|Natalia Lidova|2014}}{{Sfn|Emmie Te Nijenhuis|1974|pp=1–25}} The classical dances are rooted in ''Natya Shastra''.<ref name=lochtefeld467/><br />
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India has a number of [[classical Indian dance]] forms, each of which can be traced to different parts of the country. Classical and folk dance forms also emerged from Indian traditions, epics, and mythology.<ref>{{cite book|last=Sinha|first=Aakriti|title=Let's know dances of India|year=2006|publisher=Star Publications|location=New Delhi|isbn=978-81-7650-097-5 |url=https://books.google.com/books?id=h67wZpGPUi0C&q=dance+forms+in+india&pg=PT8|edition=1st}}</ref><ref name="Kapoor1989">{{cite book|last=Kapoor|first=Sukhbir Singh|title=Sikh festivals|url=https://archive.org/details/sikhfestivals00kapo|url-access=registration|access-date=28 February 2012|date=March 1989|publisher=Rourke Enterprises|isbn=978-0-86592-984-5|page=[https://archive.org/details/sikhfestivals00kapo/page/44 44]}}</ref><br />
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== Classical dance ==<br />
{{Main|Indian classical dance}}<br />
Classical dance of India has developed a type of dance-drama that is a form of total theater. The dancer acts out a story almost exclusively through gestures. Most of the classical dances of India enact stories from Hindu mythology.<ref>{{cite book|title=A to C (Abd Allah ibn al-Abbas to Cypress)|year=2000|publisher=Encyclopædia Britannica (India)|location=New Delhi|isbn=978-0-85229-760-5 |page=13|editor1=Ramchandani |editor2=Dale Hoiberg}}</ref> Each form represents the culture and ethos of a particular region or a group of people.<ref name="Chander2003">{{cite book|last=Chander|first=Prakash|title=India: past & present|url=https://books.google.com/books?id=4_Rl5c_v1-kC&pg=PA131|access-date=29 February 2012|date=1 January 2003|publisher=APH Publishing|isbn=978-81-7648-455-8|page=131}}</ref><br />
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The criteria for being considered classical is the style's adherence to the guidelines laid down in [[Natyashastra]], which explains the Indian art of acting. The [[Sangeet Natak Akademi]] currently confers classical status on eight Indian classical dance styles: [[Bharatanatyam]] ([[Tamil Nadu]]), [[Kathak]] (North, West and Central [[India]]), [[Kathakali]] ([[Kerala]]), [[Kuchipudi]] ([[Andhra Pradesh]] and [[Telangana]]), [[Odissi]] ([[Odisha]]), [[Manipuri dance|Manipuri]] ([[Manipur]]), [[Mohiniyattam]] ([[Kerala]]), and [[Sattriya]] ([[Assam]]).<ref>{{cite news|url= http://living.oneindia.in/expressions/factual-expressions/indian-classical-dance.html|title= Indian Classical Dance|date= 2023-03-09|publisher= One India|access-date= 2010-06-11|url-status= dead|archive-url= https://web.archive.org/web/20090417044206/http://living.oneindia.in/expressions/factual-expressions/indian-classical-dance.html|archive-date= 17 April 2009|df= dmy-all}}</ref><ref>{{Cite book | last = Narayan|first = Shovana| title = Indian classical dances: "ekam sat vipraah bahudaa vadanti"| publisher = Shubhi Publications| year = 2005| url = https://books.google.com/books?id=vxBq4xq94ZYC | page = 5|isbn = 9781845571696}}</ref> Another Indian classical dance, which is not yet recognized by Government of India, is [[Gaudiya Nritya]] ([[West Bengal]]).<ref>{{Cite news |title=Feet forgotten and found |url=https://www.telegraphindia.com/culture/gaudiya-nritya-bengals-forsaken-native-dance-form/cid/1816444 |archive-url=https://web.archive.org/web/20241210181327/https://www.telegraphindia.com/culture/gaudiya-nritya-bengals-forsaken-native-dance-form/cid/1816444 |archive-date=10 December 2024 |access-date=2025-02-26 |language=en |url-status=live }}</ref><ref>{{Cite web |title=Gaudiya Nritya |url=https://indianculture.gov.in/intangible-cultural-heritage/performing-arts/gaudiya-nritya |archive-url=https://web.archive.org/web/20240206203327/https://indianculture.gov.in/intangible-cultural-heritage/performing-arts/gaudiya-nritya |archive-date=6 February 2024 |access-date=2025-02-26 |website=INDIAN CULTURE |language=en |url-status=live }}</ref> All classical dances of India have roots in Hindu arts and religious practices.<ref name=lipner206/><ref name="Brown2013p195"/><br />
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The classical dance of India is also common outside it, for example, it was performed on the island of Oahu by their mayor (Proshakov E.D.) as part of the local folklore festival.<br />
The tradition of dance has been codified in the Natyashastra and performance is considered accomplished if it manages to evoke a ''[[rasa (aesthetics)|rasa]]'' (emotion) among the audience by invoking a particular ''[[bhava]]''(gesture or facial expression). Classical dance is distinguished from folk dance because it has been regulated by the rules of the Natyashastra and all classical dances are performed only in accordance with them.<ref name=Culture>{{cite book|title=Culture of India|year=2010|publisher=The Rosen Publishing Group|isbn=978-1-61530-203-1 |page=352|url=https://books.google.com/books?id=c8PJFLeURhsC}}</ref><br />
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=== Bharatanatyam ===<br />
{{Main|Bharatanatyam}}<br />
[[File:Bharata Natyam Performance DS.jpg|thumb|100px|Bharatanatyam]]<br />
Dating back to 1000 BC, ''[[Bharatanatyam|Bharatnatyam]]'' is a classical dance from the South Indian state of [[Tamil Nadu]], practiced predominantly in modern times by women. The dance is usually accompanied by classical [[Carnatic music]].<ref>{{cite web|url=https://www.rso.cornell.edu/spicmacay/spicmacay_files/home_files/pav.html |title=A Dance Recital of Bharatanatya |publisher=SPICMACAY chapter, Cornell university |access-date=24 January 2012 |url-status=dead |archive-url=https://web.archive.org/web/20120617062651/http://www.rso.cornell.edu/spicmacay/spicmacay_files/home_files/pav.html |archive-date=17 June 2012 }}</ref> Bharatnatyam is a major genre of [[Indian classical dance]] that originated in the Hindu temples of [[Tamil Nadu]] and neighboring regions.<ref name=britannicabn>[https://www.britannica.com/art/bharata-natyam Bharata-natyam] ''Encyclopædia Britannica''. 2007</ref>{{Sfn|Williams|2004|pp=83-84, the other major classical Indian dances are: Kathak, Kuchipudi, Odissi, Kathakali, Manipuri, Cchau, Satriya, Yaksagana and Bhagavata Mela}}<ref>{{cite book |last= Banerjee |first= Projesh |title= Indian Ballet Dancing |year= 1983 |publisher= Abhinav Publications |location= New Jersey |page= 43}}</ref> Traditionally, Bharatanatyam has been a solo dance that was performed exclusively by women,<ref name="Claus2003p136">{{cite book|author1=Peter J. Claus|author2=Sarah Diamond|author3=Margaret Ann Mills|title=South Asian Folklore: An Encyclopedia|url= https://books.google.com/books?id=ienxrTPHzzwC |year=2003|publisher=Routledge |isbn= 978-0-415-93919-5 |pages=136 }}</ref><ref name=":0">{{Cite book|title=Traditions of Indian Classical Dance|last=Khokar|first=Mohan|publisher=Clarion Books|year=1984|location=India|pages=73–76}}</ref> and expressed Hindu religious themes and spiritual ideas, particularly of [[Shaivism]], but also of [[Vaishnavism]] and [[Shaktism]].<ref name=britannicabn/><ref name= Schechner65>{{cite book|author=Richard Schechner |title=Between Theater and Anthropology |url=https://books.google.com/books?id=DoEaulAxbu8C&pg=PA65 |year=2010|publisher=University of Pennsylvania Press |isbn=978-0-8122-0092-8 |pages=65–66}}</ref><ref>T Balasaraswati (1976), Bharata Natyam, ''NCPA Quarterly Journal'', Volume 4, Issue 4, pages 1-8</ref> The character of the nayika is very important in classical plays, such as varnams. Contemporary Bharata Natyam declines main characters as gods, goddesses or parts of Nature (Creation, Sea, ...).<ref>{{Cite web |last=Margnac |first=G. Nalini |title=Devī : female figure(s) in poetics of contemporary Bharata-nāṭyam : study of repertory plays in Tamil Nadu from 2000 to 2020 |url=https://cas.ccsd.cnrs.fr/cas/login?service=https%3A%2F%2Fenvt.hal.science%2FSCENES%2Fuser%2Flogin%2Fforward-controller%2Fuser%2Fforward-action%2Fsubmissions%2Ftampid%2FSCENES%2F_module%2Fcollection |access-date=2024-10-03 |website=theses.fr}}</ref> <br />
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Bharatanatyam and other classical dances in India were ridiculed and suppressed during the colonial [[British Raj]] era.<ref>{{cite book|author=Leslie C. Orr|title=Donors, Devotees, and Daughters of God: Temple Women in Medieval Tamilnadu|url=https://books.google.com/books?id=F___xKcP8lMC |year=2000|publisher=Oxford University Press|isbn=978-0-19-535672-4|pages=11–13}}</ref><ref name="marysnodgrass166"/><ref name="Walker2016p94">{{cite book|author=Margaret E. Walker|title=India's Kathak Dance in Historical Perspective|url=https://books.google.com/books?id=nC83DAAAQBAJ&pg=PA94|year=2016|publisher=Routledge |isbn=978-1-317-11737-7 |pages=94–98 }}</ref> In the post-colonial period, it has grown to become the most popular classical Indian dance style in India and abroad, and is considered to be synonymous with Indian dance by many foreigners unaware of the diversity of dances and performance arts in Indian culture.<ref name="Leslie1992p149">{{cite book|author=Anne-Marie Gaston|editor=Julia Leslie|title=Roles and Rituals for Hindu Women|url=https://books.google.com/books?id=sKDm8EH2L3kC |year=1992|publisher=Motilal Banarsidass |isbn=978-81-208-1036-5 |pages=149–150, 170–171 }}</ref><br />
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=== Kathakali ===<br />
{{Main|Kathakali}}<br />
[[File:Kathakali BNC.jpg|thumb|100px|Kathakali]]<br />
Kathakali (''katha'', "story"; ''kali'', "performance") is a highly stylized classical [[dance]]-[[drama]] form which originated from [[Kerala]] in the 17th century.<ref name="Zarrilli1984">{{cite book|last=Zarrilli|first=Phillip B.|title=The Kathakali complex: actor, performance & structure|url=https://books.google.com/books?id=CjwYysH2ZQIC|access-date=28 February 2012|year=1984|publisher=Abhinav Publications|isbn=978-81-7017-187-4|pages=3–11}}</ref><ref name="Lochtefeld2002p359">{{cite book|author=James G. Lochtefeld|title=The Illustrated Encyclopedia of Hinduism: A-M|url=https://archive.org/details/illustratedencyc0000loch |url-access=registration|year=2002|publisher=The Rosen Publishing Group|isbn=978-0-8239-3179-8 |page=359 }}</ref><ref name="claus2003p332">{{cite book|author1=Peter J. Claus|author2=Sarah Diamond|author3=Margaret Ann Mills|title=South Asian Folklore: An Encyclopedia |url=https://books.google.com/books?id=ienxrTPHzzwC |year=2003|publisher=Routledge |isbn=978-0-415-93919-5 |pages=332–333 }}</ref> This classical dance form is another "story play" genre of art, but one distinguished by its elaborately colorful make-up, costumes and face masks wearing actor-dancers, who have traditionally been all males.<ref name="Lochtefeld2002p359"/><ref name="claus2003p332"/><br />
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Kathakali primarily developed as a Hindu performance art, performing plays and mythical legends related to Hinduism.<ref name=zarrilli17>{{cite book|author=Phillip B. Zarrilli|title=Kathakali Dance-drama: Where Gods and Demons Come to Play|url=https://archive.org/details/kathakalidancedr0000zarr/page/|url-access=registration|year=2000|publisher=Routledge|isbn=978-0-415-13109-4|pages=[https://archive.org/details/kathakalidancedr0000zarr/page/ xi, 17–19]}}</ref> While its origin are more recent, its roots are in temple and folk arts such as ''Kutiyattam'' and religious drama traceable to at least the 1st millennium CE.<ref name="Lochtefeld2002p359"/><ref name=zarrilli191>{{cite book|author=Phillip B. Zarrilli|title=Kathakali Dance-drama: Where Gods and Demons Come to Play|url=https://archive.org/details/kathakalidancedr0000zarr |url-access=registration|year=2000|publisher=Routledge |isbn=978-0-415-13109-4 |pages=[https://archive.org/details/kathakalidancedr0000zarr/page/22 22]–25, 191 }}</ref> A Kathakali performance incorporates movements from the ancient martial arts and athletic traditions of south India.<ref name="Lochtefeld2002p359"/><ref name="claus2003p332"/><ref name=zarrilli17/> While linked to the temple dancing traditions such as ''Krishnanattam'', ''Kutiyattam'' and others, ''Kathakali'' is different from these because unlike the older arts where the dancer-actor also had to be the vocal artist, ''Kathakali'' separated these roles allowing the dancer-actor to excel in and focus on choreography while the vocal artists focused on delivering their lines.{{sfn|Richmond|Swann|Zarrilli|1993|pages=317–318}}<br />
[[File:Kathak 3511900193 986f6440f6 b retouched.jpg|thumb|160x160px|Kathak]]<br />
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=== Kathak ===<br />
{{Main|Kathak}}<br />
Kathak is traditionally attributed to the traveling bards of ancient [[northern India]], known as Kathakas or storytellers.<ref name=reenashah8/> The term Kathak is derived from the Vedic [[Sanskrit]] word ''Katha'' meaning "story", and ''kathaka'' in Sanskrit means "he who tells a story", or "to do with stories".<ref name=reenashah8/>{{Sfn|Massey|1999|p=15}} Kathak evolved during the [[Bhakti movement]], particularly by incorporating childhood and amorous stories of Hindu god [[Krishna]], as well as independently in the courts of north Indian kingdoms.<ref name=reenashah8>{{cite book|author=Reena Shah|title=Movement in Stills: The Dance and Life of Kumudini Lakhia|url=https://books.google.com/books?id=sSKU2DROHMgC&pg=PA8|year=2006|publisher=Mapin |isbn=978-81-88204-42-7 |pages=8 }}</ref><ref name="Lochtefeld2002p358">{{cite book|author=James G. Lochtefeld|title=The Illustrated Encyclopedia of Hinduism: A-M|url=https://archive.org/details/illustratedencyc0000loch |url-access=registration|year=2002|publisher=The Rosen Publishing Group|isbn=978-0-8239-3179-8 |pages=358–359 }}</ref> It transitioned, adapted and integrated the tastes and Persian arts influence in the Mughal courts of the 16th and 17th century, was ridiculed and declined in the colonial British era,<ref name="Walker2016p94"/><ref name="Ghuman2014p97">{{cite book|author=Nalini Ghuman|title=Resonances of the Raj: India in the English Musical Imagination, 1897-1947|url=https://books.google.com/books?id=BkVZAwAAQBAJ&pg=PA97 |year=2014|publisher=Oxford University Press|isbn=978-0-19-931489-8 |pages=97 footnote 72 }}</ref> then was reborn as India gained independence.<ref name=marysnodgrass166/><ref name=reenashah9>{{cite book|author=Reena Shah|title=Movement in Stills: The Dance and Life of Kumudini Lakhia|url=https://books.google.com/books?id=sSKU2DROHMgC&pg=PA8|year=2006|publisher=Mapin |isbn=978-81-88204-42-7 |page=9 }}</ref><br />
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Kathak is found in three distinct forms, named after the cities where the Kathak dance tradition evolved – [[Jaipur]], [[Varanasi|Benares]] and [[Lucknow]].{{Sfn|Williams|2004|p=83}} Stylistically, the Kathak dance form emphasizes rhythmic foot movements, adorned with small bells (''[[Ghungroo]]''), the movement harmonized to the music, the legs and torso are generally straight, and the story is told through a developed vocabulary based on the gestures of arms and upper body movement, facial expressions, stage movements, bends and turns.<ref name=marysnodgrass166>{{cite book|author=Mary Ellen Snodgrass|title=The Encyclopedia of World Folk Dance|url=https://books.google.com/books?id=DMGpDAAAQBAJ |year=2016|publisher=Rowman & Littlefield |isbn=978-1-4422-5749-8 |pages=165–168 }}</ref><ref name="Lochtefeld2002p358"/><ref>{{cite book|author=John H. Beck|title=Encyclopedia of Percussion|url=https://books.google.com/books?id=8U83AgAAQBAJ |year=2013|publisher=Routledge|isbn=978-1-317-74768-0 |pages=170–175 }}</ref><br />
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=== Kuchipudi ===<br />
{{Main|Kuchipudi}}<br />
[[File:Kuchipudi Performer DS.jpg|thumb|100px|Kuchipudi]]<br />
Kuchipudi classical dance originated in a village of [[Kuchipudi, Krishna district|Krishna district]] in modern era Indian state of [[Andhra Pradesh]].<ref name="Varadpande1982p133">{{cite book|author=Manohar Laxman Varadpande|title=Krishna Theatre in India|url=https://books.google.com/books?id=TaF603WEv4IC |year=1982|publisher=Abhinav Publications|isbn=978-81-7017-151-5 |pages=133 }}</ref>{{Sfn|Ragini Devi|1990|pp=60-68}}{{Sfn|Sunil Kothari|Avinash Pasricha|2001|pp=43-46, 80 footnote 8}} It has roots in antiquity and developed as a religious art linked to traveling bards, temples and spiritual beliefs, like all major classical dances of India.<ref name=lochtefeld376>{{cite book|author=James G. Lochtefeld|title=The Illustrated Encyclopedia of Hinduism: A-M|url=https://books.google.com/books?id=5kl0DYIjUPgC&pg=PA376 |year=2002|publisher=The Rosen Publishing Group|isbn=978-0-8239-3179-8 |pages=376–377 }}</ref>{{Sfn|Massey|2004|pp=79-81}}{{Sfn|Ragini Devi|1990|pp=67-68}} In its history, the Kuchipudi dancers were all males, typically [[Brahmin]]s, who would play the roles of men and women in the story after dressing appropriately.<ref name="NettlStone1998p516">{{cite book|author1=Bruno Nettl|author2=Ruth M. Stone|author3=James Porter |title=The Garland Encyclopedia of World Music: South Asia : the Indian subcontinent|url=https://books.google.com/books?id=ZOlNv8MAXIEC&pg=PA516|year=1998|publisher=Routledge |isbn=978-0-8240-4946-1 |pages=516–518 |display-authors=etal}}</ref><br />
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Modern Kuchipudi tradition believes that Tirtha Narayana Yati and his disciple an orphan named Siddhendra Yogi founded and systematized the art in the 13th century.{{Sfn|Ragini Devi|1990|p=73}}<ref>{{cite book|author1=Martin Banham|author2=James R. Brandon |title=The Cambridge guide to Asian theatre|year=1993|publisher=Cambridge University Press |isbn=978-0521588225| page=96|url=https://books.google.com/books?id=ttnH5W9qoBAC }}</ref>{{Sfn|Sunil Kothari|Avinash Pasricha|2001}} Kuchipudi largely developed as a Hindu god [[Krishna]]-oriented [[Vaishnavism]] tradition,{{sfn|Richmond|Swann|Zarrilli|1993|p=173}} and it is most closely related to [[Bhagavata Mela]] performance art found in Tamil Nadu,{{Sfn|Massey|2004|pp=79-81}} which itself has originated from [[Andhra Pradesh]]. The Kuchipudi performance includes pure dance (''nritta''),{{Sfn|Sunil Kothari|Avinash Pasricha|2001|pp=43-45, 97-104, 117-121}} and expressive part of the performance (''nritya''), where rhythmic gestures as a [[sign language]] mime the play.{{Sfn|Sunil Kothari|Avinash Pasricha|2001|pp=43-45, 97-104, 117-121}}<ref name="Müller2013p310">{{cite book|author=Cornelia Müller |title=Body - Language - Communication|url=https://books.google.com/books?id=VPjbBgAAQBAJ&pg=PA309| year=2013| publisher= De Gruyter| isbn=978-3-11-026131-8 |pages=310–319 }}</ref> Vocalists and musicians accompany the artist, and the ''tala'' and ''raga'' set to ([[Carnatic music]]).{{Sfn|Sunil Kothari|Avinash Pasricha|2001|pp=147-149}} In modern productions, Kuchipudi dancers include men and women.{{Sfn|Sunil Kothari|Avinash Pasricha|2001|pp=20-21, 190-204}}<br />
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=== Odissi ===<br />
{{Main|Odissi}}<br />
[[File:Odissi dance at Nishagandi Dance Festival 2024 (207).jpg|thumb|100px|Odissi]]<br />
Odissi originated in the [[Hindu temple]]s of [[Odisha]] – an eastern coastal state of [[India]].<ref name=britannicaodis>[https://www.britannica.com/art/odissi Odissi] ''Encyclopædia Britannica'' (2013)</ref><ref>[http://ccrtindia.gov.in/classicaldances.php Centre for Cultural Resources and Training (CCRT)];<br>{{cite web|url=http://sangeetnatak.gov.in/sna/guide-snaawards.htm |title=Guidelines for Sangeet Natak Akademi Ratna and Akademi Puraskar |access-date=6 November 2013 |url-status=dead |archive-url=https://web.archive.org/web/20131014000750/http://sangeetnatak.gov.in/sna/guide-snaawards.htm |archive-date=14 October 2013 }} Guidelines for Sangeet Natak Akademi Ratna and Akademi Puraskar</ref> Odissi, in its history, was performed predominantly by women,<ref name="Claus2003p136"/><ref name=britannicaodis/> and expressed religious stories and spiritual ideas, particularly of [[Vaishnavism]] (Vishnu as [[Jagannath]]), but also of other traditions such as those related to Hindu gods [[Shiva]] and [[Surya]], as well as Hindu goddesses ([[Shaktism]]).<ref name="KothariPasricha1990p41">{{cite book|author1=Sunil Kothari|author2=Avinash Pasricha|title=Odissi, Indian classical dance art |url=https://books.google.com/books?id=P_0MAQAAMAAJ |year=1990|publisher=Marg Publications|isbn=978-81-85026-13-8|pages=4–6, 41 }}, '''Quote:''' "There are other temples too in Orissa where the ''maharis'' used to dance. Besides the temple of Lord Jagannatha, ''maharis'' were employed in temples dedicated to Shiva and Shakti."</ref> Odissi is traditionally a dance-drama genre of performance art, where the artist(s) and musicians play out a mythical story, a spiritual message or devotional poem from the [[Hindu texts]], using symbolic costumes,<ref>{{cite book|author=Stephanie Arnold|title=The Creative Spirit: An Introduction to Theatre|url=https://books.google.com/books?id=pn1zCgAAQBAJ&pg=PA9 |year=2014|publisher=McGraw Hill |isbn=978-0-07-777389-2 |pages=9 }}</ref> body movement, ''abhinaya'' (expressions) and ''[[mudra]]s'' (gestures and [[sign language]]) set out in ancient Sanskrit and Odia literature.<ref>{{cite book|author1=Sunil Kothari|author2=Avinash Pasricha|title=Odissi, Indian classical dance art |url=https://books.google.com/books?id=P_0MAQAAMAAJ |year=1990|publisher=Marg Publications|isbn=978-81-85026-13-8|pages=1–4, 76–77}}</ref><br />
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=== Sattriya ===<br />
{{Main|Sattriya}}<br />
[[File:Krishnakahi Kashyap performing Sattriya Dance.jpg|thumb|100px| Sattriya]]<br />
Sattriya is a classical dance-drama performance art with origins in the [[Krishna]]-centered Vaishnavism monasteries of [[Assam]], and attributed to the 15th century [[Bhakti movement]] scholar and saint named [[Srimanta Sankardev]].<ref name="Brown2014p195">{{cite book|author=Frank Burch Brown|title=The Oxford Handbook of Religion and the Arts|url=https://books.google.com/books?id=GkvSAQAAQBAJ&pg=PA195 |year=2014|publisher=Oxford University Press |isbn=978-0-19-517667-4 |pages=193–195}}</ref><ref name="Narayan2011p73">{{cite book|author=Shovana Narayan|title=The Sterling Book of INDIAN CLASSICAL DANCE|url=https://books.google.com/books?id=zLOiaGDLYOAC&pg=PA73 |year=2011|publisher=Sterling Publishers|isbn=978-81-207-9078-0|pages=73–74}}</ref>{{sfn|Richmond|Swann|Zarrilli|1993|p=22}} One-act plays of ''Sattriya'' are called ''[[Ankia Naat|Ankiya Nat]]'', which combine the aesthetic and the religious through a ballad, dance and drama.<ref>[http://www.accu.or.jp/ich/en/arts/A_IND1.html Ankiya Nat] {{Webarchive|url=https://web.archive.org/web/20200217180935/http://www.accu.or.jp/ich/en/arts/A_IND1.html |date=17 February 2020 }}, UNESCO: Asia-Pacific Database on Intangible Cultural Heritage (ICH), Japan</ref><ref name=vemsani12>{{cite book|author=Lavanya Vemsani|title=Krishna in History, Thought, and Culture: An Encyclopedia of the Hindu Lord of Many Names|url=https://books.google.com/books?id=4fw2DAAAQBAJ |year=2016|publisher=ABC-CLIO|isbn=978-1-61069-211-3|pages=12–13}}</ref> The plays are usually performed in the dance community halls (''namghar''<ref name=vemsani12/>) of monastery temples (''[[sattra]]s'').<ref name="Liu2016p19">{{cite book|author=Siyuan Liu|title=Routledge Handbook of Asian Theatre|url=https://books.google.com/books?id=H1iFCwAAQBAJ&pg=PA19 |year=2016|publisher=Routledge|isbn=978-1-317-27886-3 |pages=19–21 }}</ref> The themes played relate to Krishna and Radha, sometimes other Vishnu [[avatar]]s such as Rama and Sita.<ref name="Neog1980p294">{{cite book|author=Maheswar Neog|title=Early History of the Vaiṣṇava Faith and Movement in Assam: Śaṅkaradeva and His Times|url=https://books.google.com/books?id=DcReZM-rI0MC&pg=PA292 |year=1980|publisher=Motilal Banarsidass|isbn=978-81-208-0007-6 |pages=294–299 }}</ref><br />
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===Manipuri===<br />
{{main|Manipuri Raas Leela}}<br />
[[File:Rasa Lila in Manipuri dance style.jpg|thumb|140x140px|Manipuri Raas Leela]]<br />
Manipuri Raas Leela dance is a unique form of dance drama which has its origin in [[Manipur]], a state in northeastern [[India]] bordering with [[Myanmar]] (Burma).<ref name=lochtefeld420>{{cite book|author=James G. Lochtefeld|title=The Illustrated Encyclopedia of Hinduism: A-M|url=https://books.google.com/books?id=5kl0DYIjUPgC&pg=PA376 |year=2002|publisher=The Rosen Publishing Group|isbn=978-0-8239-3179-8 |pages=420–421 }}</ref>{{Sfn|Massey|2004|pp=177-187}} It is particularly known for its Hindu [[Vaishnavism]] themes, and performances of love-inspired dance drama of Radha-Krishna called [[Ras Lila]].<ref name=lochtefeld420/>{{Sfn|Massey|2004|p=177}}{{Sfn|Ragini Devi|1990|pp=175-180}} However, the dance is also performed to themes related to [[Shaivism]], [[Shaktism]].{{Sfn|Massey|2004|pp=177-180}}<ref>{{cite book|author=Saroj Nalini Parratt|title=The pleasing of the gods: Meitei Lai Haraoba|url=https://books.google.com/books?id=COCBAAAAMAAJ|year=1997|publisher=Vikas Publishers|pages=14–20, 42–46|isbn=9788125904168}}</ref> The Manipuri Raas Leela dance is a team performance, with its own unique costumes notably the ''Kumil'' (a barrel shaped, elegantly decorated skirt), aesthetics, conventions and repertoire.{{Sfn|Saryu Doshi|1989|pp=19-20, 93-99}} The Manipuri dance drama is, for most part, marked by a performance that is graceful, fluid, sinuous with greater emphasis on hand and upper body gestures.{{sfn|Richmond|Swann|Zarrilli|1993|pp=174-175}}{{Sfn|Ragini Devi|1990|p=176}}<br />
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=== Mohiniyattam ===<br />
{{main|Mohiniyattam}}<br />
[[File:Mohiniyattam at Kerala School Kalolsavam 2019 02.jpg|thumb|100px|Mohiniyattam]]<br />
Mohiniyattam developed in the state of [[Kerala]], and gets its name from [[Mohini]] – the seductress [[avatar]] of Vishnu, who in Hindu mythology uses her charms to help the good prevail in a battle between good and evil.<ref name="Lochtefeld2002p433">{{cite book|author=James G. Lochtefeld|title=The Illustrated Encyclopedia of Hinduism: A-M|url=https://archive.org/details/illustratedencyc0000loch|url-access=registration| year=2002|publisher=The Rosen Publishing Group|isbn=978-0-8239-3179-8|page=433}}</ref><ref name=mohiniybrit>[https://www.britannica.com/art/mohini-attam Mohini Attam], Encyclopædia Britannica (2016)</ref> Mohiniyattam follows the Lasya style described in ''Natya Shastra'', which is a dance that is delicate, with soft, feminine movements.<ref name=mohiniybrit/><ref name=shivaji6>{{cite book|author1=Bharati Shivaji|author2=Avinash Pasricha|title=The Art of Mohiniyāttam|url=https://books.google.com/books?id=jpxbZZVGNxUC |year=1986|publisher=Lancer Publishers|isbn=978-81-7062-003-7|pages=6, 44–48|author1-link=Bharati Shivaji}}</ref> It is traditionally a solo dance performed by women after extensive training. The repertoire of Mohiniyattam includes pure and expressive dance-drama performances, timed to sopana (slower melody) styled music,<ref>{{cite book|author=Siyuan Liu|title=Routledge Handbook of Asian Theatre|url=https://books.google.com/books?id=H1iFCwAAQBAJ&pg=PA132 |year=2016| publisher=Routledge|isbn=978-1-317-27886-3 |pages=131–132 }}</ref><ref>{{cite book|author1=Bharati Shivaji|author2=Avinash Pasricha|title=The Art of Mohiniyāttam|url=https://books.google.com/books?id=jpxbZZVGNxUC |year=1986|publisher=Lancer Publishers|isbn=978-81-7062-003-7|pages=79–90}}</ref> with recitation. The songs are typically in a Malayalam-Sanskrit hybrid called Manipravala.<ref name=mohiniybrit/><br />
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== Folk and tribal dance forms ==<br />
{{main|Folk dance in India}}<br />
[[File:Navratri garba at Ambaji temple.jpg|thumb|200px|Gujarati Navaratri Garba at Ambaji Temple]]<br />
Folk dances and plays in India retain significance in rural areas as the expression of the daily work and rituals of village communities.<ref name=Brit>{{cite book|last=Hoiberg|first=Dale|title=Students' Britannica India, Volume 2|year=2000|publisher=Popular Prakashan|page=392|url=https://books.google.com/books?id=AE_LIg9G5CgC|isbn=9780852297605}}</ref><br />
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Sanskrit literature of medieval times describes several forms of group dances such as [[Hallisaka]], [[Rasaka]], [[Dand Rasaka]] and [[Charchari]]. The [[Natya Shastra]] includes group dances of women as a preliminary dance performed in prelude to a drama.<ref name="Devi1990">{{cite book|last=Devi|first=Ragini|title=Dance dialects of India|url=https://archive.org/details/dancedialectsofi0000ragi|url-access=registration|access-date=29 February 2012|year=1990|publisher=Motilal Banarsidass|isbn=978-81-208-0674-0|page=[https://archive.org/details/dancedialectsofi0000ragi/page/181 181]}}</ref><br />
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[[File:Bhangra 1.jpg|thumb|left|200px|Bhangra, folk dance form from dancers [[Punjab, India]].]]<br />
India has numerous folk dances. Every [[States of India|state]] has its own folk dance forms like [[Bihu]] and [[Bagurumba]] in [[Assam]], [[Garba (dance)|Garba]], [[Gagari (dance)]], [[Ghodakhund]] & [[Dandiya]] in [[Gujarat]], [[Nati (dance)|Nati]] in [[Himachal Pradesh]], [[Neyopa]], [[Bacha Nagma]] in [[Jammu and Kashmir (union territory)|Jammu and Kashmir]], [[Jhumair]], [[Domkach]] in [[Jharkhand]], [[Bedara Vesha]], [[Dollu Kunitha]] in [[Karnataka]], [[Thirayattam]] and [[Theyyam]] in [[Kerala]], [[Dalkhai]] in [[Odisha]], [[Bhangra (dance)|Bhangra]] & [[Giddha]] in [[Punjab, India|Punjab]], [[Kalbelia]], [[Ghoomar]], [[Rasiya]] in [[Rajasthan]], [[Perini Dance]] in [[Telangana]], [[Chholiya]] dance in [[Uttarakhand]] and likewise for each state and smaller regions in it.<ref>{{cite book|last=Gupta|first=Shobhna|title=Dances of India|year=2005|publisher=Har-Anand Publications|url=https://books.google.com/books?id=7KeAES9dsUcC&q=folk+dance+india&pg=PA29|isbn=9788124108666}}</ref> [[Lavani]], and [[Lezim]], and Koli dance is most popular dance in [[Maharashtra]].<br />
<br />
Tribal Dances in India are inspired by the tribal folklore. Each ethnic group has its own distinct combination of myths, legends, tales, proverbs, riddles, ballads, folk songs, folk dance, and folk music.<ref>{{Cite book|title=Dance Matters|last1=Chakravorty|first1=Pallabi|last2=Gupta|first2=Nilanjana|publisher=Routledge|year=2010|isbn=978-0-415-55375-9|location=New Delhi|pages=43–44}}</ref><br />
[[File:Naga folk dance988.jpg|thumb|[[Naga people|Naga]] folk dance]]<br />
The dancers do not necessarily fall rigidly into the category of "tribal". However, these forms of dance closely depict their life, social relationships, work, and religious affiliations. They represent the rich culture and customs of their native lands through intricate movements of their bodies. A wide variation can be observed in the intensity of these dances. Some involve very slight movement with a groovier edge to it, while others involve elevated and vigorous involvement of limbs.<br />
[[File:Bison Horn Maria Tribal Dance Bastar.jpg|left|thumb|200x200px|Bison Horn Maria tribal dance, [[Bastar district|Bastar]]]]<br />
These dances are composed mostly on locally made instruments. Percussion instruments feature in most of these dances. Music is produced through indigenous instruments. Music too has its own diversity in these tribal dances with the aesthetics ranging from mild and soothing to strong and weighted rhythms. A few of them also have songs, either sung by themselves or by onlookers. The costumes vary from traditional saris of a particular pattern to skirts and blouses with mirror work for women and corresponding dhotis and upper-wear for men. They celebrate contemporary events, and victories and are often performed as a mode of appeasing the tribal deities.<br />
<br />
A lot of the dance styles depend upon the regional positioning of the ethnic group. Factors as small as the east or west of a river result in a change of dance form even though the overreaching look of it may seem the same. Religious affiliation affects the content of the songs and hence the actions in a dance sequence. Another major factor affecting their content is the festivals, mostly harvest.<br />
<br />
For example, the ethnic groups from the plain land rabhas from the hilly forested areas of Assam make use of baroyat (a plate-like instrument), handa (a type of sword), boushi (an adze-like instrument), boumshi (a type of bamboo flute), sum (a heavy wooden instrument), dhansi, kalbansi, kalhurang, and chingbakak. Traditionally, their dances are called basili. Through their dance, they express their labors, rejoicings and sorrows. Handur Basu, their pseudo-war dance, expresses their strength and solidarity.<ref>{{Cite book|title=Dance Matters|last=Chakravorty|first=Pallabi|publisher=Routledge|year=2010|location=New Delhi|pages=50–51}}</ref><br />
<br />
===Tribal dances by territory===<br />
From a broader point of view, the different tribal dance forms, as they would be classified in the context of territory are:<br />
<br />
;Andhra Pradesh<br />
<br />
Siddi, Tappeta Gundlu, Urumulu (thunder dance), Butta Bommalata, Goravayyalu, Garaga (Vessel Dance), Vira Natyam (Heroic Dance), Kolatam, Chiratala Bhajana, Dappu, Puli Vesham (Tiger Dance), Gobbi, Karuva, and Veedhi Bhagavatam.<ref name=":1">{{Cite book|title=ext Book of Dance|last=Bajpai|first=Gyanendra Dutt|publisher=Neha Publishers & Distributors|year=2014|location=New Delhi}}</ref><br />
<br />
;Arunachal Pradesh<br />
<br />
Ponung, Sadinuktso, Khampti, Ka Fifai, Idu Mishmi (ritual) and Wancho.<br />
<br />
;Assam<br />
<br />
Dhuliya and Bhawariya, Bihu, Deodhani, Zikirs, Apsara-Sabah.<ref name=":1" /><br />
<br />
;Goa<br />
<br />
Mussoll, Dulpod or Durpod, Kunnbi-Geet, Amon, Shigmo, Fugdi, and Dhalo.<br />
<br />
;Haryana<br />
<br />
Rasleela, Phag Dance, Phalgun, Daph Dance, Dhamaal, Loor, Guga, Jhomar, Ghomar, Khoria, Holi, Sapela.<ref name=":1" /><br />
<br />
;Himachal Pradesh<br />
<br />
Chambyali dance, ghuraiyan, pahadi nati, Dalshone and Cholamba, jhamakda, Jataru Kayang, Jhoori, Ji, Swang Tegi, Rasa.<ref name=":1" /><br />
<br />
[[File:Santali dance photo.png|thumb|Santali dance|200x200px]]<br />
;Jharkhand<br />
[[Jhumair]], [[Domkach]], [[Paiki]], [[Chhau dance|Chhau]], Mundari dance, Santali dance.<ref>{{Cite web|url=http://jharkhandtourism.gov.in/content/explore/art|title=Welcome :: Jharkhand Tourism Development Corporation Ltd.|website=jharkhandtourism.gov.in|language=en|access-date=2018-09-06|archive-date=5 August 2018|archive-url=https://web.archive.org/web/20180805212613/http://jharkhandtourism.gov.in/content/explore/art|url-status=dead}}</ref><br />
<br />
;Karnataka<br />
<br />
[[Veeragase]], Nandi Dhwaja, Beesu Kamshaley, Pata Kunitha, Bana Debara Kunitha, Pooja kunitha, Karaga, Gorawa Mela, Bhuta Nrutya, Naga Nrutya, Batte Kola, Chennu Kunitha, Maaragalu Kunitha, Kolata, Simha Nrutya,<ref name=":1" /> [[Yakshagana]]<br />
[[File:Lamani song 2 recording.jpg|thumb|Lamani folklore dance ಲಮಾಣಿ ಜಾನಪದ ನೃತ್ಯ]]<br />
[[File:Lambani Celebration Dance.webm|thumb|Karnataka Lamani folklore dance ಕರ್ನಾಟಕ ಲಮಾಣಿ ಜಾನಪದ ನೃತ್ಯ]]<br />
;Kerala<br />
<br />
Thirayattam, Padayani, Ayyappanvilakku, [[Vattakkali]], Theyyam, Mohiniyattom, Kadhakali, Koodiyattam, Thiruvathira Kali, Ottamthullal, Kerala folk dance, Kalamezhuthum Pattum, Oppana, Marghamkali, Chavittunadakam, Mudiyettu, Dhaphumuttu, Parichamuttukali, Kolkali, Arbhanamuttu, Pulikali, Kummattikali, Poorakali, Arjunanirtham, Pettathullal<br />
<br />
;Chhattisgarh<br />
<br />
Dadariya, Panthii, Suaa, Kaksat, Maria, Shaila, Gondi, Gaur, Karma, Sarhul, Raut Nacha, Danda Nacha, Gerri, Thiski, Bar, Relo, Muriya<br />
<br />
;Madhya Pradesh<br />
<br />
Sugga, Banjaara (Lehangi), Matki dance, Phul Patti dance, Grida dance.<ref name=":1" /><br />
<br />
;Manipur<br />
<br />
Lie Haraoba dance, Chanlam, Toonaga Lomna dance<ref name=":1" /><br />
<br />
;Meghalaya<br />
<br />
Wiking, Pombalang Nongkrem<ref name=":1" /><br />
<br />
;Mizoram<br />
<br />
Cheraw, Khuallam, Chheihlam, Chailam, Tlanglam, Sarlamkai, Chawnglaizawn<ref name=":1" /><br />
<br />
;Maharashtra<br />
<br />
Lavani, Koli, Tamasha, Bala Dindi, Dhangari Gaja<ref name=":1" /><br />
<br />
;Odisha<br />
<br />
Naga, Ghumri,<ref name=":1" /> Danda Nacha,<ref>{{Cite web|url=https://www.hindustantimes.com/photos/india-news/danda-nacha-folk-dance-of-odisha/photo-fGiZVmNOaMBun9LR3YTUzN.html|title=Danda Nacha: Folk Dance of Odisha|date=2017-04-25|website=Hindustan Times|language=en|access-date=2019-01-15}}</ref> [[Chhau dance|Chhau]], Goti Pua, Dal khai, Baagha Nacha, Keisabadi<br />
<br />
;Punjab<br />
<br />
[[Bhangra (dance)|Bhangra]], [[Giddha|Gidha]], [[Kikkli|Kikli]], [[Sammi (dance)|Sammi]], Karthi<br />
<br />
;Rajasthan<br />
<br />
Banjaara, [[Ghoomar]], Fire dance, Tera tali, Kachhi Ghori, Geedar<ref name=":1" /><br />
<br />
;Sikkim<br />
<br />
Pang Toed Chaam (''Chaam'' means dance) performed during the Pang Lhabsol festival in honor of the Guardian deity Khang-Chen-Dzonga, Maruni (Nepali Dance), and Tamak.<ref name=":1" /><br />
<br />
;Tamil Nadu<br />
Karakam, Puravai Attam, Ariyar Natanam, Podikazhi Attam, Kummi, Kavadi, Kolattam, Navasandhi, Kuravaik Koothu, Mayilaattam, Oyil Kummi, Pavakkuthu<ref name=":1" /><br />
<br />
;West Bengal<br />
<br />
[[Chhau dance|Chhau]], Santali dance, Jatra, Gazan<ref name=":1" /><br />
<br />
;Tribal Gypsies<br />
<br />
Lozen, Gouyen<ref name=":1" /><br />
<br />
== Contemporary dance ==<br />
[[File:Dance with Rabindra Sangeet - Kolkata 2011-11-05 6669.JPG|thumb|200px|Dance accompanied by [[Rabindra Sangeet]], a music genre started by Rabindranath Tagore.|alt=Four women wearing saree in different dancing poses.]]<br />
[[Contemporary dance]] in India encompasses a wide range of dance activities currently performed in India. It includes [[choreography]] for [[Indian cinema]], modern Indian [[ballet]] and experiments with existing classical and folk forms of dance by various artists.<ref name="Banerji1983">{{cite book|last=Banerji|first=Projesh|title=Indian ballet dancing|url=https://archive.org/details/indianballetdanc0000bane|url-access=registration|access-date=28 February 2012|date=October 1983|publisher=Abhinav Publications |isbn=978-0-391-02716-9|page=[https://archive.org/details/indianballetdanc0000bane/page/172 172]}}</ref><br />
<br />
[[Uday Shankar]] and Shobana Jeyasingh have led modern Indian ballet which combined classical Indian dance and music with Western stage techniques. Their productions have included themes related to Shiva-Parvati, Lanka Dahan, Panchatantra, Ramayana among others.<ref name="Educational2010">{{cite book|author=Kathleen Kuiper|title=The Culture of India|url=https://books.google.com/books?id=c8PJFLeURhsC&pg=PA284|access-date=29 February 2012|date=1 July 2010|publisher=The Rosen Publishing Group|isbn=978-1-61530-203-1|page=284}}</ref><br />
<br />
=== Dance in Bollywood Film ===<br />
{{Main|Hindi dance music|Bollywood song and dance}}<br />
The presentation of Indian dance styles in film, [[Hindi Cinema]], has exposed the range of dance in India to a global audience.<ref>{{cite book|title=Global Bollywood: travels of Hindi song and dance|year=2008|publisher=U of Minnesota Press|isbn=978-0-8166-4579-4 |url=https://books.google.com/books?id=19JBf6oDOy0C|author=Gopal, Sangita|edition=Illustrated|author2=Moorti, Sujata|access-date=6 February 2012|page=249}}</ref><br />
<br />
Dance and song sequences have been an integral component of films across the country. With the introduction of sound to the cinema in the film [[Alam Ara]] in 1931, choreographed dance sequences became ubiquitous in Hindi and other Indian films.<ref name=Proquest>{{cite book|last=Shreshthova|first=Sangita|title=Between cinema and performance: Globalizing Bollywood dance|year=2008|isbn=978-0-549-90081-8|page=372|url=https://books.google.com/books?id=6Kg1SU2NY5IC}}{{Dead link|date=January 2024 |bot=InternetArchiveBot |fix-attempted=yes }}</ref><br />
<br />
[[File:Bollywood dance show in Bristol.jpg|thumb|200px|A Bollywood dance performance in [[Bristol]].]]<br />
Dance in early Hindi films was primarily modeled on classical Indian dance styles such as Kathak, or folk dancers. Modern films often blend this earlier style with Western dance styles ([[MTV]] or in [[Broadway musical]]s), though it is not unusual to see western choreography and adapted classical dance numbers side by side in the same film. Typically, the hero or heroine performs with a troupe of supporting dancers. Many song-and-dance routines in Indian films feature dramatic shifts of location and/or changes of costume between verses of a song. It is popular for a hero and heroine to dance and sing a [[pas de deux]] (a [[French language|French]] [[ballet]] term, meaning "dance of two") in beautiful natural surroundings or architecturally grand settings, referred to as a "picturisation".<ref>{{cite book|last=Gopal|first=Sangita|title=Global Bollywood: travels of Hindi song and dance|year=2008|publisher=University of Minnesota Press|location=Minneapolis|url=https://books.google.com/books?id=19JBf6oDOy0C&q=hindi+movie+dance+style&pg=PA148|isbn=9780816645787}}</ref><br />
Indian films have often used what are now called "[[item number]]s" where a glamorous female figure performs a [[cameo appearance|cameo]]. The choreography for such item numbers varies depending on the film's genre and situation. The film actress and dancer [[Helen (actress)|Helen]] was famous for her cabaret numbers.<ref name=Poco>{{cite book|last=Meyer|first=Michael|title=Word & image in colonial and postcolonial literatures and cultures|year=2009|publisher=Rodopi|isbn=978-90-420-2743-5 |page=379 |url=https://books.google.com/books?id=xDj68ypOf4kC}}</ref><br />
<br />
Often in movies, the actors don't sing the songs themselves that they dance too, themselves but have another artist sing in the background. For an actor to sing in the song is unlikely but not rare. The dances in Bollywood can range from slow dancing to a more upbeat hip-hop style dance. The dancing itself is a fusion of all dance forms. It could be Indian classical, Indian folk dance, belly dancing, jazz, hip-hop, and everything else you can imagine.<ref>{{Cite web |last=Jubin |date=March 4, 2020 |title=Viral Dance Song in India 2020 |url=https://bestringtonemobile.com/viral-tik-tok-dance/}}</ref><ref>(Campbell, 2007)</ref><br />
<br />
== Dance education ==<br />
Since India's independence from colonial rule, numerous schools have opened to further education, training, and socialization through dance classes,<ref>{{cite journal | last=Meduri | first=Avanthi | title=Bharatanatyam as a Global Dance: Some Issues in Research, Teaching, and Practice | journal=Dance Research Journal | volume=36 | issue=2 | pages=11–29 | year=2004 | doi=10.2307/20444589 | jstor=20444589 | s2cid=144784756 | url=https://pure.roehampton.ac.uk/ws/files/455228/Meduri_2004_Bharatanatyam_as_a_Global_Dance_Dance_Research_Journal_36_2_Winter_2004_pp11_29.pdf }}</ref><ref>{{cite journal | last=O'Shea | first=Janet | title=At Home in the World? The Bharatanatyam Dancer As Transnational Interpreter | journal=TDR | volume=47 | issue=1 | year=2003 | pages=176–186 | doi=10.1162/105420403321250071 | s2cid=17824898 | url=http://epubs.surrey.ac.uk/1658/1/fulltext.pdf }}</ref> or simply a means to exercise and fitness.<ref name=Moti>{{cite book|last=Gokulsing|editor=K. Moti|title=Popular culture in a globalised India|year=2009|publisher=Routledge|location=London|isbn=978-0-415-47666-9 |url=https://books.google.com/books?id=5oT-OIKadyoC |pages=125–126 |author2=Dissanayake, Wimal}}</ref><br />
<br />
Major cities in India now have numerous schools that offer lessons in dances such as ''Odissi'', ''Bharatanatyam'', and these cities host hundreds of shows every year.<ref>{{cite book|author=Anne-Marie Gaston|editor=Julia Leslie|title=Roles and Rituals for Hindu Women|url=https://books.google.com/books?id=sKDm8EH2L3kC |year=1992|publisher=Motilal Banarsidass |isbn=978-81-208-1036-5 |pages=150–152 }}</ref><ref>{{cite book|author=Ester Gallo|title=Migration and Religion in Europe: Comparative Perspectives on South Asian Experiences|url=https://books.google.com/books?id=TswFDAAAQBAJ |year=2016|publisher=Routledge|isbn=978-1-317-09637-5 |pages=32–33}}</ref> Dances which were exclusive to one gender, now have participation by both males and females.<ref>{{cite book|last=Sharma|first=Arvind|title=Feminism and world religions|year=1998|publisher=State University of New York Press|location=Albany, N.Y.|isbn=978-0-7914-4023-0 |editor=Katherine K. Young}}</ref> Many innovations and developments in the modern practice of classical Indian dances, states Anne-Marie Geston, are of a quasi-religious type.<ref name="Leslie1992p149"/><br />
<br />
== Geographic spread ==<br />
Some traditions of the Indian classical dance are practiced in the whole [[Indian subcontinent]], including [[Pakistan]] and [[Bangladesh]], with which India shares several other cultural traits. Indian mythologies play a significant part in dance forms of countries in [[Southeast Asia]], an example being the performances based on [[Ramayana]] in [[Javanese dance]]s.<ref>{{cite book|title=Studies in Indo-Asian art and culture, Volume 3|year=1974|publisher=International Academy of Indian Culture|pages=131|url=https://books.google.com/books?id=HrDWAAAAMAAJ&q=Ramayana+in+Javanese+dances}}</ref><br />
<br />
== Festivals ==<br />
[[Sangeet Natak Akademi]] (The National Academy of Music, Dance, and Drama) organizes dance festivals around [[India]].<ref name="Shah2000">{{cite book|last=Shah|first=Purnima|title=National dance festivals in India: public culture, social memory and identity|url=https://books.google.com/books?id=DWzTAAAAMAAJ|access-date=20 August 2012|year=2000|publisher=University of Wisconsin--Madison}}</ref><br />
<br />
== See also ==<br />
*[[Dance sport in India]]<br />
<br />
== References ==<br />
{{Reflist}}<br />
<br />
== Notes ==<br />
*{{citation|last=Massey|first= Reginald|year= 2004|title= India's Dances: Their History, Technique, and Repertoire|publisher=Abhinav Publications}}<br />
*Narayan, Shovanna (2005). “ The Sterling Book: Indian Classical Dance", Nepalian Dawn Press Group, New Delhi, India.<br />
* "Revealing the Art of Surya-namasjarnatyasastra" by Narayanan Chittoor Namboodiripad {{ISBN|9788121512183}}<br />
*{{cite book|author=Ragini Devi|title=Dance Dialects of India|url=https://archive.org/details/dancedialectsofi0000ragi |url-access=registration|year=1990 |publisher=Motilal Banarsidass |isbn=978-81-208-0674-0}}<br />
*{{cite book|author=Saryu Doshi|title=Dances of Manipur: The Classical Tradition|url=https://books.google.com/books?id=xRbkAAAAMAAJ|year=1989|publisher=Marg Publications|isbn=978-81-85026-09-1}}<br />
*{{cite book|author1=Sunil Kothari|author2=Avinash Pasricha|title=Kuchipudi|url=https://books.google.com/books?id=Xa8FamiJJKgC |year=2001 |publisher=Abhinav Publications|isbn=978-81-7017-359-5}}<br />
*{{cite book|author=Natalia Lidova|publisher=Oxford University Press |year=2014 |doi=10.1093/obo/9780195399318-0071 |title= Natyashastra }}<br />
*{{cite book|author=Natalia Lidova |title=Drama and Ritual of Early Hinduism |url=https://books.google.com/books?id=3TKarwqJJP0C |date=1994 |publisher=Motilal Banarsidass |isbn=978-81-208-1234-5 }}<br />
* {{cite book |title=India's Kathak Dance - Past, Present, Future |last=Massey|first=Reginald|year=1999 |publisher=Abhinav Publications |isbn=978-81-7017-374-8 |url=https://books.google.com/books?id=yFXkPk3zMeYC }}<br />
* {{cite book |author=Tarla Mehta | title=Sanskrit Play Production in Ancient India |url=https://books.google.com/books?id=l7naMj1UxIkC | year=1995| publisher=Motilal Banarsidass |isbn=978-81-208-1057-0 }}<br />
*{{cite book|author= Emmie Te Nijenhuis |author-link=Emmie te Nijenhuis |title=Indian Music: History and Structure |url=https://books.google.com/books?id=NrgfAAAAIAAJ |year=1974|publisher= BRILL Academic|isbn=978-90-04-03978-0 }}<br />
* {{cite journal|last=Williams|first=Drid|title=In the Shadow of Hollywood Orientalism: Authentic East Indian Dancing|url=http://jashm.press.illinois.edu/12.3/12-3IntheShadow_Williams78-99.pdf|journal=Visual Anthropology|volume=17|issue=1|year=2004|pages=69–98|doi=10.1080/08949460490274013|s2cid=29065670|access-date=5 August 2016|archive-date=4 March 2016|archive-url=https://web.archive.org/web/20160304121105/http://jashm.press.illinois.edu/12.3/12-3IntheShadow_Williams78-99.pdf|url-status=dead}}<br />
*{{cite book|first1=Farley P. |last1=Richmond |first2=Darius L. |last2=Swann |first3=Phillip B. |last3=Zarrilli |title=Indian Theatre: Traditions of Performance |url=https://books.google.com/books?id=OroCOEqkVg4C |year=1993 |publisher=Motilal Banarsidass |isbn=978-81-208-0981-9}}<br />
*{{cite journal | author =Wallace Dace | title=The Concept of "Rasa" in Sanskrit Dramatic Theory | journal=Educational Theatre Journal | volume=15 | issue=3 | pages=249–254 | year=1963 | jstor=3204783 | doi=10.2307/3204783 }}<br />
*{{cite book |author =Maurice Winternitz |author-link= Moriz Winternitz |title=History of Indian Literature Vol 3 (Original in German published in 1922, translated into English by VS Sarma, 1981) |year=2008 |publisher=Motilal Banarsidass |location=New Delhi |isbn= 978-8120800564 }}<br />
<br />
== External links ==<br />
{{Commons category|Dance of India}}<br />
* [https://web.archive.org/web/20161027230529/http://www.ncpamumbai.com/arts-dance.html Dance - Indian performing arts], National Centre for the Performing Arts, Mumbai<br />
* [http://www.india-arts.pitt.edu/ Center for the Performance Arts in India], University of Pittsburgh<br />
* [http://www.goethe.de/ins/in/en/lp/kul/mag/foc/kus/tut.html Dance and Theatre in India], Goethe Institut<br />
* [https://web.archive.org/web/20170306062644/http://www.stonybrook.edu/commcms/india/events/artseries.html Center for India Studies, Performance Art Series: Classical Dances], Stony Brook University<br />
* [http://www.hunter.cuny.edu/educationabroad/programs/short-term-programs/all-winter-2014-15-programs/India-performing-arts Dance in India college exchange programs], City University of New York<br />
* [http://www.darpana.com], Darpana Academy of Performing Arts, Ahmedabad<br />
* [http://studyabroad.sit.edu/programs/semester/fall-2016/inr/ Dance in India Study Abroad Programs in the USA] {{Webarchive|url=https://web.archive.org/web/20161128005128/http://studyabroad.sit.edu/programs/semester/fall-2016/inr/ |date=28 November 2016 }}, Schools for International Training<br />
* [https://www.jstor.org/stable/2155853 The Anthropology of Theater and Spectacle] William Beeman (1993)<br />
{{Dance in India}}<br />
{{Asia topic|Dance in}}<br />
<br />
[[Category:Dance in India| ]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Nangal_Sirohi&diff=481564Nangal Sirohi2026-05-08T09:37:52Z<p>Dr. Editor: </p>
<hr />
<div>{{Use dmy dates|date=January 2018}}<br />
{{Use Indian English|date=January 2018}}<br />
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| population_density_km2 = auto<br />
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| population_footnotes = <br />
| demographics_type1 = Languages<br />
| demographics1_title1 = Official<br />
| demographics1_info1 = [[Hindi language|Hindi]]<br />
| timezone1 = [[Indian Standard Time|IST]]<br />
| utc_offset1 = +5:30<br />
| postal_code_type = [[Postal Index Number|PIN]]<br />
| postal_code = 123028<br />
| area_code_type = Telephone code<br />
| area_code = 01285<br />
| registration_plate =[[List of RTO districts in India#HR.E2.80.94Haryana|HR]]-34<br />
| website = {{URL|haryana.gov.in}} <br />
| iso_code = [[ISO 3166-2:IN|IN-HR]]<br />
| footnotes = <br />
}}<br />
[[File:Baba Kalia Toda.jpg|thumb|Temple of Village Deity Baba Kalia Toda]]<br />
'''Nangal Sirohi''', famous for the painted [[Architecture of Rajasthan|Shekhavati Rajput architecture]] [[Haveli]]s, is a [[town|Village]] in [[Mahendragarh district]] in the [[India]]n [[States and territories of India|state]] of [[Haryana]].<ref name="tribh1" /> It is 9.5&nbsp;km from Mahendragarh towards Narnaul (15.5&nbsp;km from Narnaul) in [[South Haryana]].<br />
<br />
== History ==<br />
Nangal-Sirohi was founded by [[Ahir|Ahirs]] of Khosya [[gotra]] whose ancestors came from the neighboring Deroli Ahir village. 500 years ago,<ref name=tribh1/> The Nangal Sirohi village is situated between Mohinder Garh and Narnaul City on National Highway 148 B. The village was settled in 1526 AD by the two brothers, who were come from nearby village Deroli Ahir. These two brothers are called Thoak Bhagwana and Thoak Harbakash. The village is 9.5 KM away from Mohinder Garh and 15.5 KM away from Narnaul. Its length from north to south is 5&nbsp;km and 2&nbsp;km from west to east. The area is approximately 10.4 sq. km.<br />
<br />
=== Havelis and architecture ===<br />
This area which was earlier under the [[Jaipur state]], came under the [[Sindhu]] [[Jat people|Jat]] ruler [[Maharaja of Patiala]].<ref name=tribh1/> Lala Tek Chand was first among them to build the [[Fortification|fortalice]] Haveli.<ref name=tribh1/> Nangal Sirohi, 16&nbsp;km from Narunail and 9&nbsp;km from Mahindragarh, is famous for its historic [[haveli]]s built by [[baniya]]s who had migrated from [[Satnali]] eight generations ago (c. 2002).<ref name=tribh1>[http://www.tribuneindia.com/2002/20020622/windows/main2.htm Magnificent havelis of Nangal-Sirohi], [[The Tribune (Chandigarh)|The Tribune]], 22 June 2002.</ref> Later in [[Vikram Samvat]] 1959 (1902 CE), Lala Deen Dayal built an ornately decorated [[caravanserai]] in [[Architecture of Rajasthan|Shekhavati Rajput architecture]].<ref name=tribh1/><br />
<br />
Havelis are located in the older Part of the village called Nichla ''Baas'' (Downside resident), built by local trading communities in 18th, 19th and 20th centuries. These were built by Chejaraas (masons) and Chiteyraas (painters) summoned from [[Shekhawati]] region of the erstwhile [[Jaipur State]] of [[Rajpootana]], who painted the images of Shekhawati [[Sirdar]]s and events from the native feudal life. In one of the Haveli, there are paintings depicting Shekhawati Sirdaars, while in the vault of the other Haveli there are scenes from the [[Ramayana]] and [[Hindu]] gods. The color pigments in the wall paintings of the later haveli vault have been remarkably preserved for more than 100 years now and look fresh.<ref name=tribh1/><br />
<br />
Several of these havelis are facing neglect due to migration of their owners to other areas for the business. Havelis are of artistic excellence, academic and cultural significance, there is lack of awareness about their conservation or documentation by scholars.<ref name=tribh1/><br />
<br />
== Social Structure ==<br />
The population of the village is 8916 people and there are 4786 election voters of Gram Panchayat. The village is dominated by the [[Ahir|Ahirs]] with Khosya Gotra. There are 1400 household of the [[Ahir]] Caste. They are landlords and their main occupation is agriculture, They hold 80% of the agricultural land. The second cast which is Brahmin with majority of Sanwalodia Bhardwaj Gotra, who are approximately 120 families in number and have rest of the agricultural land. These two castes have ancestral agricultural land holding only, other castes, who reside in this village have no inherited land. They have only purchased land from others. In other caste nearly 150 families are of SC (Chamar), 90 families are of Khati (carpenters), 40 families are of Dhanak, 50 families of Nai (Barbur), 50 families are of Kumhars (pot-makers), 40 families are of Banias (traders), 25 families are of Sunar (goldsmiths), 10 families are of Maniyar, 10 families are of Guwaria, 10 families are of Chhippis (Darji), and 5 families are of Walmiki, 2 family of jogi. According to the village elders, before Partition there were Muslims, too. They were Mirasi, Teli, Nai and Chhippi castes. They have left the village in 1947 during India's Partition.<br />
<br />
== Economy ==<br />
The main occupation of the villagers is agriculture and its related works. The land is sandy and unequal surface. There are many sand mounds. There was a scarcity of water for agriculture and drinking in village. The means of agriculture is drawing water through bore well. There is syndicate of canals in the area but water do not flow in them on time. Life is difficult. Nearly half of the population depend upon agriculture. Many people serve or have served in the Indian Army, other Indian Armed forces and Police. Many people teach in government and private schools. The Banias had ancestral business of commodities trade. Small shops are run by the other villagers for their livelihood. Others cast who are artisan do petty labor jobs. In olden days the public was poor and even they had no pucca houses to live in up to independence of the country and only Banias and some influential people have Pucca house or Havely. But after independence, especially in the last 35 years, every household has a Pucca House to live in. After all average income is low due to lack of industrial and infrastructural development of the area.<br />
<br />
== Religion ==<br />
Only Hindus live in the village, so there are no churches or mosques. Muslims left the village at the time of India’s partition in 1947. An ancient temple is of Radha Krishan Mandir. Some acres of agricultural land which existed in the name of this temple were given to the temple's priest for his sustenance. There are so many temples in the village, it many be called a village of temples. There are three private mandirs, which were built by the Banias. The Banias made a temple and a well for drinking water. They made Pyawu (drinking water service). In other mandirs, Power House wala, Hanuman Mandir, on Mohinder Garh Road, Kala Tal wala, Hanuman Mandir, Kalataal wala Mandir, Shyamji Mandir and Berajion wala Mandir, etc.<br />
<br />
The main temple is dedicated to Baba Kalia Toda, which is the name of the main adorable deity of the village as well as a local hill with black stones. "Baba" means reverence, "Kalia" means black, and "Toda" means stone or hill. On Saturday, villagers worship the deity here. There is a temple on the hill and a statue of Hanuman is being constructed. Annually, on the day of the Teej festival, a fair is held here. The nearby rubbish tip has been removed.<br />
<br />
==See also==<br />
* [[Madhogarh Fort, Haryana]]<br />
* [[Chunnamal Haveli]]<br />
* [[Dharampura Haveli]]<br />
* [[Ghalib ki Haveli]]<br />
<br />
== References ==<br />
{{reflist|20em}}<br />
<br />
{{Haryana}}<br />
{{Mahendragarh district topics}}<br />
<br />
[[Category:Cities and towns in Mahendragarh district]]<br />
[[Category:Mahendragarh]]<br />
[[Category:Tourism in Haryana]]<br />
[[Category:Rajput architecture]]<br />
[[Category:Havelis]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Nangal_Sirohi&diff=481563Nangal Sirohi2026-05-08T09:35:17Z<p>Dr. Editor: </p>
<hr />
<div>{{Use dmy dates|date=January 2018}}<br />
{{Use Indian English|date=January 2018}}<br />
{{Infobox settlement<br />
| name = Nangal Sirohi<br />
| other_name = <br />
| nickname = <br />
| settlement_type = city<br />
| image_skyline = <br />
| image_alt = <br />
| image_caption = <br />
| pushpin_map = India Haryana#India3<br />
| pushpin_label_position = <br />
| pushpin_map_alt = <br />
| pushpin_map_caption = Location in Haryana, India<br />
| coordinates = {{coord|28.193161|N|76.132078|E|display=inline,title}}<br />
| subdivision_type = Country<br />
| subdivision_name = {{flag|India}}<br />
| subdivision_type1 = [[States and territories of India|State]]<br />
| subdivision_name1 = [[Haryana]]<br />
| subdivision_type2 = [[List of districts of India|District]]<br />
| subdivision_name2 = [[Mahendragarh district|Mahendragarh]]<br />
| established_title = <!-- Established --><br />
| established_date = <br />
| founder = <br />
| named_for = <br />
| government_type = <br />
| governing_body = <br />
| leader_title = Sarpanch<br />
| leader_name =<br />
| unit_pref = Metric<br />
| area_footnotes = <br />
| area_rank = <br />
| area_total_km2 = 10.4<br />
| elevation_footnotes = <br />
| elevation_m = <br />
| population_total = 10000<br />
| population_as_of = 2001<br />
| population_rank = <br />
| population_density_km2 = auto<br />
| population_demonym = <br />
| population_footnotes = <br />
| demographics_type1 = Languages<br />
| demographics1_title1 = Official<br />
| demographics1_info1 = [[Hindi language|Hindi]]<br />
| timezone1 = [[Indian Standard Time|IST]]<br />
| utc_offset1 = +5:30<br />
| postal_code_type = [[Postal Index Number|PIN]]<br />
| postal_code = 123028<br />
| area_code_type = Telephone code<br />
| area_code = 01285<br />
| registration_plate =[[List of RTO districts in India#HR.E2.80.94Haryana|HR]]-34<br />
| website = {{URL|haryana.gov.in}} <br />
| iso_code = [[ISO 3166-2:IN|IN-HR]]<br />
| footnotes = <br />
}}<br />
[[File:Baba Kalia Toda.jpg|thumb|Temple of Village Deity Baba Kalia Toda]]<br />
'''Nangal Sirohi''', famous for the painted [[Architecture of Rajasthan|Shekhavati Rajput architecture]] [[Haveli]]s, is a [[town|Village]] in [[Mahendragarh district]] in the [[India]]n [[States and territories of India|state]] of [[Haryana]].<ref name="tribh1" /> It is 9.5&nbsp;km from Mahendragarh towards Narnaul (15.5&nbsp;km from Narnaul) in [[South Haryana]].<br />
<br />
== History ==<br />
Nangal-Sirohi was founded by [[Ahir|Ahirs]] of Khosya [[gotra]] whose ancestors came from the neighboring Deroli Ahir village. 500 years ago,<ref name=tribh1/> The Nangal Sirohi village is situated between Mohinder Garh and Narnaul City on National Highway 148 B. The village was settled in 1526 AD by the two brothers, who were come from nearby village Deroli Ahir. These two brothers are called Thoak Bhagwana and Thoak Harbakash. The village is 9.5 KM away from Mohinder Garh and 15.5 KM away from Narnaul. Its length from north to south is 5&nbsp;km and 2&nbsp;km from west to east. The area is approximately 10.4 sq. km.<br />
<br />
=== Havelis and architecture ===<br />
This area which was earlier under the [[Jaipur state]], came under the [[Sindhu]] [[Jat people|Jat]] ruler [[Maharaja of Patiala]].<ref name=tribh1/> Lala Tek Chand was first among them to build the [[Fortification|fortalice]] Haveli.<ref name=tribh1/> Nangal Sirohi, 16&nbsp;km from Narunail and 9&nbsp;km from Mahindragarh, is famous for its historic [[haveli]]s built by [[baniya]]s who had migrated from [[Satnali]] eight generations ago (c. 2002).<ref name=tribh1>[http://www.tribuneindia.com/2002/20020622/windows/main2.htm Magnificent havelis of Nangal-Sirohi], [[The Tribune (Chandigarh)|The Tribune]], 22 June 2002.</ref> Later in [[Vikram Samvat]] 1959 (1902 CE), Lala Deen Dayal built an ornately decorated [[caravanserai]] in [[Architecture of Rajasthan|Shekhavati Rajput architecture]].<ref name=tribh1/><br />
<br />
Havelis are located in the older Part of the village called Nichla ''Baas'' (Downside resident), built by local trading communities in 18th, 19th and 20th centuries. These were built by Chejaraas (masons) and Chiteyraas (painters) summoned from [[Shekhawati]] region of the erstwhile [[Jaipur State]] of [[Rajpootana]], who painted the images of Shekhawati [[Sirdar]]s and events from the native feudal life. In one of the Haveli, there are paintings depicting Shekhawati Sirdaars, while in the vault of the other Haveli there are scenes from the [[Ramayana]] and [[Hindu]] gods. The color pigments in the wall paintings of the later haveli vault have been remarkably preserved for more than 100 years now and look fresh.<ref name=tribh1/><br />
<br />
Several of these havelis are facing neglect due to migration of their owners to other areas for the business. Havelis are of artistic excellence, academic and cultural significance, there is lack of awareness about their conservation or documentation by scholars.<ref name=tribh1/><br />
<br />
== Social Structure ==<br />
The population of the village is 8916 people and there are 4786 election voters of Gram Panchayat. The village is dominated by the Ahir Cast with Khosya Gotra. There are 1400 household of the Ahir cast. They are landlords and their main occupation is agriculture, They hold 80% of the agricultural land. The second cast which is Brahmin with majority of Sanwalodia Bhardwaj Gotra, who are approximately 120 families in number and have rest of the agricultural land. These two castes have ancestral agricultural land holding only, other castes, who reside in this village have no inherited land. They have only purchased land from others. In other caste nearly 150 families are of SC (Chamar), 90 families are of Khati (carpenters), 40 families are of Dhanak, 50 families of Nai (Barbur), 50 families are of Kumhars (pot-makers), 40 families are of Banias (traders), 25 families are of Sunar (goldsmiths), 10 families are of Maniyar, 10 families are of Guwaria, 10 families are of Chhippis (Darji), and 5 families are of Walmiki, 2 family of jogi. According to the village elders, before Partition there were Muslims, too. They were Mirasi, Teli, Nai and Chhippi castes. They have left the village in 1947 during India's Partition.<br />
<br />
== Economy ==<br />
The main occupation of the villagers is agriculture and its related works. The land is sandy and unequal surface. There are many sand mounds. There was a scarcity of water for agriculture and drinking in village. The means of agriculture is drawing water through bore well. There is syndicate of canals in the area but water do not flow in them on time. Life is difficult. Nearly half of the population depend upon agriculture. Many people serve or have served in the Indian Army, other Indian Armed forces and Police. Many people teach in government and private schools. The Banias had ancestral business of commodities trade. Small shops are run by the other villagers for their livelihood. Others cast who are artisan do petty labor jobs. In olden days the public was poor and even they had no pucca houses to live in up to independence of the country and only Banias and some influential people have Pucca house or Havely. But after independence, especially in the last 35 years, every household has a Pucca House to live in. After all average income is low due to lack of industrial and infrastructural development of the area.<br />
<br />
== Religion ==<br />
Only Hindus live in the village, so there are no churches or mosques. Muslims left the village at the time of India’s partition in 1947. An ancient temple is of Radha Krishan Mandir. Some acres of agricultural land which existed in the name of this temple were given to the temple's priest for his sustenance. There are so many temples in the village, it many be called a village of temples. There are three private mandirs, which were built by the Banias. The Banias made a temple and a well for drinking water. They made Pyawu (drinking water service). In other mandirs, Power House wala, Hanuman Mandir, on Mohinder Garh Road, Kala Tal wala, Hanuman Mandir, Kalataal wala Mandir, Shyamji Mandir and Berajion wala Mandir, etc.<br />
<br />
The main temple is dedicated to Baba Kalia Toda, which is the name of the main adorable deity of the village as well as a local hill with black stones. "Baba" means reverence, "Kalia" means black, and "Toda" means stone or hill. On Saturday, villagers worship the deity here. There is a temple on the hill and a statue of Hanuman is being constructed. Annually, on the day of the Teej festival, a fair is held here. The nearby rubbish tip has been removed.<br />
<br />
==See also==<br />
* [[Madhogarh Fort, Haryana]]<br />
* [[Chunnamal Haveli]]<br />
* [[Dharampura Haveli]]<br />
* [[Ghalib ki Haveli]]<br />
<br />
== References ==<br />
{{reflist|20em}}<br />
<br />
{{Haryana}}<br />
{{Mahendragarh district topics}}<br />
<br />
[[Category:Cities and towns in Mahendragarh district]]<br />
[[Category:Mahendragarh]]<br />
[[Category:Tourism in Haryana]]<br />
[[Category:Rajput architecture]]<br />
[[Category:Havelis]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Sadgop&diff=481560Sadgop2026-05-08T09:19:33Z<p>Dr. Editor: </p>
<hr />
<div>The '''Sadgop''' sub-caste is a [[Bengali people|Bengali]] [[Hindu]] [[Yadav]] ([[Gopa]]) caste, <br />
<ref name="Global Prayer Digest 2020">{{cite web | title=Global Prayer Digest | website=Global Prayer Digest | date=2020-04-24 | url=http://www.globalprayerdigest.org/issue/day/sadgope-yadav-people/ | access-date=2021-02-09}}</ref> found in [[West Bengal]], [[Odisha]], [[Jharkhand]] and parts of [[Bihar]] state in [[India]].<ref name="A"> People of India Bihar Volume XVI Part Two edited by S Gopal & Hetukar Jha pages 827 to 831 Seagull Books</ref> Nowadays most of them are rich cultivators or land holders.<ref name="BandyopadhyayRao2011">{{cite book|author1=Suraj Bandyopadhyay|author2=A R. Rao|author3=Bikas Kumar Sinha|title=Models for Social Networks With Statistical Applications|url=https://books.google.com/books?id=1OIpYyzBTlsC&pg=PA24|year=2011|publisher=SAGE|isbn=978-1-4129-4168-6|pages=24–}}</ref> However, historically Sadgop kings had ruled some parts of Bengal such as Gopbhumi, Amragarh,<ref name="McLane2002">{{cite book|author=John R. McLane|title=Land and Local Kingship in Eighteenth-Century Bengal|url=https://books.google.com/books?id=YH6ijJnUPmcC&pg=PA157|date=25 July 2002|publisher=Cambridge University Press|isbn=978-0-521-52654-8|pages=157–}}</ref> Narayangarh and Balrampur etc.<ref name="Bandyopadhyay2004">{{cite book|author=Sekhar Bandyopadhyay|title=Caste, Culture and Hegemony: Social Dominance in Colonial Bengal|url=https://books.google.com/books?id=GPqHAwAAQBAJ&pg=PA51|date=1 July 2004|publisher=SAGE Publications|isbn=978-81-321-0407-0|pages=51–}}</ref><br />
<br />
== History and origin ==<br />
In the 1910s, Sadgops along with [[Ahir|Ahirs]], [[Gopa (caste)|Gops]], [[Gopal (caste)|Gopals]], and Goalas are claim [[kshatriya]] status based on claimed descent from the legendary king [[Yadu (legendary king)|Yadu]]. The Yadav-kshatriya movement attracted communities in the [[Gangetic Plain|Gangetic plain]] who were associated with a combination of cultivation, cattle-herding, and dairy farming.<ref name="Pinch1996">{{cite book|author=William R. Pinch|title=Peasants and Monks in British India|url=https://archive.org/details/peasantsmonksinb0000pinc|url-access=registration|accessdate=9 July 2017|date=18 June 1996|publisher=University of California Press|language=en|isbn=978-0-520-91630-2|page=[https://archive.org/details/peasantsmonksinb0000pinc/page/91 91]}}</ref><br />
<br />
==Present circumstances==<br />
The Sadgop consist of a number of sub-divisions. They are an endogamous group and practice [[gotra]] exogamy. The Sadgop are mainly a landholding community, but many Sadgop have settled in [[Kolkata]] and other cities of West Bengal. Their own community organization is named as Bangiya Sadgop Samiti.<ref name="A"/><br />
<br />
==References==<br />
{{reflist}}<br />
<br />
{{Bengali Hindu people}}<br />
<br />
[[Category:Bengali Hindu castes]]<br />
[[Category:Social groups of Bihar]]<br />
[[Category:Social groups of West Bengal]]<br />
[[Category:Social groups of Jharkhand]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Rao_Tula_Ram&diff=481499Rao Tula Ram2026-05-03T12:52:12Z<p>Dr. Editor: </p>
<hr />
<div><br />
{{Short description|Indian revolutionary}}<br />
{{Use dmy dates|date=November 2018}}<br />
{{More citations needed|date=January 2019}}<br />
{{Use Indian English|date=September 2016}}<br />
{{Infobox royalty<br />
| name = Rao Tularam<br />
| title =[[Raja]] <br/> [[Rao Sahab]]<br />
|image =File:Rao Tula Ram.jpg<br />
|caption=Rao Tula Ram on a 2001 stamp of India<br />
|birth_date= circa {{Birth date|1825|12|9|df=y}}<br />
|birth_place=Rampura, [[Rewari]], [[Ahirwal]], [[Punjab region]]<br />
|death_date= {{Death date and age|1863|9|23|1825|12|9|df=y}}<br />
|death_place=[[Kabul]], [[Afghanistan]]<br />
| father = Rao Puran Singh<br />
| mother = Rani Gyan Kaur<br />
| reign = 1838 -1857<br />
| predecessor = [[Rao Puran Singh]]<br />
| successor= [[British Raj]]<br />
|coronation=November 1839|religion=[[Hinduism]]|dynasty=[[Yaduvanshi Ahir]]}}<br />
'''Rao Tularam Singh''' (''circa'' 9 December 1825 – 23 September 1863) was an [[Yaduvanshi Ahir]] King or chieftain of [[Rewari]].<ref>{{Cite book | url=https://books.google.com/books?id=p69GMA226bgC&pg=PA19 | title=Followers of Krishna: Yadavas of India| isbn=9788170622161| last=Yadava| first=S. D. S.| year=2006|pages=19, 161}}</ref> He was one of the key leaders of the [[Indian rebellion of 1857]] in [[Haryana]], where he is considered a state hero.<ref>{{cite web |title=Republic Day Celebrations |url=http://www.tribuneindia.com/2008/20080128/haryana.htm#1 |date= 28 January 2008|work=[[The Tribune (Chandigarh)|The Tribune]] }}</ref><br />
<br />
==Early life and accession==<br />
<br />
==Ancestry==<br />
<br />
==Personal life==<br />
He was born on 9 December 1825 in Rampura suburb of Rewari in an Ahir family to Puran Singh and Gyan Kaur. He was young when his father died.<ref>[https://www.bhaskar.com/haryana/hisar/news/great-warrior-were-rao-tularam-fought-for-last-breath-from-british-ajit-singh-022051-3385121.html महान योद्धा थे राव तुलाराम, अंग्रेजों से आखिरी सांस तक लड़े : अजीत सिंह], Dainik Bhskar, 10 Dec 2018.</ref><br />
<br />
==Reign==<br />
<br />
==={{anchor|Battle of Nasibpur}} Indian Rebellion of 1857===<br />
{{See also | History_of_Haryana#Colonial_period | Ballabhgarh#History | Farrukhnagar#Under_British_Raj | Nahar Singh | label 1 = Haryana in 1857| label 2 = Ballabhgarh history | label 3 = Farrukhnagar history | label 4 = Nahar Singh }}<br />
<br />
====Initial success====<br />
On 17 May 1857 he along with his cousin, Rao Gopal Dev, and four to five hundred followers, deposed the local tehsildar and occupied Rewari. He raised a force of about 5000 soldiers and set up a workshop for manufacturing the guns and other ammunition. Rao Tula Ram helped Emperor Bahadur Shah and other rebel forces who were waging war against British in [[Delhi]]. He sent Rs 45000/- through General Bakht Khan, ten days before the fall of Delhi and supplied large quantities of necessary commodities and supplied two thousand sacks of wheat.{{citation needed|date=May 2020}}<br />
<br />
==== The battle ====<br />
Rao's forces, which were led by his cousin Rao Kirshan Singh, fought against the British on 16 November 1857 in the field of Nasibpur on outskirts of [[Narnaul]]. The first charge of Rao Tularam's forces was irresistible and the British forces scattered before them; several British officers were killed or wounded.<ref name="glimphar">{{cite book|url=https://books.google.com/books?id=4jhXAAAAMAAJ&q=+English+felt+jubilant|title=Glimpses of Haryana|date=1967|publisher=University of Kurukshetra|page=110|language=en|last=Prakash|first=Buddha}}</ref><br />
<br />
The British successfully retaliated and after the battle of Narnaul Rao Tularam moved in to Rajasthan and joined the force of [[Tantia Tope]] for one year but the forces of the Tantia Tope were defeated by British forces in the battle of [[Sikar]] in Rajasthan. After which Rao Tularam left India to seek help from the [[Shah of Iran]] (also see [[Anglo-Persian War]] from November 1856 to April 1857), [[Dost Mohammad Khan]] ruler of [[Emirate of Afghanistan]] (also see [[First Anglo-Afghan War]] from 1938 to 42) and [[Alexander II of Russia|Alexander II]] [[Emperor of All Russia]] against British colonial empire. Rao Tularam's estates were confiscated by the British in 1859, though proprietary rights of his two wives were retained. In 1877, his title was restored to his son Rao Yudhister Singh, who was made head of the [[Ahirwal]] area.<ref name="Googlebook2">{{cite web | url=https://books.google.com/books?id=Eo8MAQAAMAAJ&q=Yudhishter+Singh | title=The Panjab Past and Present, Volume 32 | publisher=Department of Punjab Historical Studies, Punjabi University, Original from the University of Michigan | work=Punjab (India) | date=2001 | access-date=7 October 2014 | author=Punjabi University | pages=76, 77, 78}}</ref><br />
<br />
===Death===<br />
On 23 September 1863, he died in [[Kabul]] in Afghanistan at the age of 38 due to an infection that spread throughout his body.<ref name="Googlebook2"/><br />
<br />
==Legacy==<br />
[[File:Rao Tula Ram Chowk.jpg|thumb|upright=1.05|Statue of Rao Tularam in [[Jhajjar]]]]<br />
The Government of India issued a postage stamp on 23 September 2001 featuring Rao Tularam.{{cn|date=October 2021}}<br />
<br />
===Martyr's fair===<br />
A two-day ''Shahidi mela'' (martyr's fair) is held annually in September at Rampura suburb of Rewari city to commemorate the death anniversary of Rao Tularam.<ref name="lnp">{{cite book | url=https://books.google.com/books?id=VwopAAAAYAAJ&q=shaheedi+mela+rao+tula+ram | title=Widowed and Deserted Women in Indian Society | publisher=India. Dept. of Women and Child Development & Harnam Publications | first=R. K. |last=Upadhyay | year=1996 | pages=71 | isbn=9788185247113}}</ref><br />
<br />
==See also==<br />
* [[Rao Mitra Sen Ahir]]<br />
* [[Rao Ruda Singh]]<br />
<br />
==References==<br />
===Further reading===<br />
{{Commons category|Rao Tula Ram}}<br />
* K.C. Yadav, ''Rao Tula Ram,'' National Book Trust of India (2008). {{ISBN|978-81-237-5110-8}}<br />
* Er. Anil Yadav," Krantidoot- Rao Raja Tularam (1999) Sarita Book House, Delhi<br />
<br />
===Citations===<br />
* Dr. Ravindra Singh Yadav & Vijay pal, 1857 Ki kranti k purodha: Rao Raja Tularam,2013 Punit Publication, Jaipur {{ISBN|978-81-88559-54-1}}<br />
{{Reflist}}<br />
<br />
{{Authority control}}<br />
<br />
{{DEFAULTSORT:Ram, Rao Tula}}<br />
[[Category:Revolutionaries of the Indian Rebellion of 1857]]<br />
[[Category:Indian independence activists from Punjab (British India)]]<br />
[[Category:People from Rewari]]<br />
[[Category:Infectious disease deaths in Afghanistan]]<br />
[[Category:1825 births]]<br />
[[Category:1863 deaths]]<br />
[[Category:Yadav men]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Rao_Tula_Ram&diff=481498Rao Tula Ram2026-05-03T12:50:43Z<p>Dr. Editor: </p>
<hr />
<div><br />
{{Short description|Indian revolutionary}}<br />
{{Use dmy dates|date=November 2018}}<br />
{{More citations needed|date=January 2019}}<br />
{{Use Indian English|date=September 2016}}<br />
{{Infobox royalty<br />
| name = Rao Tularam<br />
| title =[[Raja]] <br/> [[Rao Sahab]]<br />
|image =File:Rao Tula Ram.jpg<br />
|caption=Rao Tula Ram on a 2001 stamp of India<br />
|birth_date= circa {{Birth date|1825|12|9|df=y}}<br />
|birth_place=Rampura, [[Rewari]], [[Ahirwal]], [[Punjab region]]<br />
|death_date= {{Death date and age|1863|9|23|1825|12|9|df=y}}<br />
|death_place=[[Kabul]], [[Afghanistan]]<br />
| father = Rao Puran Singh<br />
| mother = Rani Gyan Kaur<br />
| reign = 1838 -1857<br />
| predecessor = [[Rao Puran Singh]]<br />
| successor= [[British Raj]]<br />
|coronation=November 1839|religion=[[Hinduism]]|dynasty=[[Yaduvanshi Ahir]]}}<br />
'''Rao Tularam Singh''' (''circa'' 9 December 1825 – 23 September 1863) was an [[Yaduvanshi Ahir]] King or chieftain of [[Rewari]].<ref>{{Cite book | url=https://books.google.com/books?id=p69GMA226bgC&pg=PA19 | title=Followers of Krishna: Yadavas of India| isbn=9788170622161| last=Yadava| first=S. D. S.| year=2006|pages=19, 161}}</ref> He was one of the key leaders of the [[Indian rebellion of 1857]] in [[Haryana]], where he is considered a state hero.<ref>{{cite web |title=Republic Day Celebrations |url=http://www.tribuneindia.com/2008/20080128/haryana.htm#1 |date= 28 January 2008|work=[[The Tribune (Chandigarh)|The Tribune]] }}</ref><br />
<br />
==Early life and accession==<br />
<br />
==Ancestry==<br />
<br />
==Personal life==<br />
He was born on 9 December 1825 in Rampura suburb of Rewari in an Ahir family to Puran Singh and Gyan Kaur. He was young when his father died.<ref>[https://www.bhaskar.com/haryana/hisar/news/great-warrior-were-rao-tularam-fought-for-last-breath-from-british-ajit-singh-022051-3385121.html महान योद्धा थे राव तुलाराम, अंग्रेजों से आखिरी सांस तक लड़े : अजीत सिंह], Dainik Bhskar, 10 Dec 2018.</ref><br />
<br />
==Reign==<br />
<br />
==={{anchor|Battle of Nasibpur}} Indian Rebellion of 1857===<br />
{{See also | History_of_Haryana#Colonial_period | Ballabhgarh#History | Farrukhnagar#Under_British_Raj | Nahar Singh | label 1 = Haryana in 1857| label 2 = Ballabhgarh history | label 3 = Farrukhnagar history | label 4 = Nahar Singh }}<br />
<br />
====Initial success====<br />
On 17 May 1857 he along with his cousin, Rao Gopal Dev, and four to five hundred followers, deposed the local tehsildar and occupied Rewari. He raised a force of about 5000 soldiers and set up a workshop for manufacturing the guns and other ammunition. Rao Tula Ram helped Emperor Bahadur Shah and other rebel forces who were waging war against British in [[Delhi]]. He sent Rs 45000/- through General Bakht Khan, ten days before the fall of Delhi and supplied large quantities of necessary commodities and supplied two thousand sacks of wheat.{{citation needed|date=May 2020}}<br />
<br />
==== The battle ====<br />
Rao's forces, which were led by his cousin Rao Kirshan Singh, fought against the British on 16 November 1857 in the field of Nasibpur on outskirts of [[Narnaul]]. The first charge of Rao Tularam's forces was irresistible and the British forces scattered before them; several British officers were killed or wounded.<ref name="glimphar">{{cite book|url=https://books.google.com/books?id=4jhXAAAAMAAJ&q=+English+felt+jubilant|title=Glimpses of Haryana|date=1967|publisher=University of Kurukshetra|page=110|language=en|last=Prakash|first=Buddha}}</ref><br />
<br />
The British successfully retaliated and after the battle of Narnaul Rao Tularam moved in to Rajasthan and joined the force of [[Tantia Tope]] for one year but the forces of the Tantia Tope were defeated by British forces in the battle of [[Sikar]] in Rajasthan. After which Rao Tularam left India to seek help from the [[Shah of Iran]] (also see [[Anglo-Persian War]] from November 1856 to April 1857), [[Dost Mohammad Khan]] ruler of [[Emirate of Afghanistan]] (also see [[First Anglo-Afghan War]] from 1938 to 42) and [[Alexander II of Russia|Alexander II]] [[Emperor of All Russia]] against British colonial empire. Rao Tularam's estates were confiscated by the British in 1859, though proprietary rights of his two wives were retained. In 1877, his title was restored to his son Rao Yudhister Singh, who was made head of the [[Ahirwal]] area.<ref name="Googlebook2">{{cite web | url=https://books.google.com/books?id=Eo8MAQAAMAAJ&q=Yudhishter+Singh | title=The Panjab Past and Present, Volume 32 | publisher=Department of Punjab Historical Studies, Punjabi University, Original from the University of Michigan | work=Punjab (India) | date=2001 | access-date=7 October 2014 | author=Punjabi University | pages=76, 77, 78}}</ref><br />
<br />
===Death===<br />
On 23 September 1863, he died in [[Kabul]] in Afghanistan at the age of 38 due to an infection that spread throughout his body.<ref name="Googlebook2"/><br />
<br />
==Legacy==<br />
[[File:Rao Tula Ram Chowk.jpg|thumb|upright=1.05|A statue of Rao Tularam in [[Jhajjar]]]]<br />
The Government of India issued a postage stamp on 23 September 2001 featuring Rao Tularam.{{cn|date=October 2021}}<br />
<br />
===Martyr's fair===<br />
A two-day ''Shahidi mela'' (martyr's fair) is held annually in September at Rampura suburb of Rewari city to commemorate the death anniversary of Rao Tularam.<ref name="lnp">{{cite book | url=https://books.google.com/books?id=VwopAAAAYAAJ&q=shaheedi+mela+rao+tula+ram | title=Widowed and Deserted Women in Indian Society | publisher=India. Dept. of Women and Child Development & Harnam Publications | first=R. K. |last=Upadhyay | year=1996 | pages=71 | isbn=9788185247113}}</ref><br />
<br />
==See also==<br />
* [[Rao Mitra Sen Ahir]]<br />
* [[Rao Ruda Singh]]<br />
<br />
==References==<br />
===Further reading===<br />
{{Commons category|Rao Tula Ram}}<br />
* K.C. Yadav, ''Rao Tula Ram,'' National Book Trust of India (2008). {{ISBN|978-81-237-5110-8}}<br />
* Er. Anil Yadav," Krantidoot- Rao Raja Tularam (1999) Sarita Book House, Delhi<br />
<br />
===Citations===<br />
* Dr. Ravindra Singh Yadav & Vijay pal, 1857 Ki kranti k purodha: Rao Raja Tularam,2013 Punit Publication, Jaipur {{ISBN|978-81-88559-54-1}}<br />
{{Reflist}}<br />
<br />
{{Authority control}}<br />
<br />
{{DEFAULTSORT:Ram, Rao Tula}}<br />
[[Category:Revolutionaries of the Indian Rebellion of 1857]]<br />
[[Category:Indian independence activists from Punjab (British India)]]<br />
[[Category:People from Rewari]]<br />
[[Category:Infectious disease deaths in Afghanistan]]<br />
[[Category:1825 births]]<br />
[[Category:1863 deaths]]<br />
[[Category:Yadav men]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Thakur_(title)&diff=481136Thakur (title)2026-04-28T13:13:51Z<p>Dr. Editor: </p>
<hr />
<div>{{short description|Feudal title of the Indian subcontinent}}<br />
{{pp-extended|small=yes}}<br />
{{Use Indian English|date=October 2023}}<br />
{{Use dmy dates|date=October 2023}}<br />
<br />
'''Thakur''' (Anglicized as '''Tagore'''<ref>https://www.thedailystar.net/news/from-thakur-to-tagore</ref>) is a historical [[Indian feudalism|feudal]] [[Indian honorifics|title]] of the [[Indian subcontinent]]. It is also used as a surname in the present day. The female variant of the title is '''Thakurani''' or '''Thakurain''', and is also used to describe the wife of a Thakur.<br />
[[File:Portrait of Thakur Raja Bakhtawar Singh, standing in a European-style interior..jpg|thumb|Portrait of ''Thakur Bakhtawar Singh Rajput'' made by ''Fateh Muhammad'' around 1880 in western Rajasthan, probably Bikaner.]]<br />
There are varying opinions among scholars about its origin. Some scholars suggest that it is not mentioned in the [[Sanskrit]] texts preceding 500 [[Common Era|BCE]], but speculates that it might have been a part of the vocabulary of the dialects spoken in [[North India|northern India]] before the [[Gupta Empire]]. It is viewed to have been derived from word ''Thakkura'' which, according to several scholars, was not an original word of the Sanskrit [[Languages of India|language]] but a borrowed word in the Indian lexis from the Tukharistan region of [[Uzbekistan]]. Another view-point is that ''Thakkura'' is a loan word from the [[Prakrit]] language.<br />
<br />
Scholars have suggested differing meanings for the word, i.e. "god", "lord", and "master of the estate". Academics have suggested that it was only a title, and in itself, did not grant any authority to its users "to wield some power in the state".<br />
<br />
In India, this title is widely used by the people belonging to the [[Rajputs|Rajput]] community<ref>{{cite book|quote=Thakur and rajput have been used interchangeably to refer to castes of Kshatriya rank.|title=Dominance and State Power in Modern India |url=https://books.google.com/books?id=7whuAAAAMAAJ |page=137 |first1=Francine R. |last1=Frankel |first2=M. S. A. |last2=Rao |last3=Madhugiri |first3=Shamarao |first4=Ananthapadmanabha |last4=Rao |year=1989 |publisher=Oxford University Press |isbn=978-0-19-562098-6 |access-date=22 January 2023 |archive-date=10 April 2023 |archive-url=https://web.archive.org/web/20230410214540/https://www.google.co.in/books/edition/Dominance_and_State_Power_in_Modern_Indi/7whuAAAAMAAJ?hl=en |url-status=live}}</ref><ref>{{Cite book |last=Gupta |first=Dipankar “Pandit or Baman for Brahmin and Thakur for Rajput. These are common north Indian appellations for the members of these castes.” |url=https://books.google.com/books?id=bgpEIb4tNjgC&dq=thakur+caste&pg=PA2056 |title=Caste in Question: Identity Or Hierarchy? |date=2004-12-08 |publisher=SAGE Publications |isbn=978-0-7619-3324-3 |language=en}}</ref> while few people of other communities also use this title include communities such as, [[Yadav]]<ref>https://books.google.com/books?id=7iOsNUZ2MXgC</ref>, [[Bengali Brahmins]],<ref name="SKD"/><ref>{{cite news|url=https://www.thedailystar.net/news/from-thakur-to-tagore|title=From Thakur to Tagore|author=Syed Ashraf Ali|date=4 May 2013|newspaper=[[The Daily Star (Bangladesh)|The Daily Star]]|access-date=22 January 2023|archive-date=6 July 2019|archive-url=https://web.archive.org/web/20190706133756/https://www.thedailystar.net/news/from-thakur-to-tagore|url-status=live}}</ref> [[Bhumihars]],<ref>{{cite book|title=India's Communities vol 6|page=471|url=https://books.google.com/books?id=Jw9uAAAAMAAJ&q=bhumihars+use+thakur+title|author=KS Singh|date=1998 |publisher=OUP|isbn=978-0-19-563354-2 |quote=In Bihar , the Babhan are also known as Bhumihar Brahman . They have titles such as Rai , Singh , Pandey , Tiwari , Chaudhry and Thakur.}}</ref> [[Charan]]s<ref>{{Cite journal |last=Saksena |first=B. S. |date=1965 |title=The Phenomenon Of Feudal Loyalty : A Case Study In Sirohi State |url=https://www.jstor.org/stable/41854129 |journal=The Indian Journal of Political Science |volume=26 |issue=4 |pages=121–128 |issn=0019-5510 |jstor=41854129 |quote=Among jagirdars, all were not Rajputs. Jagirs were also granted to Charans and Brahmins. They were also known as thakurs.}}</ref> and [[Koli people|Kolis]].<ref>{{Cite news |last=Mishra |first=Kuldeep |date=18 December 2017 |title=गुजरात और उत्तर प्रदेश की राजनीति कैसे अलग है? |url=https://www.bbc.com/hindi/india-42386072 |work=BBC News हिंदी |access-date=19 December 2021 |language=hi |archive-date=14 December 2021|archive-url=https://web.archive.org/web/20211214151952/https://www.bbc.com/hindi/india-42386072|url-status=live}}</ref><ref name=bkb>{{Cite book |last=Misra |first=Bankey Bihari |url=https://books.google.com/books?id=BE8LAQAAIAAJ |title=The Administrative History of India, 1834-1947: General Administration |publisher=[[Oxford University Press]] |year=1970 |isbn=978-0-19-560134-3 |location=New Delhi, India, Asia |pages=468: Similar to these were certain estates held on payment of rentals settled in the lump with their heads called Koli thakurs|language=en |access-date=24 January 2023 |archive-date=18 February 2023 |archive-url=https://web.archive.org/web/20230218044258/https://books.google.com/books?id=BE8LAQAAIAAJ |url-status=live }}</ref><ref>{{Cite book |last1=Banerjee |first1=Supurna |url=https://books.google.com/books?id=h6xvDwAAQBAJ&dq=thakur+caste&pg=PT116 |title=Caste and Gender in Contemporary India: Power, Privilege and Politics |last2=Ghosh |first2=Nandini |date=2018-09-17 |publisher=Taylor & Francis |isbn=978-0-429-78395-1 |language=en}}</ref><br />
<br />
== Etymology and meaning ==<br />
[[Sisir Kumar Das]] stated that the word ''Thakur'' is derived from the "late [[Sanskrit]]" word ''Thakkura''.<ref name="SKD">{{cite journal |journal=[[Anthropological Linguistics (journal)|Anthropological Linguistics]] |volume=10 |issue=4 |date=April 1968 |publisher=Trustees of Indiana University |title=Forms of Address and Terms of Reference in Bengali |first=Sisir Kumar |last=Das |pages=19–31 |jstor=30029176 |jstor-access=free}}</ref>{{rp|28}}<br />
<br />
[[Harka Gurung|Harka Bahadur Gurung]] noted that the [[Nepali language|Nepalese]] version of the word ''Thakur'' is ''Thakuri''.<ref name="HBG">{{cite book |title=Faces of Nepal |year=1996 |page=29 |publisher=Himal |first=Harka Bahadur |last=Gurung |others=illustrated by [[Jan Salter]] |isbn=978-9993343509 |quote=The term Thakuri is a Nepali variation of the Hindi word thakur, which means 'master of the estate'. Indeed, Thakuris of Nepal are associated with some territory inherited from the days of Baisi and Chaubisi principalities; the term thakurai actually refers to 'fiefdom'. It is said that among those Rajputs fleeing to the hills after the Muslim invasion in India, successful adventurers among them were given the name and status of Thakuri by their Brahman followers.}}</ref><br />
<br />
The meaning of the word ''Thakur'' was suggested to be "god" by S. K. Das;<ref name="SKD"/>{{rp|31}} "lord" by Blair B. Kling;<ref>{{cite book |title=Partner in Empire: Dwarkanath Tagore and the Age of Enterprise in Eastern India |chapter=The Home and the World |year=1976 |page=10 |publisher=[[University of California Press]] |first=Blair B. |last=Kling |chapter-url=https://books.google.com/books?id=KVBKeqaYeVwC&pg=PA10 |isbn=978-0520029279 |access-date=26 September 2020 |archive-date=10 April 2023 |archive-url=https://web.archive.org/web/20230410214529/https://books.google.com/books?id=KVBKeqaYeVwC&pg=PA10 |url-status=live }}</ref> and "master of the estate" by H. B. Gurung.<ref name="HBG"/><br />
<br />
== Origin ==<br />
[[Nirmal Chandra Sinha]] stated that the word ''Thakura'' is "unknown" to the Vedic and Classical Sanskrit and finds no mention in the Sanskrit literature preceding 500 BCE. He suggests, however, that "the word was possibly current in many north Indian dialects before the Imperial Guptas". Sinha notes that many scholars, such as Buddha Prakash, [[Frederick William Thomas (philologist)|Frederick Thomas]], [[Harold Bailey]], [[Prabodh Chandra Bagchi|Prabodh Bagchi]], [[Suniti Kumar Chatterji|Suniti Chatterji]], and [[Sylvain Lévi]], have suggested that ''Thakura'' is a borrowed word in the Indian lexis from the Tukhara regions of Current Uzbekistan.<ref name="NCS">{{cite journal |journal=Bulletin of Tibetology |series=New |volume=23 |number=1 |year=1987 |page=18 |publisher=Sikkim Research Institute of Tibetology |place=Gangtok, India |title=Inner Asia and India Through the Ages |first=Nirmal Chandra |last=Sinha |url=http://himalaya.socanth.cam.ac.uk/collections/journals/bot/pdf/bot_1987_01_full.pdf |via=[[University of Cambridge]] |access-date=26 September 2020 |archive-date=17 November 2021 |archive-url=https://web.archive.org/web/20211117002441/http://himalaya.socanth.cam.ac.uk/collections/journals/bot/pdf/bot_1987_01_full.pdf |url-status=live }}</ref> Sinha observed:<br />
{{blockquote|"It may be noted that in South India among orthodox Brahmins, Thakura or Thakur is not a popular term obviously because of its Tukhara or Turuska background."<ref name="NCS"/>}}<br />
<br />
[[Byomkes Chakrabarti]] noted that the Sanskrit word ''Thakkura'' finds mention in "late Sanskrit". He doubted, however, that ''Thakkura'' is "an original Sanskrit word" and was of the opinion that ''Thakkura'' is probably a loan word from the Prakrit language.<ref>{{cite book |title=A Comparative Study of Santali and Bengali |year=1992 |page=14 |publisher=K. P. Bagchi & Company |first=Byomkes |last=Chakrabarti |isbn=978-8170741282 |quote=Mr. Risley has also drawn attention to the fact that the supreme God "Thakur" of the Santali traditions bears a Hindi name derived from the Sanskrit origin "thakkura". But there is much doubt whether "thakkura" itself is an original Sanskrit word. The word occurs in late Sanskrit possibly being borrowed from Prakrit. But if we make a careful analysis of the different languages of the western regions of Asia from Turkish to Bengali we would surely find out traces of similarities of most of these languages with Santali and this will go to show that the tribes had their historical wanderings from the Western part of Asia to the Eastern part of India.}}</ref><br />
<br />
== Usage ==<br />
[[File:Lakhajirajsinhji_II_Bavajirajsinhji.jpg|thumb|150px|[[Lakhajirajsinhji II Bavajirajsinhji|''Thakur'' Lakhajirajsinhji II Bavajirajsinhji]] of Rajkot]]<br />
[[Susan Snow Wadley]] noted that the title ''Thakur'' was used to refer to "a man of indeterminate but mid-level caste, usually implying a landowning caste". Wadley further notes that ''Thakur'' was viewed as a "more modest" title in comparison to "''[[Raja|Rājā]]''" (King).<ref name="SSW">{{cite book |title=Raja Nal and the Goddess: The North Indian Epic Dhola in Performance |edition=illustrated |year=2004 |page=60 |publisher=[[Indiana University Press]] |place=Bloomington, Indiana |first=Susan S. |last=Wadley |url=https://books.google.com/books?id=UbsgVL4AGkoC&pg=PA60 |isbn=978-0253217240 |lccn=2004009434 |quote=Eventually he was awarded the title of ''rājā'' (king), although he preferred the more modest "Thakur" (a man of indeterminate but mid-level caste, usually implying a landowning caste, often Rajput). |access-date=26 September 2020 |archive-date=10 April 2023 |archive-url=https://web.archive.org/web/20230410214540/https://books.google.com/books?id=UbsgVL4AGkoC&pg=PA60 |url-status=live }}</ref><br />
<br />
S. K. Das noted that while the word ''thakur'' means "god". <br />
<br />
In India, this title is widely used by the people belonging to the [[Rajput]] caste<ref name="Rajput">{{cite web|last=Ellinwood|first=DeWitt C.|date=January 2002|title=A Perspective on the Western Front by an Indian Army Office on the Western Front|url=https://www.westernfrontassociation.com/world-war-i-articles/a-perspective-on-the-western-front-by-an-indian-army-office-on-the-western-front-by-dr-dewitt-c-ellinwood/|access-date=9 November 2020|website=[[Western Front Association]]|quote=...Thakur (title of respect for Rajput aristocrats whose father is deceased; usually a landowner)...|archive-date=10 November 2020|archive-url=https://web.archive.org/web/20201110034942/https://www.westernfrontassociation.com/world-war-i-articles/a-perspective-on-the-western-front-by-an-indian-army-office-on-the-western-front-by-dr-dewitt-c-ellinwood/|url-status=live}}</ref>while few people of some other caste groups using it include castes such as, [[Bengali Brahmin]],<ref>{{Cite book |last1=Kanitkar |first1=Helen A. |url=https://books.google.com/books?id=1fig6r-cktgC&dq=Forms+of+Address+and+Terms+of+Reference+in+Bengali&pg=PA76 |title=1965–1969 |last2=Fürer-Haimendorf |first2=Elizabeth |date=2012-05-07 |publisher=Walter de Gruyter |isbn=978-3-11-080704-2 |language=en}}</ref> [[Bhumihar]], [[Koli people|Koli]]<ref name="bkb" /> and [[Charan]].<ref name=":1">{{Cite book |last1=Yadav |first1=Kripal Chandra |url=https://books.google.com/books?id=6v5tAAAAMAAJ |title=Arya Samaj and the Freedom Movement: 1875–1918 |last2=Arya |first2=Krishan Singh |date=1988 |publisher=Manohar Publications |isbn=978-81-85054-41-4 |language=en |quote=Thakur Kesari Singh was born on 21 November 1872 at Devpura, a small village near Shahpura in Udaipur state (Rajasthan) in a patriotic Charan family. His father, Thakur Kishan Singh a follower of Swami Dayananda was one of the chief counsellors of the ruler of Udaipur. |access-date=28 April 2022 |archive-date=10 April 2023 |archive-url=https://web.archive.org/web/20230410214536/https://books.google.com/books?id=6v5tAAAAMAAJ |url-status=live }}</ref><br />
<br />
Some academics have suggested that "''Thakur'' was merely a title and not an office whereby a holder was entitled to wield some power in the state".<ref>{{cite book |title=Rajput Polity: A Study of Politics and Administration of the State of Marwar, 1638–1749 |year=1977 |page=18 |publisher=Manohar |first=Ghanshyam Datt |last=Sharma |quote=Bose agrees with Dr. Kane (History of the Dharmasastras, iii, 984) that thakur was merely a title and not an office whereby a holder was entitled to wield some power in the state. |url=https://books.google.com/books?id=5-YeAAAAMAAJ&q=%22thakur+was+merely+a+title+and+not+an+office%22 |isbn=978-0883868874 |access-date=26 October 2020 |archive-date=10 April 2023 |archive-url=https://web.archive.org/web/20230410214531/https://books.google.com/books?id=5-YeAAAAMAAJ&q=%22thakur+was+merely+a+title+and+not+an+office%22 |url-status=live }}</ref> However, some other academics have noted that this title had been used by "petty chiefs" in the western areas of [[Himachal Pradesh]].<ref>{{cite book |title=History and Culture of the Chamba State, a Western Himalayan Kingdom: Collected Papers of the Seminar Held at Chamba in 1983 |section=Influence of Rajasthani on Pahari |page=131 |publisher=Books & Books |first1=Vishwa Chander |last1=Ohri |first2=Amar Nath |last2=Khanna |year=1989 |quote=...in the hills refer to a time when petty chiefs bearing the title of Rana or Thakur exercised authority over their iminutive domains... |isbn=9788185016252}}</ref> Examples include the Thakurs of Kolong, Gumrang, and [[Gondhla]] in [[Lahaul and Spiti district|Lahaul]], who governed hereditary [[Jagir|jagirs]] in Lahaul under the Rajas of Kullu, and later under British rule.<ref>{{Cite book |last=Diack |first=Alexander Henderson |url=https://archive.org/details/dli.pahar.1425/page/26/mode/2up?q=gumrang |title=Gazetteer of the Kangra District / 2/4 Kulu, Lahul and Spiti : 1897 |date=1994 |publisher=New Delhi : Indus Publ. Co. |isbn=978-81-7387-016-3 |pages=26}}</ref><br />
<br />
The title was used by rulers of several [[princely state]]s, including [[Ambliara State|Ambliara]], [[Vala State|Vala]], [[Morvi State|Morbi]], [[Varsoda State|Barsoda]], and [[Rajkot State]]. Sons of thakurs were given the Sanskrit title of ''[[Kumar (title)|Kumara]]'' ('prince'), popular usage being ''[[Kunwar (title)|Kunwar]]'' in the North and ''[[Kumar (title)|Kumar]]'' in [[Bengal]] and [[South India|southern India]].<ref>{{cite book|last=Vadivelu|first=A.|title=The Aristocracy of Southern India, Volume 2|date=24 August 2016 |url=https://books.google.com/books?id=oFwDWt2N29cC|access-date=28 September 2018|archive-date=10 April 2023|archive-url=https://web.archive.org/web/20230410214453/https://books.google.com/books?id=oFwDWt2N29cC|url-status=live}}</ref><br />
<br />
The territory of land under the control of a ''Thakur'' was called ''thikana''.<ref>{{cite book |title=Dynamics of State Formation: India and Europe Compared |year=1997 |page=81 |publisher=[[SAGE Publications|SAGE]] |first1=Martin |last1=Doornbos |first2=Sudipta |last2=Kaviraj |isbn=978-8170365747 |quote=Rights to land within any particular Thakur domain, the thikana, became complicated by the 1600s.}}</ref><br />
<br />
== See also ==<br />
* [[Sardar]]<br />
* [[Chaudhary]]<br />
* [[Mankari]]<br />
* [[Thakkar]]<br />
* [[Thakuri]]<br />
* [[Thakor]]<br />
* [[Purshotamdas Thakurdas|Thakurdas]]<br />
* [[Rajputs in Bihar]]<br />
* [[Dharmathakur]]<br />
<br />
== References ==<br />
{{reflist}}<br />
<br />
[[Category:Titles in India]]<br />
[[Category:Rajput titles]]<br />
[[Category:Surnames of Indian origin]]<br />
[[Category:Indian feudalism]]<br />
[[Category:Titles in Bangladesh]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=List_of_Yadavs&diff=481076List of Yadavs2026-04-24T13:28:01Z<p>Dr. Editor: </p>
<hr />
<div>{{short description|Wikimedia list article}}<br />
<br />
{{Use dmy dates|date=December 2020}}<br />
{{Infobox surname<br />
| name = {{lang|hi|यादव}}<br />
| image = <!-- Insert a relevant image for the name. --><br />
| image_size = <!-- The infobox automatically resizes images to a width of 200px. Use this parameter only if the image being used is smaller than 200px. --><br />
| caption = <!-- Insert image caption, which should describe the image used. --><br />
| romanization = Yadav<br />
| pronunciation = <!-- Insert the pronunciation(s) of the name. Separate multiple entries with a line break (<br/>). Use IPA codes if possible. --><br />
| gender = <!-- Insert the gender of the name. Use either Feminine, Masculine, or Unisex. --><br />
| feminine = <!-- (If the name you are using in the 'name parameter' (the first one, above) is feminine, insert the masculine form(s) of this specific name. --><br />
| masculine = <!-- (If the name you are using in the 'name parameter' (the first one, above) is masculine, insert the feminine form(s) of this specific name. --><br />
| languageorigin = Sanskrit<br />
| origin = [[Yadu]]<br />
| derivation = [[Yadava]]<br />
| meaning = descendant of [[Yadu]]<br />
| motto = <br />
| region = [[India]], [[Nepal]]<br />
| variant = <!-- Insert the variant form(s) of the name – the alternate spellings of the name. However, note the more specific options below. --><br />
| cognate = <!-- Insert the cognate(s) associated with the name. --><br />
| anglicisation = <!-- Insert the Anglicisation(s) associated with the name. This is for listing the Anglicised forms of a non-English language name. Note derivative option below. Also, some surnames are going to many Anglicised forms; only use this parameter if there are a few Anglicised forms. Long lists of names should be in the article-mainspace. --><br />
| derivative = <!-- Insert the derivative(s) associated with the name. This is for listing the non-English language names that this name has spawned. --><br />
| seealso = <!-- Insert the names that might not fit the into the 'other names' options above. --><br />
| family = <!-- Insert family/families/clans who bear the name. Only insert notable families, preferably ones with articles. --><br />
| footnotes = <ref name="Hanks Coates McClure 2016">{{cite book<br />
| last = Hanks<br />
| first = Patrick<br />
| author-link = Patrick Hanks<br />
| last2 = Coates<br />
| first2 = Richard<br />
| authorlink2 = Richard Coates<br />
| last3 = McClure<br />
| first3 = Peter<br />
| title = The Oxford Dictionary of Family Names in Britain and Ireland<br />
| publisher = [[Oxford University Press]]<br />
| year = 2016<br />
| isbn = 978-0-19-252747-9<br />
| oclc = 964412220<br />
| url = https://books.google.com/books?id=0AyDDQAAQBAJ&pg=PA2973<br />
| page = 2973<br />
| access-date = 2018-12-19<br />
}}</ref><br />
}}<br />
<br />
This is a list of notable members of the [[Yadav]] community.<br />
<!-- Do not add names to this section unless you can show them to be notable – see BP:NOTDIRECTORY --><br />
== Gods ==<br />
[[File:Krishna Holds Up Mount Govardhan (MET 70694) cropped.png|thumb|Krishna lifting Govardhan Hill]]<br />
[[File:Radharani 10.JPG|thumb|Murti of Radharani at ISKCON Temple, Pune]]<br />
[[File:Balarama Mural.jpg|thumb|Balarama mural depiction]]<br />
*[[Krishna|Lord Krishna]]<br />
*[[Radha|Devi Radha]]<br />
*[[Balarama]]<br />
<br />
== Saints ==<br />
== Historical figures ==<br />
== Freedom fighters ==<br />
[[File:Rao_Tula_Ram.jpg|thumb|250px|Rao Tula Ram, leader of the Indian Rebellion of 1857]]<br />
[[File:Rao_Gopal_Dev,_Rewari.jpg|thumb|250px|Statue of Rao Gopal Dev in Rewari, Haryana]]<br />
[[File:Mahendra_Gop.jpg|thumb|right|250px|Mahendra Gop]]<br />
<br />
==Academicians==<br />
<br />
== Civil servants and bureaucrats ==<br />
* [[Bhupendra Yadav]], IPS, DGP of Rajasthan<br />
* [[Jagmohan Yadav]], IPS, Former DGP of Uttar Pradesh<br />
* [[Manoj Yadava]], IPS, DGP of Haryana<br />
* [[Navniet Sekera]], IPS, ADG Uttar Pradesh<br />
* [[Neera Yadav]], IAS<br />
* [[Pranjal Yadav]], IAS<br />
<br />
== Film and television and entertainment ==<br />
[[File:Actor Rajkummar Rao.jpg|thumb|Rajkummar Rao, Indian actor]]<br />
<br />
* [[Elvish Yadav]]<br />
* [[Baba Yadav]]<br />
* [[Dinesh Lal Yadav]]<br />
* [[Dwij Yadav]]<br />
* [[Khesari Lal Yadav]]<br />
* [[Leena Yadav]]<br />
* [[Manisha Yadav]]<br />
* [[Narsing Yadav]]<br />
* [[Neha Yadav]]<br />
* [[Parul Yadav]]<br />
* [[Pragya Yadav]]<br />
* [[Rajkummar Rao]]<br />
* [[Rajesh Yadav (cinematographer)|Rajesh Yadav]]<br />
* [[Raghubir Yadav]]<br />
* [[Rajpal Yadav]]<br />
* [[Ravi Yadav]]<br />
* [[Shrikant Yadav]]<br />
* [[Shyam Yadav]]<br />
<br />
== First in their fields ==<br />
[[File:The_renowned_mountaineer,_Smt._Santosh_Yadav_releasing_a_book_‘Parvatarohan_Ka_Romanch’,_brought_by_the_Publications_Division,_in_New_Delhi_on_September_04,_2008_(cropped).jpg|thumb|250px|Santosh Yadav releasing the book “Parvatarohan Ka Romanch” in New Delhi (2008)]]<br />
[[File:Ram_Baran_Yadav_2008-08-26.jpg|thumb|250px|Ram Baran Yadav speaking at a public event (2008)]]<br />
* [[Santosh Yadav]], first woman in the world to climb [[Mount Everest]] twice, and the first woman to successfully climb Mt. Everest from [[Kangshung Face]].<br />
* [[Surekha Yadav]], India's first female train driver<br />
* [[Bhakti Yadav]], The first female MBBS from Indore, India<br />
* [[Ram Baran Yadav]], The first president of Nepal<br />
<br />
== Indian politics ==<br />
* [[Ajay Singh Yadav]], former Union Minister<br />
* [[Ajesh Yadav]], [[Aam Aadmi Party|AAP]] member for [[Badli (Delhi Assembly constituency)|Badli]] in the [[Sixth Legislative Assembly of Delhi]]<br />
* [[Akhilesh Yadav]], Ex-Chief Minister of Uttar Pradesh<br />
* [[Akshay Yadav]], M.P. in the [[16th Lok Sabha]]<br />
* [[Anand Sen Yadav]], BSP politician<br />
* [[Anil Kumar Yadav]], a politician from Bihar<br />
* [[Anil Kumar Poluboina|Anil Kumar Yadav]], Minister of Irrigation(Water Resources) [[Government of Andhra Pradesh]]<br />
* [[Anita Yadav]], politician, Former Minister Haryana Congress<br />
* [[Anjan Kumar Yadav]], former M.P. for [[Secunderabad]]<br />
* [[Arun Subhashchandra Yadav]], former Union Minister<br />
* [[Arvind Singh Yadav]], MLA, Chhibramau, SP<br />
* [[Annapurna Devi Yadav]], Union Minister of State for Education<br />
* [[Ashok Kumar Yadav]], [[Member of Parliament]] from [[Madhubani (Lok Sabha constituency)|Madhubani]]<br />
* [[Babulal Gaur | Babulal Gaur Yadav]], 16th [[Chief Minister of Madhya Pradesh]]([[BJP]])<br />
* [[Badulgula Lingaiah Yadav]], Member of the Parliament and leader Telangana Rashtra Samithi party<br />
* [[Balram Yadav]], Samajwadi Party leader, UP<br />
* [[Balram Singh Yadav]], former Union Minister<br />
* [[Bhupender Yadav]], Union Minister of Labour and Employment <br />
* [[Bhagabat Behera|Bhagabat Behera Yadav]], former Cabinet Minister of [[Government of Odisha]]<br />
* [[Chandrapal Singh Yadav]], MP, Jhansi, SP<br />
* [[Chaudhary Brahm Prakash Yadav]], former Chief Minister of Delhi<br />
* [[Chaudhary Harmohan Singh Yadav]], SP Politician, [[Shaurya Chakra]] awardee<br />
* [[Daroga Prasad Rai]], 10th Chief Minister of Bihar<br />
* [[Darshan Singh Yadav]], former [[Rajya Sabha]] MP of [[Uttar Pradesh]]<br />
* [[Dinesh Chandra Yadav]], former Minister of [[Government of Bihar|Bihar]] and Member of [[Lok Sabha|Parliament]]<br />
* [[Dinesh Kumar Singh|Dinesh Yadav]], former member of [[Bihar Legislative Assembly]]<br />
* [[Deo Narayan Yadav]], 12th [[Speaker (politics)|Speaker]] of [[Bihar Legislative Assembly]]<br />
* [[Devender Yadav]], Indian National Congress<br />
* [[Devendra Prasad Yadav]], former RJD Leader<br />
* [[Devendra Singh Yadav]], former M.P. for [[Etah (Lok Sabha Constituency)|Etah]]<br />
* [[Dharmananda Behera|Dharmananda Behera Yadav]], former MLA of [[Choudwar-Cuttack]] (Odisha)<br />
* [[Dharmendra Yadav]], M.P., Samajwadi Party<br />
* [[Dimple Yadav]], M.P. for Kannauj<br />
* [[D. P. Yadav]], leader of [[Rashtriya Parivartan Dal]]<br />
* [[Girish Yadav]], State Minister, Uttar Pradesh, A BJP Leader<br />
* [[Hitesh Kumar Bagartti|Hitesh Kumar Bagartti Yadav]], former Member of [[Odisha Legislative Assembly]](BJP)<br />
* [[Hukmdev Narayan Yadav]], former Union Minister of State<br />
* [[Hemchand Yadav]], Former Cabinet Minister of Chhattishgarh Government<br />
* [[Jagadambi Prasad Yadav]], former Minister of State in PM Morarji Desai Ministry<br />
* [[Jaswant Singh Yadav]], BJP, Rajasthan<br />
* [[Jay Prakash Narayan Yadav]], former Union Minister of State for Water Resources<br />
* [[Kailash Nath Singh Yadav]], [[Bahujan Samaj Party]], Uttar Pradesh<br />
* [[Kanti Singh|Kanti Singh Yadav]], former Union Minister<br />
* [[Lalita Yadav]], Minister of State of [[Madhya Pradesh Government]]<br />
* [[Laloo Prasad Yadav]], former Union Cabinet Minister of India, former Chief Minister of Bihar<br />
* [[Laxmi Narayan Yadav]], M.P., [[Sagar, Madhya Pradesh]]<br />
* [[Madhusudan Yadav]], former [[Lok Sabha]] MP and Mayor of [[Rajnandgaon|Rajnandgaon Municipal Corporation]] <br />
* [[Mahinder Yadav]], MLA, AAP<br />
* [[Manoj Yadav]], former MLA of Bihar and MLA of [[Jharkhand]]<br />
* [[Mandakini Behera|Mandakini Behera Yadav]], former MLA of [[Odisha]] [[Nayagarh (Vidhan Sabha constituency)|Nayagarh]]<br />
* [[Mitrasen Yadav]], Communist Party leader<br />
* [[Mousadhi Bag|Mousadhi Bag Yadav]], member of [[Odisha Legislative Assembly]] from [[Dharmagarh (Vidhan Sabha constituency)|Dharmagarh]]<br />
* [[Mulayam Singh Yadav (Auraiya politician)]], former Member of [[Uttar Pradesh Legislative Council|Uttar Pradesh Legislative Council (MLC)]] for 3 times(he is not the father of Akhilesh Yadav)<br />
* [[Mulayam Singh Yadav]], former Union [[Defence Minister of India]] and Ex-[[Chief Minister of Uttar Pradesh]]<br />
* [[Nagendra Singh Munna Yadav]], M.L.A., Samajwadi Party, [[Pratapgarh, Uttar Pradesh]]<br />
* [[Nand Kishore Yadav (SP)|Nand Kishore Yadav]], Member of the [[Parliament of India]] representing [[Uttar Pradesh]] in the [[Rajya Sabha]]<br />
* [[Neera Yadav (politician)]], leader of Bharatiya Janata Party and the minister in government of [[Jharkhand]]<br />
* [[Nityanand Rai| Nityanand Rai Yadav]], Minister of State for [[Home Affairs]]<br />
* [[Om Prakash Yadav]] JDU, Bihar<br />
* [[Pappu Yadav]], former RJD M.P<br />
* [[Pradeep Yadav (Indian politician)|Pradeep Yadav]], 13th Lok Sabha MP and MLA of [[Jharkhand]] state<br />
* [[Pramila Giri|Pramila Giri Yadav]], former Member of [[Odisha Legislative Assembly]] from Baisinga ([[Mayurbhanj]])<br />
* [[Ramakant Yadav (politician)|Ramakant Yadav]], BJP<br />
* [[Ramesh Prasad Yadav]], former Member of [[Bihar Legislative Assembly]]<br />
* [[Rampal Yadav]], SP leader<br />
* [[Ram Gopal Yadav]], Rajya Sabha member<br />
* [[Ram Kripal Yadav]], former Union Minister of State<br />
* [[Ram Lakhan Singh Yadav]], former member of [[Lok Sabha]] and Ex-MLA of Bihar<br />
* [[Ram Naresh Yadav]], former Chief Minister of [[Uttar Pradesh]]<br />
* [[Ranjan Prasad Yadav]], RJD politician, Bihar<br />
* [[Rekha Yadav]], [[Bharatiya Janshakti Party]] [[Malhara (Vidhan Sabha constituency)]] in [[Chhatarpur district]], [[Madhya Pradesh]]<br />
* [[Sadhu Yadav]], politician, Bihar<br />
* [[Sharad Yadav]], leader of Janata Dal (U)<br />
* [[Shivpal Singh Yadav]], former Cabinat Minister of [[Uttar Pradesh Government|Uttar Pradesh]]<br />
* [[Shyamlal Yadav]], Leader of Congress (I), Former [[Deputy Chairman of the Rajya Sabha]]<br />
* [[Subhash Yadav]], former Deputy Chief Minister of Madhya Pradesh<br />
* [[Subhash Prasad Yadav]], former [[Member of Parliament|Member of Parliament (Rajya Sabha)]] from [[Bihar]]<br />
* [[Sudha Yadav]], BJP leader<br />
* [[Sunil Kumar Singh Yadav]], [[Bahujan Samaj Party]], Uttar Pradesh<br />
* [[Surendra Prasad Yadav]], former Industrial Minister of Bihar & Jharkhand and Ex-MLA of Bihar he also served as an MP of 12th [[Lok Sabha]]<br />
* [[Talasani Srinivas Yadav]], Minister of State in [[Government of Telangana]](Telangana Rashtra Samithi)<br />
* [[Tejashwi Yadav]], Ex-Deputy Chief Minister, Bihar State<br />
* [[Tej Pratap Yadav]], Ex-Minister for Health, Bihar<br />
* [[Tej Pratap Singh Yadav]], M.P. for [[Mainpuri]]<br />
* [[Uma Kant Yadav]], [[Bihar Legislative Assembly]]<br />
* [[Umlesh Yadav]], former MLA for [[Bisauli]] [[Uttar Pradesh]]<br />
* [[Vijay Bahadur Yadav]], MLA, Gorakhpur Rural<br />
* [[Yogendra Yadav]], Leader of [[Swaraj Abhiyan]]<br />
<br />
== Literature ==<br />
* [[Anand Yadav]], a Marathi-language writer<br />
* [[B. D. Yadav]], historian<br />
* [[J. N. Singh Yadav]], English- and [[Hindi]]-language writer<br />
* [[Lalai Singh Yadav]], writer and playwright from [[Uttar Pradesh|UP]]<br />
* [[Rajendra Yadav]], a pioneer of the Hindi literary movement known as Nayi Kahani.<br />
* [[Ramashankar Yadav]], Hindi poet<br />
* [[S. D. S. Yadava|S. D. S. Yadav]], writer of "Followers of Krishna: Yadavas of India"<br />
<br />
<br />
== Military ==<br />
[[File:Sub Maj & Hony Capt Yogendra Singh Yadav, PVC.jpg|thumb|Yogendra Singh Yadav, Param Vir Chakra awardee]]<br />
* [[Yogendra Singh Yadav]]<br />
* [[Kaushal Yadav]]<br />
* [[Kulbhushan Yadav]]<br />
<br />
== Nepali politics ==<br />
[[File:Ram_Baran_Yadav_2008-08-26.jpg|thumb|250px|Ram Baran Yadav speaking at a public event (2008)]]<br />
* [[Upendra Yadav]], [[Deputy Prime Minister of Nepal]]<br />
* [[Chitra Lekha Yadav]], minister<br />
* [[Dinesh Chandra Yadav (Nepal)]] member of the Second Nepalese Constituent Assembly<br />
* [[Radhe Chandra Yadav]], member of the Second Nepalese Constituent Assembly<br />
* [[Ram Ayodhya Prasad Yadav]], member of the Second Nepalese Constituent Assembly<br />
* [[Ram Baran Yadav]], President<br />
* [[Renu Kumari Yadav]], Minister of Education. member of the [[Madhesi Janadhikar Forum]]<br />
* [[Upendra Yadav]] President of [[Federal Socialist Forum, Nepal]]<br />
*[[Matrika Prasad Yadav|Matrika Yadav]], [[Ministry of Industry, Commerce and Supplies (Nepal)|Ministry of Industry, Commerce and Supplies]], A [[Nepal Communist Party]] Leader<br />
<br />
== Professionals ==<br />
* [[Bhakti Yadav|Dr. Bhakti Yadav]], [[Padma Shri]] awardee gynaecologist<br />
* [[Goriparthi Narasimha Raju Yadav]], Leading [[Agriculturist]], Padma Shri Awardee<br />
* [[Ramakant Yadav (neurologist)|Ramakant Yadav]] is a professor of Neurology.<br />
* [[Raj Vir Singh Yadav]], Kidney transplant surgeon, [[Padma Shri]] Awardee, 1982<br />
* [[Rahul Yadav]], Ex CEO, Housing.com and founder of Intelligent Interfaces for e-commerce<br />
* [[Yogendra Yadav]], [[Psephology]]<br />
<br />
== Science and technology ==<br />
* [[Jhillu Singh Yadav]]<br />
* [[Rajpal Singh Yadav]]<br />
<br />
== Social workers ==<br />
[[File:The_President,_Smt._Pratibha_Devisingh_Patil_presenting_the_Stree_Shakti_Puruskar_2009_to_Mrs._Phoolbasan_Bai_Yadav_(Rajnandgaon,_Chhattisgarh),_in_New_Delhi_on_March_08,_2010.jpg|thumb|250px|Phoolbasan Bai Yadav receiving Stree Shakti Puraskar from President Pratibha Patil (2010)]]<br />
* [[Phoolbasan Bai Yadav]] Social Worker in [[Chhattisgarh]], [[Padma Shri]] Awardee, Godfrey Phillips National Bravery Awardee<br />
<br />
== Sports ==<br />
[[File:Suryakumar_Yadav_in_PMO_New_Delhi.jpg|thumb|250px|Suryakumar Yadav with PM Narendra Modi at PMO, New Delhi (2024)]]<br />
[[File:Kuldeep_Yadav_in_PMO_New_Delhi.jpg|thumb|250px|Kuldeep Yadav with PM Narendra Modi at PMO, New Delhi (2024)]]<br />
* [[Abhishek Yadav (footballer)|Abhishek Yadav]], football<br />
* [[Abhishek Yadav (table tennis)|Abhishek Yadav]], table-tennis<br />
* [[Ajay Yadav]], cricket<br />
* [[Akash Yadav]], cricket<br />
* [[Amit Yadav|Amit Raj Kumar Yadav]], cricket<br />
* [[Arjun Yadav]], cricket<br />
* [[Ashwin Yadav]], cricket<br />
* [[Avinash Yadav]], cricket<br />
* [[Bani Yadav]], Car rallyist, India's fastest women car racer<br />
* [[Chinki Yadav]], Indian sport shooter<br />
* [[Dharmendra Singh Yadav]], boxing<br />
* [[Hemulal Yadav]], cricket<br />
* [[Jai Prakash Yadav (cricketer)|Jai Prakash Yadav]], cricket<br />
* [[Jayant Yadav]], cricket<br />
* [[Jyoti Yadav]], cricket<br />
* [[Kapil Yadav]], cricket<br />
* [[Kavita Yadav]], air-rifle Shooting<br />
* [[Kuldeep Yadav]], cricket<br />
* [[Lalit Yadav (Delhi cricketer)|Lalit Yadav]], [[Delhi]] cricketer<br />
* [[Lalit Yadav (Vidarbha cricketer)|Lalit Yadav]], [[Vidarbha|Vidharbha]] cricketer<br />
* [[Narsingh Pancham Yadav]], wrestling<br />
* [[Poonam Yadav (cricketer)|Poonam Yadav]], cricket<br />
* [[Punam Yadav]], weightlifting<br />
* [[Puneet Yadav]], Cricket<br />
* [[Radha Yadav]], Cricket<br />
* [[Rahul Yadav (cricketer)]]<br />
* [[Rahul Yadav Chittaboina]], Badminton<br />
* [[Rakesh Kumar Yadav]], athletics<br />
* [[Sanjay Yadav (cricketer)|Ram Singh Sanjay Yadav]], Cricket<br />
* [[Ram Singh Yadav]], Marathon Runner<br />
* [[Renuka Yadav]], hockey<br />
* [[Rohit Yadav C.]], Badminton<br />
* [[Sandeep Tulsi Yadav]], wrestling<br />
* [[Santosh Yadav (cricketer)]], cricket<br />
* [[Santosh Yadav]], mountaineering<br />
* [[Satish Kumar (boxer)|Satish Kumar Yadav]], boxing<br />
* [[Shivlal Yadav]], cricket<br />
* [[Suryakumar Yadav]], cricket<br />
* [[Swapnali Yadav]], swimming<br />
* [[Tejashwi Yadav]], cricket<br />
* [[Umesh Yadav]], cricket<br />
* [[Vidhya Yadav]], cricket admintration<br />
* [[Vijay Yadav (cricketer)|Vijay Yadav]], cricket<br />
* [[Vikas Krishan Yadav]], boxing<br />
* [[Vishal Yadav]], cricket<br />
<br />
== Vice Chancellors ==<br />
[[File:2019-11-16_Professor_Raja_Ram_Yadav_at_Jaunpur.jpg|thumb|250px|Raja Ram Yadav inaugurating Aryabhatt Auditorium in Jaunpur (2019)]]<br />
[[File:Prof._(Dr.)_Ramakant_Yadav.jpg|thumb|250px|Prof. (Dr.) Ramakant Yadav, former Vice-Chancellor of UPUMS, Saifai]]<br />
* [[G. D. Yadav]] vice chancellor of the [[Institute of Chemical Technology]], Mumbai (erstwhile UDCT) from 2009 until November 2019.<br />
* [[R. S. Yadav|R.S. Yadav]] was Vice Chancellor of [[Baba Mastnath University|Baba Mast Nath University]], Rohtak, Haryana in 2018. <br />
* [[Raja Ram Yadav]] former vice-chancellor of [[Veer Bahadur Singh Purvanchal University]].<br />
* [[Ramesh Kumar Yadava]] is Vice Chancellor of [[Baba Mastnath University|Baba Mast Nath University]], Rohtak, Haryana since 28 June 2021.<br />
* [[Sumer Singh Yadav]] Vice-Chancellor of [[Jagan Nath University, NCR]].<br />
* [[Sushma Yadav]] Vice-Chancellor of [[Bhagat Phool Singh Mahila Vishwavidyalaya]], Sonepat.<br />
<br />
== See also ==<br />
* {{intitle|Yadav}}<br />
<br />
== References ==<br />
{{reflist}}<br />
<br />
{{surname}}<br />
<!-- It does not help to add disambig or hndis tags where the page only contains people who share a given name or surname --><br />
<br />
{{DEFAULTSORT:Yadav (surname)}}<br />
[[Category:Lists of people sharing a surname]]<br />
[[Category:Surnames]]<br />
[[Category:Ahir]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=List_of_Yadavs&diff=481074List of Yadavs2026-04-24T13:20:46Z<p>Dr. Editor: </p>
<hr />
<div>{{short description|Wikimedia list article}}<br />
<br />
{{Use dmy dates|date=December 2020}}<br />
{{Infobox surname<br />
| name = {{lang|hi|यादव}}<br />
| image = <!-- Insert a relevant image for the name. --><br />
| image_size = <!-- The infobox automatically resizes images to a width of 200px. Use this parameter only if the image being used is smaller than 200px. --><br />
| caption = <!-- Insert image caption, which should describe the image used. --><br />
| romanization = Yadav<br />
| pronunciation = <!-- Insert the pronunciation(s) of the name. Separate multiple entries with a line break (<br/>). Use IPA codes if possible. --><br />
| gender = <!-- Insert the gender of the name. Use either Feminine, Masculine, or Unisex. --><br />
| feminine = <!-- (If the name you are using in the 'name parameter' (the first one, above) is feminine, insert the masculine form(s) of this specific name. --><br />
| masculine = <!-- (If the name you are using in the 'name parameter' (the first one, above) is masculine, insert the feminine form(s) of this specific name. --><br />
| languageorigin = Sanskrit<br />
| origin = [[Yadu]]<br />
| derivation = [[Yadava]]<br />
| meaning = descendant of [[Yadu]]<br />
| motto = <br />
| region = [[India]], [[Nepal]]<br />
| variant = <!-- Insert the variant form(s) of the name – the alternate spellings of the name. However, note the more specific options below. --><br />
| cognate = <!-- Insert the cognate(s) associated with the name. --><br />
| anglicisation = <!-- Insert the Anglicisation(s) associated with the name. This is for listing the Anglicised forms of a non-English language name. Note derivative option below. Also, some surnames are going to many Anglicised forms; only use this parameter if there are a few Anglicised forms. Long lists of names should be in the article-mainspace. --><br />
| derivative = <!-- Insert the derivative(s) associated with the name. This is for listing the non-English language names that this name has spawned. --><br />
| seealso = <!-- Insert the names that might not fit the into the 'other names' options above. --><br />
| family = <!-- Insert family/families/clans who bear the name. Only insert notable families, preferably ones with articles. --><br />
| footnotes = <ref name="Hanks Coates McClure 2016">{{cite book<br />
| last = Hanks<br />
| first = Patrick<br />
| author-link = Patrick Hanks<br />
| last2 = Coates<br />
| first2 = Richard<br />
| authorlink2 = Richard Coates<br />
| last3 = McClure<br />
| first3 = Peter<br />
| title = The Oxford Dictionary of Family Names in Britain and Ireland<br />
| publisher = [[Oxford University Press]]<br />
| year = 2016<br />
| isbn = 978-0-19-252747-9<br />
| oclc = 964412220<br />
| url = https://books.google.com/books?id=0AyDDQAAQBAJ&pg=PA2973<br />
| page = 2973<br />
| access-date = 2018-12-19<br />
}}</ref><br />
}}<br />
<br />
This is a list of notable members of the [[Yadav]] community.<br />
<!-- Do not add names to this section unless you can show them to be notable – see BP:NOTDIRECTORY --><br />
== Gods ==<br />
[[File:Krishna Holds Up Mount Govardhan (MET 70694) cropped.png|thumb|Krishna lifting Govardhan Hill]]<br />
[[File:Radharani 10.JPG|thumb|Murti of Radharani at ISKCON Temple, Pune]]<br />
[[File:Balarama Mural.jpg|thumb|Balarama mural depiction]]<br />
*[[Krishna|Lord Krishna]]<br />
*[[Radha|Devi Radha]]<br />
*[[Balarama]]<br />
<br />
== Saints ==<br />
== Historical figures ==<br />
== Freedom fighters ==<br />
[[File:Rao_Tula_Ram.jpg|thumb|250px|Rao Tula Ram, leader of the Indian Rebellion of 1857]]<br />
[[File:Rao_Gopal_Dev,_Rewari.jpg|thumb|250px|Statue of Rao Gopal Dev in Rewari, Haryana]]<br />
[[File:Mahendra_Gop.jpg|thumb|right|250px|Mahendra Gop]]<br />
<br />
== Civil servants and bureaucrats ==<br />
* [[Bhupendra Yadav]], IPS, DGP of Rajasthan<br />
* [[Jagmohan Yadav]], IPS, Former DGP of Uttar Pradesh<br />
* [[Manoj Yadava]], IPS, DGP of Haryana<br />
* [[Navniet Sekera]], IPS, ADG Uttar Pradesh<br />
* [[Neera Yadav]], IAS<br />
* [[Pranjal Yadav]], IAS<br />
<br />
== Film and television and entertainment ==<br />
[[File:Actor Rajkummar Rao.jpg|thumb|Rajkummar Rao, Indian actor]]<br />
<br />
* [[Elvish Yadav]]<br />
* [[Baba Yadav]]<br />
* [[Dinesh Lal Yadav]]<br />
* [[Dwij Yadav]]<br />
* [[Khesari Lal Yadav]]<br />
* [[Leena Yadav]]<br />
* [[Manisha Yadav]]<br />
* [[Narsing Yadav]]<br />
* [[Neha Yadav]]<br />
* [[Parul Yadav]]<br />
* [[Pragya Yadav]]<br />
* [[Rajkummar Rao]]<br />
* [[Rajesh Yadav (cinematographer)|Rajesh Yadav]]<br />
* [[Raghubir Yadav]]<br />
* [[Rajpal Yadav]]<br />
* [[Ravi Yadav]]<br />
* [[Shrikant Yadav]]<br />
* [[Shyam Yadav]]<br />
<br />
== First in their fields ==<br />
[[File:The_renowned_mountaineer,_Smt._Santosh_Yadav_releasing_a_book_‘Parvatarohan_Ka_Romanch’,_brought_by_the_Publications_Division,_in_New_Delhi_on_September_04,_2008_(cropped).jpg|thumb|250px|Santosh Yadav releasing the book “Parvatarohan Ka Romanch” in New Delhi (2008)]]<br />
[[File:Ram_Baran_Yadav_2008-08-26.jpg|thumb|250px|Ram Baran Yadav speaking at a public event (2008)]]<br />
* [[Santosh Yadav]], first woman in the world to climb [[Mount Everest]] twice, and the first woman to successfully climb Mt. Everest from [[Kangshung Face]].<br />
* [[Surekha Yadav]], India's first female train driver<br />
* [[Bhakti Yadav]], The first female MBBS from Indore, India<br />
* [[Ram Baran Yadav]], The first president of Nepal<br />
<br />
== Indian politics ==<br />
* [[Ajay Singh Yadav]], former Union Minister<br />
* [[Ajesh Yadav]], [[Aam Aadmi Party|AAP]] member for [[Badli (Delhi Assembly constituency)|Badli]] in the [[Sixth Legislative Assembly of Delhi]]<br />
* [[Akhilesh Yadav]], Ex-Chief Minister of Uttar Pradesh<br />
* [[Akshay Yadav]], M.P. in the [[16th Lok Sabha]]<br />
* [[Anand Sen Yadav]], BSP politician<br />
* [[Anil Kumar Yadav]], a politician from Bihar<br />
* [[Anil Kumar Poluboina|Anil Kumar Yadav]], Minister of Irrigation(Water Resources) [[Government of Andhra Pradesh]]<br />
* [[Anita Yadav]], politician, Former Minister Haryana Congress<br />
* [[Anjan Kumar Yadav]], former M.P. for [[Secunderabad]]<br />
* [[Arun Subhashchandra Yadav]], former Union Minister<br />
* [[Arvind Singh Yadav]], MLA, Chhibramau, SP<br />
* [[Annapurna Devi Yadav]], Union Minister of State for Education<br />
* [[Ashok Kumar Yadav]], [[Member of Parliament]] from [[Madhubani (Lok Sabha constituency)|Madhubani]]<br />
* [[Babulal Gaur | Babulal Gaur Yadav]], 16th [[Chief Minister of Madhya Pradesh]]([[BJP]])<br />
* [[Badulgula Lingaiah Yadav]], Member of the Parliament and leader Telangana Rashtra Samithi party<br />
* [[Balram Yadav]], Samajwadi Party leader, UP<br />
* [[Balram Singh Yadav]], former Union Minister<br />
* [[Bhupender Yadav]], Union Minister of Labour and Employment <br />
* [[Bhagabat Behera|Bhagabat Behera Yadav]], former Cabinet Minister of [[Government of Odisha]]<br />
* [[Chandrapal Singh Yadav]], MP, Jhansi, SP<br />
* [[Chaudhary Brahm Prakash Yadav]], former Chief Minister of Delhi<br />
* [[Chaudhary Harmohan Singh Yadav]], SP Politician, [[Shaurya Chakra]] awardee<br />
* [[Daroga Prasad Rai]], 10th Chief Minister of Bihar<br />
* [[Darshan Singh Yadav]], former [[Rajya Sabha]] MP of [[Uttar Pradesh]]<br />
* [[Dinesh Chandra Yadav]], former Minister of [[Government of Bihar|Bihar]] and Member of [[Lok Sabha|Parliament]]<br />
* [[Dinesh Kumar Singh|Dinesh Yadav]], former member of [[Bihar Legislative Assembly]]<br />
* [[Deo Narayan Yadav]], 12th [[Speaker (politics)|Speaker]] of [[Bihar Legislative Assembly]]<br />
* [[Devender Yadav]], Indian National Congress<br />
* [[Devendra Prasad Yadav]], former RJD Leader<br />
* [[Devendra Singh Yadav]], former M.P. for [[Etah (Lok Sabha Constituency)|Etah]]<br />
* [[Dharmananda Behera|Dharmananda Behera Yadav]], former MLA of [[Choudwar-Cuttack]] (Odisha)<br />
* [[Dharmendra Yadav]], M.P., Samajwadi Party<br />
* [[Dimple Yadav]], M.P. for Kannauj<br />
* [[D. P. Yadav]], leader of [[Rashtriya Parivartan Dal]]<br />
* [[Girish Yadav]], State Minister, Uttar Pradesh, A BJP Leader<br />
* [[Hitesh Kumar Bagartti|Hitesh Kumar Bagartti Yadav]], former Member of [[Odisha Legislative Assembly]](BJP)<br />
* [[Hukmdev Narayan Yadav]], former Union Minister of State<br />
* [[Hemchand Yadav]], Former Cabinet Minister of Chhattishgarh Government<br />
* [[Jagadambi Prasad Yadav]], former Minister of State in PM Morarji Desai Ministry<br />
* [[Jaswant Singh Yadav]], BJP, Rajasthan<br />
* [[Jay Prakash Narayan Yadav]], former Union Minister of State for Water Resources<br />
* [[Kailash Nath Singh Yadav]], [[Bahujan Samaj Party]], Uttar Pradesh<br />
* [[Kanti Singh|Kanti Singh Yadav]], former Union Minister<br />
* [[Lalita Yadav]], Minister of State of [[Madhya Pradesh Government]]<br />
* [[Laloo Prasad Yadav]], former Union Cabinet Minister of India, former Chief Minister of Bihar<br />
* [[Laxmi Narayan Yadav]], M.P., [[Sagar, Madhya Pradesh]]<br />
* [[Madhusudan Yadav]], former [[Lok Sabha]] MP and Mayor of [[Rajnandgaon|Rajnandgaon Municipal Corporation]] <br />
* [[Mahinder Yadav]], MLA, AAP<br />
* [[Manoj Yadav]], former MLA of Bihar and MLA of [[Jharkhand]]<br />
* [[Mandakini Behera|Mandakini Behera Yadav]], former MLA of [[Odisha]] [[Nayagarh (Vidhan Sabha constituency)|Nayagarh]]<br />
* [[Mitrasen Yadav]], Communist Party leader<br />
* [[Mousadhi Bag|Mousadhi Bag Yadav]], member of [[Odisha Legislative Assembly]] from [[Dharmagarh (Vidhan Sabha constituency)|Dharmagarh]]<br />
* [[Mulayam Singh Yadav (Auraiya politician)]], former Member of [[Uttar Pradesh Legislative Council|Uttar Pradesh Legislative Council (MLC)]] for 3 times(he is not the father of Akhilesh Yadav)<br />
* [[Mulayam Singh Yadav]], former Union [[Defence Minister of India]] and Ex-[[Chief Minister of Uttar Pradesh]]<br />
* [[Nagendra Singh Munna Yadav]], M.L.A., Samajwadi Party, [[Pratapgarh, Uttar Pradesh]]<br />
* [[Nand Kishore Yadav (SP)|Nand Kishore Yadav]], Member of the [[Parliament of India]] representing [[Uttar Pradesh]] in the [[Rajya Sabha]]<br />
* [[Neera Yadav (politician)]], leader of Bharatiya Janata Party and the minister in government of [[Jharkhand]]<br />
* [[Nityanand Rai| Nityanand Rai Yadav]], Minister of State for [[Home Affairs]]<br />
* [[Om Prakash Yadav]] JDU, Bihar<br />
* [[Pappu Yadav]], former RJD M.P<br />
* [[Pradeep Yadav (Indian politician)|Pradeep Yadav]], 13th Lok Sabha MP and MLA of [[Jharkhand]] state<br />
* [[Pramila Giri|Pramila Giri Yadav]], former Member of [[Odisha Legislative Assembly]] from Baisinga ([[Mayurbhanj]])<br />
* [[Ramakant Yadav (politician)|Ramakant Yadav]], BJP<br />
* [[Ramesh Prasad Yadav]], former Member of [[Bihar Legislative Assembly]]<br />
* [[Rampal Yadav]], SP leader<br />
* [[Ram Gopal Yadav]], Rajya Sabha member<br />
* [[Ram Kripal Yadav]], former Union Minister of State<br />
* [[Ram Lakhan Singh Yadav]], former member of [[Lok Sabha]] and Ex-MLA of Bihar<br />
* [[Ram Naresh Yadav]], former Chief Minister of [[Uttar Pradesh]]<br />
* [[Ranjan Prasad Yadav]], RJD politician, Bihar<br />
* [[Rekha Yadav]], [[Bharatiya Janshakti Party]] [[Malhara (Vidhan Sabha constituency)]] in [[Chhatarpur district]], [[Madhya Pradesh]]<br />
* [[Sadhu Yadav]], politician, Bihar<br />
* [[Sharad Yadav]], leader of Janata Dal (U)<br />
* [[Shivpal Singh Yadav]], former Cabinat Minister of [[Uttar Pradesh Government|Uttar Pradesh]]<br />
* [[Shyamlal Yadav]], Leader of Congress (I), Former [[Deputy Chairman of the Rajya Sabha]]<br />
* [[Subhash Yadav]], former Deputy Chief Minister of Madhya Pradesh<br />
* [[Subhash Prasad Yadav]], former [[Member of Parliament|Member of Parliament (Rajya Sabha)]] from [[Bihar]]<br />
* [[Sudha Yadav]], BJP leader<br />
* [[Sunil Kumar Singh Yadav]], [[Bahujan Samaj Party]], Uttar Pradesh<br />
* [[Surendra Prasad Yadav]], former Industrial Minister of Bihar & Jharkhand and Ex-MLA of Bihar he also served as an MP of 12th [[Lok Sabha]]<br />
* [[Talasani Srinivas Yadav]], Minister of State in [[Government of Telangana]](Telangana Rashtra Samithi)<br />
* [[Tejashwi Yadav]], Ex-Deputy Chief Minister, Bihar State<br />
* [[Tej Pratap Yadav]], Ex-Minister for Health, Bihar<br />
* [[Tej Pratap Singh Yadav]], M.P. for [[Mainpuri]]<br />
* [[Uma Kant Yadav]], [[Bihar Legislative Assembly]]<br />
* [[Umlesh Yadav]], former MLA for [[Bisauli]] [[Uttar Pradesh]]<br />
* [[Vijay Bahadur Yadav]], MLA, Gorakhpur Rural<br />
* [[Yogendra Yadav]], Leader of [[Swaraj Abhiyan]]<br />
<br />
== Literature ==<br />
* [[Anand Yadav]], a Marathi-language writer<br />
* [[B. D. Yadav]], historian<br />
* [[J. N. Singh Yadav]], English- and [[Hindi]]-language writer<br />
* [[Lalai Singh Yadav]], writer and playwright from [[Uttar Pradesh|UP]]<br />
* [[Rajendra Yadav]], a pioneer of the Hindi literary movement known as Nayi Kahani.<br />
* [[Ramashankar Yadav]], Hindi poet<br />
* [[S. D. S. Yadava|S. D. S. Yadav]], writer of "Followers of Krishna: Yadavas of India"<br />
<br />
<br />
== Military ==<br />
[[File:Sub Maj & Hony Capt Yogendra Singh Yadav, PVC.jpg|thumb|Yogendra Singh Yadav, Param Vir Chakra awardee]]<br />
* [[Yogendra Singh Yadav]]<br />
* [[Kaushal Yadav]]<br />
* [[Kulbhushan Yadav]]<br />
<br />
== Nepali politics ==<br />
[[File:Ram_Baran_Yadav_2008-08-26.jpg|thumb|250px|Ram Baran Yadav speaking at a public event (2008)]]<br />
* [[Upendra Yadav]], [[Deputy Prime Minister of Nepal]]<br />
* [[Chitra Lekha Yadav]], minister<br />
* [[Dinesh Chandra Yadav (Nepal)]] member of the Second Nepalese Constituent Assembly<br />
* [[Radhe Chandra Yadav]], member of the Second Nepalese Constituent Assembly<br />
* [[Ram Ayodhya Prasad Yadav]], member of the Second Nepalese Constituent Assembly<br />
* [[Ram Baran Yadav]], President<br />
* [[Renu Kumari Yadav]], Minister of Education. member of the [[Madhesi Janadhikar Forum]]<br />
* [[Upendra Yadav]] President of [[Federal Socialist Forum, Nepal]]<br />
*[[Matrika Prasad Yadav|Matrika Yadav]], [[Ministry of Industry, Commerce and Supplies (Nepal)|Ministry of Industry, Commerce and Supplies]], A [[Nepal Communist Party]] Leader<br />
<br />
== Professionals ==<br />
* [[Bhakti Yadav|Dr. Bhakti Yadav]], [[Padma Shri]] awardee gynaecologist<br />
* [[Goriparthi Narasimha Raju Yadav]], Leading [[Agriculturist]], Padma Shri Awardee<br />
* [[Ramakant Yadav (neurologist)|Ramakant Yadav]] is a professor of Neurology.<br />
* [[Raj Vir Singh Yadav]], Kidney transplant surgeon, [[Padma Shri]] Awardee, 1982<br />
* [[Rahul Yadav]], Ex CEO, Housing.com and founder of Intelligent Interfaces for e-commerce<br />
* [[Yogendra Yadav]], [[Psephology]]<br />
<br />
== Science and technology ==<br />
* [[Jhillu Singh Yadav]]<br />
* [[Rajpal Singh Yadav]]<br />
<br />
== Social workers ==<br />
[[File:The_President,_Smt._Pratibha_Devisingh_Patil_presenting_the_Stree_Shakti_Puruskar_2009_to_Mrs._Phoolbasan_Bai_Yadav_(Rajnandgaon,_Chhattisgarh),_in_New_Delhi_on_March_08,_2010.jpg|thumb|250px|Phoolbasan Bai Yadav receiving Stree Shakti Puraskar from President Pratibha Patil (2010)]]<br />
* [[Phoolbasan Bai Yadav]] Social Worker in [[Chhattisgarh]], [[Padma Shri]] Awardee, Godfrey Phillips National Bravery Awardee<br />
<br />
== Sports ==<br />
[[File:Suryakumar_Yadav_in_PMO_New_Delhi.jpg|thumb|250px|Suryakumar Yadav with PM Narendra Modi at PMO, New Delhi (2024)]]<br />
[[File:Kuldeep_Yadav_in_PMO_New_Delhi.jpg|thumb|250px|Kuldeep Yadav with PM Narendra Modi at PMO, New Delhi (2024)]]<br />
* [[Abhishek Yadav (footballer)|Abhishek Yadav]], football<br />
* [[Abhishek Yadav (table tennis)|Abhishek Yadav]], table-tennis<br />
* [[Ajay Yadav]], cricket<br />
* [[Akash Yadav]], cricket<br />
* [[Amit Yadav|Amit Raj Kumar Yadav]], cricket<br />
* [[Arjun Yadav]], cricket<br />
* [[Ashwin Yadav]], cricket<br />
* [[Avinash Yadav]], cricket<br />
* [[Bani Yadav]], Car rallyist, India's fastest women car racer<br />
* [[Chinki Yadav]], Indian sport shooter<br />
* [[Dharmendra Singh Yadav]], boxing<br />
* [[Hemulal Yadav]], cricket<br />
* [[Jai Prakash Yadav (cricketer)|Jai Prakash Yadav]], cricket<br />
* [[Jayant Yadav]], cricket<br />
* [[Jyoti Yadav]], cricket<br />
* [[Kapil Yadav]], cricket<br />
* [[Kavita Yadav]], air-rifle Shooting<br />
* [[Kuldeep Yadav]], cricket<br />
* [[Lalit Yadav (Delhi cricketer)|Lalit Yadav]], [[Delhi]] cricketer<br />
* [[Lalit Yadav (Vidarbha cricketer)|Lalit Yadav]], [[Vidarbha|Vidharbha]] cricketer<br />
* [[Narsingh Pancham Yadav]], wrestling<br />
* [[Poonam Yadav (cricketer)|Poonam Yadav]], cricket<br />
* [[Punam Yadav]], weightlifting<br />
* [[Puneet Yadav]], Cricket<br />
* [[Radha Yadav]], Cricket<br />
* [[Rahul Yadav (cricketer)]]<br />
* [[Rahul Yadav Chittaboina]], Badminton<br />
* [[Rakesh Kumar Yadav]], athletics<br />
* [[Sanjay Yadav (cricketer)|Ram Singh Sanjay Yadav]], Cricket<br />
* [[Ram Singh Yadav]], Marathon Runner<br />
* [[Renuka Yadav]], hockey<br />
* [[Rohit Yadav C.]], Badminton<br />
* [[Sandeep Tulsi Yadav]], wrestling<br />
* [[Santosh Yadav (cricketer)]], cricket<br />
* [[Santosh Yadav]], mountaineering<br />
* [[Satish Kumar (boxer)|Satish Kumar Yadav]], boxing<br />
* [[Shivlal Yadav]], cricket<br />
* [[Suryakumar Yadav]], cricket<br />
* [[Swapnali Yadav]], swimming<br />
* [[Tejashwi Yadav]], cricket<br />
* [[Umesh Yadav]], cricket<br />
* [[Vidhya Yadav]], cricket admintration<br />
* [[Vijay Yadav (cricketer)|Vijay Yadav]], cricket<br />
* [[Vikas Krishan Yadav]], boxing<br />
* [[Vishal Yadav]], cricket<br />
<br />
== Vice Chancellors ==<br />
[[File:2019-11-16_Professor_Raja_Ram_Yadav_at_Jaunpur.jpg|thumb|250px|Raja Ram Yadav inaugurating Aryabhatt Auditorium in Jaunpur (2019)]]<br />
[[File:Prof._(Dr.)_Ramakant_Yadav.jpg|thumb|250px|Prof. (Dr.) Ramakant Yadav, former Vice-Chancellor of UPUMS, Saifai]]<br />
* [[G. D. Yadav]] vice chancellor of the [[Institute of Chemical Technology]], Mumbai (erstwhile UDCT) from 2009 until November 2019.<br />
* [[R. S. Yadav|R.S. Yadav]] was Vice Chancellor of [[Baba Mastnath University|Baba Mast Nath University]], Rohtak, Haryana in 2018. <br />
* [[Raja Ram Yadav]] former vice-chancellor of [[Veer Bahadur Singh Purvanchal University]].<br />
* [[Ramesh Kumar Yadava]] is Vice Chancellor of [[Baba Mastnath University|Baba Mast Nath University]], Rohtak, Haryana since 28 June 2021.<br />
* [[Sumer Singh Yadav]] Vice-Chancellor of [[Jagan Nath University, NCR]].<br />
* [[Sushma Yadav]] Vice-Chancellor of [[Bhagat Phool Singh Mahila Vishwavidyalaya]], Sonepat.<br />
<br />
== See also ==<br />
* {{intitle|Yadav}}<br />
<br />
== References ==<br />
{{reflist}}<br />
<br />
{{surname}}<br />
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[[Category:Lists of people sharing a surname]]<br />
[[Category:Surnames]]<br />
[[Category:Ahir]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Vrishni&diff=481062Vrishni2026-04-24T12:27:21Z<p>Dr. Editor: </p>
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<div>{{short description|Confederacy of ancient India}}<br />
{{pp|small=yes}} <br />
{{Infobox country<br />
| conventional_long_name = Vrishnis<br />
| name = <br />
| image_map = {{South Asia in 150 BCE|center||{{Annotation|99|66|[[File:Long Rectangle (plain).png|32px]]}}||none}}<br />
| map_caption = Location on the Vrishnis and contemporary South Asian polities circa 150 CE.<ref>{{cite book |last1=Schwartzberg |first1=Joseph E. |title=A Historical atlas of South Asia |date=1978 |publisher=University of Chicago Press |location=Chicago |page=145, map XIV.1 (d) |isbn=0226742210 |url=https://dsal.uchicago.edu/reference/schwartzberg/pager.html?object=182 |archive-date=2021-02-24 |access-date=2022-04-16 |archive-url=https://web.archive.org/web/20210224162023/https://dsal.uchicago.edu/reference/schwartzberg/pager.html?object=182 |url-status=dead }}</ref><br />
| image_map2 = File:Indian tribes.jpg<br />
| map_caption2 = Location of the Vrishni among other groups: the [[Audumbaras]], the [[Kuninda]]s, the [[Vemaka]]s, the [[Yaudheya]]s, the [[Paurava]]s and the [[Arjunayana]]s.<br />
| capital = [[Hoshiarpur]]<br />
| government_type = [[Monarchy]]<br />
| year_end = 4th century CE<br />
| year_start = 5th century BCE<br />
| image_coat = Vrishni coin.png<br />
| coa_size = 300px<br />
| symbol_type = Silver coin of a "King Vrishni" (of the [[Audumbaras]] according to Cunningham).<ref name="Cunn"/><ref>{{cite book |last1=Ph.D |first1=Lavanya Vemsani |title=Krishna in History, Thought, and Culture: An Encyclopedia of the Hindu Lord of Many Names: An Encyclopedia of the Hindu Lord of Many Names |date=2016 |publisher=ABC-CLIO |isbn=978-1-61069-211-3 |page=296 |url=https://books.google.com/books?id=4fw2DAAAQBAJ&pg=PA296 |language=en}}</ref><br>'''Obv''' Pillar with half-lion and half-elephant, surmounted by a [[Triratna]] symbol and surrounded by [[Buddhist]] railing. [[Brahmi script|Brahmi]] legend ''Vṛishṇi Raja jnâgaṇyasya blubharasya''<br>'''Rev''' Large [[Dharmachakra]] symbol. [[Kharosthi]] legend ''Vrishni Raja jnâganyasya blubharasya''.<ref name="Cunn">Alexander Cunningham's ''Coins of Ancient India: From the Earliest Times Down to the Seventh Century'' (1891) p.70 [https://archive.org/stream/coinsancientind00cunngoog#page/n97/mode/2up]</ref><br />
| s1 = Gupta Empire<br />
| flag_s1 = Map_of_the_Gupta_Empire.png<br />
}}<br />
The '''Vrishnis''' ({{langx|sa|वृष्णि}}, {{IAST3|Vṛṣṇi}}) were an [[ancient India]]n clan who were believed to be the descendants of Vrishni. It is believed that Vrishni was the son of [[Yadava#The Satvatas|Satvata]], a descendant of [[Yadu (legendary king)|Yadu]], the son of [[Yayati]]. He had two wives, Gandhari and Madri, not to be confused with [[Gandhari (Mahabharata)|Gandhari]] and [[Madri]] from the [[Mahabharata]]. He has a son named Devamidhusha by his wife Madri. Vasudeva, the father of [[Krishna]] was the grandson of Devamidhusha.<ref>Pargiter F.E. (1922, reprint 1972). ''Ancient Indian Historical Tradition'', Delhi: Motilal Banarsidass, pp.103-7</ref> According to the [[Puranas]], the Vrishnis were residents of [[Dvārakā|Dvaraka]].<br />
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==Migration of Vrishnis to Dvaraka==<br />
[[Jarasandha]], father-in-law of [[Kamsa]], invaded [[Mathura, Uttar Pradesh|Mathura]] with a vast army; and though Krishna destroyed his army of [[demon]]s, another [[asura]], [[Kalayavan]] by name, surrounded Mathura with another army of thirty million monstrous fiends. Then Krishna thought it well to depart to Dvaraka.<ref name="ReferenceA">[[Sister Nivedita]] & Ananda K. Coomaraswamy: [https://books.google.com/books?id=65RCAAAAIAAJ Myths and Legends of the Hindus and Bhuddhists], Kolkata, 1913 {{ISBN|81-7505-197-3}} {{PD-notice}}</ref><br />
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==End of the Vrishnis==<br />
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After the death of [[Duryodhana]] in [[Mahabharata]], Krishna received the curse of Gandhari. She bewailed the death of her son and of friend and foe; then recognizing [[Hari]] as the Prime Mover, the One behind All, she cursed him for letting such things befall. This was her curse: that after 36 years Krishna should perish alone miserably and his people, the Vrishnis, should be destroyed. These things in due time came to pass. A madness seized the people of Dvaraka so that they fell upon one another and were slain, together with all sons and grandsons of Krishna. Only the women and Krishna and Balarama remained alive. Then Balarama went to the forest, and Krishna first sent a messenger to the Kuru city, to place the city and women of Dvaraka under the Pandavas protection, and then took leave of his father; afterward he himself sought the forest, where Balarama awaited him. Krishna discovered his brother seated under a mighty tree on the edge of the forest; he sat like a yogi, and behold, there came forth from his mouth a mighty snake, the thousand headed [[Nāga|naga]], [[Shesha|Ananta]], and glided away to ocean. Ocean himself and the sacred rivers and many divine nagas came to meet him. Thus Krishna beheld his brother depart from human world, and he wandered alone in forest. He thought of Gandhari's curse and all that had befallen, and he knew that the time had come for his own departure. He restrained his senses in yoga and laid himself down. Then there came a hunter that way and thought him a deer, and loosed a shaft and pierced his foot; but when he came close the hunter beheld a man wrapped in yellow robes practicing [[yoga]]. Thinking himself an offender, he touched his feet. Then Krishna rose and gave him comfort, and himself ascended to Heaven. The hunter is said to be rebirth of [[Vali (Ramayana)|Vali]] from Ramayana who was killed by Rama by hiding behind a tree and was therefore given the opportunity to avenge in similar fashion by Rama himself.<ref name="ReferenceA" /><br />
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==Vrishnis in ancient literature==<br />
[[Pāṇini]] in his ''Ashtadhyayi'' (IV.1.114, VI.2.34) mentioned about the Vrishnis along with the Andhakas. The ''Arthashastra'' of Kautilya described the Vrishnis as a ''sangha'' (tribal confederation). In the [[Mahabharata]] (Drona Parva, 141.15) the Vrishnis and the Andhakas are referred as ''Vratya''s.<ref>Raychaudhury, H.C. (1972). ''Political History of Ancient India'', Calcutta: University of Calcutta, pp.126-8</ref><br />
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==Vrishni coins==<br />
[[Alexander Cunningham]] found a unique silver coin of a King Vrishni (''Raja Vrishni'') which he identifies from the tribe of the [[Audumbaras]], found in [[Hoshiarpur]], Punjab.<ref name="Cunn"/> This coin is at the [[British Museum]], London. This circular coin has a sort of ''nandipada''-standard-in-railing, a mythical animal, half lion and half elephant and a circular [[Brāhmī script|Brahmi]] legend ''Vṛṣṇirāja Jñāgaṇasya trātārasya'' on the obverse and an elaborate ''chakra'' of twelve spokes in pellet border with slightly truncated [[Kharoshthi]] legend ''Vṛṣṇirājaṇṇa(gaṇasa) tra(tarasa)'' the reverse.<ref>Lahiri, Bela (1974). Indigenous States of Northern India (Circa 200 B.C. to 320 A.D.), Calcutta: University of Calcutta, pp.242-3</ref> Later a number of Vrishni copper coins were also discovered from Punjab. {{citation needed|date=June 2021}}<br />
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=="Vrishni heroes"==<br />
{{main|Vrishni heroes}}<br />
The [[Vrishni heroes]] are a group of five legendary, deified heroes who are found in the literature and archaeological sites of [[ancient India]].<ref name="Srinivasan1997p211a">{{cite book|author=Doris Srinivasan|title=Many Heads, Arms, and Eyes: Origin, Meaning, and Form of Multiplicity in Indian Art |url=https://books.google.com/books?id=vZheP9dIX9wC&pg=PA211 |year=1997|publisher=BRILL Academic|isbn=90-04-10758-4 |pages=211–220, 236}}</ref><ref name="Murthy1990"/> Their earliest worship is attestable in the clan of the Vrishnis near [[Mathura]] by 4th-century BCE.<ref name="Srinivasan1997p211a"/><ref name="Flood1996p119">{{cite book|author=Gavin D. Flood|title=An Introduction to Hinduism |url=https://archive.org/details/introductiontohi0000floo |url-access=registration|year=1996|publisher=Cambridge University Press|isbn=978-0-521-43878-0|pages=[https://archive.org/details/introductiontohi0000floo/page/119 119]–120}}</ref><ref name="DimitrovaOranskaia2018p30">{{cite book|author=Christopher Austin|editor=Diana Dimitrova and Tatiana Oranskaia|title=Divinizing in South Asian Traditions|url=https://books.google.com/books?id=p2JgDwAAQBAJ&pg=PT30 |year=2018|publisher=Taylor & Francis|isbn=978-1-351-12360-0|pages=30–35}}</ref> Legends are associated with these deified heroes, some of which may be based on real, historical heroes of the Vrishni clan.<ref name="US437"/><ref>{{cite journal |last1=Srinivasan |first1=Doris |title=Early Vaiṣṇava Imagery: Caturvyūha and Variant Forms |journal=Archives of Asian Art |date=1979 |volume=32 |pages=49–50 |jstor=20111096 |issn=0066-6637}}</ref> Their early worship has been variously described as cross-sectarian, much like the cult of the [[Yaksha]]s, related to the early [[Bhagavata]] tradition of [[Hinduism]], and with possible links to [[Jainism]] as well.<ref name="SRQ211">{{cite book |last1=Quintanilla |first1=Sonya Rhie |title=History of Early Stone Sculpture at Mathura: Ca. 150 BCE - 100 CE |date=2007 |publisher=BRILL |isbn=978-90-04-15537-4 |pages=211–213 |url=https://books.google.com/books?id=X7Cb8IkZVSMC&pg=PA212 |language=en}}</ref> They and their legends – particularly of [[Krishna]] and [[Balarama]] – have been an important part of the [[Vaishnava|Vaishnava tradition]] of Hinduism.<ref name="Srinivasan1997p211a"/><ref>{{cite book|author=Lavanya Vemsani |title=Krishna in History, Thought, and Culture: An Encyclopedia of the Hindu Lord of Many Names |url=https://books.google.com/books?id=4fw2DAAAQBAJ |year=2016|publisher=ABC-CLIO|isbn=978-1-61069-211-3|pages=23–25, 239}};<br>For their regional significance in contemporary Hinduism, see: [a] {{cite journal | last1=Couture | first1=André | last2=Schmid | first2=Charlotte | last3=Couture | first3=Andre | title=The Harivaṃśa, the Goddess Ekānaṃśā, and the Iconography of the Vṛṣṇi Triads | journal=Journal of the American Oriental Society | volume=121 | issue=2 | year=2001 | doi=10.2307/606559 | pages=173–192| jstor=606559 }}; [b] {{cite journal|title= Early Vaiṣṇava Imagery: Caturvyūha and Variant Forms| author = Doris Srinivasan|journal = Archives of Asian Art| volume=32| year=1979| pages = 39–54|jstor= 20111096}}</ref><ref name="Murthy1990">{{cite book|author=R Champakalakshmi|editor=H. V. Sreenivasa Murthy|title=Essays on Indian History and Culture |url=https://books.google.com/books?id=2jMg8K5dPZUC&pg=PA52|year=1990|publisher=Mittal Publications|isbn=978-81-7099-211-0|pages=52–60}}</ref><br />
<br />
<gallery class="center" widths="350px" heights="175px" perrow="4"><br />
File:Coin_of_the_Bactrian_King_Agathokles.jpg|"[[Vrishni heroes]]" on the coinage of [[Agathocles of Bactria]], circa 190-180 BCE: [[Samkarshana]]-[[Balarama]], with [[Gada (mace)|Gada]] mace and [[plow]], and [[Vāsudeva]]-[[Krishna]], with [[Shankha]] (a pear-shaped case or conch) and [[Sudarshana Chakra|Chakra]] wheel.<ref name="US437">{{cite book |last1=Singh |first1=Upinder |title=A History of Ancient and Early Medieval India: From the Stone Age to the 12th Century |date=2008 |publisher=Pearson Education India |isbn=978-81-317-1120-0 |pages=436–438 |url=https://books.google.com/books?id=H3lUIIYxWkEC&pg=PA437 |language=en}}</ref><ref>{{cite journal |last1=Srinivasan |first1=Doris |title=Early Vaiṣṇava Imagery: Caturvyūha and Variant Forms |journal=Archives of Asian Art |date=1979 |volume=32 |page=50 |jstor=20111096 |issn=0066-6637}}</ref><ref>{{cite book |last1=Joshi |first1=Nilakanth Purushottam |title=Iconography of Balarāma |date=1979 |publisher=Abhinav Publications |isbn=978-81-7017-107-2 |page=22 |url=https://books.google.com/books?id=5vd-lKzyFg0C&pg=PA22 |language=en}}</ref> This is "the earliest unambiguous image" of the two deities.<ref>{{cite book |last1=Srinivasan |first1=Doris |title=Many Heads, Arms, and Eyes: Origin, Meaning, and Form of Multiplicity in Indian Art |date=1997 |publisher=BRILL |isbn=978-90-04-10758-8 |page=215 |url=https://books.google.com/books?id=vZheP9dIX9wC&pg=PA215 |language=en}}</ref><br />
File:Vrishni triad shown in a rock painting at Tikla, M.P. 3rd-2nd century BCE.jpg|Vrishni triad shown in a rock painting at [[Tikla]], [[Madhya Pradesh]], 3rd-2nd century BCE. These would be [[Saṃkarṣaṇa]] (with plough and mace), [[Vāsudeva]] (with mace and wheel) and a female deity, probably [[Ekanamsha]].<ref>{{cite journal |last1=Gupta |first1=Vinay K. |title=Vrishnis in Ancient Literature and Art |journal=Indology's Pulse Arts in Context, Doris Meth Srinivasan Festschrift Volume, Eds. Corinna Wessels Mevissen and Gerd Mevissen with Assistance of Vinay Kumar Gupta |page=71 |url=https://www.academia.edu/40656540 |language=en}}</ref><br />
</gallery><br />
<br />
Archaeologist Vinay Kumar Gupta recently identified the five Vṛsṇi heroes (Pañca-Vṛsṇi Vīras), in another rock painting from Naldah, [[Bundi district|District Bundi]], Rajasthan, considering it as not later than 3rd century BCE: "[W]here the five Vṛsṇi heroes are shown standing side by side [...] The two figures on the extreme left and right are properly shown with haloes and can be identified as Vāsudeva-Kṛsṇa and Balarāma. Most of the figures appear with their hands held akimbo. They all are shown connected by a long piece of cloth, running like a rope. The one to the extreme right either possibly holds a cakra in his left hand or is having it tied to the rope, can be identified as Vāsudeva-Kṛsṇa whereas the one to the extreme left either possibly holds a hala (plough-share) or is having it tied to the rope but the artist seems to have taken some liberty by stylizing the depiction in a rectangular form."<ref>{{cite journal |last=Gupta |first=Vinay Kumar|date=May 2023 |title=Vrsnis in Ancient Art and Literature: An Addendum |journal=VESTIGIA INDICA: BSSS Journal of History & Archaeology|volume=1|issue=1 |pages=184-235 |doi= |url=https://www.academia.edu/105177465/VR_S_N_IS_IN_ANCIENT_ART_AND_LITERATURE_AN_ADDENDUM}}</ref><br />
<br />
==Vrishni Family Tree==<br />
The following chart shows the family tree of Krishna.<ref name="ReferenceA" /><ref name="Kashidasi Mahabharata">{{cite web|url=http://bn.wikisource.org/wiki/%E0%A6%AE%E0%A6%B9%E0%A6%BE%E0%A6%AD%E0%A6%BE%E0%A6%B0%E0%A6%A4/%E0%A6%AE%E0%A7%81%E0%A6%B7%E0%A6%B2_%E0%A6%AA%E0%A6%B0%E0%A7%8D%E0%A6%AC%E0%A7%8D%E0%A6%AC/%E0%A6%B8%E0%A6%AA%E0%A6%B0%E0%A6%BF%E0%A6%AC%E0%A6%BE%E0%A6%B0%E0%A7%87_%E0%A6%B6%E0%A7%8D%E0%A6%B0%E0%A7%80%E0%A6%95%E0%A7%83%E0%A6%B7%E0%A7%8D%E0%A6%A3%E0%A7%87%E0%A6%B0_%E0%A6%AA%E0%A7%8D%E0%A6%B0%E0%A6%AD%E0%A6%BE%E0%A6%B8_%E0%A6%A4%E0%A7%80%E0%A6%B0%E0%A7%8D%E0%A6%A5%E0%A7%87_%E0%A6%97%E0%A6%AE%E0%A6%A8|title=Krishna's visit to Prabhasa along with his family, Mausala Parva, Mahabharata - Kashiram Das|access-date=2012-05-06|archive-url=https://web.archive.org/web/20131212021420/http://bn.wikisource.org/wiki/%E0%A6%AE%E0%A6%B9%E0%A6%BE%E0%A6%AD%E0%A6%BE%E0%A6%B0%E0%A6%A4/%E0%A6%AE%E0%A7%81%E0%A6%B7%E0%A6%B2_%E0%A6%AA%E0%A6%B0%E0%A7%8D%E0%A6%AC%E0%A7%8D%E0%A6%AC/%E0%A6%B8%E0%A6%AA%E0%A6%B0%E0%A6%BF%E0%A6%AC%E0%A6%BE%E0%A6%B0%E0%A7%87_%E0%A6%B6%E0%A7%8D%E0%A6%B0%E0%A7%80%E0%A6%95%E0%A7%83%E0%A6%B7%E0%A7%8D%E0%A6%A3%E0%A7%87%E0%A6%B0_%E0%A6%AA%E0%A7%8D%E0%A6%B0%E0%A6%AD%E0%A6%BE%E0%A6%B8_%E0%A6%A4%E0%A7%80%E0%A6%B0%E0%A7%8D%E0%A6%A5%E0%A7%87_%E0%A6%97%E0%A6%AE%E0%A6%A8|archive-date=2013-12-12|url-status=dead}}</ref><ref>[http://www.srimadbhagavatam.org/images/familytree-ext1.jpg Family Trees, The descendants of Pururava.]</ref><br />
{{Tree chart/start |summary=Vrishni married to , with children Yudhajit}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | FOO |y| BAR | |FOO=Vrishni<sup>♂</sup>|BAR=consort<sup>♀#</sup>}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | |,|-|'| | | | }}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | FOO |y| CAR |FOO=Yudhajit<sup>♂</sup>|CAR=consort<sup>♀#</sup>}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | |,|-|'| | | | }}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | FOO |y| CAR |FOO=Anamitra<sup>♂</sup>|CAR=consort<sup>♀#</sup>}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | |,|-|'| | | | }}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | FOO |y| CAR |FOO=Vrishni<sup>♂</sup>|CAR=consort<sup>♀#</sup>}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | |,|-|'| | | | }}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | FOO |y| CAR |FOO=Chitraratha<sup>♂</sup>|CAR=consort<sup>♀#</sup>}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | |,|-|'| | | | }}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | FOO |y| CAR |FOO=Viduratha<sup>♂</sup>|CAR=consort<sup>♀#</sup>}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | | | |!| | | | }}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | | | FOO | |FOO=4 generations}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | |,|-|'| | | | }}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | FOO |y| CAR |FOO=Hridika<sup>♂</sup>|CAR=consort<sup>♀#</sup>}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | |,|-|'| | | | }}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | FOO |y| CAR |FOO=Devamidha<sup>♂</sup>|CAR=Mandisha<sup>♀#</sup><br />
<br />
Vaishyvarna<sup>♀#</sup>}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | |,|-|'| | | | }}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | FOO |y| CAR |FOO=[[King Shoorsen|Surasena]]<sup>♂</sup>|CAR=Bhojrajkumari<sup>♀#</sup>}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | | | |`|-|v|-|-|-|-|-|-|-|-|-|-|-|v|-|-|-|v|-|-|-|.| }}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | CAT |y| VAS |~|~|~|~|y| ROH | | BAR | | CAR | | MAT | |VAS=[[Vasudeva]]<sup>♂</sup>|BAR=[[Kunti]]<sup>♀</sup>|CAR=9 other sons<sup>♂</sup>|MAT=4 other daughters<sup>♀</sup>|CAT=[[Devaki]]<sup>♀#</sup>|ROH=Rohini<sup>♀#</sup>}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | |,|-|^|-|.| | | |,|-|^|-|.| }}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| | KRS | | MAT | | BAL | | SUB | |KRS=[[Krishna]]<sup>♂</sup>|BAL=[[Balarama]]<sup>♂</sup>|SUB=[[Subhadra]]<sup>♀</sup>|MAT=other sons<sup>♂</sup>}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| |F|A|~|~|V|~|~|~|V|~|~|~|V|~|~|~|V|~|~|~|V|~|~|~|V|~|~|~|V|~|~|~|V|~|~|~|7| }}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| RUK | | SAT | | JAM | | NAG | | KAL | | MAD | | MIT | | BHA | | ROH | | OTH | |JAM=[[Jambavati]]<sup>♀#</sup>|KAL=Kalindi<sup>♀#</sup>|MAD=Madra<sup>♀#</sup>|RUK=[[Rukmini]]<sup>♀#</sup>|SAT=[[Satyabhama]]<sup>♀#</sup>|NAG=[[Nagnajiti]]<sup>♀#</sup>|OTH=16,100 other wives<sup>♀#</sup>|MIT=[[Mitravinda]]<sup>♀#</sup>|BHA=[[Bhadra (Krishna's wife)|Bhadra]]<sup>♀#</sup>|ROH=[[Rohini (Krishna's wife)|Rohini]]<sup>♀#</sup>}}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| |!| | | |!| | | |!| | | |!| | | |!| | | |!| | | |!| | | |!| | | |!| | | |!| }}<br />
{{Tree chart|border=0|boxstyle=background:#FFFACD;| PRA | | BHA | | SAM | | VIR | | SRU | | GAT | | VRI | | SAN | | DIP | | OTH | |SAM=[[Samba (Krishna's son)|Samba]], Sumitra, Purujit, Satajit, Sahasrajit, Vijaya, Citraketu, Vasuman, Dravida and Kratu|SRU=Sruta, Kavi, Vrisha, Vira, Subahu, Bhadra, Santi, Darsa, Purnamasa and Somaka|GAT=Praghosha, Gatravan, Simha, Bala, Prabala, Urdhaga, Mahasakti, Saha, Oja and Aparajita|PRA=[[Pradyumna]], Charudeshna, Sudeshna, Charudeha, Sucharu, Charugupta, Bhadracharu, Charuchandra, Vicharu and Charu|SAN=Sangramajit, Brihatsena, Sura, Praharana, Arijith, Jaya and Subhadra, Vama, Ayur and Satyaka|VIR=Vira, Candra, Asvasena, Citragu, Vegavan, Vrisha, Ama, Sanku, Vasu and Kunti|OTH=each wife had 10 sons and 1 daughter|VRI=Vrika, Harsha, Anila, Gridhra, Vardhana, Unnada, Mahamsa, Pavana, Vahni and Kshudhi|BHA=Bhanu, Subhanu, Svarbhanu, Prabhanu, Bhanuman, Chandrabhanu, Brihadbhanu, Atibhanu, Shreebhanu and Pratibhanu|DIP=Diptiman, Tamratapta and 8 others}}<br />
{{Tree chart/end}}<br />
<br />
*The members born to the family are linked with solid lines (—)<br />
*The wives of the male members are linked with dashed lines (--)<br />
*Up to Surasena only the male members leading to the generation of [[Krishna]] are shown and other members are ignored.<br />
*The individual male members shown in the chart are denoted by the symbol "♂".<br />
*The individual female members shown in the chart are denoted by the symbol "♀".<br />
*The female members who not born to the family but are related through marriage are denoted by the symbol "#".<br />
*The sons of Krishna born to each of his eight princely wives are not shown separately due to their large number.<br />
*The names of the children of Krishna born to each of the rest of his 16,100 wives are not mentioned.<br />
<br />
==Medieval Vrishnis==<br />
The medieval [[Ay dynasty]] claimed that they belonged to the Vrishni lineage and this claim was advanced by the rulers of [[Venad]] and [[Thiruvithamkoor Maharajyam|Travancore]].<ref name="google.co.in22">Aiya, V. Nagam. ''The Travancore State Manual.'' Vol 1. Part 2. Trivandrum: The Travancore Government Press, 1906 [https://books.google.com/books?id=AVd1AQAAQBAJ&pg=PT222]</ref><ref name=":7">{{Cite journal|last=Ganesh|first=K.N.|date=February 1990|title=The Process of State Formation in Travancore|journal=Studies in History|volume=6|issue=1|pages=15–33|doi=10.1177/025764309000600102|s2cid=162972188|issn=0257-6430}}</ref> [[Padmanabhaswamy Temple|Sri Padmanabha]] in Trivandrum was the tutelary deity of the medieval Ay family.<ref name="Sreedhara Menon">''A Survey of Kerala History'', A. Sreedhara Menon, D C Books Kerala (India), 2007, {{ISBN|81-264-1578-9}}, {{ISBN|978-81-264-1578-6}} [https://books.google.com/books?id=FVsw35oEBv4C&q=chera+dynasty]</ref><br />
<br />
==See also==<br />
{{Commons category|Art of the Kushan Empire}}<br />
* [[Vrishni heroes]]<br />
* [[Yadavas]]<br />
* [[Surasena|Surasena Kingdom]]<br />
* [[Mathura]]<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
{{HinduMythology}}<br />
<br />
[[Category:Yadavas]]<br />
[[Category:Indian families]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Alha&diff=481051Alha2026-04-22T14:41:20Z<p>Dr. Editor: removed Category:Ahir history using HotCat</p>
<hr />
<div>{{Short description|Legendary 12th century general}}{{Use dmy dates|date=April 2019}}<br />
{{Use Indian English|date=April 2019}}<br />
<br />
[[File:MAHOBA,_U.P._-_allha.preview.jpg | thumb | right | alt=Statue of Alha riding on a horse with one of his hands up and his horse galloping. | Statue of Alha riding on a horse]]<br />
'''Alha''' ([[ISO 15919|ISO]]: Ālhā) was a legendary general of the [[Chandela|Chandel]] king [[Paramardideva]] (also known as Parmal), who fought [[Prithviraj Chauhan]] in 1182 [[Common Era|CE]]. He is one of the main characters of the ''[[Alha-Khand]]'' ballad.<br />
<br />
== Origin ==<br />
According to the legend, Alha and [[Udal Mahoba|Udal]] were children of the Dasraj, a successful commander in the army of Chandel king Parmal. They belonged to the [[Banaphar]] clan, which are of mixed [[Ahir]] and [[Rajput]] descent,<!--Do not change without consensus! Go to the talk page first.-->{{sfn|Hiltebeitel|1999|loc=pp. 162–163: "Presumably it is an issue that would interest ''Ālhā'' audiences sensitive to the mixed-caste Kṣatrya-Ahir identity of the Banāphars... Ūdal (and the rest of the Banāphars) is susceptible to "mean caste" slurs and slights because of his combined Kṣatriya (Rajput) and cowherd (Ahir) background."}}{{sfn|Hiltebeitel|2009|p=465}}{{sfn|Mayaram|2022|p=141}}{{sfn|Crowley|2020|pp=277}}{{sfn|Talbot|2016|p=203}} Purana states that Mahil a Rajput and an enemy of Alha and Udal said that Alha has come to be of a different family (kule htnatvamagatah) because his mother is an [[Aryan]] Ahir.{{sfn|Hiltebeitel|1999|p=133}}<br />
<br />
The ''[[Bhavishya Purana]]'', a Sanskrit text, states that Alha's mother was called Devaki and was a member of the Ahir caste. The Ahirs are among the "oldest pastoralists" and were rulers of Mahoba.{{sfn|Hiltebeitel|1999|loc=pp. 132–133}}<br />
<br />
== Folklore ==<br />
In addition to the ''Aalha Khand'' and the ''Bhavishya Purana'', the story of Alha is also found in a number of medieval manuscripts of the ''[[Prithviraj Raso]]''. There is also a belief that the story was originally written by Jagnik, bard of Mahoba, but no manuscript has been found.<br />
{{sfn|Claus|Diamond|Mills|2003|p=12}}<br />
<br />
==See also==<br />
* [[Udal of Mahoba]]<br />
<br />
== Notes == <br />
{{Reflist}}<br />
<br />
==References==<br />
* {{cite book |url=https://books.google.com/books?id=ienxrTPHzzwC&pg=PA12 |title=South Asian Folklore: An Encyclopedia : Afghanistan, Bangladesh, India, Nepal, Pakistan, Sri Lanka Special -Reference |publisher=Taylor & Francis |last1=Claus |first1=Peter J. |last2=Diamond |first2=Sarah |last3=Mills |first3=Margaret Ann |year=2003 |isbn=978-0-415-93919-5}}<br />
* {{Cite book|url=https://books.google.com/books?id=jhP9DwAAQBAJ&dq=Alha+ahirs&pg=PA277|title= Fractured Forest, Quartzite City A History of Delhi and Its Ridge |last=Crowley |first=Thomas |date=2020|publisher= SAGE Publications |isbn=9789353885564}}<br />
* {{cite book |last=Hiltebeitel |first=Alf |author-link=Alf Hiltebeitel |title=Rethinking India's oral and classical epics: Draupadī among Rajputs, Muslims, and Dalits |date=1999 |publisher=University of Chicago Press |isbn=9780226340500 |quote=}}<br />
* {{Cite book|url=https://books.google.com/books?id=ZupXwid01CoC&dq=Alha+ahir&pg=PA465 |title=When the Goddess was a Woman Mahābhārata Ethnographies : Essays |last=Hiltebeitel |first=Alf |date=2009 |publisher=University of Chicago Press |isbn=9789004193802}}<br />
* {{Cite book|url=https://books.google.com/books?id=pWtYEAAAQBAJ&dq=alha+udal+ahir&pg=PA141|title= The Secret Life of Another Indian Nationalism Transitions from the Pax Britannica to the Pax Americana |last=Mayaram |first=Shail |date=2022 |publisher= Cambridge University Press |isbn=9781108832571}}<br />
* {{Cite book |title=The Last Hindu Emperor: Prithviraj Cauhan and the Indian Past, 1200–2000 |last=Talbot |first=Cynthia |date=2016 |publisher=Cambridge University Press |isbn=9781107118560 |pages=203 |language=en}}<br />
<br />
== External links ==<br />
*{{Cite book |last=Mishra |first=Pt. Lalita Prasad |title=Alhakhand |language=hi |edition=15 |year=2007 |publisher=Tejkumar Book Depot (Pvt) Ltd |location=[[Lucknow]] (India) |pages=614}}<br />
<br />
[[Category:12th-century Indian monarchs]]<br />
[[Category:Chandelas of Jejakabhukti]]<br />
[[Category:Rajputs]]<br />
[[Category:Indian legendary characters]]<br />
[[Category:Ahir]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Alha&diff=481050Alha2026-04-22T14:40:55Z<p>Dr. Editor: added Category:Ahir using HotCat</p>
<hr />
<div>{{Short description|Legendary 12th century general}}{{Use dmy dates|date=April 2019}}<br />
{{Use Indian English|date=April 2019}}<br />
<br />
[[File:MAHOBA,_U.P._-_allha.preview.jpg | thumb | right | alt=Statue of Alha riding on a horse with one of his hands up and his horse galloping. | Statue of Alha riding on a horse]]<br />
'''Alha''' ([[ISO 15919|ISO]]: Ālhā) was a legendary general of the [[Chandela|Chandel]] king [[Paramardideva]] (also known as Parmal), who fought [[Prithviraj Chauhan]] in 1182 [[Common Era|CE]]. He is one of the main characters of the ''[[Alha-Khand]]'' ballad.<br />
<br />
== Origin ==<br />
According to the legend, Alha and [[Udal Mahoba|Udal]] were children of the Dasraj, a successful commander in the army of Chandel king Parmal. They belonged to the [[Banaphar]] clan, which are of mixed [[Ahir]] and [[Rajput]] descent,<!--Do not change without consensus! Go to the talk page first.-->{{sfn|Hiltebeitel|1999|loc=pp. 162–163: "Presumably it is an issue that would interest ''Ālhā'' audiences sensitive to the mixed-caste Kṣatrya-Ahir identity of the Banāphars... Ūdal (and the rest of the Banāphars) is susceptible to "mean caste" slurs and slights because of his combined Kṣatriya (Rajput) and cowherd (Ahir) background."}}{{sfn|Hiltebeitel|2009|p=465}}{{sfn|Mayaram|2022|p=141}}{{sfn|Crowley|2020|pp=277}}{{sfn|Talbot|2016|p=203}} Purana states that Mahil a Rajput and an enemy of Alha and Udal said that Alha has come to be of a different family (kule htnatvamagatah) because his mother is an [[Aryan]] Ahir.{{sfn|Hiltebeitel|1999|p=133}}<br />
<br />
The ''[[Bhavishya Purana]]'', a Sanskrit text, states that Alha's mother was called Devaki and was a member of the Ahir caste. The Ahirs are among the "oldest pastoralists" and were rulers of Mahoba.{{sfn|Hiltebeitel|1999|loc=pp. 132–133}}<br />
<br />
== Folklore ==<br />
In addition to the ''Aalha Khand'' and the ''Bhavishya Purana'', the story of Alha is also found in a number of medieval manuscripts of the ''[[Prithviraj Raso]]''. There is also a belief that the story was originally written by Jagnik, bard of Mahoba, but no manuscript has been found.<br />
{{sfn|Claus|Diamond|Mills|2003|p=12}}<br />
<br />
==See also==<br />
* [[Udal of Mahoba]]<br />
<br />
== Notes == <br />
{{Reflist}}<br />
<br />
==References==<br />
* {{cite book |url=https://books.google.com/books?id=ienxrTPHzzwC&pg=PA12 |title=South Asian Folklore: An Encyclopedia : Afghanistan, Bangladesh, India, Nepal, Pakistan, Sri Lanka Special -Reference |publisher=Taylor & Francis |last1=Claus |first1=Peter J. |last2=Diamond |first2=Sarah |last3=Mills |first3=Margaret Ann |year=2003 |isbn=978-0-415-93919-5}}<br />
* {{Cite book|url=https://books.google.com/books?id=jhP9DwAAQBAJ&dq=Alha+ahirs&pg=PA277|title= Fractured Forest, Quartzite City A History of Delhi and Its Ridge |last=Crowley |first=Thomas |date=2020|publisher= SAGE Publications |isbn=9789353885564}}<br />
* {{cite book |last=Hiltebeitel |first=Alf |author-link=Alf Hiltebeitel |title=Rethinking India's oral and classical epics: Draupadī among Rajputs, Muslims, and Dalits |date=1999 |publisher=University of Chicago Press |isbn=9780226340500 |quote=}}<br />
* {{Cite book|url=https://books.google.com/books?id=ZupXwid01CoC&dq=Alha+ahir&pg=PA465 |title=When the Goddess was a Woman Mahābhārata Ethnographies : Essays |last=Hiltebeitel |first=Alf |date=2009 |publisher=University of Chicago Press |isbn=9789004193802}}<br />
* {{Cite book|url=https://books.google.com/books?id=pWtYEAAAQBAJ&dq=alha+udal+ahir&pg=PA141|title= The Secret Life of Another Indian Nationalism Transitions from the Pax Britannica to the Pax Americana |last=Mayaram |first=Shail |date=2022 |publisher= Cambridge University Press |isbn=9781108832571}}<br />
* {{Cite book |title=The Last Hindu Emperor: Prithviraj Cauhan and the Indian Past, 1200–2000 |last=Talbot |first=Cynthia |date=2016 |publisher=Cambridge University Press |isbn=9781107118560 |pages=203 |language=en}}<br />
<br />
== External links ==<br />
*{{Cite book |last=Mishra |first=Pt. Lalita Prasad |title=Alhakhand |language=hi |edition=15 |year=2007 |publisher=Tejkumar Book Depot (Pvt) Ltd |location=[[Lucknow]] (India) |pages=614}}<br />
<br />
[[Category:12th-century Indian monarchs]]<br />
[[Category:Chandelas of Jejakabhukti]]<br />
[[Category:Rajputs]]<br />
[[Category:Ahir history]]<br />
[[Category:Indian legendary characters]]<br />
[[Category:Ahir]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=File:Ahir_samaj.jpeg&diff=481044File:Ahir samaj.jpeg2026-04-22T10:35:04Z<p>Dr. Editor: added Category:Ahir using HotCat</p>
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<div>[[Category:Ahir]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=File:Ahir_samaj.jpeg&diff=481043File:Ahir samaj.jpeg2026-04-22T10:34:54Z<p>Dr. Editor: </p>
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<div></div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=File:Yadav_samaj.jpeg&diff=481042File:Yadav samaj.jpeg2026-04-22T10:34:24Z<p>Dr. Editor: added Category:Ahir using HotCat</p>
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<div>[[Category:Ahir]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=File:Yadav_samaj.jpeg&diff=481040File:Yadav samaj.jpeg2026-04-22T10:33:29Z<p>Dr. Editor: </p>
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<div></div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=File:Ahir(Yadav)_samaj.jpeg&diff=481039File:Ahir(Yadav) samaj.jpeg2026-04-22T10:32:23Z<p>Dr. Editor: added Category:Ahir using HotCat</p>
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<div>[[Category:Ahir]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=File:Ahir(Yadav)_samaj.jpeg&diff=481038File:Ahir(Yadav) samaj.jpeg2026-04-22T10:31:56Z<p>Dr. Editor: </p>
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<div></div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Category:Social_groups_of_Rajasthan&diff=481015Category:Social groups of Rajasthan2026-04-21T12:11:10Z<p>Dr. Editor: Created page with "This is the list of social groups of Rajasthan"</p>
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<div>This is the list of social groups of [[Rajasthan]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Category:Social_groups_of_Haryana&diff=481014Category:Social groups of Haryana2026-04-21T12:07:11Z<p>Dr. Editor: Created page with "This is the list of social groups of Haryana"</p>
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<div>This is the list of social groups of [[Haryana]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Zamindar&diff=481013Zamindar2026-04-21T10:07:38Z<p>Dr. Editor: </p>
<hr />
<div>{{short description|Indian hereditary aristocrat}}<br />
{{Other uses}}<br />
{{pp-extended|small=yes}}<br />
{{Original research|date=December 2022}}<br />
{{Use British English|date=March 2025}}<br />
{{Use dmy dates|date=March 2025}}<br />
<br />
[[File:Salimullah.jpg|thumb|[[Khwaja Salimullah]] was a ''zamindar'' with the title of [[Nawab]]. His family's landholdings in [[Bengal]] were one of the largest in [[British Raj|British India]].]]<br />
A''' zamindar'''{{efn|Alternative spellings: '''zomindar''', '''zomidar''', '''jomidar''' and '''jamindar'''}} in the [[Indian subcontinent]] was an autonomous or [[semi-autonomous]] [[Indian feudalism|feudal lord]] of a ''zamindari'' (feudal estate). The term itself came into use during the [[Mughal Empire]], when [[Persian language|Persian]] was the official language; ''zamindar'' is the Persian for ''landowner''. During the [[British Raj]], the British began using it as a local synonym for "estate". Subsequently, it was widely and loosely used for any substantial landed magnates in [[British India]].<ref>{{Cite journal |last=Gupta |first=Kalyan Kumar Sen |year=1974 |title=Bengali Intelligentsia and the Politics of Rent, 1873-1885 |url=https://www.jstor.org/stable/3516249 |journal=Social Scientist |volume=3 |issue=2 |pages=27–34 |doi=10.2307/3516249 |issn=0970-0293 |url-access=subscription}}</ref> Zamindars as a class were equivalent to lords and barons; in some cases, they were independent sovereign princes. Similarly, their holdings were typically hereditary and came with the right to collect taxes on behalf of imperial courts or for military purposes. This continued in states like [[Bihar]], [[Haryana]], [[Rajasthan]], [[Uttar Pradesh]], and [[West Bengal]] even after [[Independence Day (India)|independence]] until the abolition of zamindari in 1950.<br />
<br />
During the [[Mughal Empire]], as well as the [[British Raj|British rule]], zamindars were the land-owning nobility of the [[Indian subcontinent]]<ref>{{cite book |last=Metcalf |first=Barbara Daly |date=1984 |title=Moral conduct and authority: the place of adab in South Asian Islam |url=https://books.google.com/books?id=Y5-vzVq8hdkC&pg=PA269 |publisher=University of California Press |page=269 |isbn=978-0-520-04660-3 |access-date=15 November 2015 |archive-date=8 March 2023 |archive-url=https://web.archive.org/web/20230308154712/https://books.google.com/books?id=Y5-vzVq8hdkC&pg=PA269 |url-status=live}}</ref> and formed the ruling class. Emperor [[Akbar]] granted them [[mansabdar|mansabs]], and their ancestral domains were treated as [[jagir]]s.<ref>{{cite web |url=http://www.preservearticles.com/2011103016233/give-an-account-of-the-ruling-classes-of-mughal-empire.html |title=Give an account of the Ruling Classes of Mughal Empire |first=Shreya |last=Acharya |website=preservearticles.com |url-status=live |archive-url=https://web.archive.org/web/20130521201142/http://www.preservearticles.com/2011103016233/give-an-account-of-the-ruling-classes-of-mughal-empire.html |archive-date=21 May 2013 |date=30 October 2011}}</ref> Most of the big zamindars belonged to the [[Hindu]] high-caste, usually [[Ahir|Ahirs]]([[Yadav]]), [[Brahmin]], [[Rajput]], [[Bhumihar]], or [[Kayastha]].<ref>{{cite book |last1=Choithani |first1=Chetan |title=Migration, Food Security and Development |date=11 May 2023 |publisher=Cambridge University Press |isbn=978-1-108-84037-8 |page=106 |url=https://books.google.com/books?id=39WgEAAAQBAJ&dq=zamindar+hindus+were+brahmin,+rajputs&pg=PA106 |language=en}}</ref> During the colonial era, the [[Permanent Settlement]] consolidated what became known as the ''zamindari system''. The British rewarded supportive zamindars by recognising them as princes. Many of the region's [[princely state]]s were pre-colonial zamindar holdings elevated to a greater protocol. The British also reduced the land holdings of many pre-colonial princely states and chieftaincies, demoting their status to noble zamindars from previously higher ranks of royalty.{{citation needed|date=December 2022}} During the period of [[British Raj|British colonial rule in India]], many wealthy and influential zamindars were bestowed with noble and royal titles such as ''[[Maharaja]]'', ''[[Raja]]/[[Rai (title)|Rai]], [[Babu (title)|Babu]]'', [[Rai Sahib]], [[Rai Bahadur]], ''[[Nawab]]'', and [[Khan (title)|Khan]].<ref>"Santanu Ghosh: মুন্সিয়ানায় চল্লিশ পুরুষ (in Bengali)" Santanu Ghosh. "Munshianay Chollis Purush" Publisher: Dey's Publishing</ref><ref>Motilal, Anup; Bandopadhyay, Ranjankumar (1991). ''Baranagar: Itihas O Samikshya''</ref><br />
<br />
The system was abolished during [[land reform]]s in [[East Pakistan]] (present-day [[Bangladesh]]) in 1950,<ref>{{cite book |last=Baxter |first=C |date=1997 |title=Bangladesh, from a Nation to a State |publisher=Westview Press |page=72 |isbn=0-8133-3632-5}}</ref> India in 1951,<ref>{{cite web |url=http://www.gktoday.in/blog/abolition-of-zamindari-in-india/ |title=Abolition of Zamindari in India |website=gktoday.in |publisher=General Knowledge Today |url-status=live |archive-url=https://web.archive.org/web/20161130035711/http://www.gktoday.in/blog/abolition-of-zamindari-in-india/ |archive-date=30 November 2016}}</ref> and [[West Pakistan]] (present-day [[Pakistan]]) in 1959.<ref>{{cite news |url=http://www.dawn.com/news/570487 |title=Land reforms in Pakistan |date=11 October 2010 |work=Dawn |url-status=live |archive-url=https://web.archive.org/web/20161130024141/http://www.dawn.com/news/570487 |archive-date=30 November 2016}}</ref> The zamindars often played an important role in the regional histories of the subcontinent. One of the most notable examples is the 16th-century confederation formed by twelve zamindars in the [[Bhati (region)|Bhati]] region ([[Baro-Bhuyan]]s), which, according to the [[Jesuits]] and [[Ralph Fitch]], earned a reputation for successively repelling [[Mughal conquest of Bengal|Mughal invasions]] through naval battles. The zamindars were also patrons of the arts. The [[Tagore family]] produced India's first [[Nobel Prize|Nobel]] laureate in literature in 1913, [[Rabindranath Tagore]], who was often based at his estate. Similarly, many zamindars also promoted [[Neoclassical architecture|neoclassical]] and [[Indo-Saracenic]] architecture.<br />
[[File:Jorasanko Thakurbari.jpg|thumb|[[Jorasanko Thakur Bari]], the seat of the [[Tagore family]]]]<br />
[[File:Bawali Rajbari 1.jpg|thumb|left|Façade of the 300-year-old ''Bawali Rajbari'', with [[Corinthian pillar]]s, the seat of the [[Bawali Raj]] family]]<br />
<br />
== Mughal era ==<br />
<br />
[[File:Mehtab Chand of Burdwan.jpg|right|thumb|250px|Mehtab Chand (1820–79) (zamindar of the [[Burdwan (Zamindari)|Burdwan Raj]]) as a young man, {{circa}} 1840–45 AD.]]<br />
<br />
When [[Babur]] conquered North India, there were many autonomous and semiautonomous rulers who were known locally as Rai, Raja, Rana, Rao, Rawat, etc., while in the various Persian chronicles, they were referred to as zamindars and {{Transliteration|hi|italic=no|marzabans}}. They were vassals who ruled, mostly hereditarily, over their respective territories. They commanded not only a considerable part of the economic resources of the empire but also military power. After the conquest of Hindustan, Babur informs us that one-sixth of its total revenues came from the territories of the chiefs. He writes, "The revenue of the countries now held by me (1528 A.D.) from Bhira to [[Bihar]], is fifty-two crores as will be known in detail. Eight or nine crores of this are from the parganas of rais and the rajas who have submitted in the past (to the [[Sultan of Delhi|Sultans of Delhi]]), receive allowance and maintenance."<ref name="Ansari2000">{{cite thesis |last=Ansari |first=Tahir Hussain |year=2008 |title=Mughal Administration and the Zamindars of Bihar |type=PhD |publisher=Aligarh Muslim University |url=http://ir.amu.ac.in/3707/1/T%207407.pdf |page=1 |access-date=26 September 2019 |archive-date=2 November 2018 |archive-url=https://web.archive.org/web/20181102060810/http://ir.amu.ac.in/3707/1/T%207407.pdf |url-status=live}}</ref><br />
<br />
According to Arif Qandhari, one of the contemporary historians of [[Akbar]]'s reign, there were around two to three hundred rajas or rais and zamindars who ruled their territory from strong forts under the emperor's suzerainty. Each of these rajas and zamindars commanded an army of their own, generally consisting of their clansmen, and the total numbers of their troops, as [[Abul Fazl]] tells us, stood at forty-four lakhs, comprising 384,558 cavalry, 4,277,057 infantry, 1,863 elephants, 4,260 guns, and 4,500 boats.<ref>{{cite book |last1=Fazl |first1=Abul |title=Ain-i-Akbari |page=120 |edition=1. Saiyid Ahmad Khan, Delhi, 1856}}</ref><br />
During the Mughal Era, there was no clear difference between the princely states and zamindari estates. Even the ruling autonomous chiefs of princely states were called zamindars.<br />
Moreland was one of the first historians to draw our attention to the importance of zamindars in medieval India. He defines zamindars as "vassal chiefs". He points out that there were areas under direct control of the Mughals where there were no zamindars, and then there were territories of the vassal chiefs who had autonomy over their state, but were subjugated by the [[Mughals]] and paid a tribute/nazarana to the Mughal Emperor. However, Irfan Habib, in his book ''Agrarian System of Mughal India'', divided the zamindars into two categories: the autonomous chiefs who enjoyed "sovereign power" in their territories and the ordinary zamindars who exercised superior rights in land and collected land revenue and were mostly appointed by the Mughals.<ref name="Ansari2000" /><ref>{{cite book |title=Voyages in World History, Volume 2: Since 1500 |chapter-url=https://books.google.com/books?id=klcYZE-jE74C&pg=PA461 |page=461 |chapter=The Politics of Empire in Southern and Eastern Asia |first1=Valerie |last1=Hansen |first2=Kenneth R. |last2=Curtis |date=30 December 2008 |publisher=Cengage Learning |isbn=978-0-618-07725-0}}</ref> These people were known as the zamindars (intermediaries),<ref name="Jaffrelot2000">{{cite journal |last=Jaffrelot |first=Christophe |author-link=Christophe Jaffrelot |date=September–October 2000 |title=Sanskritization vs. Ethnicization in India: Changing Indentities and Caste Politics before Mandal |journal=Asian Survey |volume=40 |issue=5 |pages=756–766 |doi=10.2307/3021175 |jstor=3021175}}</ref> and they collected revenue primarily from the [[ryot]]s ([[peasant]]s).<ref>{{cite book |first=Irfan |last=Habib |orig-date=1963 |title=The Agrarian System of Mughal India, 1526-1707 |publisher=Oxford University Press |edition=2nd revised |year=2000 |isbn=0-19-562329-0}} For the meanings of ''zamindar'' see pp. 140ff.</ref> The zamindari system was more prevalent in the north of India because Mughal influence in the south was less apparent.<ref name="Jaffrelot2000" /><br />
<br />
[[File:Vasantrao S Dempo 2016 stamp of India.jpg|thumb| [[Vasantrao S. Dempo]], [[Indian peers and baronets|Barao Dempo]], zamindar and richest man of [[Goa]] and one of the wealthiest in India post-independence]]<br />
<br />
Historian [[S. Nurul Hasan]] divided the zamindars into three categories: (i) The autonomous rai/rajas or chiefs, (ii) the intermediary zamindars, and (iii) the primary zamindars.<ref>{{cite book |last=Khan |first=Ahsan Raza |year=1977 |title=Chieftains in the Mughal Empire: During the Reign of Akbar |location=Simla |publisher=Indian Institute of Advanced Study |page=7 |oclc=1045889555 |quote=Professor S. Nurul Hasan's article, "The Position of the Zamindars in the Mughal Empire" was however, a major breakthrough ... He has classified the ''zamindars'' in the Mughal empire into three broad categories: (a) the autonomous chieftains; (b) the intermediary ''zamindars'', and (c) the primary ''zamindars''.}}</ref><ref>{{cite web |title=New breed of millionaires in Goa in the offing |date=11 March 2014 |url=https://www.indiatoday.in/magazine/economy/story/19781231-new-breed-of-millionaires-in-goa-in-the-offing-823236-2014-03-11}}</ref><br />
<br />
==British era==<br />
<!-- Deleted image removed: [[File:Jagirdar Mustafa Ali Khan, a prominent zamindar of Bareilly British India.jpg|thumb|right|''circa 1898-1901''. Jagirdar Mustafa Ali Khan ''rais'', a prominent zamindar (with the honorary title of Nawab) of old city [[Bareilly]] (United Provinces) British India.]] --><br />
<br />
The [[East India Company]] established themselves in India by first becoming zamindars of three villages: Calcutta, Sultani, and Govindpur. Later, they acquired the 24-Parganas and, in 1765, got control of Bengal, Bihar, and Orissa.<ref>{{cite book |last1=Nasserwanji Driver |first1=Peshotan |title=Problems of Zamindari and Land Reconstruction in India |date=1949 |publisher=Bombay New Book Company LTD. |location=Bombay |page=10}}</ref> Later in 1857, the British Crown was established as the sovereign.<br />
[[File:Kolkata House of Rani Rashmoni.jpg|thumb|The Palace of the [[Janbazar Raj]], the family of [[Rani Rashmoni]]]]<br />
<br />
During the Mughal Era, the zamindars were not proprietors. The Mughal emperor was considered the supreme owner of the land.<br />
Zamindars only had the right to collect revenue (tax) from peasants, not to own the land itself. By the late 18th century, the British East India Company had already gained control over Bengal, Bihar, and Odisha after the Battle of Plassey (1757) and the Battle of Buxar (1764). The East India Company, under [[Charles Cornwallis, 1st Marquess Cornwallis|Lord Cornwallis]], made the Permanent Settlement in 1793 with the zamindars and made them proprietors of their land in return for a fixed annual rent and left them independent for the internal affairs of their estates.<ref>{{cite web |url=https://www.historydiscussion.net/history-of-india/provisions-of-the-permanent-settlement-act-of-1793/2557 |title=Provisions of the Permanent Settlement Act of 1793 |date=29 November 2014 |type=User-generated content |access-date=14 March 2021 |archive-date=23 September 2021 |archive-url=https://web.archive.org/web/20210923014415/https://www.historydiscussion.net/history-of-india/provisions-of-the-permanent-settlement-act-of-1793/2557 |url-status=live}}</ref>{{better source needed|reason=Blog source, this article requires WP:HISTRS compliant source(s)|date=March 2021}} This Permanent Settlement created the new zamindari system as we know it today. After 1857, the armies of the majority of zamindars were abolished with the exception of few forces for policing/digwari/kotwali in their respective estates. If the zamindars were not able to pay the rent until sunset, parts of their estates were acquired and auctioned. This created a new class of zamindars in the society. As the rest of India came later under the control of the [[East India Company]] (EIC), different ways were implemented in different provinces with regard to the ruling authorities in the region to get them to accede to Company authority.<br />
<br />
The British generally adopted the extant zamindari system of revenue collection in the north of the country. They recognised the zamindars as landowners and proprietors as opposed to the Mughal government and, in return, required them to collect taxes. Although some zamindars were present in the south, they were not so in large numbers, and the British administrators used the [[ryotwari]] (cultivator) method of collection, which involved selecting certain farmers as being landowners and requiring them to remit their taxes directly.<ref name="Jaffrelot2000" /><br />
[[File:Munshibari.jpg|thumb|Former estate of the Zamindari [[Munshibari family of Ulipur|Munshi family of Ulipur]] in Northern Bangladesh]]<br />
[[File:Kadirpara Babu Zamindar Bari.jpg|thumb|An old photograph of [[Kadirpara Estate|Kadirpara Munshi Bari]]]]<br />
The [[zamindars of Bengal]] were influential in the development of Bengal. They played a pivotal role during the [[Indian Rebellion of 1857]].<ref>{{cite news |last=Patnaik |first=Utsa |author-link=Utsa Patnaik |date=18 March 2007 |title=Patriotic And Comprador Zamindars In The Great Rebellion Of 1857 |url=http://pd.cpim.org/2007/0318/03182007_1857.htm |work=People's Democracy |url-status=live |archive-url=https://web.archive.org/web/20120505171622/http://pd.cpim.org/2007/0318/03182007_1857.htm |archive-date=5 May 2012}}</ref> Similarly, they were largely influential in philanthropy and the development of the arts.<br />
[[File:Interior jummah taltoli jama masjeed.jpg|thumb|Mosque constructed by the Zamindari [[Munshibari family of Comilla|Munshi family of Comilla]] in Bengal]]<br />
The British continued the tradition of bestowing both royal and noble titles on zamindars who were loyal to the paramount. The titles of Raja, Maharaja, Rai Saheb, Rai Bahadur, Rao, Nawab, Munshi, and Khan Bahadur were bestowed on princely state rulers and on many zamindars from time to time. According to an estimate in the Imperial Gazetteer of India, there were around 2000 ruling chiefs holding the royal title of Raja and Maharaja, which included the rulers of princely states and several large chiefdoms. This number increases tenfold if zamindar/[[jagirdar]] chiefs with other non-royal but noble titles are taken into account.{{citation needed|date=July 2025}}<br />
<br />
===Accession===<br />
Unlike the autonomous or frontier chiefs, the hereditary status of the zamindar class was circumscribed by the Mughals, and the heir depended to a certain extent on the pleasure of the sovereign.<ref>{{cite book |last1=Islam |first1=Sirajul |last2=Akhter |first2=Shirin |year=2012 |chapter=Zamindar |chapter-url=http://en.banglapedia.org/index.php?title=Zamindar |editor1-last=Islam |editor1-first=Sirajul |editor1-link=Sirajul Islam |editor2-last=Jamal |editor2-first=Ahmed A. |title=Banglapedia: National Encyclopedia of Bangladesh |edition=Second |publisher=[[Asiatic Society of Bangladesh]] |url-status=live |archive-url=https://web.archive.org/web/20150703120049/http://en.banglapedia.org/index.php?title=Zamindar |archive-date=3 July 2015}}</ref> Heirs were set by descent or, at times, even adoption by religious laws.<ref>{{cite book |date=1888 |title=The Indian Law Reports: Madras series |url=https://books.google.com/books?id=l9KyAAAAIAAJ&pg=PA385 |publisher=Controller of Stationery and Print |page=385}}</ref> Under the British Empire, the zamindars were to be subordinate to [[the Crown]] and not act as hereditary lords, but at times family politics was at the heart of naming an heir.<ref>{{cite book |last=McLane |first=John R. |date=2002 |title=Land and Local Kingship in Eighteenth-Century Bengal |url=https://books.google.com/books?id=YH6ijJnUPmcC&pg=PA223 |publisher=Cambridge University Press |page=223 |isbn=978-0-521-52654-8}}</ref> At times, a cousin could be named an heir with closer family relatives present;<ref>{{cite book |date=1872 |title=Madras High Court Reports: 1870 and 1871 |url=https://books.google.com/books?id=Zc8DAAAAQAAJ&pg=PA209 |publisher=J. Higgingbotham |page=209}}</ref> a lawfully wedded wife could inherit the zamindari if the ruling zamindar named her an heir.<ref>{{cite journal |last1=Great Britain. Privy Council. Judicial Committee. |last2=India. Courts. |title=Kashi Prasad ''v.'' Indar Kunwar |url=https://books.google.com/books?id=Jc4oAAAAYAAJ&pg=PA596 |year=1908 |journal=Allahabad Law Journal |volume=5 |publisher=Indian Press |page=596}}</ref><ref>{{cite book |last1=Woodman |first1=Joseph Vere |last2=Monnier |first2=Emile Henry |date=1902 |title=A Digest of Indian Law Cases: Containing High Court Reports, 1862-1900, and Privy Council Reports of Appeals from India, 1836-1900, with an Index of Cases |volume=III |url=https://books.google.com/books?id=khoaAAAAYAAJ&pg=RA4-PT245 |publisher=Superintendent of Government Printing, India |page=5498}}</ref><br />
<br />
==Abolition==<br />
The zamindari system was mostly abolished in independent India soon after its creation with the [[First Amendment of the Constitution of India]], which amended the [[right to property]] as shown in Articles 19 and 31.<ref name="Guha">{{cite book |last=Guha |first=Ramachandra |title=India After Gandhi |publisher=Ecco |pages=219–220 |year=2011 |isbn=978-0-330-54020-9}}</ref> In East Pakistan, the [[East Bengal State Acquisition and Tenancy Act of 1950]] had a similar effect of ending the system.<ref><nowiki>{{State Acquisition and Tenancy Act, 1950 [XXVII of 1951, Section 3]}}</nowiki></ref><br />
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==In global health and tropical medicine==<br />
Critics have likened the discipline of global health and tropical medicine to having a feudal structure where individuals and institutions in high-income nations act as zamindars over health issues of low- and- iddle-income nations,<ref>{{Cite journal |last=Bhaumik |first=Soumyadeep |date=31 December 2024 |title=On the nature and structure of epistemic injustice in the neglected tropical disease knowledge ecosystem |journal=PLOS Neglected Tropical Diseases |language=en |volume=18 |issue=12 |article-number=e0012781 |doi=10.1371/journal.pntd.0012781 |issn=1935-2735 |pmc=11687857 |pmid=39739949 |doi-access=free}}</ref><ref>{{cite journal |vauthors=Keshri VR, Bhaumik S |date=September 2022 |title=The feudal structure of global health and its implications for decolonisation |journal=BMJ Global Health |volume=7 |issue=9 |article-number=e010603 |doi=10.1136/bmjgh-2022-010603 |pmid=36167407 |pmc=9516156 |s2cid=252565623}}</ref> thus sustaining the imperial nature of global health.<ref>{{cite journal |display-authors=6 |vauthors=Kwete X, Tang K, Chen L, Ren R, Chen Q, Wu Z, Cai Y, Li H |date=January 2022 |title=Decolonizing global health: what should be the target of this movement and where does it lead us? |journal=Global Health Research and Policy |volume=7 |issue=1 |article-number=3 |doi=10.1186/s41256-022-00237-3 |pmc=8784247 |pmid=35067229 |doi-access=free}}</ref><ref>{{cite journal |vauthors=Rasheed MA |date=December 2021 |title=Navigating the violent process of decolonisation in global health research: a guideline |journal=The Lancet. Global Health |language=English |volume=9 |issue=12 |pages=e1640–e1641 |doi=10.1016/S2214-109X(21)00440-X |pmid=34798014 |s2cid=244286291 |doi-access=free}}</ref><ref>{{cite journal |vauthors=Affun-Adegbulu C, Adegbulu O |date=August 2020 |title=Decolonising Global (Public) Health: from Western universalism to Global pluriversalities |journal=BMJ Global Health |volume=5 |issue=8 |article-number=e002947 |doi=10.1136/bmjgh-2020-002947 |pmid=32819916 |pmc=7443258 |s2cid=221220715}}</ref><br />
<br />
==See also==<br />
* [[Indian honorifics]]<br />
* [[Ghatwals and Mulraiyats]]<br />
* [[Mankari]]<br />
* [[Thakur (title)|Thakur]]<br />
* [[Zerat]]<br />
<br />
==Notes==<br />
{{notelist}}<br />
<br />
==References==<br />
{{Reflist}}<br />
<br />
{{India topics}}<br />
<br />
[[Category:Government of the Mughal Empire]]<br />
[[Category:Titles in India]]<br />
[[Category:Titles in Bangladesh]]<br />
[[Category:Indian feudalism]]<br />
[[Category:Feudalism in Pakistan]]<br />
[[Category:Feudalism in Bangladesh]]<br />
[[Category:Indian landlords|Zam]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Ahir&diff=481012Ahir2026-04-21T09:51:47Z<p>Dr. Editor: </p>
<hr />
<div>{{Short description|Social community of India}}<br />
{{for|the village in Turkey|Ahır, İpsala}}<br />
{{pp|small=yes}}<br />
{{Infobox caste <br />
| caste_name = Ahir/Aheer<br />
| subdivisions = Yaduvanshi Ahir<br/>Nandvanshi Ahir<br/> Gwalvanshi Ahir<br />
| populated_states = India and Nepal<br />
| religions = [[Hinduism]]{{cn|date=July 2025}}<br />
| languages = Varies depending on region{{cn|date=July 2025}}<br />
}}<br />
<br />
{{Use dmy dates|date=December 2019}}<br />
<br />
'''Ahir''' or '''Aheer''' (derived from the [[Sanskrit]] word: [[Abhira people|abhira]])<ref>{{Cite book |last=Shashi |first=Shyam Singh |url=https://books.google.com/books?id=duIjAQAAIAAJ&q=Ahir |title=Encyclopaedia of Indian Tribes: The tribal world in transition |date=1994 |publisher=Anmol Publications |isbn=978-81-7041-836-8 |language=en}}</ref> is a [[community]] of traditionally elite pastoralists in India, most of whom now use the [[Yadav]] surname, as they consider the two terms synonymous.<ref>{{Cite book |url=https://books.google.com/books?id=vkkK6SZOo_gC&pg=PA1551 |title=People of India: Uttar Pradesh |date=2005 |publisher=Anthropological Survey of India |isbn=978-81-7304-114-3 |pages=1551 |language=en |quote=These Ahir of past, now identify themselves as Yadav or Yadubansi and to support this claim use the surname, Yadav, and thus try to distinguish themselves from other constituent groups forming the large Ahir caste.}}</ref> The Ahirs are variously described as a [[Caste system in India|caste]], a [[clan]], a [[Race (human classification)|race]], and/or a [[tribe]]. <br />
<br />
The traditional occupations of Ahirs are cattle-herding and agriculture. Since late 19th century to early 20th century, Ahirs have adopted ''Yadav'' word for their community and have claimed descent from the mythological king [[Yadu]]. This is a part of a movement of social and political resurgence ([[sanskritisation]]) under the influence of [[Arya Samaj]].<ref name="AhirSanskritisation"> Sanskritisation of Ahir:<br />
<br />
* {{cite book|last=Jaffrelot|first=Christophe|url=https://books.google.com/books?id=OAkW94DtUMAC|title=India's silent revolution: the rise of the lower castes in North India|publisher=C. Hurst & Co.|year=2003|isbn=978-1-85065-670-8|location=London|page=189|language=en|quote=Ahirs willingly subjected themselves to Sanskritisation because of their special relation to sacred cow but alas because the Arya Samaj exerted significant Sanskritising influence over the Yadav movement. As early as 1895, the ruler of Rewari, Rao Yudhishter Singh ( the father of Rao Bahadur Balbir Singh), invited Swami Dayananda to his state. Branches of the Arya Samaj flourished soon after and Rewari provided a base from which Arya Samaj ''updeshaks'' (itinerant preachers) operated in neighbouring areas.|access-date=2011-08-16}}<br />
* {{cite book|last1=Jassal|first1=Smita Tewari|url=https://books.google.com/books?id=jA0tAQAAIAAJ|title=Contributions to Indian sociology|author2=École pratique des hautes études (France). Section des sciences économiques et sociales|author3=University of Oxford. Institute of Social Anthropology|publisher=Mouton|year=2001|pages=319–351|chapter=Caste in the Colonial State: Mallahs in the census}} Quote: "The movement, which had a wide interregional spread, attempted to submerge regional names such as Goala, Ahir, Ahar, Gopa, etc., in favour of the generic term Yadava (Rao 1979). Hence a number of pastoralist castes were subsumed under Yadava, in accordance with decisions taken by the regional and national level caste sabhas. The Yadavas became the first among the shudras to gain the right to wear the janeu, a case of successful sanskritisation which continues till date. As a prominent agriculturist caste in the region, despite belonging to the shudra varna, the Yadavas claimed Kshatriya status tracing descent from the Yadu dynasty. The caste's efforts matched those of census officials, for whom standardisation of overlapping names was a matter of policy. The success of the Yadava movement also lies in the fact that, among the jaati sabhas, the Yadava sabha was probably the strongest, its journal, ''Ahir Samachar'', having an all-India spread. These factors strengthened local efforts, such as in Bhojpur, where the Yadavas, locally known as Ahirs, refused to do ''[[begar]]'', or forced labour, for the landlords and simultaneously prohibited liquor consumption, child marriages, and so on."<br />
* {{Cite book|last1=Berti|first1=Daniela|title=''Cultural Entrenchment of Hindutva'' Local Mediations and Forms of Convergence|last2=Kanungo|first2=Pralay|last3=Jaoul|first3=Nicolas|publisher=[[Routledge]]|year=2011|isbn=978-1-138-65995-7|edition=1st|page=246|language=English|quote=Marginalised groups, often considered as Shudras, like the Ahirs (Yadavs), Kurmis and the Gujars, began to redefine their emerging political and economic role in society by fighting on the same 'religious' grounds. In so doing, they refashioned their status as warriors and kings who had played a special role in history as guardians of Hinduism (Gooptu 2001 : 195; see also Pinch 1996 : 118–38). Gyanendra Pandey (1990: 66–108) describes how, since the end of the 19th century, such processes of Sanskritisation (adoption of 'higher' forms of Hinduism) among lower castes have joined up with Hindu nationalist movements, such as the cow protection movement, and how these interrelations have been central to the formation of a Hindu and a Muslim community in northern India.}}<br />
* {{Cite book|last=Adcock|first=C. S.|url=https://books.google.com/books?id=2UMfAQAAQBAJ&pg=PA46|title=Limits of Tolerance: Indian Secularism and the Politics of Religious Freedom|date=2014|publisher=OUP USA|isbn=978-0-19-999544-8|page=46|language=en|quote=In U.P., the Ahir/Yadav castes, whom elites deemed Shudras, also used shästrärth debates to defend their claims to elevated, Kshatriya status from at least the 1890s. In the eastern districts of U.P., monks of the Vaishnava Ramanandi order defended the Ahirs' claims in public debate; in western U.P., their champions in debate were often members of the Arya Samaj.}}</ref><br />
<br />
Ahirs are found throughout India but are particularly concentrated in the northern area. Apart from India, Ahirs have significant population in [[Nepal]], [[Mauritius]], [[Fiji]], [[South Africa]] and the [[Caribbean]] especially [[Guyana]], [[Trinidad and Tobago]], and [[Suriname]]. In Mauritius and Caribbean they are mostly the descendants of [[Indentured servitude|indentured servants]] who arrived in the 19th and 20th centuries from the former pre-partitioned sub-continent of India during the British Raj.<ref>*{{Cite journal|doi = 10.4000/samaj.3886|title = The 'Land of the Vaish'? Caste Structure and Ideology in Mauritius|year = 2015|last1 = Claveyrolas|first1 = Mathieu|journal = South Asia Multidisciplinary Academic Journal|doi-access = free| s2cid=143034648 |issn = 1960-6060}}<br />
*{{Cite journal|jstor = 177986|title = The Retention of Caste Notions among the Indian Immigrants in British Guiana during the Nineteenth Century|last1 = Moore|first1 = Brian L.|journal = Comparative Studies in Society and History|year = 1977|volume = 19|issue = 1|pages = 96–107|doi = 10.1017/S0010417500008513|s2cid = 143278239}}<br />
*{{Cite journal|jstor = 23050197|title = Indian Heritage in Trinidad, West Indies|last1 = Jha|first1 = J. C.|journal = Caribbean Quarterly|year = 1973|volume = 19|issue = 2|pages = 28–50|doi = 10.1080/00086495.1973.11829152}}<br />
*{{cite journal |url=https://think-asia.org/bitstream/handle/11540/3290/wp4.pdf?sequence=1 |title=Ethnic and Caste Diversity: Implications for Development |id=NRM Working Paper No. 4 |date=June 2005 |first1=Rajendra |last1=Pradhan |first2=Ava |last2=Shrestha |journal=Think Asia |publisher=[[Asian Development Bank]] |hdl=11540/3290 |archive-date=11 November 2022 |access-date=7 June 2022 |archive-url=https://web.archive.org/web/20221111182352/https://think-asia.org/bitstream/handle/11540/3290/wp4.pdf?sequence=1 |url-status=dead }}<br />
*{{Cite web|url=https://www.historytoday.com/archive/indian-labour-british-guiana|title=Indian Labour in British Guiana &#124; History Today}}<br />
*{{Cite news|url=https://www.economist.com/international/2017/09/02/the-legacy-of-indian-migration-to-european-colonies|title=The legacy of Indian migration to European colonies|newspaper=The Economist|date=2 September 2017}}</ref><br />
<br />
== Etymology ==<br />
Ahir is believed to be a derivation of the [[Sanskrit]] word, "abhira", and the present term in the [[Bengali (language)|Bengali]] and [[Marathi language|Marathi]] languages is ''abhir''.<ref name="Garg1992">{{cite book |url=https://books.google.com/books?id=w9pmo51lRnYC&pg=PA113 |title=Encyclopaedia of the Hindu world |publisher=Concept Publishing Company |year=1992 |isbn=978-81-7022-374-0 |editor-last=Garg |editor-first=Gaṅga Ram |volume=1 |pages=113–114}}</ref><ref>{{Cite web |title=People of Maharashtra |url=https://www.gazetteers.maharashtra.gov.in/cultural.maharashtra.gov.in/english/gazetteer/land_and_people/L%20%26%20P%20pdf/Chapter%20II/2%20Major%20Castes%20and%20Tribes.pdf?}}</ref><br />
<br />
== History ==<br />
=== Early history ===<br />
Theories regarding the origins of the ancient [[Abhira tribe|Abhira]] – the putative ancestors of the Ahirs – are varied for the same reasons as are the theories regarding their location; that is, there is a reliance on interpretation of linguistic and factual analysis of old texts that are known to be unreliable and ambiguous.<ref name="Bhattacharya1996p126" /><br />
<br />
Some, such as A. P. Karmakar, consider the Abhira to be a [[Proto-Dravidian]] tribe who migrated to India and point to the ''[[Purana]]s'' as evidence. Others, such as Sunil Kumar Bhattacharya, say that the Abhira are recorded as being in India in the 1st-century CE work, the ''[[Periplus of the Erythraean Sea]]''. Bhattacharya considers the Abhira of old to be a race rather than a tribe.<ref name="Bhattacharya1996p126">{{cite book |title=Krishna – Cult in Indian Art |first=Sunil Kumar |last=Bhattacharya |publisher=M.D. Publications |year=1996 |isbn=978-81-7533-001-6 |page=126 |url=https://books.google.com/books?id=SyyNIL7Ug2kC}}</ref> The sociologist [[M. S. A. Rao]] and historians such as P. M. Chandorkar and T. Padmaja say that epigraphical and historical evidence exists for equating the Ahirs with the ancient [[Yadava]] tribe.<ref>{{Cite book|first = Sumit | last = Guha |title=Environment and Ethnicity in India, 1200–1991| url = https://books.google.com/books?id=GSa5blriOYcC&pg=PA47|year = 2006| publisher = University of Cambridge|page=47|isbn=978-0-521-02870-7}}</ref><ref>{{Cite book| first = M. S. A. | last=Rao |title=Social Movements in India |volume=1| url =https://books.google.com/books?id=SODZAAAAMAAJ&q=124|year=1978 | publisher =Manohar|pages=124, 197, 210}}</ref><ref>{{Cite book | first = Padmaja|last= T. |title=Temples of Kr̥ṣṇa in South India: History, Art, and Traditions in Tamilnāḍu|url =https://books.google.com/books?id=pzgaS1wRnl8C&pg=RA1-PA35|year = 2001 | publisher = Archaeology Dept., University of Mysore|pages=25, 34|isbn=978-8-170-17398-4}}</ref><br />
<br />
Whether they were a race or a tribe, nomadic in tendency or displaced or part of a conquering wave, with origins in Indo-Scythia or Central Asia, Aryan or [[Dravidian peoples|Dravidian]] – there is no academic consensus, and much in the differences of opinion relate to fundamental aspects of historiography, such as controversies regarding dating the writing of the ''Mahabharata'' and acceptance or otherwise of the [[Indo-Aryan migration]] (which is universally accepted in mainstream scholarship).{{refn|name="OIT no support"|Out of India aka Indigenous Aryans has no support:<br />
* Romila Thapar (2006): "there is no scholar at this time seriously arguing for the indigenous origin of Aryans".<ref>{{cite book |last=Thapar |first=Romila |date=2006 |title=India: Historical Beginnings and the Concept of the Aryan |publisher=National Book Trust |isbn=978-81-237-4779-8 |url= https://books.google.com/books?id=sDBuAAAAMAAJ&q=indigenous+aryans}}</ref><br />
* Wendy Doniger (2017): "The opposing argument, that speakers of Indo-European languages were indigenous to the Indian subcontinent, is not supported by any reliable scholarship. It is now championed primarily by Hindu nationalists, whose religious sentiments have led them to regard the theory of Aryan migration with some asperity."<ref>Wendy Doniger (2017), [https://inference-review.com/article/another-great-story "Another Great Story"]", review of Asko Parpola's ''The Roots of Hinduism''; in: ''Inference, International Review of Science'', Volume 3, Issue 2</ref><br />
* Girish Shahane (September 14, 2019), in response to Narasimhan et al. (2019): "Hindutva activists, however, have kept the Aryan Invasion Theory alive, because it offers them the perfect strawman, 'an intentionally misrepresented proposition that is set up because it is easier to defeat than an opponent's real argument'&nbsp;... The Out of India hypothesis is a desperate attempt to reconcile linguistic, archaeological and genetic evidence with Hindutva sentiment and nationalistic pride, but it cannot reverse time's arrow&nbsp;... The evidence keeps crushing Hindutva ideas of history."<ref>Girish Shahane (September 14, 2019), [https://scroll.in/article/937043/why-hindutva-supporters-love-to-hate-the-discredited-aryan-invasion-theory ''Why Hindutva supporters love to hate the discredited Aryan Invasion Theory''], Scroll.in</ref><br />
* Koenraad Elst (May 10, 2016): "Of course it is a fringe theory, at least internationally, where the Aryan Invasion Theory (AIT) is still the official paradigm. In India, though, it has the support of most archaeologists, who fail to find a trace of this Aryan influx and instead find cultural continuity."<ref name="Elst_2016">Koenraad Elst (May 10, 2016), Koenraad Elst: "I am not aware of any governmental interest in correcting distorted history", ''Swarajya Magazine''</ref>}} Similarly, there is no certainty regarding the occupational status of the Abhira, with ancient texts sometimes referring to them as pastoral and cowherders but at other times as robber tribes.<ref>{{cite book |first=Aditya |last=Malik |chapter=The Puskara Mahatmya: A Short Report |page=200 |title=The History of Sacred Places in India As Reflected in Traditional Literature |editor-first=Hans |editor-last=Bakker |location=Leiden |year=1990 |isbn=978-90-04-09318-8 |publisher=BRILL and the International Association of Sanskrit Studies |chapter-url=https://books.google.com/books?id=wPgBdyxD5MkC&pg=PA200}}</ref><br />
<br />
=== Kingdoms ===<br />
{{Expand section|date=November 2024}}<br />
*Ahir dynasty in pre-12th century areas in present-day [[Nepal]]<ref>{{cite book|first=Punam |last=Yadav|title=Social Transformation in Post-conflict Nepal: A Gender Perspective|url=https://books.google.com/books?id=3QQRDAAAQBAJ&pg=PT57|year=2016|publisher=Taylor & Francis|isbn=978-1-317-35389-8|page=57}}</ref><br />
*Ahir-Rajas of [[Sagar, Madhya Pradesh|Sagar]]<ref>{{cite book |first= A N |last= Sharma | page =13 |title= The Beria (Rai Dancers)A Socio-demographic, Reproductive, and Child Health Care Practices Profile<br />
|url= https://books.google.com/books?id=YX1siOYKthgC&dq=ahir+Rajas+sagar&pg=PA13|isbn=81-7625-714-1|year= 2006|publisher= Sarup & Sons }}</ref><br />
*Ahir Rajas of Gawror fort, [[Patna district|Patna]].<ref>{{Cite book |url=https://books.google.com/books?id=nAO2AAAAIAAJ&q=ahir++rajas |title=Historical Researches Series |date=1963 |language=en}}</ref><br />
<br />
=== Military involvements ===<br />
[[File:'B' Company (Ahir), 1st Battalion, The 5th Light Infantry.jpg|thumb|'B' Company (Ahir), 1st Battalion, The 5th Light Infantry, Quetta, 1918<ref>{{Cite web |title=Indian officers and non-commissioned officers from 'B' Company (Ahir), 1st Battalion, The 5th Light Infantry, Quetta, 1918 {{!}} Online Collection {{!}} National Army Museum, London |url=https://collection.nam.ac.uk/detail.php?q=searchType=simple&resultsDisplay=list&simpleText=Ahirs&pos=2&total=10&page=1&acc=1960-12-120-4-95 |access-date=2023-11-03 |website=collection.nam.ac.uk}}</ref>]]<br />
<br />
[[File:Indian officers, 'B' Company (Ahir), 1st Battalion, 5th Light Infantry.jpg|thumb|Indian officers, 'B' Company (Ahir), 1st Battalion, 5th Light Infantry, Quetta 1918.<ref>{{Cite web |title=Online Collection {{!}} National Army Museum, London |url=https://collection.nam.ac.uk/results.php?searchType=simple&resultsDisplay=list&simpleText=Ahirs |access-date=2023-11-03 |website=collection.nam.ac.uk}}</ref><br />
[[File:Brave_Ahir.jpg|thumb|right|250px|Brave Ahir]]<br />
[[File:Veer_ahir.jpg|thumb|right|250px|Veer Ahir]]<br />
[[File:Veer_ahir_ajit_hai_abhit_hai.jpg|thumb|right|250px|Ahir soldiers at Rezang La (1962)]]<br />
<br />
]]<br />
[[File:Ahir_Dham.jpeg|thumb|right|250px|Ahir Dham]]<br />
[[File:Rezang_La_Memorial.jpg|thumb|right|250px|Rezang La Memorial]]<br />
<br />
The [[British Raj|British]] rulers of India classified the Ahirs of Punjab as an "agricultural tribe" in the 1920s, which was at that time synonymous with being a "[[martial race]]".<ref>{{cite book|first=Rajit K. |last=Mazumder|title=The Indian army and the making of Punjab|url=https://books.google.com/books?id=8G8COTxOUkgC&pg=PA105|year=2003|publisher=Orient Blackswan|isbn=978-81-7824-059-6|page=105}}</ref> This was a designation created by administrators that classified each ethnic group as either "martial" or "non-martial": a "martial race" was typically considered brave and well built for fighting,<ref name="rand">{{Cite journal |last=Rand |first=Gavin |title=Martial Races and Imperial Subjects: Violence and Governance in Colonial India 1857–1914 |journal=European Review of History |volume=13 |issue=1 |pages=1–20 |date=March 2006 |url= |doi=10.1080/13507480600586726|s2cid=144987021 }}</ref> whilst the remainder were those whom the British believed to be unfit for battle because of their sedentary lifestyles.<ref name="Street">{{cite book |title=Martial Races: The military, race and masculinity in British Imperial Culture, 1857–1914 |last=Streets |first=Heather |year=2004 |publisher=Manchester University Press |location= |isbn=978-0-7190-6962-8 |page=241 |url=https://books.google.com/books?id=BscnZT_1po8C |access-date=20 October 2010}}</ref> However, the martial races were also considered politically subservient, intellectually inferior, lacking the initiative or leadership qualities to command large military formations. The British had a policy of recruiting the martial Indians from those who has less access to education as they were easier to control.<ref name="Khalidi2003">{{cite book|author=Omar Khalidi|title=Khaki and the Ethnic Violence in India: Army, Police, and Paramilitary Forces During Communal Riots|url=https://books.google.com/books?id=B-NtAAAAMAAJ|year=2003|publisher=Three Essays Collective|quote= Apart from their physique, the martial races were regarded as politically subservient or docile to authority|page=5|isbn=978-81-88789-09-2}}</ref><ref name="Levine2003">{{cite book|author=Philippa Levine|title=Prostitution, Race, and Politics: Policing Venereal Disease in the British Empire|url=https://books.google.com/books?id=It1lPzFCG9EC|year=2003|publisher=Psychology Press|isbn=978-0-415-94447-2|pages=284–285|quote=The Saturday review had made much the same argument a few years earlier in relation to the armies raised by Indian rulers in princely states. They lacked competent leadership and were uneven in quality. Commander in chief Roberts, one of the most enthusiastic proponents of the martial race theory, though poorly of the native troops as a body. Many regarded such troops as childish and simple. The British, claims, David Omissi, believe martial Indians to be stupid. Certainly, the policy of recruiting among those without access to much education gave the British more semblance of control over their recruits.}}</ref> According to modern historian Jeffrey Greenhunt on military history, "The Martial Race theory had an elegant symmetry. Indians who were intelligent and educated were defined as cowards, while those defined as brave were uneducated and backward". According to Amiya Samanta, the marital race was chosen from people of mercenary spirit (a soldier who fights for any group or country that will pay him/her), as these groups lacked nationalism as a trait.<ref name="Samanta2000">{{cite book|author=Amiya K. Samanta|title=Gorkhaland Movement: A Study in Ethnic Separatism|url=https://books.google.com/books?id=J4GqdfG0EU8C&pg=PA26|year=2000|publisher=APH Publishing|isbn=978-81-7648-166-3|pages=26–|quote=Dr . Jeffrey Greenhunt has observed that " The Martial Race Theory had an elegant symmetry. Indians who were intelligent and educated were defined as cowards, while those defined as brave were uneducated and backward. Besides their mercenary spirit was primarily due to their lack of nationalism.}}</ref> Ahirs had been recruited into the army from 1898.<ref>{{cite book |title=Peasants and monks in British India |first=William R. |last=Pinch |publisher=University of California Press |year=1996 |isbn=978-0-520-20061-6 |url=https://archive.org/details/peasantsmonksinb0000pinc |url-access=registration |page=[https://archive.org/details/peasantsmonksinb0000pinc/page/90 90]}}</ref> In that year, the British raised four Ahir companies, two of which were in the [[95th Russell's Infantry]].<ref>{{cite book|first=M. S. A. |last=Rao |title=Social movements and social transformation: a study of two backward classes movements in India|url=https://books.google.com/books?id=tZAiAAAAMAAJ|year=1979|publisher=Macmillan|isbn=978-0-333-90255-4 }}</ref>{{page needed|date=May 2020}} In post-independence India, some Ahir units have been involved in celebrated military actions, such as at [[Rezang La]] in the 1962 [[Sino-Indian War]] that saw the last stand of Charlie company, consisting of 114 Ahirs of 13 Kumaon, and in the [[1965 India-Pakistan War]].<ref name="Remembering Rezang La heroes"><br />
{{cite news |author=Press Information Bureau, Government of India | title=Remembering Rezang La heroes |date=7 January 2007 |newspaper=Sainik samachar |url=http://sainiksamachar.nic.in/englisharchives/2007/oct01-07/h4.htm}}<br />
</ref><ref name="Heroes of Rezang La"><br />
{{cite news |author= Col Dilbag Dabas (Retd) | title=Heroes of Rezang La 1962 |date=15 December 2018 |newspaper=The Tribune |url= https://www.tribuneindia.com/news/archive/haryanatribune/heroes-of-1962-rezang-la-battle-698535}}</ref><ref>{{cite news|first=Mohan |last=Guruswamy |url=http://www.thehindu.com/opinion/lead/dont-forget-the-heroes-of-rezang-la/article4112584.ece |title=Don't forget the heroes of Rezang La |work=The Hindu |date=20 November 2012 |access-date=13 July 2014}}</ref><ref>{{cite book |url=https://books.google.com/books?id=4SBWc27AVmwC&pg=PA212| title=Combat Diary: An illustrated history of operations conducted by 4th Kumaon| publisher=Lancer Books |year=2010 |first=Jasbir |last=Singh |page=212| isbn=978-1-935501-18-3}}</ref><br />
<br />
== Distribution ==<br />
Ahirs in India are known by numerous other names, including Gauli<ref>{{cite book |last=Mehta |first=B. H. |url=https://books.google.com/books?id=gu_cN0MhteMC&pg=PA568 |title=Gonds of the Central Indian Highlands |publisher=Concept Publishing Company |year=1994 |volume=II |location=New Delhi |pages=568–569}}</ref> and Ghosi or Gop in [[North India]].<ref>{{cite web |last=Michelutti |first=Lucia |year=2002 |title=Sons of Krishna: the politics of Yadav community formation in a North Indian town |url=http://etheses.lse.ac.uk/2106/1/U613338.pdf |work=PhD Thesis Social Anthropology |publisher=London School of Economics and Political Science |pages=94–95}}</ref> In [[Gujarat]] and [[South India]] as Ayar, Golla and Konar.<ref>* {{cite book |last=Singh |first=Rajbir |url=https://books.google.com/books?id=Jn3aAAAAMAAJ |title=India's Unequal Citizens: A Study of Other Backward Classes |publisher=Manohar, 1994 |year=1994 |isbn=978-81-7304-069-6 |pages=34, 356, 390}}<br />
* {{cite book |last=Sharma |first=Shish Ram |url=https://books.google.com/books?id=T3PaAAAAMAAJ |title=Protective Discrimination: Other Backward Classes in India |publisher=Raj Publications, 2002 |year=2002 |isbn=978-81-86208-23-6 |pages=153, 312, 410}}</ref> Some in the [[Bundelkhand]] region of [[Uttar Pradesh]] are known as Dauwa Thakur. <ref>{{cite book |last=Jain |first=Ravindra K. |url=https://books.google.com/books?id=fghQhiowlycC&pg=PA32 |title=Between History and Legend: Status and Power in Bundelkhand |publisher=Orient Blackswan |year=2002 |isbn=978-8-12502-194-0 |page=30}}</ref> The Ahirs have more than 20 sub-castes.<ref>{{cite book |last=Patel |first=Mahendra Lal |url=https://books.google.com/books?id=58G8PPAN48cC&pg=PA33 |title=Awareness in Weaker Section: Perspective Development and Prospects |publisher=M. D. Publications Pvt. Ltd |year=1997 |isbn=978-8-17533-029-0 |page=33}}</ref>{{better source needed|date=May 2022}}<br />
<br />
=== North India ===<br />
They have a significant population in the region around [[Behror]], [[Alwar]], [[Rewari]], [[Narnaul]], [[Mahendragarh]], [[Gurgaon]]<ref name="nannak$">{{cite book|last1=Guru Nanak Dev University|first1=Sociology Dept|title=Guru Nanak Journal of Sociology|publisher=Sociology Department, Guru Nanak Dev University|pages=5, 6|url=https://books.google.com/books?id=03_ZAAAAMAAJ&q=ahir|date=2003|language=en}}</ref> and [[Jhajjar]]<ref>{{cite book|first=Dip Chand |last=Verma|title=Haryana|url=https://books.google.com/books?id=6JY5AQAAIAAJ|year=1975|publisher=National Book Trust, India}}</ref>{{page needed|date=May 2020}}<ref>{{cite book|first=Suresh K. |last=Sharma|title=Haryana: Past and Present|url=https://books.google.com/books?id=VE71IqAC0YYC&pg=PA40|year=2006|publisher=Mittal Publications|isbn=978-81-8324-046-8|page=40}}</ref> – the region is therefore known as [[Ahirwal]] or the abode of Ahirs.<ref>{{cite book |url=https://books.google.com/books?id=8OIUAQAAIAAJ&q=ahirwal |title=The Vernacularisation of Democracy: Politics, Caste, and Religion in India |last=Michuletti|first=Lucia|publisher=Routledge |year=2008 |pages=41, 42 |isbn=978-0-415-46732-2}}</ref><br />
<br />
=== Maharashtra ===<br />
[[Ahirani]] dialect continues to be spoken today in the region and is widespread across [[Jalgaon]], [[Dhule]] and [[Nashik]]. It is an admixture of [[Marathi Language|Marathi]], [[Gujarati Language|Gujarati]], [[Hindi]], ancient [[Magadhi]], [[Saurashtra language|Saurashtri]], [[Sauraseni]], Lati, [[Maharashtri]], [[Prakrit]] and [[Paishachi]].<ref>{{cite periodical |url=https://gazetteers.maharashtra.gov.in/cultural.maharashtra.gov.in/english/gazetteer/land_and_people/L%20&%20P%20pdf/Chapter%20III/3%20Distinctive%20Features%20of%20Sub-regional%20Culture%20of%20Maharashtra.pdf| title = Maharashtra: Land and its people |last=Pathak|first=A. S.|publisher=Government of Maharashtra |year=2009|periodical= Maharashtra State Gazetteer}}</ref><ref>{{Cite book|first = Sumit |last=Guha|title=Environment and Ethnicity in India, 1200–1991| url = https://books.google.com/books?id=GSa5blriOYcC&pg=PA47|year=2006| publisher = University of Cambridge|isbn=978-0-521-02870-7|page=47}}</ref><br />
<br />
== Culture ==<br />
Ahir culture is rooted in pastoralism and closely associated to the worship of Krishna and Shiva.<ref>.{{cite book |last=danielou |first=Alain |url=https://books.google.com/books?id=Ua6yuxBPQdQC&q=ahir |title=The Beria (Rai Dancers)A Socio-demographic, Reproductive, and Child Health Care Practices Profile |publisher=Inner Traditions / Bear & Co |year=2005 |isbn=978-1-59477-048-7 |page=56}}</ref><ref>{{cite book |last=Kirshna |first=Nanditha |url=https://books.google.com/books?id=pIFFEJXx7L8C&q=ahirs |title=Book of Vishnu |publisher=Penguin UK |year=2009 |isbn=978-81-8475-865-8 |page=56}}</ref> the Ahirs are use the modern-day ‘Yadav’ surname and consider themselves to the [[Yadava|Yadu tribe]] by claiming descent from Yaduvanshi, Nandavanshi, and Goallavanshi.{{efn|Through Sanskritization,<ref name="AhirSanskritisation"/> the Ahirs restructured its identity into three broad caste divisions for upliftment: <br />
*Nandavanshi : Claim descent from Nanda, Krishna foster father, linking to Vrindavan pastoral traditions.<ref name="Michelutti2002"/> <br />
*Yaduvanshi: Trace lineage to King Yadu, the legendary founder of the Yadava dynasty.<ref name="Michelutti2002"/> <br />
*Goallavanshi: Originating from the Goala (cowherd) community, they associate with the Gopas and Gopis of Krishna childhood.<ref name="Michelutti2002"/>}}<ref name="Michelutti2002">{{Cite thesis |last=Michelutti |first=Lucia |title=Sons of Krishna: The Politics of Yadav Community Formation in a North Indian Town |url=https://etheses.lse.ac.uk/2106/ |website=London School of Economics and Political Science |date=2002 |page=89 |quote=In Elliot’s description, ‘clan,’ ‘subcaste,’ ‘caste,’ ‘tribe,’ and ‘race’ are used interchangeably, indicating difficulty in isolating the social nature and functions of the different Ahir subdivisions. Following locality, Elliot categorizes the Ahir agricultural-pastoral ‘tribe’ into three main subdivisions ..... These subdivisions are based on mythological-ancestral claims and locality (see Chapter 3). The Yaduvanshi-Ahirs are said to descend from Yadu, one of Krishna’s ancestors; the Nandavanshi-Ahirs are descendants of Nanda, Krishna’s foster father; and the Goallavanshi-Ahirs descend from the Gopi and Gopas amongst whom Krishna spent his childhood on the banks of the Yamuna near Mathura. Elliot further lists the major clans (got) of the Nandavanshi in Central Doab and the Ahirwal region.}}</ref><ref name="AhirDivision:">Ahirs division through Sanskritization : <br />
*{{Cite book |last=Gupta |first=Dipankar |url=https://books.google.com/books?id=pviHAwAAQBAJ |title=Caste in Question: Identity Or Hierarchy? |date=2004-11-08 |publisher=SAGE Publications |isbn=978-81-321-0345-5 |pages=58 |language=en |quote=Contemporary Ahir/Yadavs define themselves as "Krishnavanshi-Yadavs." Younger generations are often unaware that their original caste title was Ahir. The concept of a unique Krishnavanshi kinship category, which merges traditional subdivisions (Yaduvanshi, Nandavanshi, and Goallavanshi) into a single endogamous unit, is rapidly gaining acceptance. Intermarriage between these previously distinct endogamous units is increasingly popular.}} <br />
*{{cite book |last=Michelutti |first=Lucia |title=The Vernacularisation of Democracy: Politics, Caste, and Religion in India |url=https://archive.org/details/vernacularisatio0000mich |year=2008 |publisher=Routledge |isbn=9780415467322 |page=11 |quote=More specifically, it shows how Krishna has progressively become the main god as well as the main ancestor of the local Yadavs and how his cult is substituting the cults of local lineage deities. Such a process is accompanied by the adoption of conservative forms of Hinduism which has transformed the different Ahir/Yadav subdivisions (Nandavanshi, Goallavanshi, and Yaduvanshi) into superior 'Krishnavanshi' Yadavs.}} <br />
*{{cite book |last=Singh |first=Bhrigupati |url=https://books.google.com/books?id=FhnRBgAAQBAJ&dq=ahirs+yaduvanshi&pg=PA21 |title=Poverty and the Quest for Life: Spiritual and Material Striving in Rural India |publisher=University of Chicago Press |year=2015 |isbn=978-0-226-19468-4 |page=146 |quote=Perhaps the most famous love affair in classical Hinduism is between Krishna and Radha. In songs, Radha is often identified as the Gujari (pastoralist) from the village of Barsana, while Krishna belongs to the Yaduvanshi-Ahir caste. Their love affair is not only cross-caste but also pre- or extramarital (though it is never explicitly described as such), as Krishna is married to Rukmini. In temples across India, Krishna is often depicted standing beside Radha, who is described as his divine consort. Such divine affairs may offer human beings some moral respite.}}</ref><ref>{{Cite book |last=Kashyap |first=Anirban |url=https://books.google.com/books?id=Ni9uAAAAMAAJ&q=ahirs+adopted+yadav+surname |title=The Scheduled Castes in India |date=1996 |publisher=Gyan Publishing House |isbn=978-81-212-0511-5 |language=en |quote=For example, appealed to the Census Commissioner that their caste names of Golla, Gowli, Gollawar and Ahir be changed to Yadava.}}</ref><br />
<br />
The [[Yadav]] community of Kashi associated with Chandravanshi Gop Seva Samiti and Shree [[Krishna]] Yadav Mahasabha have been performing jalabhishek on a shivling, traditionally for 94 years, starting in 1932.<ref><nowiki>https://timesofindia.indiatimes.com/city/varanasi/yadav-bandhus-perform-jalabhishek-of-lord-shiva/articleshow/92968938.cms</nowiki></ref><br />
<br />
Ahir No Aasro" is a famous Gujarati proverb, meaning "Ahir's shelter" or "Ahir's support." This proverb reflects the kindness and bravery of the Ahir (Yadav) community, meaning that when someone finds shelter nowhere, Ahirs provide shelter.<br />
<br />
=== Diet ===<br />
In 1992, Noor Mohammad noted that most Ahirs in Uttar Pradesh were vegetarian, with some exceptions who were engaged in fishing and raising poultry.<ref>{{cite book |url=https://books.google.com/books?id=ln6_PodhWC0C&pg=PA60 |title=New Dimensions in Agricultural ... |first=Noor |last=Mohammad |page=60|isbn=978-81-7022-403-7 |year=1992 |publisher=Concept Publishing Company }}</ref><br />
<br />
=== Language and tradition ===<br />
Ahirs of Benares speak a [[Hindi dialect]] which is different from one used normally.<ref>.{{cite book |first= Alain |last= danielou | page =56 |title= The Beria (Rai Dancers)A Socio-demographic, Reproductive, and Child Health Care Practices Profile<br />
|url= https://books.google.com/books?id=Ua6yuxBPQdQC&q=ahir|isbn= 978-1-59477-048-7<br />
|year= 2005|publisher= Inner Traditions / Bear & Co }}</ref><ref>{{cite book |first= Nanditha |last= Kirshna | page =56 |title= Book of Vishnu<br />
|url= https://books.google.com/books?id=pIFFEJXx7L8C&q=ahirs|isbn= 978-81-8475-865-8<br />
|year= 2009|publisher= Penguin UK }}</ref> Ahirs usually speak the language of the region in which they live. Some languages/dialects named after Ahirs are Ahirani, also known as [[Khandeshi]], spoken in [[Khandesh]] region of Maharashtra, Ahirwati spoken in [[Ahirwal]] region of [[Haryana]] and [[Rajasthan]].<br />
<br />
=== Folklore ===<br />
[[File:Veer_Lorik.jpeg|thumb|right|250px|Veer Lorik]]<br />
The oral epic of [[Veer Lorik]], a mythical Ahir hero, has been sung by folk singers in North India for generations.<ref>{{cite book |title=Magahi Folklore and Folk Tales |first=Sheela |last=Verma |publisher=Manohar |date=2008 |page=88 |isbn=9788173048043 |quote=Another story of a local hero Lorik is also very famous [in the Magahi region]. ... The whole story of Lorik and Chanaini has been put in ballad form by different bards. This ballad is sung not only in Magadh but also in entire north India in all auspicious occasions by Ahirs (milkmen) with great devotion and love.}}</ref> Mulla Daud, a [[Sufi Muslim]], retold the romantic story in writing in the 14th century.<ref>{{cite news|url=http://www.tribuneindia.com/2010/20100801/spectrum/art.htm |title=Spectrum |work=The Sunday Tribune |date=1 August 2010 |access-date=13 July 2014}}</ref> Other Ahir folk traditions include those related to [[Kajri]] and [[Biraha]].<ref>{{cite book |url=https://books.google.com/books?isbn=0415994047 |title=The Concise Garland Encyclopedia of World Music: The Middle East, South Asia, East Asia, Southeast Asia |editor-first=Ellen |editor-last=Koskoff |isbn=978-0-415-97293-2 |publisher=Routledge |year=2008 |page=1026}}</ref><br />
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== See also ==<br />
* [[Ahir clans]]<br />
* [[Ahir Regiment agitation]]<br />
<br />
==Notes==<br />
{{notelist}}<br />
<br />
==References==<br />
{{Reflist}}<br />
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{{Ahir clans |state=collapsed}}<br />
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[[Category:Social groups of Bihar]]<br />
[[Category:Social groups of Haryana]]<br />
[[Category:Social groups of Uttar Pradesh]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Ahir&diff=481011Ahir2026-04-21T09:51:02Z<p>Dr. Editor: </p>
<hr />
<div>{{Short description|Social community of India}}<br />
{{for|the village in Turkey|Ahır, İpsala}}<br />
{{pp|small=yes}}<br />
{{Infobox caste <br />
| caste_name = Ahir/Aheer<br />
| subdivisions = Yaduvanshi Ahir<br/>Nandvanshi Ahir<br/> Gwalvanshi Ahir<br />
| populated_states = India and Nepal<br />
| religions = [[Hinduism]]{{cn|date=July 2025}}<br />
| languages = Varies depending on region{{cn|date=July 2025}}<br />
}}<br />
<br />
{{Use dmy dates|date=December 2019}}<br />
<br />
'''Ahir''' or '''Aheer''' (derived from the [[Sanskrit]] word: [[Abhira people|abhira]])<ref>{{Cite book |last=Shashi |first=Shyam Singh |url=https://books.google.com/books?id=duIjAQAAIAAJ&q=Ahir |title=Encyclopaedia of Indian Tribes: The tribal world in transition |date=1994 |publisher=Anmol Publications |isbn=978-81-7041-836-8 |language=en}}</ref> is a [[community]] of traditionally elite pastoralists in India, most of whom now use the [[Yadav]] surname, as they consider the two terms synonymous.<ref>{{Cite book |url=https://books.google.com/books?id=vkkK6SZOo_gC&pg=PA1551 |title=People of India: Uttar Pradesh |date=2005 |publisher=Anthropological Survey of India |isbn=978-81-7304-114-3 |pages=1551 |language=en |quote=These Ahir of past, now identify themselves as Yadav or Yadubansi and to support this claim use the surname, Yadav, and thus try to distinguish themselves from other constituent groups forming the large Ahir caste.}}</ref> The Ahirs are variously described as a [[Caste system in India|caste]], a [[clan]], a [[Race (human classification)|race]], and/or a [[tribe]]. <br />
<br />
The traditional occupations of Ahirs are cattle-herding and agriculture. Since late 19th century to early 20th century, Ahirs have adopted ''Yadav'' word for their community and have claimed descent from the mythological king [[Yadu]]. This is a part of a movement of social and political resurgence ([[sanskritisation]]) under the influence of [[Arya Samaj]].<ref name="AhirSanskritisation"> Sanskritisation of Ahir:<br />
<br />
* {{cite book|last=Jaffrelot|first=Christophe|url=https://books.google.com/books?id=OAkW94DtUMAC|title=India's silent revolution: the rise of the lower castes in North India|publisher=C. Hurst & Co.|year=2003|isbn=978-1-85065-670-8|location=London|page=189|language=en|quote=Ahirs willingly subjected themselves to Sanskritisation because of their special relation to sacred cow but alas because the Arya Samaj exerted significant Sanskritising influence over the Yadav movement. As early as 1895, the ruler of Rewari, Rao Yudhishter Singh ( the father of Rao Bahadur Balbir Singh), invited Swami Dayananda to his state. Branches of the Arya Samaj flourished soon after and Rewari provided a base from which Arya Samaj ''updeshaks'' (itinerant preachers) operated in neighbouring areas.|access-date=2011-08-16}}<br />
* {{cite book|last1=Jassal|first1=Smita Tewari|url=https://books.google.com/books?id=jA0tAQAAIAAJ|title=Contributions to Indian sociology|author2=École pratique des hautes études (France). Section des sciences économiques et sociales|author3=University of Oxford. Institute of Social Anthropology|publisher=Mouton|year=2001|pages=319–351|chapter=Caste in the Colonial State: Mallahs in the census}} Quote: "The movement, which had a wide interregional spread, attempted to submerge regional names such as Goala, Ahir, Ahar, Gopa, etc., in favour of the generic term Yadava (Rao 1979). Hence a number of pastoralist castes were subsumed under Yadava, in accordance with decisions taken by the regional and national level caste sabhas. The Yadavas became the first among the shudras to gain the right to wear the janeu, a case of successful sanskritisation which continues till date. As a prominent agriculturist caste in the region, despite belonging to the shudra varna, the Yadavas claimed Kshatriya status tracing descent from the Yadu dynasty. The caste's efforts matched those of census officials, for whom standardisation of overlapping names was a matter of policy. The success of the Yadava movement also lies in the fact that, among the jaati sabhas, the Yadava sabha was probably the strongest, its journal, ''Ahir Samachar'', having an all-India spread. These factors strengthened local efforts, such as in Bhojpur, where the Yadavas, locally known as Ahirs, refused to do ''[[begar]]'', or forced labour, for the landlords and simultaneously prohibited liquor consumption, child marriages, and so on."<br />
* {{Cite book|last1=Berti|first1=Daniela|title=''Cultural Entrenchment of Hindutva'' Local Mediations and Forms of Convergence|last2=Kanungo|first2=Pralay|last3=Jaoul|first3=Nicolas|publisher=[[Routledge]]|year=2011|isbn=978-1-138-65995-7|edition=1st|page=246|language=English|quote=Marginalised groups, often considered as Shudras, like the Ahirs (Yadavs), Kurmis and the Gujars, began to redefine their emerging political and economic role in society by fighting on the same 'religious' grounds. In so doing, they refashioned their status as warriors and kings who had played a special role in history as guardians of Hinduism (Gooptu 2001 : 195; see also Pinch 1996 : 118–38). Gyanendra Pandey (1990: 66–108) describes how, since the end of the 19th century, such processes of Sanskritisation (adoption of 'higher' forms of Hinduism) among lower castes have joined up with Hindu nationalist movements, such as the cow protection movement, and how these interrelations have been central to the formation of a Hindu and a Muslim community in northern India.}}<br />
* {{Cite book|last=Adcock|first=C. S.|url=https://books.google.com/books?id=2UMfAQAAQBAJ&pg=PA46|title=Limits of Tolerance: Indian Secularism and the Politics of Religious Freedom|date=2014|publisher=OUP USA|isbn=978-0-19-999544-8|page=46|language=en|quote=In U.P., the Ahir/Yadav castes, whom elites deemed Shudras, also used shästrärth debates to defend their claims to elevated, Kshatriya status from at least the 1890s. In the eastern districts of U.P., monks of the Vaishnava Ramanandi order defended the Ahirs' claims in public debate; in western U.P., their champions in debate were often members of the Arya Samaj.}}</ref><br />
<br />
Ahirs are found throughout India but are particularly concentrated in the northern area. Apart from India, Ahirs have significant population in [[Nepal]], [[Mauritius]], [[Fiji]], [[South Africa]] and the [[Caribbean]] especially [[Guyana]], [[Trinidad and Tobago]], and [[Suriname]]. In Mauritius and Caribbean they are mostly the descendants of [[Indentured servitude|indentured servants]] who arrived in the 19th and 20th centuries from the former pre-partitioned sub-continent of India during the British Raj.<ref>*{{Cite journal|doi = 10.4000/samaj.3886|title = The 'Land of the Vaish'? Caste Structure and Ideology in Mauritius|year = 2015|last1 = Claveyrolas|first1 = Mathieu|journal = South Asia Multidisciplinary Academic Journal|doi-access = free| s2cid=143034648 |issn = 1960-6060}}<br />
*{{Cite journal|jstor = 177986|title = The Retention of Caste Notions among the Indian Immigrants in British Guiana during the Nineteenth Century|last1 = Moore|first1 = Brian L.|journal = Comparative Studies in Society and History|year = 1977|volume = 19|issue = 1|pages = 96–107|doi = 10.1017/S0010417500008513|s2cid = 143278239}}<br />
*{{Cite journal|jstor = 23050197|title = Indian Heritage in Trinidad, West Indies|last1 = Jha|first1 = J. C.|journal = Caribbean Quarterly|year = 1973|volume = 19|issue = 2|pages = 28–50|doi = 10.1080/00086495.1973.11829152}}<br />
*{{cite journal |url=https://think-asia.org/bitstream/handle/11540/3290/wp4.pdf?sequence=1 |title=Ethnic and Caste Diversity: Implications for Development |id=NRM Working Paper No. 4 |date=June 2005 |first1=Rajendra |last1=Pradhan |first2=Ava |last2=Shrestha |journal=Think Asia |publisher=[[Asian Development Bank]] |hdl=11540/3290 |archive-date=11 November 2022 |access-date=7 June 2022 |archive-url=https://web.archive.org/web/20221111182352/https://think-asia.org/bitstream/handle/11540/3290/wp4.pdf?sequence=1 |url-status=dead }}<br />
*{{Cite web|url=https://www.historytoday.com/archive/indian-labour-british-guiana|title=Indian Labour in British Guiana &#124; History Today}}<br />
*{{Cite news|url=https://www.economist.com/international/2017/09/02/the-legacy-of-indian-migration-to-european-colonies|title=The legacy of Indian migration to European colonies|newspaper=The Economist|date=2 September 2017}}</ref><br />
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== Etymology ==<br />
Ahir is believed to be a derivation of the [[Sanskrit]] word, "abhira", and the present term in the [[Bengali (language)|Bengali]] and [[Marathi language|Marathi]] languages is ''abhir''.<ref name="Garg1992">{{cite book |url=https://books.google.com/books?id=w9pmo51lRnYC&pg=PA113 |title=Encyclopaedia of the Hindu world |publisher=Concept Publishing Company |year=1992 |isbn=978-81-7022-374-0 |editor-last=Garg |editor-first=Gaṅga Ram |volume=1 |pages=113–114}}</ref><ref>{{Cite web |title=People of Maharashtra |url=https://www.gazetteers.maharashtra.gov.in/cultural.maharashtra.gov.in/english/gazetteer/land_and_people/L%20%26%20P%20pdf/Chapter%20II/2%20Major%20Castes%20and%20Tribes.pdf?}}</ref><br />
<br />
== History ==<br />
=== Early history ===<br />
Theories regarding the origins of the ancient [[Abhira tribe|Abhira]] – the putative ancestors of the Ahirs – are varied for the same reasons as are the theories regarding their location; that is, there is a reliance on interpretation of linguistic and factual analysis of old texts that are known to be unreliable and ambiguous.<ref name="Bhattacharya1996p126" /><br />
<br />
Some, such as A. P. Karmakar, consider the Abhira to be a [[Proto-Dravidian]] tribe who migrated to India and point to the ''[[Purana]]s'' as evidence. Others, such as Sunil Kumar Bhattacharya, say that the Abhira are recorded as being in India in the 1st-century CE work, the ''[[Periplus of the Erythraean Sea]]''. Bhattacharya considers the Abhira of old to be a race rather than a tribe.<ref name="Bhattacharya1996p126">{{cite book |title=Krishna – Cult in Indian Art |first=Sunil Kumar |last=Bhattacharya |publisher=M.D. Publications |year=1996 |isbn=978-81-7533-001-6 |page=126 |url=https://books.google.com/books?id=SyyNIL7Ug2kC}}</ref> The sociologist [[M. S. A. Rao]] and historians such as P. M. Chandorkar and T. Padmaja say that epigraphical and historical evidence exists for equating the Ahirs with the ancient [[Yadava]] tribe.<ref>{{Cite book|first = Sumit | last = Guha |title=Environment and Ethnicity in India, 1200–1991| url = https://books.google.com/books?id=GSa5blriOYcC&pg=PA47|year = 2006| publisher = University of Cambridge|page=47|isbn=978-0-521-02870-7}}</ref><ref>{{Cite book| first = M. S. A. | last=Rao |title=Social Movements in India |volume=1| url =https://books.google.com/books?id=SODZAAAAMAAJ&q=124|year=1978 | publisher =Manohar|pages=124, 197, 210}}</ref><ref>{{Cite book | first = Padmaja|last= T. |title=Temples of Kr̥ṣṇa in South India: History, Art, and Traditions in Tamilnāḍu|url =https://books.google.com/books?id=pzgaS1wRnl8C&pg=RA1-PA35|year = 2001 | publisher = Archaeology Dept., University of Mysore|pages=25, 34|isbn=978-8-170-17398-4}}</ref><br />
<br />
Whether they were a race or a tribe, nomadic in tendency or displaced or part of a conquering wave, with origins in Indo-Scythia or Central Asia, Aryan or [[Dravidian peoples|Dravidian]] – there is no academic consensus, and much in the differences of opinion relate to fundamental aspects of historiography, such as controversies regarding dating the writing of the ''Mahabharata'' and acceptance or otherwise of the [[Indo-Aryan migration]] (which is universally accepted in mainstream scholarship).{{refn|name="OIT no support"|Out of India aka Indigenous Aryans has no support:<br />
* Romila Thapar (2006): "there is no scholar at this time seriously arguing for the indigenous origin of Aryans".<ref>{{cite book |last=Thapar |first=Romila |date=2006 |title=India: Historical Beginnings and the Concept of the Aryan |publisher=National Book Trust |isbn=978-81-237-4779-8 |url= https://books.google.com/books?id=sDBuAAAAMAAJ&q=indigenous+aryans}}</ref><br />
* Wendy Doniger (2017): "The opposing argument, that speakers of Indo-European languages were indigenous to the Indian subcontinent, is not supported by any reliable scholarship. It is now championed primarily by Hindu nationalists, whose religious sentiments have led them to regard the theory of Aryan migration with some asperity."<ref>Wendy Doniger (2017), [https://inference-review.com/article/another-great-story "Another Great Story"]", review of Asko Parpola's ''The Roots of Hinduism''; in: ''Inference, International Review of Science'', Volume 3, Issue 2</ref><br />
* Girish Shahane (September 14, 2019), in response to Narasimhan et al. (2019): "Hindutva activists, however, have kept the Aryan Invasion Theory alive, because it offers them the perfect strawman, 'an intentionally misrepresented proposition that is set up because it is easier to defeat than an opponent's real argument'&nbsp;... The Out of India hypothesis is a desperate attempt to reconcile linguistic, archaeological and genetic evidence with Hindutva sentiment and nationalistic pride, but it cannot reverse time's arrow&nbsp;... The evidence keeps crushing Hindutva ideas of history."<ref>Girish Shahane (September 14, 2019), [https://scroll.in/article/937043/why-hindutva-supporters-love-to-hate-the-discredited-aryan-invasion-theory ''Why Hindutva supporters love to hate the discredited Aryan Invasion Theory''], Scroll.in</ref><br />
* Koenraad Elst (May 10, 2016): "Of course it is a fringe theory, at least internationally, where the Aryan Invasion Theory (AIT) is still the official paradigm. In India, though, it has the support of most archaeologists, who fail to find a trace of this Aryan influx and instead find cultural continuity."<ref name="Elst_2016">Koenraad Elst (May 10, 2016), Koenraad Elst: "I am not aware of any governmental interest in correcting distorted history", ''Swarajya Magazine''</ref>}} Similarly, there is no certainty regarding the occupational status of the Abhira, with ancient texts sometimes referring to them as pastoral and cowherders but at other times as robber tribes.<ref>{{cite book |first=Aditya |last=Malik |chapter=The Puskara Mahatmya: A Short Report |page=200 |title=The History of Sacred Places in India As Reflected in Traditional Literature |editor-first=Hans |editor-last=Bakker |location=Leiden |year=1990 |isbn=978-90-04-09318-8 |publisher=BRILL and the International Association of Sanskrit Studies |chapter-url=https://books.google.com/books?id=wPgBdyxD5MkC&pg=PA200}}</ref><br />
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=== Kingdoms ===<br />
{{Expand section|date=November 2024}}<br />
*Ahir dynasty in pre-12th century areas in present-day [[Nepal]]<ref>{{cite book|first=Punam |last=Yadav|title=Social Transformation in Post-conflict Nepal: A Gender Perspective|url=https://books.google.com/books?id=3QQRDAAAQBAJ&pg=PT57|year=2016|publisher=Taylor & Francis|isbn=978-1-317-35389-8|page=57}}</ref><br />
*Ahir-Rajas of [[Sagar, Madhya Pradesh|Sagar]]<ref>{{cite book |first= A N |last= Sharma | page =13 |title= The Beria (Rai Dancers)A Socio-demographic, Reproductive, and Child Health Care Practices Profile<br />
|url= https://books.google.com/books?id=YX1siOYKthgC&dq=ahir+Rajas+sagar&pg=PA13|isbn=81-7625-714-1|year= 2006|publisher= Sarup & Sons }}</ref><br />
*Ahir Rajas of Gawror fort, [[Patna district|Patna]].<ref>{{Cite book |url=https://books.google.com/books?id=nAO2AAAAIAAJ&q=ahir++rajas |title=Historical Researches Series |date=1963 |language=en}}</ref><br />
<br />
=== Military involvements ===<br />
[[File:'B' Company (Ahir), 1st Battalion, The 5th Light Infantry.jpg|thumb|'B' Company (Ahir), 1st Battalion, The 5th Light Infantry, Quetta, 1918<ref>{{Cite web |title=Indian officers and non-commissioned officers from 'B' Company (Ahir), 1st Battalion, The 5th Light Infantry, Quetta, 1918 {{!}} Online Collection {{!}} National Army Museum, London |url=https://collection.nam.ac.uk/detail.php?q=searchType=simple&resultsDisplay=list&simpleText=Ahirs&pos=2&total=10&page=1&acc=1960-12-120-4-95 |access-date=2023-11-03 |website=collection.nam.ac.uk}}</ref>]]<br />
<br />
[[File:Indian officers, 'B' Company (Ahir), 1st Battalion, 5th Light Infantry.jpg|thumb|Indian officers, 'B' Company (Ahir), 1st Battalion, 5th Light Infantry, Quetta 1918.<ref>{{Cite web |title=Online Collection {{!}} National Army Museum, London |url=https://collection.nam.ac.uk/results.php?searchType=simple&resultsDisplay=list&simpleText=Ahirs |access-date=2023-11-03 |website=collection.nam.ac.uk}}</ref><br />
[[File:Brave_Ahir.jpg|thumb|right|250px|Brave Ahir]]<br />
[[File:Veer_ahir.jpg|thumb|right|250px|Veer Ahir]]<br />
[[File:Veer_ahir_ajit_hai_abhit_hai.jpg|thumb|right|250px|Ahir soldiers at Rezang La (1962)]]<br />
<br />
]]<br />
[[File:Ahir_Dham.jpeg|thumb|right|250px|Ahir Dham]]<br />
[[File:Rezang_La_Memorial.jpg|thumb|right|250px|Rezang La Memorial]]<br />
<br />
The [[British Raj|British]] rulers of India classified the Ahirs of Punjab as an "agricultural tribe" in the 1920s, which was at that time synonymous with being a "[[martial race]]".<ref>{{cite book|first=Rajit K. |last=Mazumder|title=The Indian army and the making of Punjab|url=https://books.google.com/books?id=8G8COTxOUkgC&pg=PA105|year=2003|publisher=Orient Blackswan|isbn=978-81-7824-059-6|page=105}}</ref> This was a designation created by administrators that classified each ethnic group as either "martial" or "non-martial": a "martial race" was typically considered brave and well built for fighting,<ref name="rand">{{Cite journal |last=Rand |first=Gavin |title=Martial Races and Imperial Subjects: Violence and Governance in Colonial India 1857–1914 |journal=European Review of History |volume=13 |issue=1 |pages=1–20 |date=March 2006 |url= |doi=10.1080/13507480600586726|s2cid=144987021 }}</ref> whilst the remainder were those whom the British believed to be unfit for battle because of their sedentary lifestyles.<ref name="Street">{{cite book |title=Martial Races: The military, race and masculinity in British Imperial Culture, 1857–1914 |last=Streets |first=Heather |year=2004 |publisher=Manchester University Press |location= |isbn=978-0-7190-6962-8 |page=241 |url=https://books.google.com/books?id=BscnZT_1po8C |access-date=20 October 2010}}</ref> However, the martial races were also considered politically subservient, intellectually inferior, lacking the initiative or leadership qualities to command large military formations. The British had a policy of recruiting the martial Indians from those who has less access to education as they were easier to control.<ref name="Khalidi2003">{{cite book|author=Omar Khalidi|title=Khaki and the Ethnic Violence in India: Army, Police, and Paramilitary Forces During Communal Riots|url=https://books.google.com/books?id=B-NtAAAAMAAJ|year=2003|publisher=Three Essays Collective|quote= Apart from their physique, the martial races were regarded as politically subservient or docile to authority|page=5|isbn=978-81-88789-09-2}}</ref><ref name="Levine2003">{{cite book|author=Philippa Levine|title=Prostitution, Race, and Politics: Policing Venereal Disease in the British Empire|url=https://books.google.com/books?id=It1lPzFCG9EC|year=2003|publisher=Psychology Press|isbn=978-0-415-94447-2|pages=284–285|quote=The Saturday review had made much the same argument a few years earlier in relation to the armies raised by Indian rulers in princely states. They lacked competent leadership and were uneven in quality. Commander in chief Roberts, one of the most enthusiastic proponents of the martial race theory, though poorly of the native troops as a body. Many regarded such troops as childish and simple. The British, claims, David Omissi, believe martial Indians to be stupid. Certainly, the policy of recruiting among those without access to much education gave the British more semblance of control over their recruits.}}</ref> According to modern historian Jeffrey Greenhunt on military history, "The Martial Race theory had an elegant symmetry. Indians who were intelligent and educated were defined as cowards, while those defined as brave were uneducated and backward". According to Amiya Samanta, the marital race was chosen from people of mercenary spirit (a soldier who fights for any group or country that will pay him/her), as these groups lacked nationalism as a trait.<ref name="Samanta2000">{{cite book|author=Amiya K. Samanta|title=Gorkhaland Movement: A Study in Ethnic Separatism|url=https://books.google.com/books?id=J4GqdfG0EU8C&pg=PA26|year=2000|publisher=APH Publishing|isbn=978-81-7648-166-3|pages=26–|quote=Dr . Jeffrey Greenhunt has observed that " The Martial Race Theory had an elegant symmetry. Indians who were intelligent and educated were defined as cowards, while those defined as brave were uneducated and backward. Besides their mercenary spirit was primarily due to their lack of nationalism.}}</ref> Ahirs had been recruited into the army from 1898.<ref>{{cite book |title=Peasants and monks in British India |first=William R. |last=Pinch |publisher=University of California Press |year=1996 |isbn=978-0-520-20061-6 |url=https://archive.org/details/peasantsmonksinb0000pinc |url-access=registration |page=[https://archive.org/details/peasantsmonksinb0000pinc/page/90 90]}}</ref> In that year, the British raised four Ahir companies, two of which were in the [[95th Russell's Infantry]].<ref>{{cite book|first=M. S. A. |last=Rao |title=Social movements and social transformation: a study of two backward classes movements in India|url=https://books.google.com/books?id=tZAiAAAAMAAJ|year=1979|publisher=Macmillan|isbn=978-0-333-90255-4 }}</ref>{{page needed|date=May 2020}} In post-independence India, some Ahir units have been involved in celebrated military actions, such as at [[Rezang La]] in the 1962 [[Sino-Indian War]] that saw the last stand of Charlie company, consisting of 114 Ahirs of 13 Kumaon, and in the [[1965 India-Pakistan War]].<ref name="Remembering Rezang La heroes"><br />
{{cite news |author=Press Information Bureau, Government of India | title=Remembering Rezang La heroes |date=7 January 2007 |newspaper=Sainik samachar |url=http://sainiksamachar.nic.in/englisharchives/2007/oct01-07/h4.htm}}<br />
</ref><ref name="Heroes of Rezang La"><br />
{{cite news |author= Col Dilbag Dabas (Retd) | title=Heroes of Rezang La 1962 |date=15 December 2018 |newspaper=The Tribune |url= https://www.tribuneindia.com/news/archive/haryanatribune/heroes-of-1962-rezang-la-battle-698535}}</ref><ref>{{cite news|first=Mohan |last=Guruswamy |url=http://www.thehindu.com/opinion/lead/dont-forget-the-heroes-of-rezang-la/article4112584.ece |title=Don't forget the heroes of Rezang La |work=The Hindu |date=20 November 2012 |access-date=13 July 2014}}</ref><ref>{{cite book |url=https://books.google.com/books?id=4SBWc27AVmwC&pg=PA212| title=Combat Diary: An illustrated history of operations conducted by 4th Kumaon| publisher=Lancer Books |year=2010 |first=Jasbir |last=Singh |page=212| isbn=978-1-935501-18-3}}</ref><br />
<br />
== Sanskritisation ==<br />
===Recreating the past for new identity===<br />
{{See also|De-Sanskritisation}}<br />
It was from the 1920s that some Ahirs began to adopt the name of ''Yadav'' and created the [[All-India Yadav Mahasabha|Yadav Mahasabha]], founded by ideologues such as Rajit Singh. Several caste histories and periodicals to trace a Kshatriya origin were written at the time, notably by Mannanlal Abhimanyu. These were part of the jostling among various castes for socio-economic status and ritual under the Raj and they invoked support for a zealous, martial Hindu ethos.<ref>{{cite book |first=Nandini |last=Gooptu |title=The Politics of the Urban Poor in Early Twentieth-Century India |pages=205–210 |url=https://books.google.com/books?id=wZTLEEGmZfQC&pg=PA205 |publisher=Cambridge University Press |year=2001|isbn=978-0-521-44366-1|quote=One of the most politically active and vocal among the shudra castes was the ahirs or yadavs. In 1922, an ahir conference was held in Lucknow, followed by another ahir ''mahotsav'' (festival) in Allahabad in 1923, where a provincial Mahasabha was inaugurated, with the new name of Yadav Mahasabha. The term yadav, to denote the ahirs, gained currency from this period. Rajit Singh, a yadav born in the Deoria district in 1897, and educated at Gorakhpur and Shikohabad, was instrumental in the formation of the Yadav Mahasabha. He had briefly worked in the Excise Department in Kanpur, but had resigned from his job to devote himself to organising yadav associations from 1921. In 1925, Rajit Singh settled in Benares and inaugurated the Benares Yadav Mahasabha, which soon emerged as the centre of the yadav caste movement in UP. From Benares, Rajit Singh edited the journal ''Yadav'', and also published a history of the yadav castes, entitled ''Yaduvamsa Prakash''. Several other yadav histories were published in rapid succession in the 1920s, written by another younger yadav leader of Benares, Mannalal Abhimanyu, a lawyer who was the son of a school teacher. He wrote ''Ahir Vamsa Pradip'' (1925) and ''Yadukul Sarvasya'' (1928), in which he attempted to demonstrate the kshatriya origin of the yadavs, with extensive references from both religious texts and British ethnographic tracts.|language=en}}</ref> Arya Samaj, a Hindu reformist organization also played an important role in ritual purification of Ahir/Yadavs and many low castes in order to incorporate them into Vedic Hinduism.<ref>{{cite book |url=https://books.google.com/books?id=8OIUAQAAIAAJ |title=The Vernacularisation of Democracy: Politics, Caste, and Religion in India |last=Michuletti|first=Lucia|publisher=Routledge |year=2008 |page=140 |isbn=978-0-415-46732-2|quote=Hindu reformist organisations like the Arya Samaj which aimed to reform Hinduism and incorporate lower-caste groups within the fold of vedic Aryan Hinduism (see Rao 1979: 132-35), have a pivotal role in 'purifying' the customs of the Ahir/Yadavs and other lower castes through the adoption of Brahmanical Hindu practices. Brahmanical Hinduism emphasises vegetarianism, non-violence and ascetism (Fuller 1992: 88).|language=en}}</ref> In U.P, it was through shastrarth debates and with the help of reform movements like Arya Samaj and Vaishnava Ramanandi order in public debates that the Ahirs defended their claims to a higher social status.<ref>{{cite book|title=''The Limits of Tolerance'':Indian Secularism and the Politics of Religious Freedom|page=46|first= C.S.|last= Adcock|publisher= Oxford University Press|year=2014|isbn=978-0-19-999543-1 |url=https://books.google.com/books?id=DvMVDAAAQBAJ&dq=ahirs+The+Limits+of+Tolerance:+Indian+Secularism+and+the+Politics+of+Religious+Freedom+By+C.S.+Adcock&pg=PA46|quote= In U.P., the Ahir/Yadav castes, whom elites deemed Shudras, also used shastrarth debates to defend their claims to elevated, Kshatriya status from at least the 1890s. In the eastern districts of U.P., monks of the Vaishnava Ramanandi order defended the Ahirs' claims in public debate; in western U.P., their champions in debate were often members of the Arya Samaj.|language=en}}</ref> At the same time Ahir/Yadav intelligentsia also emphasized the socio-economic backwardness faced by their community and in 1927, a petition was sent to the [[Simon Commission]] describing how the Ahirs suffers from the same social disabilities and discrimination as the [[Chamar]]s.<ref>{{cite book |url=https://books.google.com/books?id=8OIUAQAAIAAJ |title=The Vernacularisation of Democracy: Politics, Caste, and Religion in India |last=Michuletti|first=Lucia|publisher=Routledge |year=2008 |page=83 |isbn=978-0-415-46732-2|quote=This emphasis on number and on ''Yadavness'' versus 'status' is also evident in colonial petitions which portray the Ahirs as a 'backward/ depressed category' in an attempt to get benefits from the reservation provisions. It looks as if the Yadav intelligentsia not only learnt that Yadav social and economic progress or backwardness could be determined by measuring their share in the number of graduates, official appointments and parliamentary seats (Chakrabarty 1994: 150), but also that economic and social disabilities were not 'enough' and that 'ritual' disabilities had also to be proved. The political leaders invoked arguments about the historical deprivation of their communities' (see Gooptu 2001: 11). The following is an extract from a petition sent in 1927 to the Simon Commission, in which a member of the Ahir community illustrates how the community suffers from the same disabilities and discriminations as the Chamars (an untouchable caste).|language=en}}</ref> Despite explicitly expressing their commitment against untouchability, it has been observed that these movements by Yadav caste associations have not been egalitarian enough to include communities who are under Scheduled Castes and have claimed connection with Krishna.<ref name="Michuletti">{{cite book |url=https://books.google.com/books?id=8OIUAQAAIAAJ |title=The Vernacularisation of Democracy: Politics, Caste, and Religion in India |last=Michuletti|first=Lucia|publisher=Routledge |year=2008 |page=149 |isbn=978-0-415-46732-2|quote=Although Yadav caste associations organise Other Backward Classes meetings and explicitly express their commitment against untouchability, I never met an SC member attending or delivering a speech at such events. A recent controversy showed how, in practice, Yadav caste associations are not willing to encompass in their social category members of SC communities who claim to descend from Krishna. At the AIYM meeting held in Gurgaon in 1998, a member of the committee raised the issue that Jatavs in Agra and Rajasthan had begun to adopt the Yadav title. A member of the audience pointed out that he had already written to the Mahasabha secretary to inform him that in Bharatpur (Rajasthan) the local Jatavs were calling themselves Yadavs. Another pointed out that in Udaipur, Jatavs who worked as builders and did casual labour were also calling themselves Yadavs and had adopted the ''Kadamb'' Yadav clan.|language=en}}</ref> Yadavs of Braj-Ahirwal attempted to "endlessly portray themselves" as inheritors of the heritage of local dynasties such as the Jats of Bharatpur and Alwar, Jadon Rajputs of Jaleshar and Karauli and fellow Ahir dynasties of Rewari and Mahabhan who were considered to be of Yaduvanshi descent.<ref name="Michuletti"/>{{rp|43}}<br />
<br />
== Distribution ==<br />
Ahirs in India are known by numerous other names, including Gauli<ref>{{cite book |last=Mehta |first=B. H. |url=https://books.google.com/books?id=gu_cN0MhteMC&pg=PA568 |title=Gonds of the Central Indian Highlands |publisher=Concept Publishing Company |year=1994 |volume=II |location=New Delhi |pages=568–569}}</ref> and Ghosi or Gop in [[North India]].<ref>{{cite web |last=Michelutti |first=Lucia |year=2002 |title=Sons of Krishna: the politics of Yadav community formation in a North Indian town |url=http://etheses.lse.ac.uk/2106/1/U613338.pdf |work=PhD Thesis Social Anthropology |publisher=London School of Economics and Political Science |pages=94–95}}</ref> In [[Gujarat]] and [[South India]] as Ayar, Golla and Konar.<ref>* {{cite book |last=Singh |first=Rajbir |url=https://books.google.com/books?id=Jn3aAAAAMAAJ |title=India's Unequal Citizens: A Study of Other Backward Classes |publisher=Manohar, 1994 |year=1994 |isbn=978-81-7304-069-6 |pages=34, 356, 390}}<br />
* {{cite book |last=Sharma |first=Shish Ram |url=https://books.google.com/books?id=T3PaAAAAMAAJ |title=Protective Discrimination: Other Backward Classes in India |publisher=Raj Publications, 2002 |year=2002 |isbn=978-81-86208-23-6 |pages=153, 312, 410}}</ref> Some in the [[Bundelkhand]] region of [[Uttar Pradesh]] are known as Dauwa Thakur. <ref>{{cite book |last=Jain |first=Ravindra K. |url=https://books.google.com/books?id=fghQhiowlycC&pg=PA32 |title=Between History and Legend: Status and Power in Bundelkhand |publisher=Orient Blackswan |year=2002 |isbn=978-8-12502-194-0 |page=30}}</ref> The Ahirs have more than 20 sub-castes.<ref>{{cite book |last=Patel |first=Mahendra Lal |url=https://books.google.com/books?id=58G8PPAN48cC&pg=PA33 |title=Awareness in Weaker Section: Perspective Development and Prospects |publisher=M. D. Publications Pvt. Ltd |year=1997 |isbn=978-8-17533-029-0 |page=33}}</ref>{{better source needed|date=May 2022}}<br />
<br />
=== North India ===<br />
They have a significant population in the region around [[Behror]], [[Alwar]], [[Rewari]], [[Narnaul]], [[Mahendragarh]], [[Gurgaon]]<ref name="nannak$">{{cite book|last1=Guru Nanak Dev University|first1=Sociology Dept|title=Guru Nanak Journal of Sociology|publisher=Sociology Department, Guru Nanak Dev University|pages=5, 6|url=https://books.google.com/books?id=03_ZAAAAMAAJ&q=ahir|date=2003|language=en}}</ref> and [[Jhajjar]]<ref>{{cite book|first=Dip Chand |last=Verma|title=Haryana|url=https://books.google.com/books?id=6JY5AQAAIAAJ|year=1975|publisher=National Book Trust, India}}</ref>{{page needed|date=May 2020}}<ref>{{cite book|first=Suresh K. |last=Sharma|title=Haryana: Past and Present|url=https://books.google.com/books?id=VE71IqAC0YYC&pg=PA40|year=2006|publisher=Mittal Publications|isbn=978-81-8324-046-8|page=40}}</ref> – the region is therefore known as [[Ahirwal]] or the abode of Ahirs.<ref>{{cite book |url=https://books.google.com/books?id=8OIUAQAAIAAJ&q=ahirwal |title=The Vernacularisation of Democracy: Politics, Caste, and Religion in India |last=Michuletti|first=Lucia|publisher=Routledge |year=2008 |pages=41, 42 |isbn=978-0-415-46732-2}}</ref><br />
<br />
=== Maharashtra ===<br />
[[Ahirani]] dialect continues to be spoken today in the region and is widespread across [[Jalgaon]], [[Dhule]] and [[Nashik]]. It is an admixture of [[Marathi Language|Marathi]], [[Gujarati Language|Gujarati]], [[Hindi]], ancient [[Magadhi]], [[Saurashtra language|Saurashtri]], [[Sauraseni]], Lati, [[Maharashtri]], [[Prakrit]] and [[Paishachi]].<ref>{{cite periodical |url=https://gazetteers.maharashtra.gov.in/cultural.maharashtra.gov.in/english/gazetteer/land_and_people/L%20&%20P%20pdf/Chapter%20III/3%20Distinctive%20Features%20of%20Sub-regional%20Culture%20of%20Maharashtra.pdf| title = Maharashtra: Land and its people |last=Pathak|first=A. S.|publisher=Government of Maharashtra |year=2009|periodical= Maharashtra State Gazetteer}}</ref><ref>{{Cite book|first = Sumit |last=Guha|title=Environment and Ethnicity in India, 1200–1991| url = https://books.google.com/books?id=GSa5blriOYcC&pg=PA47|year=2006| publisher = University of Cambridge|isbn=978-0-521-02870-7|page=47}}</ref><br />
<br />
== Culture ==<br />
Ahir culture is rooted in pastoralism and closely associated to the worship of Krishna and Shiva.<ref>.{{cite book |last=danielou |first=Alain |url=https://books.google.com/books?id=Ua6yuxBPQdQC&q=ahir |title=The Beria (Rai Dancers)A Socio-demographic, Reproductive, and Child Health Care Practices Profile |publisher=Inner Traditions / Bear & Co |year=2005 |isbn=978-1-59477-048-7 |page=56}}</ref><ref>{{cite book |last=Kirshna |first=Nanditha |url=https://books.google.com/books?id=pIFFEJXx7L8C&q=ahirs |title=Book of Vishnu |publisher=Penguin UK |year=2009 |isbn=978-81-8475-865-8 |page=56}}</ref> the Ahirs are use the modern-day ‘Yadav’ surname and consider themselves to the [[Yadava|Yadu tribe]] by claiming descent from Yaduvanshi, Nandavanshi, and Goallavanshi.{{efn|Through Sanskritization,<ref name="AhirSanskritisation"/> the Ahirs restructured its identity into three broad caste divisions for upliftment: <br />
*Nandavanshi : Claim descent from Nanda, Krishna foster father, linking to Vrindavan pastoral traditions.<ref name="Michelutti2002"/> <br />
*Yaduvanshi: Trace lineage to King Yadu, the legendary founder of the Yadava dynasty.<ref name="Michelutti2002"/> <br />
*Goallavanshi: Originating from the Goala (cowherd) community, they associate with the Gopas and Gopis of Krishna childhood.<ref name="Michelutti2002"/>}}<ref name="Michelutti2002">{{Cite thesis |last=Michelutti |first=Lucia |title=Sons of Krishna: The Politics of Yadav Community Formation in a North Indian Town |url=https://etheses.lse.ac.uk/2106/ |website=London School of Economics and Political Science |date=2002 |page=89 |quote=In Elliot’s description, ‘clan,’ ‘subcaste,’ ‘caste,’ ‘tribe,’ and ‘race’ are used interchangeably, indicating difficulty in isolating the social nature and functions of the different Ahir subdivisions. Following locality, Elliot categorizes the Ahir agricultural-pastoral ‘tribe’ into three main subdivisions ..... These subdivisions are based on mythological-ancestral claims and locality (see Chapter 3). The Yaduvanshi-Ahirs are said to descend from Yadu, one of Krishna’s ancestors; the Nandavanshi-Ahirs are descendants of Nanda, Krishna’s foster father; and the Goallavanshi-Ahirs descend from the Gopi and Gopas amongst whom Krishna spent his childhood on the banks of the Yamuna near Mathura. Elliot further lists the major clans (got) of the Nandavanshi in Central Doab and the Ahirwal region.}}</ref><ref name="AhirDivision:">Ahirs division through Sanskritization : <br />
*{{Cite book |last=Gupta |first=Dipankar |url=https://books.google.com/books?id=pviHAwAAQBAJ |title=Caste in Question: Identity Or Hierarchy? |date=2004-11-08 |publisher=SAGE Publications |isbn=978-81-321-0345-5 |pages=58 |language=en |quote=Contemporary Ahir/Yadavs define themselves as "Krishnavanshi-Yadavs." Younger generations are often unaware that their original caste title was Ahir. The concept of a unique Krishnavanshi kinship category, which merges traditional subdivisions (Yaduvanshi, Nandavanshi, and Goallavanshi) into a single endogamous unit, is rapidly gaining acceptance. Intermarriage between these previously distinct endogamous units is increasingly popular.}} <br />
*{{cite book |last=Michelutti |first=Lucia |title=The Vernacularisation of Democracy: Politics, Caste, and Religion in India |url=https://archive.org/details/vernacularisatio0000mich |year=2008 |publisher=Routledge |isbn=9780415467322 |page=11 |quote=More specifically, it shows how Krishna has progressively become the main god as well as the main ancestor of the local Yadavs and how his cult is substituting the cults of local lineage deities. Such a process is accompanied by the adoption of conservative forms of Hinduism which has transformed the different Ahir/Yadav subdivisions (Nandavanshi, Goallavanshi, and Yaduvanshi) into superior 'Krishnavanshi' Yadavs.}} <br />
*{{cite book |last=Singh |first=Bhrigupati |url=https://books.google.com/books?id=FhnRBgAAQBAJ&dq=ahirs+yaduvanshi&pg=PA21 |title=Poverty and the Quest for Life: Spiritual and Material Striving in Rural India |publisher=University of Chicago Press |year=2015 |isbn=978-0-226-19468-4 |page=146 |quote=Perhaps the most famous love affair in classical Hinduism is between Krishna and Radha. In songs, Radha is often identified as the Gujari (pastoralist) from the village of Barsana, while Krishna belongs to the Yaduvanshi-Ahir caste. Their love affair is not only cross-caste but also pre- or extramarital (though it is never explicitly described as such), as Krishna is married to Rukmini. In temples across India, Krishna is often depicted standing beside Radha, who is described as his divine consort. Such divine affairs may offer human beings some moral respite.}}</ref><ref>{{Cite book |last=Kashyap |first=Anirban |url=https://books.google.com/books?id=Ni9uAAAAMAAJ&q=ahirs+adopted+yadav+surname |title=The Scheduled Castes in India |date=1996 |publisher=Gyan Publishing House |isbn=978-81-212-0511-5 |language=en |quote=For example, appealed to the Census Commissioner that their caste names of Golla, Gowli, Gollawar and Ahir be changed to Yadava.}}</ref><br />
<br />
The [[Yadav]] community of Kashi associated with Chandravanshi Gop Seva Samiti and Shree [[Krishna]] Yadav Mahasabha have been performing jalabhishek on a shivling, traditionally for 94 years, starting in 1932.<ref><nowiki>https://timesofindia.indiatimes.com/city/varanasi/yadav-bandhus-perform-jalabhishek-of-lord-shiva/articleshow/92968938.cms</nowiki></ref><br />
<br />
Ahir No Aasro" is a famous Gujarati proverb, meaning "Ahir's shelter" or "Ahir's support." This proverb reflects the kindness and bravery of the Ahir (Yadav) community, meaning that when someone finds shelter nowhere, Ahirs provide shelter.<br />
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=== Diet ===<br />
In 1992, Noor Mohammad noted that most Ahirs in Uttar Pradesh were vegetarian, with some exceptions who were engaged in fishing and raising poultry.<ref>{{cite book |url=https://books.google.com/books?id=ln6_PodhWC0C&pg=PA60 |title=New Dimensions in Agricultural ... |first=Noor |last=Mohammad |page=60|isbn=978-81-7022-403-7 |year=1992 |publisher=Concept Publishing Company }}</ref><br />
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=== Language and tradition ===<br />
Ahirs of Benares speak a [[Hindi dialect]] which is different from one used normally.<ref>.{{cite book |first= Alain |last= danielou | page =56 |title= The Beria (Rai Dancers)A Socio-demographic, Reproductive, and Child Health Care Practices Profile<br />
|url= https://books.google.com/books?id=Ua6yuxBPQdQC&q=ahir|isbn= 978-1-59477-048-7<br />
|year= 2005|publisher= Inner Traditions / Bear & Co }}</ref><ref>{{cite book |first= Nanditha |last= Kirshna | page =56 |title= Book of Vishnu<br />
|url= https://books.google.com/books?id=pIFFEJXx7L8C&q=ahirs|isbn= 978-81-8475-865-8<br />
|year= 2009|publisher= Penguin UK }}</ref> Ahirs usually speak the language of the region in which they live. Some languages/dialects named after Ahirs are Ahirani, also known as [[Khandeshi]], spoken in [[Khandesh]] region of Maharashtra, Ahirwati spoken in [[Ahirwal]] region of [[Haryana]] and [[Rajasthan]].<br />
<br />
=== Folklore ===<br />
[[File:Veer_Lorik.jpeg|thumb|right|250px|Veer Lorik]]<br />
The oral epic of [[Veer Lorik]], a mythical Ahir hero, has been sung by folk singers in North India for generations.<ref>{{cite book |title=Magahi Folklore and Folk Tales |first=Sheela |last=Verma |publisher=Manohar |date=2008 |page=88 |isbn=9788173048043 |quote=Another story of a local hero Lorik is also very famous [in the Magahi region]. ... The whole story of Lorik and Chanaini has been put in ballad form by different bards. This ballad is sung not only in Magadh but also in entire north India in all auspicious occasions by Ahirs (milkmen) with great devotion and love.}}</ref> Mulla Daud, a [[Sufi Muslim]], retold the romantic story in writing in the 14th century.<ref>{{cite news|url=http://www.tribuneindia.com/2010/20100801/spectrum/art.htm |title=Spectrum |work=The Sunday Tribune |date=1 August 2010 |access-date=13 July 2014}}</ref> Other Ahir folk traditions include those related to [[Kajri]] and [[Biraha]].<ref>{{cite book |url=https://books.google.com/books?isbn=0415994047 |title=The Concise Garland Encyclopedia of World Music: The Middle East, South Asia, East Asia, Southeast Asia |editor-first=Ellen |editor-last=Koskoff |isbn=978-0-415-97293-2 |publisher=Routledge |year=2008 |page=1026}}</ref><br />
<br />
== See also ==<br />
* [[Ahir clans]]<br />
* [[Ahir Regiment agitation]]<br />
<br />
==Notes==<br />
{{notelist}}<br />
<br />
==References==<br />
{{Reflist}}<br />
<br />
{{Ahir clans |state=collapsed}}<br />
<br />
[[Category:Social groups of Bihar]]<br />
[[Category:Social groups of Haryana]]<br />
[[Category:Social groups of Uttar Pradesh]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Yadav&diff=480998Yadav2026-04-20T15:12:52Z<p>Dr. Editor: </p>
<hr />
<div>{{short description|Social communities of India }}<br />
<br />
{{Infobox caste<br />
| languages = [[Hindi]], [[Urdu]], [[Haryanvi language|Haryanvi]], [[Punjabi language|Punjabi]], [[Telugu language|Telugu]], [[Tamil language|Tamil]], [[Gujarati language|Gujarati]], [[Rajasthani language|Rajasthani]], [[Bhojpuri language|Bhojpuri]], [[Marwari language|Marwari]], [[Kannada language|Kannada]], [[Odia language|Odia]], [[Bengali language|Bengali]]<br />
|populated_states=[[Uttar Pradesh]], [[Punjab]], [[Rajasthan]], [[Gujarat]], [[Himachal Pradesh]], [[Haryana]], [[Andhra Pradesh]], [[Tamil Nadu]], [[Telangana]], [[West Bengal]], [[Assam]], [[Odisha]] [[Bihar]], [[Jharkhand]], [[Delhi]], [[Karnataka]], [[Kerala]], [[Madhya Pradesh]]|caste_name=Yadav|caste_name_in_local=[[Ahir]]|kula_daivat=[[Lord Krishna]]|kula_devi=Maa Vidyavashini|lineage=[[Yaduvanshi Ahir]]}}<br />
<br />
<br />
<br />
Yadav is a traditionally peasant-pastoral community of India and Nepal. The term "Yadav" is now commonly used as a surname by members of communities such as [[Ahir|Ahirs]], [[Golla (caste)|Golas]], and [[Gavli|Gavlis]]. At present people from this community are chiefly engaged in agriculture, military services, and also in cattle herding.<br />
<br />
==Origins==<br />
<br />
===In mythology===<br />
The term ''Yadav'' (or sometimes ''[[Yadava]]'') has been interpreted to mean ''a descendant of Yadu'', who is a mythological king.<ref name=Rao1979p124>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |author-link=M. S. A. Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=124|isbn=9780836421330 }}</ref><br />
<br />
Using "very broad generalisations", Jayant Gadkari says that it is "almost certain" from analysis of the ''[[Puranas]]'' that [[Andhaka]], [[Vrishni]], [[Yadava#The Satvatas|Satvata]] and [[Abhira tribe|Abhira]] were collectively known as ''Yadavas'' and worshipped Krishna. Gadkari further notes of these ancient works that "It is beyond dispute that each of the ''Puranas'' consists of legends and myths&nbsp;... but what is important is that, within that framework [a] certain value system is propounded".<ref>{{cite book |title=Society and religion: from Rugveda to Puranas |first=Jayant |last=Gadkari |url=https://books.google.com/books?id=Zst_7qaatp8C |pages=179, 183–184 |publisher=Popular Prakashan |location=Bombay |year=1996 |isbn=978-81-7154-743-2}}</ref><br />
<br />
Lucia Michelutti notes that {{quote|At the core of the Yadav community lies a specific folk theory of descent, according to which Yadav castes are said to descend from the Yadu dynasty (hence the label Yadav) to which Krishna (a Kshatriya) belonged.&nbsp;... [there is] a strong belief amongst them that all Yadavs belong to Krishna's line of descent, the Yadav subdivisions of today being the outcome of a fission of an original and undifferentiated group.<ref name=Michelutti2004p49>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |page=49 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref>}}<br />
<br />
Historians such as P. M. Chandorkar have used epigraphical and similar evidence to argue that Ahirs and Gavlis are representative of the ancient Yadavas and Abhiras mentioned in [[Sanskrit]] works.<ref>{{Cite book|first = Sumit | last = Guha |title=Environment and Ethnicity in India, 1200-1991| url = https://books.google.com/books?id=GSa5blriOYcC&pg=PA47|year = 2006| publisher = University of Cambridge|page=47|isbn=978-0-521-02870-7}}</ref><br />
<br />
===In practice===<br />
[[File:Ahirs.jpeg|thumb|300x300px|A rare, princely-era photograph of Raja Rao Balbir Singh Bahadur of Rewari—founder of the Ahir Yadav Kshatriya Mahasabha, and adorned with the titles "Hindu Dharma Rakshak" (Protector of the Hindu Faith) and "Chirag-e-Yaduvansh" (Beacon of the Yaduvansh)..]]<br />
There are several communities that coalesce to form the Yadavs. [[Christophe Jaffrelot]] has remarked that <br />
<br />
{{quote|The term 'Yadav' covers many castes which initially had different names: [[Ahir]] in the Hindi belt, Punjab and Gujarat, [[Gavli]] in Maharashtra, [[Golla (caste)|Golla]] in Andhra Pradesh and Karnataka etc.<ref name=Jaffrelot2003p187/>}}<br />
<br />
However, Jaffrelot has also said that most of the modern Yadavs are cultivators, mainly engaged in tilling the land, and less than one third of the population are occupied in raising cattle or the milk business.<ref name=Jaffrelot2003>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |author-link=Christophe Jaffrelot|publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref><br />
<br />
[[M. S. A. Rao]] had earlier expressed the same opinion as Jaffrelot, and noted that the traditional association with cattle, together with the belief in descent from Yadu, defines the community.<ref name=Rao1979p124/> According to [[David G. Mandelbaum|David Mandelbaum]], the association of the Yadav (and their constituent castes, [[Ahir]] and [[Gwala (community)|Gwala]]) with cattle has impacted on their commonly viewed ritual status (varna) as [[Shudra]], although the community's members often claim the higher status of Kshatriya. The Shudra status is explained by the nomadic nature of herdsmen, which constrained the ability of other groups in the varna system to validate the adherence to practices of ritual purity; by their involvement in castration of the animals, which was considered to be a ritually polluting act; and because the sale of milk, as opposed to personal use thereof, was thought to represent economic gain from a sacrosanct product.<br />
<br />
According to Lucia Michelutti:<br />
{{quote|...&nbsp;Yadavs constantly trace their caste predispositions and skills to descent, and in doing so they affirm their distinctiveness as a caste. For them, caste is not just appellation but quality of blood (Yalman 1969: 87, in Gupta 2000: 82). This view is not recent. The Ahirs (today Yadavs) had a lineage view of caste (Fox 1971; Unnithan-Kumar 1997) that was based on a strong ideological model of descent. This descent-based kinship structure was also linked to a specific Kshatriya and their religious tradition centred on Krishna mythology and pastoral warrior hero-god cults.<ref>{{cite book|last1=Gupta|first1=Dipankar|last2=Michelutti|first2=Lucia|editor=Dipankar Gupta|title=Caste in Question: Identity or hierarchy?|volume=Contributions to Indian Sociology|year=2004|publisher=Sage Publications|location=New Delhi, California, London|isbn=0-7619-3324-7|pages=48/Lucia Michelutti|chapter=2. 'We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town}}</ref>}}<br />
<br />
==Yadavs in modern India==<br />
[[File:Veer ahir.jpg|thumb|Veer ahir ajit hai abhit hai]]<br />
<br />
===Occupational background, location and social status===<br />
<br />
The Yadavs mostly live in [[Northern India]], and particularly in [[Haryana]], [[Uttar Pradesh]] and [[Bihar]].<ref name=Jaffrelot2003p196/><ref name=Mandelbaum1970p442/> Traditionally, they were a elite<ref name="Luce2008">{{cite book|last=Luce|first=Edward|url=https://books.google.com/books?id=oMYeyhrgd_wC&pg=PT133|title=In Spite of the Gods: The Rise of Modern India|publisher=Random House Digital, Inc.|year=2008|isbn=978-1-4000-7977-3|page=133|author-link=Edward Luce}} Quote: "The Yadavs are one of India's largest 'Other Backward Classes,' a government term that covers most of India's [[Shudra|Sudra]] castes. Yadavs are the traditional cowherd caste of North India and are relatively low down on the traditional pecking order, but not as low as the untouchable Mahars or Chamars."</ref><ref name="michelutti-2004">{{Citation|last=Michelutti|first=Lucia|title='We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town|journal=Contributions to Indian Sociology|year=2004|volume=38|issue=1–2|pages=43–71|doi=10.1177/006996670403800103|s2cid=144951057}} Quote: "The Yadavs were traditionally a low-to-middle-ranking cluster of pastoral-peasant castes that have become a significant political force in Uttar Pradesh (and other northern states like Bihar) in the last thirty years."</ref> pastoral caste. Their traditional occupations changed over time and for many years Yadavs have been primarily involved in cultivation,<ref name=Jaffrelot2003p188/> although Michelutti has noted a "recurrent pattern" since the 1950s whereby economic advancement has progressed through involvement in cattle-related business to transportation and thence to construction. Employment with the army and the police have been other traditional occupations in northern India, and more recently government employment in that region has also become significant. She believes that [[positive discrimination]] measures and gains as a consequence of [[land reform]] legislation have been important factors in at least some areas.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=52–53 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref><br />
<br />
Lucia Michelutti notes that <br />
<br />
{{quote|Colonial ethnographers left a legacy of hundreds of pages of ethnographic and ethnological details which portray the Ahir/Yadavs as "Kshatriyas", "martial" and "wealthy".<ref>{{Cite web|url=http://etheses.lse.ac.uk/2106/1/U613338.pdf|title=Sons of Krishna: the politics of Yadav community formation in a North Indian town|last=Michelutti|first=Lucia|year=2002|access-date=13 September 2019|page=83}}</ref>}}<br />
<br />
J. S. Alter notes that in North India the majority of the wrestlers are of the Yadav caste. He explains this as being due to their involvement in the milk business and dairy farms, which thus provides easy access to the milk and [[ghee]] deemed to be essential to a good diet.<ref>{{cite book |chapter=Wrestling with (Body) Politics: Understanding 'Goonda' Political Styles in North India |first=Lucia |last=Michelutti |chapter-url=https://books.google.com/books?id=v8bfCgAAQBAJ&pg=PA55 |page=55 |title= Power and Influence in India: Bosses, Lords and Captains: Exploring the Political in South Asia |editor1-first=Pamela |editor1-last=Price |editor2-first=Arild Engelsen |editor2-last=Ruud |publisher=Routledge |year=2012 |isbn=978-1-13619-799-4}}</ref><br />
<br />
Although the Yadavs have formed a fairly significant proportion of the population in various areas, including 11% of that of Bihar in 1931, their interest in pastoral activities was not traditionally matched by ownership of land and consequently they were not a "dominant caste". Their traditional position, which Jaffrelot describes as "low caste peasants", also militated against any dominant role. Their involvement in pastoralism accounts for a traditional view of Yadavs as being peaceful, while their particular association with cows has a special significance in Hinduism, as do their beliefs regarding Krishna.<ref name=Jaffrelot2003p188>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref> Against this image, [[Robert Vane Russell|Russell and Lal]], writing in 1916, called the Ahir subdivision uncouth, although it is unclear whether their comments were based entirely on proverbial stories, on observation or on both.<ref>{{cite book |url=https://archive.org/details/tribescastesofce02russ |title=Tribes and Castes of the Central Provinces of India |volume=2 |year=1916 |page=[https://archive.org/details/tribescastesofce02russ/page/37 37] |first1=R. V. |last1=Russell |first2=Raj Bahadur Hira |last2=Lal |publisher=Macmillan |location=London}}</ref> Tilak Gupta said that this view persisted in modern times in Bihar, where the Yadav were viewed in highly negative terms by other groups.<ref>{{cite journal |title=Yadav Ascendancy in Bihar Politics |first=Tilak D. |last=Gupta |journal=Economic and Political Weekly |volume=27 |issue=26 |date=27 June 1992 |pages=1304–1306 |jstor=4398537}}{{subscription required}}</ref> However, Michelutti observed, these very same people acknowledge and coveted their political influence, connections and abilities.<ref name="Lucia">{{cite web |title=Wrestling with (body) politics: understanding 'goonda' political styles in North India|url=http://scholar.googleusercontent.com/scholar?q=cache:C4SaepWFzv0J:scholar.google.com/+michelutti+yadav+goonda&hl=en&as_sdt=0,5|last=Michelutti|work= Quote:"I saw many high-caste people, who refer to Yadavs as goondas in a disapproving fashion using their 'services'. Their connections, political influence and abilities are thus practically acknowledged. By the end of the fieldwork the same non-Yadav informants who advise me of not going around with politicians asked me to use my 'Yadav contacts' to help them to get their telephone line sorted out, to get a taxi-licence or to speed up a court case."|access-date=27 October 2011}}</ref><br />
<br />
The Yadavs have, however, demonstrated a feature, driven by their more notable members, that shares a similarity with other Indian communities. Mandelbaum has noted that {{quote|As the families of a [[jāti]], in sufficient number, accrue a strong power base, and as their leading men become united enough to move together for higher status, they typically step up their efforts to improve their jāti customs. They try to abandon demeaning practices and to adopt purer and more prestigious ways. They usually want to drop the old name for a better one.<ref name=Mandelbaum1970p442>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=442 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref>}}<br />
<br />
In Bihar, the political advancement of Yadavs didn't improve their relative marginalisation in other fields. The spread of education among the community remained less as compared to more advanced [[Other Backward Caste]]s like [[Kurmi|Awadhia Kurmi]], [[Koeri]] and [[Bania (caste)|Bania]]. The attachment of Yadavs with the pastoral activities has been responsible behind their lower position in caste hierarchy as compared to owner cultivator castes among the [[Other Backward Class|OBC]]s. In areas where the communal ownership of land prevailed, trespassing into the fields by Yadav cattle herders to feed the cattle remained the part of their daily struggle for survival. Since such communal lands were mostly appropriated by village landlords, the caste occupation of Yadavs brought them in conflict with latter, and such skirmishes gave a militant and aggressive edge to the community's character. This followed their portrayal as "uncultured brutes" in the elitist discourses, which largely mirrors extreme backwardness still prevalent in large section of this community. The attempt to move up in the social ladder also remained evident in the nature of community and in due course of time "thriftiness" was observed to be a phenomenon, where they tried to save and buy small plot of lands, to be classified as owner cultivators.<ref>{{cite journal|first=Tilak D.|last=Gupta.|title= "Yadav Ascendancy in Bihar Politics."|journal=Economic and Political Weekly| volume= 27|issue= 26|year=1992|pages=1304–06|jstor=4398537}}</ref><br />
<br />
===All-India Yadav Mahasabha===<br />
<br />
The [[All-India Yadav Mahasabha]] (AIYM) was founded at [[Allahabad]] in 1924 by a meeting of disparate local groups from Bihar, [[Punjab (India)|Punjab]] and what is now Uttar Pradesh.<ref name=Mandelbaum1970p443/><ref name=Jaffrelot2003pp194-196/> Although the AIYM was initially organised by V. K. Khedakar, it was Rao Balbir Singh who developed it and this coincided with a period&nbsp;– during the 1920s and 1930s&nbsp;– when similar Sanskritisation movements elsewhere in the country were on the wane. The program included campaigning in favour of teetotalism and vegetarianism, both of which were features of higher-ranking castes, as well as promoting self-education and promoting the adoption of the "Yadav" name.<ref name=Jaffrelot2003p196/> It also sought to encourage the British Raj to recruit Yadavs as officers in the army and sought to modernise community practices such as reducing the financial burden dowries and increasing the acceptable age of marriage. Furthermore, the AIYM encouraged the more wealthy members of the community to donate to good causes, such as for the funding of scholarships, temples, educational institutions and intra-community communications.<ref name=Jaffrelot2003p196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><ref name=Mandelbaum1970p444/><br />
<br />
The Yadav belief in their superiority impacted on their campaigning. In 1930, the Yadavs of Bihar joined with the [[Kurmi]] and [[Koeri]] agriculturalists to enter local elections. They lost badly but in 1934 the three communities formed the [[Triveni Sangh]] political party, which allegedly had a million dues-paying members by 1936. However, the organisation was hobbled by competition from the Congress-backed ''Backward Class Federation'', which was formed around the same time, and by co-option of community leaders by the Congress party. The Triveni Sangh suffered badly in the 1937 elections, although it did win in some areas. Aside from an inability to counter the superior organisational ability of the higher castes who opposed it, the unwillingness of the Yadavs to renounce their belief that they were natural leaders and that the Kurmi were somehow inferior was a significant factor in the lack of success. Similar problems beset a later planned caste union, the ''Raghav Samaj'', with the Koeris.<ref>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=197 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><br />
<br />
In the post-colonial period, according to Michelutti, it was the process of yadavisation and the concentration on two core aims&nbsp;– increasing the demographic coverage and campaigning for improved protection under the [[positive discrimination]] scheme for [[Backward class|Backward Classes]]&nbsp;– that has been a singular feature of the AIYM, although it continues its work in other areas such as promotion of vegetarianism and teetotalism. Their proposals have included measures designed to increase the number of Yadavs employed or selected by political and public organisations on the grounds of their numerical strength, including as judges, government ministers and regional governors. By 2003 the AIYM had expanded to cover seventeen states and Michelutti believed it to be the only organisation of its type that crossed both linguistic and cultural lines. It continues to update its literature, including websites, to further its belief that all claimed descendants of Krishna are Yadav. It has become a significant political force.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=50–51 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref><br />
<br />
The campaign demanding that the army of the Raj should recruit Yadavs as officers resurfaced in the 1960s. Well-reported bravery during fighting in the Himalayas in 1962, notably by the 13th Kumaon company of Ahirs, led to a campaign by the AIYM demanding the creation of a specific Yadav regiment.<ref name=Mandelbaum1970p444/><br />
<br />
===Post-Independence===<br />
[[File:Hyderabad bull.jpg|thumb|200px|[[Sadar (festival)|Sadar festival]] of Yadavs in Hyderabad celebrated during Diwali]]<br />
Mandelbaum has commented on how the community basks in the reflected glory of those members who achieve success, that "Yadav publications proudly cite not only their mythical progenitors and their historical Rajas, but also contemporaries who have become learned scholars, rich industrialists, and high civil servants." He notes that this trait can also be seen among other caste groups.<ref>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=485 |url=https://books.google.com/books?id=igfd9YYCqf8C |access-date=2011-08-25}}</ref><br />
<br />
The [[Sadar (festival)|Sadar festival]] is celebrated annually by the Yadav community in [[Hyderabad, Andhra Pradesh|Hyderabad]], following the day of [[Diwali]]. Community members parade, dancing around their best buffalo bulls, which have been colourfully decorated with flowers and paint.<ref>{{cite news|title=Traditional Sadar Festival Celebrated|url=http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/article872151.ece|newspaper=The Hindu|access-date=26 September 2012|location=Hyderabad|date=7 November 2010}}</ref><br />
<br />
==Classification==<br />
The Yadavs are included in the [[Other Backward Class]]es (OBCs) category in the Indian states of [[Bihar]],<ref name=central-obclist-bihar>{{Citation |url=http://www.ncbc.nic.in/Pdf/bihar.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF BIHAR |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 104)</ref> [[Chhattisgarh]],<ref name=central-obclist-chgattisgarh>{{Citation |url=http://www.ncbc.nic.in/Pdf/Chattisgarh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: CHHATISGARH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Delhi]],<ref name=central-obclist-delhi>{{Citation |url=http://www.ncbc.nic.in/Pdf/delhi.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: DELHI |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> [[Haryana]],<ref name=central-obclist-haryana>{{Citation |url=http://www.ncbc.nic.in/Pdf/haryana.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: HARYANA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 29)</ref> [[Jharkhand]],<ref name=central-obclist-jharkhand>{{Citation |url=http://www.ncbc.nic.in/Pdf/Jharkhand.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: JHARKHAND |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 118)</ref> [[Karnataka]],<ref name=central-obclist-karnataka>{{Citation |url=http://www.ncbc.nic.in/Pdf/karnataka.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: KARNATAKA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 58)</ref> [[Madhya Pradesh]],<ref name=central-obclist-madhyapradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/madhyapradesh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: MADHYA PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Odisha]],<ref name=central-obclist-orissa>{{Citation |url=http://www.ncbc.nic.in/Pdf/orrisa.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF ORISSA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 43)</ref> [[Rajasthan]],<ref name=central-obclist-rajasthan>{{Citation |url=http://www.ncbc.nic.in/Pdf/rajasthan.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF RAJASTHAN |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Uttar Pradesh]],<ref name=central-obclist-uttarpradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/uttarpradesh.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF UTTAR PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> and [[West Bengal]].<ref name=central-obclist-westbengal>{{Citation |url=http://www.ncbc.nic.in/Pdf/westbengal.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF WEST BENGAL |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> In 2001, the Social Justice Committee in Uttar Pradesh reported over-representation of some OBCs, particularly Yadavs, in public offices; it suggested creating sub categories within the OBC category.<ref name="jeff#1">{{cite book|last1=Jeffery|first1=Roger|last2=Jeffrey|first2=Craig|last3=Lerche|first3=Jens|title=Development Failure and Identity Politics in Uttar Pradesh|year=2014|publisher=SAGE Publications India|isbn=9789351501800|page=43|url=https://books.google.com/books?id=r7aICwAAQBAJ&pg=PA132}}</ref> The outcome of this was that the Yadav/Ahir became the only group listed in Part A of a three-part OBC classification system.<ref>{{cite book|editor-last=Pai|editor-first=Sudha|first=Anil K. |last=Verma|chapter=Backward-Caste Politics in Uttar Pradesh: An Analysis of the Samajwadi Party|title=Political process in Uttar Pradesh: identity, economic reforms, and governance|year=2007|publisher=Pearson Education India|isbn=978-81-317-0797-5|page=160 |chapter-url=https://books.google.com/books?id=S46rbUL6GrMC&pg=PA160}}</ref><br />
<br />
==Yadavs in Nepal==<br />
The [[Central Bureau of Statistics (Nepal)|Central Bureau of Statistics]] of Nepal classifies the Yadav as a subgroup within the broader social group of [[Madheshi people|Madheshi]] Other Caste.<ref> Population Monograph of Nepal, Volume II [https://nepal.unfpa.org/sites/default/files/pub-pdf/Population%20Monograph%20V02.pdf]</ref> At the time of the [[2011 Nepal census]], 1,054,458 people (4.0% of the population of Nepal) were Yadav. The frequency of Yadavs by province was as follows:<br />
* [[Madhesh Province]] (14.8%)<br />
* [[Lumbini Province]] (4.1%)<br />
* [[Koshi Province]] (1.3%)<br />
* [[Bagmati Province]] (0.2%)<br />
* [[Gandaki Province]] (0.0%)<br />
* [[Karnali Province]] (0.0%)<br />
* [[Sudurpashchim Province]] (0.0%)<br />
<br />
The frequency of [[Yadavs of Nepal]] was higher than national average (4.0%) in the following districts:<ref>[https://cbs.gov.np/wp-content/upLoads/2018/12/Volume05Part02.pdf 2011 Nepal Census, District Level Detail Report]</ref><br />
* [[Siraha District|Siraha]] (24.4%)<br />
* [[Dhanusha District|Dhanusha]] (17.5%)<br />
* [[Saptari District|Saptari]] (15.8%)<br />
* [[Sarlahi District|Sarlahi]] (15.5%)<br />
* [[Mahottari District|Mahottari]] (15.2%)<br />
* [[Rautahat District|Rautahat]] (12.2%)<br />
* [[Bara District|Bara]] (10.5%)<br />
* [[Kapilvastu District|Kapilvastu]] (10.2%)<br />
* [[Rupandehi District|Rupandehi]] (7.4%)<br />
* [[Parsa District|Parsa]] (6.6%)<br />
* [[Parasi District|Parasi]] (5.8%)<br />
* [[Banke District|Banke]] (4.7%)<br />
* [[Sunsari District|Sunsari]] (4.3%)<br />
<br />
==Notable people==<br />
{{Main|List of Yadavs}}<br />
<br />
==See also==<br />
{{commons category|Yadav people}}<br />
* [[Ahir clans]]<br />
<br />
==Notes==<br />
{{notelist}}<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
{{Social class}}<br />
<br />
{{DEFAULTSORT:Yadav Caste}}<br />
[[Category:Indian castes]]<br />
[[Category:Social groups of Haryana]]<br />
[[Category:Social groups of Rajasthan]]<br />
[[Category:Social groups of Uttar Pradesh]]<br />
[[Category:Social groups of Bihar]]<br />
[[Category:Indian surnames]]<br />
[[Category:Lunar dynasty]]<br />
[[Category:Ethnic groups in Nepal]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Yadav&diff=480997Yadav2026-04-20T15:09:59Z<p>Dr. Editor: </p>
<hr />
<div>{{short description|Social communities of India }}<br />
<br />
{{Infobox caste<br />
| languages = [[Hindi]], [[Urdu]], [[Haryanvi language|Haryanvi]], [[Punjabi language|Punjabi]], [[Telugu language|Telugu]], [[Tamil language|Tamil]], [[Gujarati language|Gujarati]], [[Rajasthani language|Rajasthani]], [[Bhojpuri language|Bhojpuri]], [[Marwari language|Marwari]], [[Kannada language|Kannada]], [[Odia language|Odia]], [[Bengali language|Bengali]]<br />
|populated_states=[[Uttar Pradesh]], [[Punjab]], [[Rajasthan]], [[Gujarat]], [[Himachal Pradesh]], [[Haryana]], [[Andhra Pradesh]], [[Tamil Nadu]], [[Telangana]], [[West Bengal]], [[Assam]], [[Odisha]] [[Bihar]], [[Jharkhand]], [[Delhi]], [[Karnataka]], [[Kerala]], [[Madhya Pradesh]]|caste_name=Yadav|caste_name_in_local=[[Ahir]]|kula_daivat=[[Lord Krishna]]|kula_devi=Maa Vidyavashini|lineage=[[Yaduvanshi Ahir]]}}<br />
<br />
<br />
<br />
Yadav is a traditionally peasant-pastoral community of India and Nepal. The term "Yadav" is now commonly used as a surname by members of communities such as [[Ahir|Ahirs]], [[Golla (caste)|Golas]], and [[Gavli|Gavlis]]. At present people from this community are chiefly engaged in agriculture, military services, and also in cattle herding.<br />
<br />
==Origins==<br />
<br />
===In mythology===<br />
The term ''Yadav'' (or sometimes ''[[Yadava]]'') has been interpreted to mean ''a descendant of Yadu'', who is a mythological king.<ref name=Rao1979p124>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |author-link=M. S. A. Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=124|isbn=9780836421330 }}</ref><br />
<br />
Using "very broad generalisations", Jayant Gadkari says that it is "almost certain" from analysis of the ''[[Puranas]]'' that [[Andhaka]], [[Vrishni]], [[Yadava#The Satvatas|Satvata]] and [[Abhira tribe|Abhira]] were collectively known as ''Yadavas'' and worshipped Krishna. Gadkari further notes of these ancient works that "It is beyond dispute that each of the ''Puranas'' consists of legends and myths&nbsp;... but what is important is that, within that framework [a] certain value system is propounded".<ref>{{cite book |title=Society and religion: from Rugveda to Puranas |first=Jayant |last=Gadkari |url=https://books.google.com/books?id=Zst_7qaatp8C |pages=179, 183–184 |publisher=Popular Prakashan |location=Bombay |year=1996 |isbn=978-81-7154-743-2}}</ref><br />
<br />
Lucia Michelutti notes that {{quote|At the core of the Yadav community lies a specific folk theory of descent, according to which all Indian pastoral castes are said to descend from the Yadu dynasty (hence the label Yadav) to which Krishna (a cowherder, and supposedly a Kshatriya) belonged.&nbsp;... [there is] a strong belief amongst them that all Yadavs belong to Krishna's line of descent, the Yadav subdivisions of today being the outcome of a fission of an original and undifferentiated group.<ref name=Michelutti2004p49>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |page=49 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref>}}<br />
<br />
Historians such as P. M. Chandorkar have used epigraphical and similar evidence to argue that Ahirs and Gavlis are representative of the ancient Yadavas and Abhiras mentioned in [[Sanskrit]] works.<ref>{{Cite book|first = Sumit | last = Guha |title=Environment and Ethnicity in India, 1200-1991| url = https://books.google.com/books?id=GSa5blriOYcC&pg=PA47|year = 2006| publisher = University of Cambridge|page=47|isbn=978-0-521-02870-7}}</ref><br />
<br />
===In practice===<br />
[[File:Ahirs.jpeg|thumb|300x300px|A rare, princely-era photograph of Raja Rao Balbir Singh Bahadur of Rewari—founder of the Ahir Yadav Kshatriya Mahasabha, and adorned with the titles "Hindu Dharma Rakshak" (Protector of the Hindu Faith) and "Chirag-e-Yaduvansh" (Beacon of the Yaduvansh)..]]<br />
There are several communities that coalesce to form the Yadavs. [[Christophe Jaffrelot]] has remarked that <br />
<br />
{{quote|The term 'Yadav' covers many castes which initially had different names: [[Ahir]] in the Hindi belt, Punjab and Gujarat, [[Gavli]] in Maharashtra, [[Golla (caste)|Golla]] in Andhra Pradesh and Karnataka etc.<ref name=Jaffrelot2003p187/>}}<br />
<br />
However, Jaffrelot has also said that most of the modern Yadavs are cultivators, mainly engaged in tilling the land, and less than one third of the population are occupied in raising cattle or the milk business.<ref name=Jaffrelot2003>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |author-link=Christophe Jaffrelot|publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref><br />
<br />
[[M. S. A. Rao]] had earlier expressed the same opinion as Jaffrelot, and noted that the traditional association with cattle, together with the belief in descent from Yadu, defines the community.<ref name=Rao1979p124/> According to [[David G. Mandelbaum|David Mandelbaum]], the association of the Yadav (and their constituent castes, [[Ahir]] and [[Gwala (community)|Gwala]]) with cattle has impacted on their commonly viewed ritual status (varna) as [[Shudra]], although the community's members often claim the higher status of Kshatriya. The Shudra status is explained by the nomadic nature of herdsmen, which constrained the ability of other groups in the varna system to validate the adherence to practices of ritual purity; by their involvement in castration of the animals, which was considered to be a ritually polluting act; and because the sale of milk, as opposed to personal use thereof, was thought to represent economic gain from a sacrosanct product.<br />
<br />
According to Lucia Michelutti:<br />
{{quote|...&nbsp;Yadavs constantly trace their caste predispositions and skills to descent, and in doing so they affirm their distinctiveness as a caste. For them, caste is not just appellation but quality of blood (Yalman 1969: 87, in Gupta 2000: 82). This view is not recent. The Ahirs (today Yadavs) had a lineage view of caste (Fox 1971; Unnithan-Kumar 1997) that was based on a strong ideological model of descent. This descent-based kinship structure was also linked to a specific Kshatriya and their religious tradition centred on Krishna mythology and pastoral warrior hero-god cults.<ref>{{cite book|last1=Gupta|first1=Dipankar|last2=Michelutti|first2=Lucia|editor=Dipankar Gupta|title=Caste in Question: Identity or hierarchy?|volume=Contributions to Indian Sociology|year=2004|publisher=Sage Publications|location=New Delhi, California, London|isbn=0-7619-3324-7|pages=48/Lucia Michelutti|chapter=2. 'We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town}}</ref>}}<br />
<br />
==Yadavs in modern India==<br />
[[File:Veer ahir.jpg|thumb|Veer ahir ajit hai abhit hai]]<br />
<br />
===Occupational background, location and social status===<br />
<br />
The Yadavs mostly live in [[Northern India]], and particularly in [[Haryana]], [[Uttar Pradesh]] and [[Bihar]].<ref name=Jaffrelot2003p196/><ref name=Mandelbaum1970p442/> Traditionally, they were a elite<ref name="Luce2008">{{cite book|last=Luce|first=Edward|url=https://books.google.com/books?id=oMYeyhrgd_wC&pg=PT133|title=In Spite of the Gods: The Rise of Modern India|publisher=Random House Digital, Inc.|year=2008|isbn=978-1-4000-7977-3|page=133|author-link=Edward Luce}} Quote: "The Yadavs are one of India's largest 'Other Backward Classes,' a government term that covers most of India's [[Shudra|Sudra]] castes. Yadavs are the traditional cowherd caste of North India and are relatively low down on the traditional pecking order, but not as low as the untouchable Mahars or Chamars."</ref><ref name="michelutti-2004">{{Citation|last=Michelutti|first=Lucia|title='We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town|journal=Contributions to Indian Sociology|year=2004|volume=38|issue=1–2|pages=43–71|doi=10.1177/006996670403800103|s2cid=144951057}} Quote: "The Yadavs were traditionally a low-to-middle-ranking cluster of pastoral-peasant castes that have become a significant political force in Uttar Pradesh (and other northern states like Bihar) in the last thirty years."</ref> pastoral caste. Their traditional occupations changed over time and for many years Yadavs have been primarily involved in cultivation,<ref name=Jaffrelot2003p188/> although Michelutti has noted a "recurrent pattern" since the 1950s whereby economic advancement has progressed through involvement in cattle-related business to transportation and thence to construction. Employment with the army and the police have been other traditional occupations in northern India, and more recently government employment in that region has also become significant. She believes that [[positive discrimination]] measures and gains as a consequence of [[land reform]] legislation have been important factors in at least some areas.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=52–53 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref><br />
<br />
Lucia Michelutti notes that <br />
<br />
{{quote|Colonial ethnographers left a legacy of hundreds of pages of ethnographic and ethnological details which portray the Ahir/Yadavs as "Kshatriyas", "martial" and "wealthy".<ref>{{Cite web|url=http://etheses.lse.ac.uk/2106/1/U613338.pdf|title=Sons of Krishna: the politics of Yadav community formation in a North Indian town|last=Michelutti|first=Lucia|year=2002|access-date=13 September 2019|page=83}}</ref>}}<br />
<br />
J. S. Alter notes that in North India the majority of the wrestlers are of the Yadav caste. He explains this as being due to their involvement in the milk business and dairy farms, which thus provides easy access to the milk and [[ghee]] deemed to be essential to a good diet.<ref>{{cite book |chapter=Wrestling with (Body) Politics: Understanding 'Goonda' Political Styles in North India |first=Lucia |last=Michelutti |chapter-url=https://books.google.com/books?id=v8bfCgAAQBAJ&pg=PA55 |page=55 |title= Power and Influence in India: Bosses, Lords and Captains: Exploring the Political in South Asia |editor1-first=Pamela |editor1-last=Price |editor2-first=Arild Engelsen |editor2-last=Ruud |publisher=Routledge |year=2012 |isbn=978-1-13619-799-4}}</ref><br />
<br />
Although the Yadavs have formed a fairly significant proportion of the population in various areas, including 11% of that of Bihar in 1931, their interest in pastoral activities was not traditionally matched by ownership of land and consequently they were not a "dominant caste". Their traditional position, which Jaffrelot describes as "low caste peasants", also militated against any dominant role. Their involvement in pastoralism accounts for a traditional view of Yadavs as being peaceful, while their particular association with cows has a special significance in Hinduism, as do their beliefs regarding Krishna.<ref name=Jaffrelot2003p188>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref> Against this image, [[Robert Vane Russell|Russell and Lal]], writing in 1916, called the Ahir subdivision uncouth, although it is unclear whether their comments were based entirely on proverbial stories, on observation or on both.<ref>{{cite book |url=https://archive.org/details/tribescastesofce02russ |title=Tribes and Castes of the Central Provinces of India |volume=2 |year=1916 |page=[https://archive.org/details/tribescastesofce02russ/page/37 37] |first1=R. V. |last1=Russell |first2=Raj Bahadur Hira |last2=Lal |publisher=Macmillan |location=London}}</ref> Tilak Gupta said that this view persisted in modern times in Bihar, where the Yadav were viewed in highly negative terms by other groups.<ref>{{cite journal |title=Yadav Ascendancy in Bihar Politics |first=Tilak D. |last=Gupta |journal=Economic and Political Weekly |volume=27 |issue=26 |date=27 June 1992 |pages=1304–1306 |jstor=4398537}}{{subscription required}}</ref> However, Michelutti observed, these very same people acknowledge and coveted their political influence, connections and abilities.<ref name="Lucia">{{cite web |title=Wrestling with (body) politics: understanding 'goonda' political styles in North India|url=http://scholar.googleusercontent.com/scholar?q=cache:C4SaepWFzv0J:scholar.google.com/+michelutti+yadav+goonda&hl=en&as_sdt=0,5|last=Michelutti|work= Quote:"I saw many high-caste people, who refer to Yadavs as goondas in a disapproving fashion using their 'services'. Their connections, political influence and abilities are thus practically acknowledged. By the end of the fieldwork the same non-Yadav informants who advise me of not going around with politicians asked me to use my 'Yadav contacts' to help them to get their telephone line sorted out, to get a taxi-licence or to speed up a court case."|access-date=27 October 2011}}</ref><br />
<br />
The Yadavs have, however, demonstrated a feature, driven by their more notable members, that shares a similarity with other Indian communities. Mandelbaum has noted that {{quote|As the families of a [[jāti]], in sufficient number, accrue a strong power base, and as their leading men become united enough to move together for higher status, they typically step up their efforts to improve their jāti customs. They try to abandon demeaning practices and to adopt purer and more prestigious ways. They usually want to drop the old name for a better one.<ref name=Mandelbaum1970p442>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=442 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref>}}<br />
<br />
In Bihar, the political advancement of Yadavs didn't improve their relative marginalisation in other fields. The spread of education among the community remained less as compared to more advanced [[Other Backward Caste]]s like [[Kurmi|Awadhia Kurmi]], [[Koeri]] and [[Bania (caste)|Bania]]. The attachment of Yadavs with the pastoral activities has been responsible behind their lower position in caste hierarchy as compared to owner cultivator castes among the [[Other Backward Class|OBC]]s. In areas where the communal ownership of land prevailed, trespassing into the fields by Yadav cattle herders to feed the cattle remained the part of their daily struggle for survival. Since such communal lands were mostly appropriated by village landlords, the caste occupation of Yadavs brought them in conflict with latter, and such skirmishes gave a militant and aggressive edge to the community's character. This followed their portrayal as "uncultured brutes" in the elitist discourses, which largely mirrors extreme backwardness still prevalent in large section of this community. The attempt to move up in the social ladder also remained evident in the nature of community and in due course of time "thriftiness" was observed to be a phenomenon, where they tried to save and buy small plot of lands, to be classified as owner cultivators.<ref>{{cite journal|first=Tilak D.|last=Gupta.|title= "Yadav Ascendancy in Bihar Politics."|journal=Economic and Political Weekly| volume= 27|issue= 26|year=1992|pages=1304–06|jstor=4398537}}</ref><br />
<br />
===All-India Yadav Mahasabha===<br />
<br />
The [[All-India Yadav Mahasabha]] (AIYM) was founded at [[Allahabad]] in 1924 by a meeting of disparate local groups from Bihar, [[Punjab (India)|Punjab]] and what is now Uttar Pradesh.<ref name=Mandelbaum1970p443/><ref name=Jaffrelot2003pp194-196/> Although the AIYM was initially organised by V. K. Khedakar, it was Rao Balbir Singh who developed it and this coincided with a period&nbsp;– during the 1920s and 1930s&nbsp;– when similar Sanskritisation movements elsewhere in the country were on the wane. The program included campaigning in favour of teetotalism and vegetarianism, both of which were features of higher-ranking castes, as well as promoting self-education and promoting the adoption of the "Yadav" name.<ref name=Jaffrelot2003p196/> It also sought to encourage the British Raj to recruit Yadavs as officers in the army and sought to modernise community practices such as reducing the financial burden dowries and increasing the acceptable age of marriage. Furthermore, the AIYM encouraged the more wealthy members of the community to donate to good causes, such as for the funding of scholarships, temples, educational institutions and intra-community communications.<ref name=Jaffrelot2003p196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><ref name=Mandelbaum1970p444/><br />
<br />
The Yadav belief in their superiority impacted on their campaigning. In 1930, the Yadavs of Bihar joined with the [[Kurmi]] and [[Koeri]] agriculturalists to enter local elections. They lost badly but in 1934 the three communities formed the [[Triveni Sangh]] political party, which allegedly had a million dues-paying members by 1936. However, the organisation was hobbled by competition from the Congress-backed ''Backward Class Federation'', which was formed around the same time, and by co-option of community leaders by the Congress party. The Triveni Sangh suffered badly in the 1937 elections, although it did win in some areas. Aside from an inability to counter the superior organisational ability of the higher castes who opposed it, the unwillingness of the Yadavs to renounce their belief that they were natural leaders and that the Kurmi were somehow inferior was a significant factor in the lack of success. Similar problems beset a later planned caste union, the ''Raghav Samaj'', with the Koeris.<ref>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=197 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><br />
<br />
In the post-colonial period, according to Michelutti, it was the process of yadavisation and the concentration on two core aims&nbsp;– increasing the demographic coverage and campaigning for improved protection under the [[positive discrimination]] scheme for [[Backward class|Backward Classes]]&nbsp;– that has been a singular feature of the AIYM, although it continues its work in other areas such as promotion of vegetarianism and teetotalism. Their proposals have included measures designed to increase the number of Yadavs employed or selected by political and public organisations on the grounds of their numerical strength, including as judges, government ministers and regional governors. By 2003 the AIYM had expanded to cover seventeen states and Michelutti believed it to be the only organisation of its type that crossed both linguistic and cultural lines. It continues to update its literature, including websites, to further its belief that all claimed descendants of Krishna are Yadav. It has become a significant political force.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=50–51 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref><br />
<br />
The campaign demanding that the army of the Raj should recruit Yadavs as officers resurfaced in the 1960s. Well-reported bravery during fighting in the Himalayas in 1962, notably by the 13th Kumaon company of Ahirs, led to a campaign by the AIYM demanding the creation of a specific Yadav regiment.<ref name=Mandelbaum1970p444/><br />
<br />
===Post-Independence===<br />
[[File:Hyderabad bull.jpg|thumb|200px|[[Sadar (festival)|Sadar festival]] of Yadavs in Hyderabad celebrated during Diwali]]<br />
Mandelbaum has commented on how the community basks in the reflected glory of those members who achieve success, that "Yadav publications proudly cite not only their mythical progenitors and their historical Rajas, but also contemporaries who have become learned scholars, rich industrialists, and high civil servants." He notes that this trait can also be seen among other caste groups.<ref>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=485 |url=https://books.google.com/books?id=igfd9YYCqf8C |access-date=2011-08-25}}</ref><br />
<br />
The [[Sadar (festival)|Sadar festival]] is celebrated annually by the Yadav community in [[Hyderabad, Andhra Pradesh|Hyderabad]], following the day of [[Diwali]]. Community members parade, dancing around their best buffalo bulls, which have been colourfully decorated with flowers and paint.<ref>{{cite news|title=Traditional Sadar Festival Celebrated|url=http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/article872151.ece|newspaper=The Hindu|access-date=26 September 2012|location=Hyderabad|date=7 November 2010}}</ref><br />
<br />
==Classification==<br />
The Yadavs are included in the [[Other Backward Class]]es (OBCs) category in the Indian states of [[Bihar]],<ref name=central-obclist-bihar>{{Citation |url=http://www.ncbc.nic.in/Pdf/bihar.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF BIHAR |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 104)</ref> [[Chhattisgarh]],<ref name=central-obclist-chgattisgarh>{{Citation |url=http://www.ncbc.nic.in/Pdf/Chattisgarh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: CHHATISGARH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Delhi]],<ref name=central-obclist-delhi>{{Citation |url=http://www.ncbc.nic.in/Pdf/delhi.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: DELHI |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> [[Haryana]],<ref name=central-obclist-haryana>{{Citation |url=http://www.ncbc.nic.in/Pdf/haryana.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: HARYANA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 29)</ref> [[Jharkhand]],<ref name=central-obclist-jharkhand>{{Citation |url=http://www.ncbc.nic.in/Pdf/Jharkhand.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: JHARKHAND |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 118)</ref> [[Karnataka]],<ref name=central-obclist-karnataka>{{Citation |url=http://www.ncbc.nic.in/Pdf/karnataka.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: KARNATAKA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 58)</ref> [[Madhya Pradesh]],<ref name=central-obclist-madhyapradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/madhyapradesh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: MADHYA PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Odisha]],<ref name=central-obclist-orissa>{{Citation |url=http://www.ncbc.nic.in/Pdf/orrisa.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF ORISSA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 43)</ref> [[Rajasthan]],<ref name=central-obclist-rajasthan>{{Citation |url=http://www.ncbc.nic.in/Pdf/rajasthan.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF RAJASTHAN |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Uttar Pradesh]],<ref name=central-obclist-uttarpradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/uttarpradesh.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF UTTAR PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> and [[West Bengal]].<ref name=central-obclist-westbengal>{{Citation |url=http://www.ncbc.nic.in/Pdf/westbengal.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF WEST BENGAL |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> In 2001, the Social Justice Committee in Uttar Pradesh reported over-representation of some OBCs, particularly Yadavs, in public offices; it suggested creating sub categories within the OBC category.<ref name="jeff#1">{{cite book|last1=Jeffery|first1=Roger|last2=Jeffrey|first2=Craig|last3=Lerche|first3=Jens|title=Development Failure and Identity Politics in Uttar Pradesh|year=2014|publisher=SAGE Publications India|isbn=9789351501800|page=43|url=https://books.google.com/books?id=r7aICwAAQBAJ&pg=PA132}}</ref> The outcome of this was that the Yadav/Ahir became the only group listed in Part A of a three-part OBC classification system.<ref>{{cite book|editor-last=Pai|editor-first=Sudha|first=Anil K. |last=Verma|chapter=Backward-Caste Politics in Uttar Pradesh: An Analysis of the Samajwadi Party|title=Political process in Uttar Pradesh: identity, economic reforms, and governance|year=2007|publisher=Pearson Education India|isbn=978-81-317-0797-5|page=160 |chapter-url=https://books.google.com/books?id=S46rbUL6GrMC&pg=PA160}}</ref><br />
<br />
==Yadavs in Nepal==<br />
The [[Central Bureau of Statistics (Nepal)|Central Bureau of Statistics]] of Nepal classifies the Yadav as a subgroup within the broader social group of [[Madheshi people|Madheshi]] Other Caste.<ref> Population Monograph of Nepal, Volume II [https://nepal.unfpa.org/sites/default/files/pub-pdf/Population%20Monograph%20V02.pdf]</ref> At the time of the [[2011 Nepal census]], 1,054,458 people (4.0% of the population of Nepal) were Yadav. The frequency of Yadavs by province was as follows:<br />
* [[Madhesh Province]] (14.8%)<br />
* [[Lumbini Province]] (4.1%)<br />
* [[Koshi Province]] (1.3%)<br />
* [[Bagmati Province]] (0.2%)<br />
* [[Gandaki Province]] (0.0%)<br />
* [[Karnali Province]] (0.0%)<br />
* [[Sudurpashchim Province]] (0.0%)<br />
<br />
The frequency of [[Yadavs of Nepal]] was higher than national average (4.0%) in the following districts:<ref>[https://cbs.gov.np/wp-content/upLoads/2018/12/Volume05Part02.pdf 2011 Nepal Census, District Level Detail Report]</ref><br />
* [[Siraha District|Siraha]] (24.4%)<br />
* [[Dhanusha District|Dhanusha]] (17.5%)<br />
* [[Saptari District|Saptari]] (15.8%)<br />
* [[Sarlahi District|Sarlahi]] (15.5%)<br />
* [[Mahottari District|Mahottari]] (15.2%)<br />
* [[Rautahat District|Rautahat]] (12.2%)<br />
* [[Bara District|Bara]] (10.5%)<br />
* [[Kapilvastu District|Kapilvastu]] (10.2%)<br />
* [[Rupandehi District|Rupandehi]] (7.4%)<br />
* [[Parsa District|Parsa]] (6.6%)<br />
* [[Parasi District|Parasi]] (5.8%)<br />
* [[Banke District|Banke]] (4.7%)<br />
* [[Sunsari District|Sunsari]] (4.3%)<br />
<br />
==Notable people==<br />
{{Main|List of Yadavs}}<br />
<br />
==See also==<br />
{{commons category|Yadav people}}<br />
* [[Ahir clans]]<br />
<br />
==Notes==<br />
{{notelist}}<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
{{Social class}}<br />
<br />
{{DEFAULTSORT:Yadav Caste}}<br />
[[Category:Indian castes]]<br />
[[Category:Social groups of Haryana]]<br />
[[Category:Social groups of Rajasthan]]<br />
[[Category:Social groups of Uttar Pradesh]]<br />
[[Category:Social groups of Bihar]]<br />
[[Category:Indian surnames]]<br />
[[Category:Lunar dynasty]]<br />
[[Category:Ethnic groups in Nepal]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Yadav&diff=480996Yadav2026-04-20T15:08:00Z<p>Dr. Editor: </p>
<hr />
<div>{{short description|Social communities of India }}<br />
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{{Infobox caste<br />
| languages = [[Hindi]], [[Urdu]], [[Haryanvi language|Haryanvi]], [[Punjabi language|Punjabi]], [[Telugu language|Telugu]], [[Tamil language|Tamil]], [[Gujarati language|Gujarati]], [[Rajasthani language|Rajasthani]], [[Bhojpuri language|Bhojpuri]], [[Marwari language|Marwari]], [[Kannada language|Kannada]], [[Odia language|Odia]], [[Bengali language|Bengali]]<br />
|populated_states=[[Uttar Pradesh]], [[Punjab]], [[Rajasthan]], [[Gujarat]], [[Himachal Pradesh]], [[Haryana]], [[Andhra Pradesh]], [[Tamil Nadu]], [[Telangana]], [[West Bengal]], [[Assam]], [[Odisha]] [[Bihar]], [[Jharkhand]], [[Delhi]], [[Karnataka]], [[Kerala]], [[Madhya Pradesh]]|caste_name=Yadav|caste_name_in_local=[[Ahir]]|kula_daivat=[[Lord Krishna]]|kula_devi=Maa Vidyavashini|lineage=[[Yaduvanshi Ahir]]}}<br />
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Yadav is a traditionally peasant-pastoral community of India and Nepal. The term "Yadav" is now commonly used as a surname by members of communities such as [[Ahir|Ahirs]], [[Golla (caste)|Golas]], and [[Gavli|Gavlis]]. At present people from this community are chiefly engaged in agriculture, military services, and also in cattle herding.<br />
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==Origins==<br />
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===In mythology===<br />
The term ''Yadav'' (or sometimes ''[[Yadava]]'') has been interpreted to mean ''a descendant of Yadu'', who is a mythological king.<ref name=Rao1979p124>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |author-link=M. S. A. Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=124|isbn=9780836421330 }}</ref><br />
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Using "very broad generalisations", Jayant Gadkari says that it is "almost certain" from analysis of the ''[[Puranas]]'' that [[Andhaka]], [[Vrishni]], [[Yadava#The Satvatas|Satvata]] and [[Abhira tribe|Abhira]] were collectively known as ''Yadavas'' and worshipped Krishna. Gadkari further notes of these ancient works that "It is beyond dispute that each of the ''Puranas'' consists of legends and myths&nbsp;... but what is important is that, within that framework [a] certain value system is propounded".<ref>{{cite book |title=Society and religion: from Rugveda to Puranas |first=Jayant |last=Gadkari |url=https://books.google.com/books?id=Zst_7qaatp8C |pages=179, 183–184 |publisher=Popular Prakashan |location=Bombay |year=1996 |isbn=978-81-7154-743-2}}</ref><br />
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Lucia Michelutti notes that {{quote|At the core of the Yadav community lies a specific folk theory of descent, according to which all Indian pastoral castes are said to descend from the Yadu dynasty (hence the label Yadav) to which Krishna (a cowherder, and supposedly a Kshatriya) belonged.&nbsp;... [there is] a strong belief amongst them that all Yadavs belong to Krishna's line of descent, the Yadav subdivisions of today being the outcome of a fission of an original and undifferentiated group.<ref name=Michelutti2004p49>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |page=49 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref>}}<br />
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Historians such as P. M. Chandorkar have used epigraphical and similar evidence to argue that Ahirs and Gavlis are representative of the ancient Yadavas and Abhiras mentioned in [[Sanskrit]] works.<ref>{{Cite book|first = Sumit | last = Guha |title=Environment and Ethnicity in India, 1200-1991| url = https://books.google.com/books?id=GSa5blriOYcC&pg=PA47|year = 2006| publisher = University of Cambridge|page=47|isbn=978-0-521-02870-7}}</ref><br />
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===In practice===<br />
[[File:Ahirs.jpeg|thumb|300x300px|A rare, princely-era photograph of Raja Rao Balbir Singh Bahadur of Rewari—founder of the Ahir Yadav Kshatriya Mahasabha, and adorned with the titles "Hindu Dharma Rakshak" (Protector of the Hindu Faith) and "Chirag-e-Yaduvansh" (Beacon of the Yaduvansh)..]]<br />
There are several communities that coalesce to form the Yadavs. [[Christophe Jaffrelot]] has remarked that <br />
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{{quote|The term 'Yadav' covers many castes which initially had different names: [[Ahir]] in the Hindi belt, Punjab and Gujarat, [[Gavli]] in Maharashtra, [[Golla (caste)|Golla]] in Andhra Pradesh and Karnataka etc.<ref name=Jaffrelot2003p187/>}}<br />
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However, Jaffrelot has also said that most of the modern Yadavs are cultivators, mainly engaged in tilling the land, and less than one third of the population are occupied in raising cattle or the milk business.<ref name=Jaffrelot2003>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |author-link=Christophe Jaffrelot|publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref><br />
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[[M. S. A. Rao]] had earlier expressed the same opinion as Jaffrelot, and noted that the traditional association with cattle, together with the belief in descent from Yadu, defines the community.<ref name=Rao1979p124/> According to [[David G. Mandelbaum|David Mandelbaum]], the association of the Yadav (and their constituent castes, [[Ahir]] and [[Gwala (community)|Gwala]]) with cattle has impacted on their commonly viewed ritual status (varna) as [[Shudra]], although the community's members often claim the higher status of Kshatriya. The Shudra status is explained by the nomadic nature of herdsmen, which constrained the ability of other groups in the varna system to validate the adherence to practices of ritual purity; by their involvement in castration of the animals, which was considered to be a ritually polluting act; and because the sale of milk, as opposed to personal use thereof, was thought to represent economic gain from a sacrosanct product.<br />
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According to Lucia Michelutti:<br />
{{quote|...&nbsp;Yadavs constantly trace their caste predispositions and skills to descent, and in doing so they affirm their distinctiveness as a caste. For them, caste is not just appellation but quality of blood (Yalman 1969: 87, in Gupta 2000: 82). This view is not recent. The Ahirs (today Yadavs) had a lineage view of caste (Fox 1971; Unnithan-Kumar 1997) that was based on a strong ideological model of descent. This descent-based kinship structure was also linked to a specific Kshatriya and their religious tradition centred on Krishna mythology and pastoral warrior hero-god cults.<ref>{{cite book|last1=Gupta|first1=Dipankar|last2=Michelutti|first2=Lucia|editor=Dipankar Gupta|title=Caste in Question: Identity or hierarchy?|volume=Contributions to Indian Sociology|year=2004|publisher=Sage Publications|location=New Delhi, California, London|isbn=0-7619-3324-7|pages=48/Lucia Michelutti|chapter=2. 'We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town}}</ref>}}<br />
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==Yadavs in modern India==<br />
[[File:Veer ahir.jpg|thumb|Veer ahir ajit hai abhit hai]]<br />
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===Occupational background, location and social status===<br />
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The Yadavs mostly live in [[Northern India]], and particularly in [[Haryana]], [[Uttar Pradesh]] and [[Bihar]].<ref name=Jaffrelot2003p196/><ref name=Mandelbaum1970p442/> Traditionally, they were a elite<ref name="Luce2008">{{cite book|last=Luce|first=Edward|url=https://books.google.com/books?id=oMYeyhrgd_wC&pg=PT133|title=In Spite of the Gods: The Rise of Modern India|publisher=Random House Digital, Inc.|year=2008|isbn=978-1-4000-7977-3|page=133|author-link=Edward Luce}} Quote: "The Yadavs are one of India's largest 'Other Backward Classes,' a government term that covers most of India's [[Shudra|Sudra]] castes. Yadavs are the traditional cowherd caste of North India and are relatively low down on the traditional pecking order, but not as low as the untouchable Mahars or Chamars."</ref><ref name="michelutti-2004">{{Citation|last=Michelutti|first=Lucia|title='We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town|journal=Contributions to Indian Sociology|year=2004|volume=38|issue=1–2|pages=43–71|doi=10.1177/006996670403800103|s2cid=144951057}} Quote: "The Yadavs were traditionally a low-to-middle-ranking cluster of pastoral-peasant castes that have become a significant political force in Uttar Pradesh (and other northern states like Bihar) in the last thirty years."</ref> pastoral caste. Their traditional occupations changed over time and for many years Yadavs have been primarily involved in cultivation,<ref name=Jaffrelot2003p188/> although Michelutti has noted a "recurrent pattern" since the 1950s whereby economic advancement has progressed through involvement in cattle-related business to transportation and thence to construction. Employment with the army and the police have been other traditional occupations in northern India, and more recently government employment in that region has also become significant. She believes that [[positive discrimination]] measures and gains as a consequence of [[land reform]] legislation have been important factors in at least some areas.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=52–53 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref><br />
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Lucia Michelutti notes that <br />
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{{quote|Colonial ethnographers left a legacy of hundreds of pages of ethnographic and ethnological details which portray the Ahir/Yadavs as "Kshatriyas", "martial" and "wealthy".<ref>{{Cite web|url=http://etheses.lse.ac.uk/2106/1/U613338.pdf|title=Sons of Krishna: the politics of Yadav community formation in a North Indian town|last=Michelutti|first=Lucia|year=2002|access-date=13 September 2019|page=83}}</ref>}}<br />
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J. S. Alter notes that in North India the majority of the wrestlers are of the Yadav caste. He explains this as being due to their involvement in the milk business and dairy farms, which thus provides easy access to the milk and [[ghee]] deemed to be essential to a good diet.<ref>{{cite book |chapter=Wrestling with (Body) Politics: Understanding 'Goonda' Political Styles in North India |first=Lucia |last=Michelutti |chapter-url=https://books.google.com/books?id=v8bfCgAAQBAJ&pg=PA55 |page=55 |title= Power and Influence in India: Bosses, Lords and Captains: Exploring the Political in South Asia |editor1-first=Pamela |editor1-last=Price |editor2-first=Arild Engelsen |editor2-last=Ruud |publisher=Routledge |year=2012 |isbn=978-1-13619-799-4}}</ref><br />
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Although the Yadavs have formed a fairly significant proportion of the population in various areas, including 11% of that of Bihar in 1931, their interest in pastoral activities was not traditionally matched by ownership of land and consequently they were not a "dominant caste". Their traditional position, which Jaffrelot describes as "low caste peasants", also militated against any dominant role. Their involvement in pastoralism accounts for a traditional view of Yadavs as being peaceful, while their particular association with cows has a special significance in Hinduism, as do their beliefs regarding Krishna.<ref name=Jaffrelot2003p188>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref> Against this image, [[Robert Vane Russell|Russell and Lal]], writing in 1916, called the Ahir subdivision uncouth, although it is unclear whether their comments were based entirely on proverbial stories, on observation or on both.<ref>{{cite book |url=https://archive.org/details/tribescastesofce02russ |title=Tribes and Castes of the Central Provinces of India |volume=2 |year=1916 |page=[https://archive.org/details/tribescastesofce02russ/page/37 37] |first1=R. V. |last1=Russell |first2=Raj Bahadur Hira |last2=Lal |publisher=Macmillan |location=London}}</ref> Tilak Gupta said that this view persisted in modern times in Bihar, where the Yadav were viewed in highly negative terms by other groups.<ref>{{cite journal |title=Yadav Ascendancy in Bihar Politics |first=Tilak D. |last=Gupta |journal=Economic and Political Weekly |volume=27 |issue=26 |date=27 June 1992 |pages=1304–1306 |jstor=4398537}}{{subscription required}}</ref> However, Michelutti observed, these very same people acknowledge and coveted their political influence, connections and abilities.<ref name="Lucia">{{cite web |title=Wrestling with (body) politics: understanding 'goonda' political styles in North India|url=http://scholar.googleusercontent.com/scholar?q=cache:C4SaepWFzv0J:scholar.google.com/+michelutti+yadav+goonda&hl=en&as_sdt=0,5|last=Michelutti|work= Quote:"I saw many high-caste people, who refer to Yadavs as goondas in a disapproving fashion using their 'services'. Their connections, political influence and abilities are thus practically acknowledged. By the end of the fieldwork the same non-Yadav informants who advise me of not going around with politicians asked me to use my 'Yadav contacts' to help them to get their telephone line sorted out, to get a taxi-licence or to speed up a court case."|access-date=27 October 2011}}</ref><br />
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The Yadavs have, however, demonstrated a feature, driven by their more notable members, that shares a similarity with other Indian communities. Mandelbaum has noted that {{quote|As the families of a [[jāti]], in sufficient number, accrue a strong power base, and as their leading men become united enough to move together for higher status, they typically step up their efforts to improve their jāti customs. They try to abandon demeaning practices and to adopt purer and more prestigious ways. They usually want to drop the old name for a better one.<ref name=Mandelbaum1970p442>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=442 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref>}}<br />
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In Bihar, the political advancement of Yadavs didn't improve their relative marginalisation in other fields. The spread of education among the community remained less as compared to more advanced [[Other Backward Caste]]s like [[Kurmi|Awadhia Kurmi]], [[Koeri]] and [[Bania (caste)|Bania]]. The attachment of Yadavs with the pastoral activities has been responsible behind their lower position in caste hierarchy as compared to owner cultivator castes among the [[Other Backward Class|OBC]]s. In areas where the communal ownership of land prevailed, trespassing into the fields by Yadav cattle herders to feed the cattle remained the part of their daily struggle for survival. Since such communal lands were mostly appropriated by village landlords, the caste occupation of Yadavs brought them in conflict with latter, and such skirmishes gave a militant and aggressive edge to the community's character. This followed their portrayal as "uncultured brutes" in the elitist discourses, which largely mirrors extreme backwardness still prevalent in large section of this community. The attempt to move up in the social ladder also remained evident in the nature of community and in due course of time "thriftiness" was observed to be a phenomenon, where they tried to save and buy small plot of lands, to be classified as owner cultivators.<ref>{{cite journal|first=Tilak D.|last=Gupta.|title= "Yadav Ascendancy in Bihar Politics."|journal=Economic and Political Weekly| volume= 27|issue= 26|year=1992|pages=1304–06|jstor=4398537}}</ref><br />
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===Sanskritisation===<br />
{{Main|Sanskritisation}}<br />
By the end of the nineteenth century, some Yadavs had become successful cattle traders and others had been awarded government contracts to care for cattle.<ref name=Mandelbaum1970p443>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=443 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref> Jaffrelot believes that the religious connotations of their connections to the cow and Krishna were seized upon by those Yadavs seeking to further the process of Sanskritisation,<ref name=Jaffrelot2003p188/> and that it was [[Rao Bahadur Balbir Singh]], a descendant of the last [[Abhira dynasty]] to be formed in India, who spearheaded this. Singh established the ''[[Ahir Yadav Kshatriya Mahasabha]]'' (AYKM) in 1910, which at once asserted that its Ahir constituents were of Kshatriya ritual rank in the varna system, descended from [[Yadu (legendary king)|Yadu]] (as was Krishna), and really known as Yadavs. The organisation claimed support from the facts that various Raj ethnologists had earlier claimed a connection between the Ahir and the Abhira, and because their participation in recent events such as the [[Indian Rebellion of 1857]] had demonstrated that Ahirs were good fighters.<ref name=Jaffrelot2003p189>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=189 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><br />
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The AYKM was a self-contained unit and did not try to forge links with similar bodies among other caste groups that claimed Kshatriya descent at that time. It had some success, notably in breaking down some of the very strict traditions of [[endogamy]] within the community, and it gained some additional momentum as people from rural areas gradually migrated away from their villages to urban centres such as Delhi. Ameliorating the effects of strict endogamy was seen as being conducive to causing the community as a whole to unite, rather than existing as smaller subdivisions within it.<ref name=Jaffrelot2003p189/> Rao has said that the events of this period meant that "the term Yadava refers to both an ethnic category and an ideology".<ref name=Rao1979p123>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=123|isbn=9780836421330 }}</ref><br />
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Of particular significance in the movement for Sanskritisation of the community was the role of the [[Arya Samaj]], whose representatives had been involved with the family of Singh since the late 1890s and who had been able to establish branches in various locations.<ref name=Jaffrelot2003p189/> Although this movement, founded by [[Swami Dayananda Saraswati]], favoured a caste hierarchy and also endogamy, its supporters believed that caste should be determined on merit rather than on heritage. They therefore encouraged Yadavs to adopt the [[sacred thread]] as a symbolic way to defy the traditional inherited caste system, and they also supported the creation of [[Cow protection movement|cow protection associations]] (''Goraksha Sabha'') as a means by which Yadavs and other non-Brahmans could affirm the extent of their commitment to Hinduism by observing the strictures relating to cow slaughter.<ref name=Jaffrelot2003pp191-193>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |pages=191–193 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref> In Bihar, where the [[Bhumihar]]s and [[Rajput]]s were the dominant groups, the wearing of the thread by Ahirs led to occasions of violence.<ref name=Mandelbaum1970p444>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=444 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref><br />
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Jaffrelot has contrasted the motivations of Yadav Sanskritisation with that of the [[Nair]]s, another Indian community. He notes that [[Gyanendra Pandey (historian)|Gyanendra Pandey]], Rao and [[M. N. Srinivas]] all assert that Yadav Sanskritisation was not a process to imitate or raise the community to ritual parity with the higher ranks but rather to undermine the authority of those ranks. He contrasts this "subversion" theory with the Nair's motive of "emancipation", whereby Sanskritisation was "a means of reconciling low ritual status with growing socio-economic assertiveness and of taking the first steps towards an alternative, Dravidian identity". Using examples from Bihar, Jaffrelot demonstrates that there were some organised attempts among members of the Yadav community where the driving force was clearly secular and in that respect similar to the Nair's socio-economic movement. These were based on a desire to end oppression caused by, for example, having to perform ''[[Unfree labor|begari]]'' (forced labour) for upper castes and having to sell produce at prices below those prevailing in the open market to the [[zamindar]]s, as well as by promoting education of the Yadav community. This "aggressive Sanskritisation", which caused riots in the area, was emulated by some other of the lower caste groups.<ref name=Jaffrelot2003pp191-193/> In support of the argument that the movements bore similarity, Jaffrelot cites [[Hetukar Jha]], who says of the Bihar situation that "The real motive behind the attempts of the Yadavas, Kurmis and Koeris at Sanskritising themselves was to get rid of this socio-economic repression".<ref>{{cite journal |title=Lower Caste Peasants and Upper-Caste Zamindars in Bihar, 1921–1925: an analysis of sanskritisation and contradiction between the two groups |journal=Indian Economic and Social History Review |volume=14 |issue=4 |year=1977 |page=550 |first=Hetukar |last=Jha |doi=10.1177/001946467701400404|s2cid=143558861 }}</ref><br />
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The process of Sanskritisation often included creating a history. The first such for the Yadavs was written in the late nineteenth century by [[Vithal Krishnaji Khedkar]], a schoolteacher who became private secretary to a Maharajah. In 1959, Khedekar's work was published by his son, [[Raghunath Vithal Khedkar]], who was a surgeon, under the title ''[[The Divine Heritage of the Yadavas]]''. There has been subsequent work to develop his ideas, notably by [[K. C. Yadav]] and [[J. N. Singh Yadav]].<ref name=Mandelbaum1970p442/><ref name=Jaffrelot2003pp194-196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |pages=194–196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref><br />
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Khedekar's history made the claim that Yadavs were descendants of the Abhira tribe and that the modern Yadavs were the same community referred to as dynasties in the ''[[Mahabharata]]'' and ''Puranas''.<ref name=Jaffrelot2003pp194-196 /> Describing the work of the Khedekars as "a well-edited and well-produced volume", Mandelbaum notes that the Yadavs {{quote|...&nbsp;have usually been held in considerably less glorious repute by their neighbors. While an occasional warrior of a pastoral jati did establish his own state and dynasty, cattlekeepers are ranked in many localities among the lower blocks of the Shudras ...&nbsp;[The book] postulates divine and noble ancestry for a good many jatis in several language regions covering hundreds and thousands of people who share little more than a traditional occupation and a conviction about their rightful prerogatives.<ref name=Mandelbaum1970p442/>}} In creating this history there is some support for an argument that Yadavs were looking to adopt an ethnic identity akin to the [[Dravidian people|Dravidian]] one that was central to the Sanskritisation of the Nairs and other in south India. However, Jaffrelot believes that such an argument would be overstated because the Yadav "redrawing of history" was much more narrow, being centred on themselves rather than on any wider shared ethnic base. They did acknowledge groups such as the [[Jat]]s and [[Maratha]]s as being similarly descended from Krishna but they did not particularly accommodate them in their adopted [[Aryan]] ethnic ideology, believing themselves to be superior to these other communities. Jaffrelot considers the history thus created to be one that is "largely mythical [and] enabled Yadav intellectuals to invent a golden age".<ref name=Jaffrelot2003pp194-196 /><br />
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Michelutti prefers the term "yadavisation" to that of "sanskritisation". She argues that the perceived common link to Krishna was used to campaign for the official recognition of the many and varied herding communities of India under the title of Yadav, rather than merely as a means to claim the rank of Kshatriya. Furthermore, that "...&nbsp;social leaders and politicians soon realised that their 'number' and the official proof of their demographic status were important political instruments on the basis of which they could claim a 'reasonable' share of state resources."<ref name=Michelutti2004p49/><br />
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===All-India Yadav Mahasabha===<br />
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The [[All-India Yadav Mahasabha]] (AIYM) was founded at [[Allahabad]] in 1924 by a meeting of disparate local groups from Bihar, [[Punjab (India)|Punjab]] and what is now Uttar Pradesh.<ref name=Mandelbaum1970p443/><ref name=Jaffrelot2003pp194-196/> Although the AIYM was initially organised by V. K. Khedakar, it was Rao Balbir Singh who developed it and this coincided with a period&nbsp;– during the 1920s and 1930s&nbsp;– when similar Sanskritisation movements elsewhere in the country were on the wane. The program included campaigning in favour of teetotalism and vegetarianism, both of which were features of higher-ranking castes, as well as promoting self-education and promoting the adoption of the "Yadav" name.<ref name=Jaffrelot2003p196/> It also sought to encourage the British Raj to recruit Yadavs as officers in the army and sought to modernise community practices such as reducing the financial burden dowries and increasing the acceptable age of marriage. Furthermore, the AIYM encouraged the more wealthy members of the community to donate to good causes, such as for the funding of scholarships, temples, educational institutions and intra-community communications.<ref name=Jaffrelot2003p196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><ref name=Mandelbaum1970p444/><br />
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The Yadav belief in their superiority impacted on their campaigning. In 1930, the Yadavs of Bihar joined with the [[Kurmi]] and [[Koeri]] agriculturalists to enter local elections. They lost badly but in 1934 the three communities formed the [[Triveni Sangh]] political party, which allegedly had a million dues-paying members by 1936. However, the organisation was hobbled by competition from the Congress-backed ''Backward Class Federation'', which was formed around the same time, and by co-option of community leaders by the Congress party. The Triveni Sangh suffered badly in the 1937 elections, although it did win in some areas. Aside from an inability to counter the superior organisational ability of the higher castes who opposed it, the unwillingness of the Yadavs to renounce their belief that they were natural leaders and that the Kurmi were somehow inferior was a significant factor in the lack of success. Similar problems beset a later planned caste union, the ''Raghav Samaj'', with the Koeris.<ref>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=197 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><br />
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In the post-colonial period, according to Michelutti, it was the process of yadavisation and the concentration on two core aims&nbsp;– increasing the demographic coverage and campaigning for improved protection under the [[positive discrimination]] scheme for [[Backward class|Backward Classes]]&nbsp;– that has been a singular feature of the AIYM, although it continues its work in other areas such as promotion of vegetarianism and teetotalism. Their proposals have included measures designed to increase the number of Yadavs employed or selected by political and public organisations on the grounds of their numerical strength, including as judges, government ministers and regional governors. By 2003 the AIYM had expanded to cover seventeen states and Michelutti believed it to be the only organisation of its type that crossed both linguistic and cultural lines. It continues to update its literature, including websites, to further its belief that all claimed descendants of Krishna are Yadav. It has become a significant political force.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=50–51 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref><br />
<br />
The campaign demanding that the army of the Raj should recruit Yadavs as officers resurfaced in the 1960s. Well-reported bravery during fighting in the Himalayas in 1962, notably by the 13th Kumaon company of Ahirs, led to a campaign by the AIYM demanding the creation of a specific Yadav regiment.<ref name=Mandelbaum1970p444/><br />
<br />
===Post-Independence===<br />
[[File:Hyderabad bull.jpg|thumb|200px|[[Sadar (festival)|Sadar festival]] of Yadavs in Hyderabad celebrated during Diwali]]<br />
Mandelbaum has commented on how the community basks in the reflected glory of those members who achieve success, that "Yadav publications proudly cite not only their mythical progenitors and their historical Rajas, but also contemporaries who have become learned scholars, rich industrialists, and high civil servants." He notes that this trait can also be seen among other caste groups.<ref>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=485 |url=https://books.google.com/books?id=igfd9YYCqf8C |access-date=2011-08-25}}</ref><br />
<br />
The [[Sadar (festival)|Sadar festival]] is celebrated annually by the Yadav community in [[Hyderabad, Andhra Pradesh|Hyderabad]], following the day of [[Diwali]]. Community members parade, dancing around their best buffalo bulls, which have been colourfully decorated with flowers and paint.<ref>{{cite news|title=Traditional Sadar Festival Celebrated|url=http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/article872151.ece|newspaper=The Hindu|access-date=26 September 2012|location=Hyderabad|date=7 November 2010}}</ref><br />
<br />
==Classification==<br />
The Yadavs are included in the [[Other Backward Class]]es (OBCs) category in the Indian states of [[Bihar]],<ref name=central-obclist-bihar>{{Citation |url=http://www.ncbc.nic.in/Pdf/bihar.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF BIHAR |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 104)</ref> [[Chhattisgarh]],<ref name=central-obclist-chgattisgarh>{{Citation |url=http://www.ncbc.nic.in/Pdf/Chattisgarh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: CHHATISGARH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Delhi]],<ref name=central-obclist-delhi>{{Citation |url=http://www.ncbc.nic.in/Pdf/delhi.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: DELHI |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> [[Haryana]],<ref name=central-obclist-haryana>{{Citation |url=http://www.ncbc.nic.in/Pdf/haryana.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: HARYANA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 29)</ref> [[Jharkhand]],<ref name=central-obclist-jharkhand>{{Citation |url=http://www.ncbc.nic.in/Pdf/Jharkhand.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: JHARKHAND |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 118)</ref> [[Karnataka]],<ref name=central-obclist-karnataka>{{Citation |url=http://www.ncbc.nic.in/Pdf/karnataka.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: KARNATAKA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 58)</ref> [[Madhya Pradesh]],<ref name=central-obclist-madhyapradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/madhyapradesh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: MADHYA PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Odisha]],<ref name=central-obclist-orissa>{{Citation |url=http://www.ncbc.nic.in/Pdf/orrisa.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF ORISSA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 43)</ref> [[Rajasthan]],<ref name=central-obclist-rajasthan>{{Citation |url=http://www.ncbc.nic.in/Pdf/rajasthan.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF RAJASTHAN |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Uttar Pradesh]],<ref name=central-obclist-uttarpradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/uttarpradesh.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF UTTAR PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> and [[West Bengal]].<ref name=central-obclist-westbengal>{{Citation |url=http://www.ncbc.nic.in/Pdf/westbengal.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF WEST BENGAL |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> In 2001, the Social Justice Committee in Uttar Pradesh reported over-representation of some OBCs, particularly Yadavs, in public offices; it suggested creating sub categories within the OBC category.<ref name="jeff#1">{{cite book|last1=Jeffery|first1=Roger|last2=Jeffrey|first2=Craig|last3=Lerche|first3=Jens|title=Development Failure and Identity Politics in Uttar Pradesh|year=2014|publisher=SAGE Publications India|isbn=9789351501800|page=43|url=https://books.google.com/books?id=r7aICwAAQBAJ&pg=PA132}}</ref> The outcome of this was that the Yadav/Ahir became the only group listed in Part A of a three-part OBC classification system.<ref>{{cite book|editor-last=Pai|editor-first=Sudha|first=Anil K. |last=Verma|chapter=Backward-Caste Politics in Uttar Pradesh: An Analysis of the Samajwadi Party|title=Political process in Uttar Pradesh: identity, economic reforms, and governance|year=2007|publisher=Pearson Education India|isbn=978-81-317-0797-5|page=160 |chapter-url=https://books.google.com/books?id=S46rbUL6GrMC&pg=PA160}}</ref><br />
<br />
==Yadavs in Nepal==<br />
The [[Central Bureau of Statistics (Nepal)|Central Bureau of Statistics]] of Nepal classifies the Yadav as a subgroup within the broader social group of [[Madheshi people|Madheshi]] Other Caste.<ref> Population Monograph of Nepal, Volume II [https://nepal.unfpa.org/sites/default/files/pub-pdf/Population%20Monograph%20V02.pdf]</ref> At the time of the [[2011 Nepal census]], 1,054,458 people (4.0% of the population of Nepal) were Yadav. The frequency of Yadavs by province was as follows:<br />
* [[Madhesh Province]] (14.8%)<br />
* [[Lumbini Province]] (4.1%)<br />
* [[Koshi Province]] (1.3%)<br />
* [[Bagmati Province]] (0.2%)<br />
* [[Gandaki Province]] (0.0%)<br />
* [[Karnali Province]] (0.0%)<br />
* [[Sudurpashchim Province]] (0.0%)<br />
<br />
The frequency of [[Yadavs of Nepal]] was higher than national average (4.0%) in the following districts:<ref>[https://cbs.gov.np/wp-content/upLoads/2018/12/Volume05Part02.pdf 2011 Nepal Census, District Level Detail Report]</ref><br />
* [[Siraha District|Siraha]] (24.4%)<br />
* [[Dhanusha District|Dhanusha]] (17.5%)<br />
* [[Saptari District|Saptari]] (15.8%)<br />
* [[Sarlahi District|Sarlahi]] (15.5%)<br />
* [[Mahottari District|Mahottari]] (15.2%)<br />
* [[Rautahat District|Rautahat]] (12.2%)<br />
* [[Bara District|Bara]] (10.5%)<br />
* [[Kapilvastu District|Kapilvastu]] (10.2%)<br />
* [[Rupandehi District|Rupandehi]] (7.4%)<br />
* [[Parsa District|Parsa]] (6.6%)<br />
* [[Parasi District|Parasi]] (5.8%)<br />
* [[Banke District|Banke]] (4.7%)<br />
* [[Sunsari District|Sunsari]] (4.3%)<br />
<br />
==Notable people==<br />
{{Main|List of Yadavs}}<br />
<br />
==See also==<br />
{{commons category|Yadav people}}<br />
* [[Ahir clans]]<br />
<br />
==Notes==<br />
{{notelist}}<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
{{Social class}}<br />
<br />
{{DEFAULTSORT:Yadav Caste}}<br />
[[Category:Indian castes]]<br />
[[Category:Social groups of Haryana]]<br />
[[Category:Social groups of Rajasthan]]<br />
[[Category:Social groups of Uttar Pradesh]]<br />
[[Category:Social groups of Bihar]]<br />
[[Category:Indian surnames]]<br />
[[Category:Lunar dynasty]]<br />
[[Category:Ethnic groups in Nepal]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Yadav&diff=480995Yadav2026-04-20T15:06:56Z<p>Dr. Editor: </p>
<hr />
<div>{{short description|Social communities of India }}<br />
<br />
{{Infobox caste<br />
| languages = [[Hindi]], [[Urdu]], [[Haryanvi language|Haryanvi]], [[Punjabi language|Punjabi]], [[Telugu language|Telugu]], [[Tamil language|Tamil]], [[Gujarati language|Gujarati]], [[Rajasthani language|Rajasthani]], [[Bhojpuri language|Bhojpuri]], [[Marwari language|Marwari]], [[Kannada language|Kannada]], [[Odia language|Odia]], [[Bengali language|Bengali]]<br />
|populated_states=[[Uttar Pradesh]], [[Punjab]], [[Rajasthan]], [[Gujarat]], [[Himachal Pradesh]], [[Haryana]], [[Andhra Pradesh]], [[Tamil Nadu]], [[Telangana]], [[West Bengal]], [[Assam]], [[Odisha]] [[Bihar]], [[Jharkhand]], [[Delhi]], [[Karnataka]], [[Kerala]], [[Madhya Pradesh]]|caste_name=Yadav|caste_name_in_local=[[Ahir]]|kula_daivat=[[Lord Krishna]]|kula_devi=Maa Vidyavashini|lineage=[[Yaduvanshi Ahir]]}}<br />
<br />
<br />
<br />
Yadav is a traditionally peasant-pastoral community of India and Nepal. The term "Yadav" is now commonly used as a surname by members of communities such as [[Ahir|Ahirs]], [[Golla (caste)|Golas]], and [[Gavli|Gavlis]]. At present people from this community are chiefly engaged in agriculture, military services, and also in cattle herding.<br />
<br />
==Origins==<br />
<br />
===In mythology===<br />
The term ''Yadav'' (or sometimes ''[[Yadava]]'') has been interpreted to mean ''a descendant of Yadu'', who is a mythological king.<ref name=Rao1979p124>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |author-link=M. S. A. Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=124|isbn=9780836421330 }}</ref><br />
<br />
Using "very broad generalisations", Jayant Gadkari says that it is "almost certain" from analysis of the ''[[Puranas]]'' that [[Andhaka]], [[Vrishni]], [[Yadava#The Satvatas|Satvata]] and [[Abhira tribe|Abhira]] were collectively known as ''Yadavas'' and worshipped Krishna. Gadkari further notes of these ancient works that "It is beyond dispute that each of the ''Puranas'' consists of legends and myths&nbsp;... but what is important is that, within that framework [a] certain value system is propounded".<ref>{{cite book |title=Society and religion: from Rugveda to Puranas |first=Jayant |last=Gadkari |url=https://books.google.com/books?id=Zst_7qaatp8C |pages=179, 183–184 |publisher=Popular Prakashan |location=Bombay |year=1996 |isbn=978-81-7154-743-2}}</ref><br />
<br />
Lucia Michelutti notes that {{quote|At the core of the Yadav community lies a specific folk theory of descent, according to which all Indian pastoral castes are said to descend from the Yadu dynasty (hence the label Yadav) to which Krishna (a cowherder, and supposedly a Kshatriya) belonged.&nbsp;... [there is] a strong belief amongst them that all Yadavs belong to Krishna's line of descent, the Yadav subdivisions of today being the outcome of a fission of an original and undifferentiated group.<ref name=Michelutti2004p49>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |page=49 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref>}}<br />
<br />
Historians such as P. M. Chandorkar have used epigraphical and similar evidence to argue that Ahirs and Gavlis are representative of the ancient Yadavas and Abhiras mentioned in [[Sanskrit]] works.<ref>{{Cite book|first = Sumit | last = Guha |title=Environment and Ethnicity in India, 1200-1991| url = https://books.google.com/books?id=GSa5blriOYcC&pg=PA47|year = 2006| publisher = University of Cambridge|page=47|isbn=978-0-521-02870-7}}</ref><br />
<br />
===In practice===<br />
[[File:Ahirs.jpeg|thumb|300x300px|A rare, princely-era photograph of Raja Rao Balbir Singh Bahadur of Rewari—founder of the Ahir Yadav Kshatriya Mahasabha, and adorned with the titles "Hindu Dharma Rakshak" (Protector of the Hindu Faith) and "Chirag-e-Yaduvansh" (Beacon of the Yaduvansh)..]]<br />
There are several communities that coalesce to form the Yadavs. [[Christophe Jaffrelot]] has remarked that <br />
<br />
{{quote|The term 'Yadav' covers many castes which initially had different names: [[Ahir]] in the Hindi belt, Punjab and Gujarat, [[Gavli]] in Maharashtra, [[Golla (caste)|Golla]] in Andhra Pradesh and Karnataka etc.<ref name=Jaffrelot2003p187/>}}<br />
<br />
However, Jaffrelot has also said that most of the modern Yadavs are cultivators, mainly engaged in tilling the land, and less than one third of the population are occupied in raising cattle or the milk business.<ref name=Jaffrelot2003>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |author-link=Christophe Jaffrelot|publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref><br />
<br />
[[M. S. A. Rao]] had earlier expressed the same opinion as Jaffrelot, and noted that the traditional association with cattle, together with the belief in descent from Yadu, defines the community.<ref name=Rao1979p124/> According to [[David G. Mandelbaum|David Mandelbaum]], the association of the Yadav (and their constituent castes, [[Ahir]] and [[Gwala (community)|Gwala]]) with cattle has impacted on their commonly viewed ritual status (varna) as [[Shudra]], although the community's members often claim the higher status of Kshatriya. The Shudra status is explained by the nomadic nature of herdsmen, which constrained the ability of other groups in the varna system to validate the adherence to practices of ritual purity; by their involvement in castration of the animals, which was considered to be a ritually polluting act; and because the sale of milk, as opposed to personal use thereof, was thought to represent economic gain from a sacrosanct product.<br />
<br />
According to Lucia Michelutti:<br />
{{quote|...&nbsp;Yadavs constantly trace their caste predispositions and skills to descent, and in doing so they affirm their distinctiveness as a caste. For them, caste is not just appellation but quality of blood (Yalman 1969: 87, in Gupta 2000: 82). This view is not recent. The Ahirs (today Yadavs) had a lineage view of caste (Fox 1971; Unnithan-Kumar 1997) that was based on a strong ideological model of descent. This descent-based kinship structure was also linked to a specific Kshatriya and their religious tradition centred on Krishna mythology and pastoral warrior hero-god cults.<ref>{{cite book|last1=Gupta|first1=Dipankar|last2=Michelutti|first2=Lucia|editor=Dipankar Gupta|title=Caste in Question: Identity or hierarchy?|volume=Contributions to Indian Sociology|year=2004|publisher=Sage Publications|location=New Delhi, California, London|isbn=0-7619-3324-7|pages=48/Lucia Michelutti|chapter=2. 'We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town}}</ref>}}<br />
<br />
==Yadavs in modern India==<br />
[[File:Veer ahir.jpg|thumb|Veer ahir ajit hai abhit hai]]<br />
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===Occupational background, location and social status===<br />
<br />
The Yadavs mostly live in [[Northern India]], and particularly in [[Haryana]], [[Uttar Pradesh]] and [[Bihar]].<ref name=Jaffrelot2003p196/><ref name=Mandelbaum1970p442/> Traditionally, they were a elite<ref name="Luce2008">{{cite book|last=Luce|first=Edward|url=https://books.google.com/books?id=oMYeyhrgd_wC&pg=PT133|title=In Spite of the Gods: The Rise of Modern India|publisher=Random House Digital, Inc.|year=2008|isbn=978-1-4000-7977-3|page=133|author-link=Edward Luce}} Quote: "The Yadavs are one of India's largest 'Other Backward Classes,' a government term that covers most of India's [[Shudra|Sudra]] castes. Yadavs are the traditional cowherd caste of North India and are relatively low down on the traditional pecking order, but not as low as the untouchable Mahars or Chamars."</ref><ref name="michelutti-2004">{{Citation|last=Michelutti|first=Lucia|title='We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town|journal=Contributions to Indian Sociology|year=2004|volume=38|issue=1–2|pages=43–71|doi=10.1177/006996670403800103|s2cid=144951057}} Quote: "The Yadavs were traditionally a low-to-middle-ranking cluster of pastoral-peasant castes that have become a significant political force in Uttar Pradesh (and other northern states like Bihar) in the last thirty years."</ref> pastoral caste. Their traditional occupations changed over time and for many years Yadavs have been primarily involved in cultivation,<ref name=Jaffrelot2003p188/> although Michelutti has noted a "recurrent pattern" since the 1950s whereby economic advancement has progressed through involvement in cattle-related business to transportation and thence to construction. Employment with the army and the police have been other traditional occupations in northern India, and more recently government employment in that region has also become significant. She believes that [[positive discrimination]] measures and gains as a consequence of [[land reform]] legislation have been important factors in at least some areas.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=52–53 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref><br />
<br />
Lucia Michelutti notes that {{quote|Colonial ethnographers left a legacy of hundreds of pages of ethnographic and ethnological details which portray the Ahir/Yadavs as "Kshatriyas", "martial" and "wealthy", or as "Shudras", "cowherders", "milk sellers" and low in status terms. In short there has been no consensus on the nature of the Ahir caste/tribe.<ref>{{Cite web|url=http://etheses.lse.ac.uk/2106/1/U613338.pdf|title=Sons of Krishna: the politics of Yadav community formation in a North Indian town|last=Michelutti|first=Lucia|year=2002|access-date=13 September 2019|page=83}}</ref>}}<br />
<br />
J. S. Alter notes that in North India the majority of the wrestlers are of the Yadav caste. He explains this as being due to their involvement in the milk business and dairy farms, which thus provides easy access to the milk and [[ghee]] deemed to be essential to a good diet.<ref>{{cite book |chapter=Wrestling with (Body) Politics: Understanding 'Goonda' Political Styles in North India |first=Lucia |last=Michelutti |chapter-url=https://books.google.com/books?id=v8bfCgAAQBAJ&pg=PA55 |page=55 |title= Power and Influence in India: Bosses, Lords and Captains: Exploring the Political in South Asia |editor1-first=Pamela |editor1-last=Price |editor2-first=Arild Engelsen |editor2-last=Ruud |publisher=Routledge |year=2012 |isbn=978-1-13619-799-4}}</ref><br />
<br />
Although the Yadavs have formed a fairly significant proportion of the population in various areas, including 11% of that of Bihar in 1931, their interest in pastoral activities was not traditionally matched by ownership of land and consequently they were not a "dominant caste". Their traditional position, which Jaffrelot describes as "low caste peasants", also militated against any dominant role. Their involvement in pastoralism accounts for a traditional view of Yadavs as being peaceful, while their particular association with cows has a special significance in Hinduism, as do their beliefs regarding Krishna.<ref name=Jaffrelot2003p188>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref> Against this image, [[Robert Vane Russell|Russell and Lal]], writing in 1916, called the Ahir subdivision uncouth, although it is unclear whether their comments were based entirely on proverbial stories, on observation or on both.<ref>{{cite book |url=https://archive.org/details/tribescastesofce02russ |title=Tribes and Castes of the Central Provinces of India |volume=2 |year=1916 |page=[https://archive.org/details/tribescastesofce02russ/page/37 37] |first1=R. V. |last1=Russell |first2=Raj Bahadur Hira |last2=Lal |publisher=Macmillan |location=London}}</ref> Tilak Gupta said that this view persisted in modern times in Bihar, where the Yadav were viewed in highly negative terms by other groups.<ref>{{cite journal |title=Yadav Ascendancy in Bihar Politics |first=Tilak D. |last=Gupta |journal=Economic and Political Weekly |volume=27 |issue=26 |date=27 June 1992 |pages=1304–1306 |jstor=4398537}}{{subscription required}}</ref> However, Michelutti observed, these very same people acknowledge and coveted their political influence, connections and abilities.<ref name="Lucia">{{cite web |title=Wrestling with (body) politics: understanding 'goonda' political styles in North India|url=http://scholar.googleusercontent.com/scholar?q=cache:C4SaepWFzv0J:scholar.google.com/+michelutti+yadav+goonda&hl=en&as_sdt=0,5|last=Michelutti|work= Quote:"I saw many high-caste people, who refer to Yadavs as goondas in a disapproving fashion using their 'services'. Their connections, political influence and abilities are thus practically acknowledged. By the end of the fieldwork the same non-Yadav informants who advise me of not going around with politicians asked me to use my 'Yadav contacts' to help them to get their telephone line sorted out, to get a taxi-licence or to speed up a court case."|access-date=27 October 2011}}</ref><br />
<br />
The Yadavs have, however, demonstrated a feature, driven by their more notable members, that shares a similarity with other Indian communities. Mandelbaum has noted that {{quote|As the families of a [[jāti]], in sufficient number, accrue a strong power base, and as their leading men become united enough to move together for higher status, they typically step up their efforts to improve their jāti customs. They try to abandon demeaning practices and to adopt purer and more prestigious ways. They usually want to drop the old name for a better one.<ref name=Mandelbaum1970p442>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=442 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref>}}<br />
<br />
In Bihar, the political advancement of Yadavs didn't improve their relative marginalisation in other fields. The spread of education among the community remained less as compared to more advanced [[Other Backward Caste]]s like [[Kurmi|Awadhia Kurmi]], [[Koeri]] and [[Bania (caste)|Bania]]. The attachment of Yadavs with the pastoral activities has been responsible behind their lower position in caste hierarchy as compared to owner cultivator castes among the [[Other Backward Class|OBC]]s. In areas where the communal ownership of land prevailed, trespassing into the fields by Yadav cattle herders to feed the cattle remained the part of their daily struggle for survival. Since such communal lands were mostly appropriated by village landlords, the caste occupation of Yadavs brought them in conflict with latter, and such skirmishes gave a militant and aggressive edge to the community's character. This followed their portrayal as "uncultured brutes" in the elitist discourses, which largely mirrors extreme backwardness still prevalent in large section of this community. The attempt to move up in the social ladder also remained evident in the nature of community and in due course of time "thriftiness" was observed to be a phenomenon, where they tried to save and buy small plot of lands, to be classified as owner cultivators.<ref>{{cite journal|first=Tilak D.|last=Gupta.|title= "Yadav Ascendancy in Bihar Politics."|journal=Economic and Political Weekly| volume= 27|issue= 26|year=1992|pages=1304–06|jstor=4398537}}</ref><br />
<br />
===Sanskritisation===<br />
{{Main|Sanskritisation}}<br />
By the end of the nineteenth century, some Yadavs had become successful cattle traders and others had been awarded government contracts to care for cattle.<ref name=Mandelbaum1970p443>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=443 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref> Jaffrelot believes that the religious connotations of their connections to the cow and Krishna were seized upon by those Yadavs seeking to further the process of Sanskritisation,<ref name=Jaffrelot2003p188/> and that it was [[Rao Bahadur Balbir Singh]], a descendant of the last [[Abhira dynasty]] to be formed in India, who spearheaded this. Singh established the ''[[Ahir Yadav Kshatriya Mahasabha]]'' (AYKM) in 1910, which at once asserted that its Ahir constituents were of Kshatriya ritual rank in the varna system, descended from [[Yadu (legendary king)|Yadu]] (as was Krishna), and really known as Yadavs. The organisation claimed support from the facts that various Raj ethnologists had earlier claimed a connection between the Ahir and the Abhira, and because their participation in recent events such as the [[Indian Rebellion of 1857]] had demonstrated that Ahirs were good fighters.<ref name=Jaffrelot2003p189>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=189 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><br />
<br />
The AYKM was a self-contained unit and did not try to forge links with similar bodies among other caste groups that claimed Kshatriya descent at that time. It had some success, notably in breaking down some of the very strict traditions of [[endogamy]] within the community, and it gained some additional momentum as people from rural areas gradually migrated away from their villages to urban centres such as Delhi. Ameliorating the effects of strict endogamy was seen as being conducive to causing the community as a whole to unite, rather than existing as smaller subdivisions within it.<ref name=Jaffrelot2003p189/> Rao has said that the events of this period meant that "the term Yadava refers to both an ethnic category and an ideology".<ref name=Rao1979p123>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=123|isbn=9780836421330 }}</ref><br />
<br />
Of particular significance in the movement for Sanskritisation of the community was the role of the [[Arya Samaj]], whose representatives had been involved with the family of Singh since the late 1890s and who had been able to establish branches in various locations.<ref name=Jaffrelot2003p189/> Although this movement, founded by [[Swami Dayananda Saraswati]], favoured a caste hierarchy and also endogamy, its supporters believed that caste should be determined on merit rather than on heritage. They therefore encouraged Yadavs to adopt the [[sacred thread]] as a symbolic way to defy the traditional inherited caste system, and they also supported the creation of [[Cow protection movement|cow protection associations]] (''Goraksha Sabha'') as a means by which Yadavs and other non-Brahmans could affirm the extent of their commitment to Hinduism by observing the strictures relating to cow slaughter.<ref name=Jaffrelot2003pp191-193>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |pages=191–193 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref> In Bihar, where the [[Bhumihar]]s and [[Rajput]]s were the dominant groups, the wearing of the thread by Ahirs led to occasions of violence.<ref name=Mandelbaum1970p444>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=444 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref><br />
<br />
Jaffrelot has contrasted the motivations of Yadav Sanskritisation with that of the [[Nair]]s, another Indian community. He notes that [[Gyanendra Pandey (historian)|Gyanendra Pandey]], Rao and [[M. N. Srinivas]] all assert that Yadav Sanskritisation was not a process to imitate or raise the community to ritual parity with the higher ranks but rather to undermine the authority of those ranks. He contrasts this "subversion" theory with the Nair's motive of "emancipation", whereby Sanskritisation was "a means of reconciling low ritual status with growing socio-economic assertiveness and of taking the first steps towards an alternative, Dravidian identity". Using examples from Bihar, Jaffrelot demonstrates that there were some organised attempts among members of the Yadav community where the driving force was clearly secular and in that respect similar to the Nair's socio-economic movement. These were based on a desire to end oppression caused by, for example, having to perform ''[[Unfree labor|begari]]'' (forced labour) for upper castes and having to sell produce at prices below those prevailing in the open market to the [[zamindar]]s, as well as by promoting education of the Yadav community. This "aggressive Sanskritisation", which caused riots in the area, was emulated by some other of the lower caste groups.<ref name=Jaffrelot2003pp191-193/> In support of the argument that the movements bore similarity, Jaffrelot cites [[Hetukar Jha]], who says of the Bihar situation that "The real motive behind the attempts of the Yadavas, Kurmis and Koeris at Sanskritising themselves was to get rid of this socio-economic repression".<ref>{{cite journal |title=Lower Caste Peasants and Upper-Caste Zamindars in Bihar, 1921–1925: an analysis of sanskritisation and contradiction between the two groups |journal=Indian Economic and Social History Review |volume=14 |issue=4 |year=1977 |page=550 |first=Hetukar |last=Jha |doi=10.1177/001946467701400404|s2cid=143558861 }}</ref><br />
<br />
The process of Sanskritisation often included creating a history. The first such for the Yadavs was written in the late nineteenth century by [[Vithal Krishnaji Khedkar]], a schoolteacher who became private secretary to a Maharajah. In 1959, Khedekar's work was published by his son, [[Raghunath Vithal Khedkar]], who was a surgeon, under the title ''[[The Divine Heritage of the Yadavas]]''. There has been subsequent work to develop his ideas, notably by [[K. C. Yadav]] and [[J. N. Singh Yadav]].<ref name=Mandelbaum1970p442/><ref name=Jaffrelot2003pp194-196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |pages=194–196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref><br />
<br />
Khedekar's history made the claim that Yadavs were descendants of the Abhira tribe and that the modern Yadavs were the same community referred to as dynasties in the ''[[Mahabharata]]'' and ''Puranas''.<ref name=Jaffrelot2003pp194-196 /> Describing the work of the Khedekars as "a well-edited and well-produced volume", Mandelbaum notes that the Yadavs {{quote|...&nbsp;have usually been held in considerably less glorious repute by their neighbors. While an occasional warrior of a pastoral jati did establish his own state and dynasty, cattlekeepers are ranked in many localities among the lower blocks of the Shudras ...&nbsp;[The book] postulates divine and noble ancestry for a good many jatis in several language regions covering hundreds and thousands of people who share little more than a traditional occupation and a conviction about their rightful prerogatives.<ref name=Mandelbaum1970p442/>}} In creating this history there is some support for an argument that Yadavs were looking to adopt an ethnic identity akin to the [[Dravidian people|Dravidian]] one that was central to the Sanskritisation of the Nairs and other in south India. However, Jaffrelot believes that such an argument would be overstated because the Yadav "redrawing of history" was much more narrow, being centred on themselves rather than on any wider shared ethnic base. They did acknowledge groups such as the [[Jat]]s and [[Maratha]]s as being similarly descended from Krishna but they did not particularly accommodate them in their adopted [[Aryan]] ethnic ideology, believing themselves to be superior to these other communities. Jaffrelot considers the history thus created to be one that is "largely mythical [and] enabled Yadav intellectuals to invent a golden age".<ref name=Jaffrelot2003pp194-196 /><br />
<br />
Michelutti prefers the term "yadavisation" to that of "sanskritisation". She argues that the perceived common link to Krishna was used to campaign for the official recognition of the many and varied herding communities of India under the title of Yadav, rather than merely as a means to claim the rank of Kshatriya. Furthermore, that "...&nbsp;social leaders and politicians soon realised that their 'number' and the official proof of their demographic status were important political instruments on the basis of which they could claim a 'reasonable' share of state resources."<ref name=Michelutti2004p49/><br />
<br />
===All-India Yadav Mahasabha===<br />
<br />
The [[All-India Yadav Mahasabha]] (AIYM) was founded at [[Allahabad]] in 1924 by a meeting of disparate local groups from Bihar, [[Punjab (India)|Punjab]] and what is now Uttar Pradesh.<ref name=Mandelbaum1970p443/><ref name=Jaffrelot2003pp194-196/> Although the AIYM was initially organised by V. K. Khedakar, it was Rao Balbir Singh who developed it and this coincided with a period&nbsp;– during the 1920s and 1930s&nbsp;– when similar Sanskritisation movements elsewhere in the country were on the wane. The program included campaigning in favour of teetotalism and vegetarianism, both of which were features of higher-ranking castes, as well as promoting self-education and promoting the adoption of the "Yadav" name.<ref name=Jaffrelot2003p196/> It also sought to encourage the British Raj to recruit Yadavs as officers in the army and sought to modernise community practices such as reducing the financial burden dowries and increasing the acceptable age of marriage. Furthermore, the AIYM encouraged the more wealthy members of the community to donate to good causes, such as for the funding of scholarships, temples, educational institutions and intra-community communications.<ref name=Jaffrelot2003p196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><ref name=Mandelbaum1970p444/><br />
<br />
The Yadav belief in their superiority impacted on their campaigning. In 1930, the Yadavs of Bihar joined with the [[Kurmi]] and [[Koeri]] agriculturalists to enter local elections. They lost badly but in 1934 the three communities formed the [[Triveni Sangh]] political party, which allegedly had a million dues-paying members by 1936. However, the organisation was hobbled by competition from the Congress-backed ''Backward Class Federation'', which was formed around the same time, and by co-option of community leaders by the Congress party. The Triveni Sangh suffered badly in the 1937 elections, although it did win in some areas. Aside from an inability to counter the superior organisational ability of the higher castes who opposed it, the unwillingness of the Yadavs to renounce their belief that they were natural leaders and that the Kurmi were somehow inferior was a significant factor in the lack of success. Similar problems beset a later planned caste union, the ''Raghav Samaj'', with the Koeris.<ref>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=197 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><br />
<br />
In the post-colonial period, according to Michelutti, it was the process of yadavisation and the concentration on two core aims&nbsp;– increasing the demographic coverage and campaigning for improved protection under the [[positive discrimination]] scheme for [[Backward class|Backward Classes]]&nbsp;– that has been a singular feature of the AIYM, although it continues its work in other areas such as promotion of vegetarianism and teetotalism. Their proposals have included measures designed to increase the number of Yadavs employed or selected by political and public organisations on the grounds of their numerical strength, including as judges, government ministers and regional governors. By 2003 the AIYM had expanded to cover seventeen states and Michelutti believed it to be the only organisation of its type that crossed both linguistic and cultural lines. It continues to update its literature, including websites, to further its belief that all claimed descendants of Krishna are Yadav. It has become a significant political force.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=50–51 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref><br />
<br />
The campaign demanding that the army of the Raj should recruit Yadavs as officers resurfaced in the 1960s. Well-reported bravery during fighting in the Himalayas in 1962, notably by the 13th Kumaon company of Ahirs, led to a campaign by the AIYM demanding the creation of a specific Yadav regiment.<ref name=Mandelbaum1970p444/><br />
<br />
===Post-Independence===<br />
[[File:Hyderabad bull.jpg|thumb|200px|[[Sadar (festival)|Sadar festival]] of Yadavs in Hyderabad celebrated during Diwali]]<br />
Mandelbaum has commented on how the community basks in the reflected glory of those members who achieve success, that "Yadav publications proudly cite not only their mythical progenitors and their historical Rajas, but also contemporaries who have become learned scholars, rich industrialists, and high civil servants." He notes that this trait can also be seen among other caste groups.<ref>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=485 |url=https://books.google.com/books?id=igfd9YYCqf8C |access-date=2011-08-25}}</ref><br />
<br />
The [[Sadar (festival)|Sadar festival]] is celebrated annually by the Yadav community in [[Hyderabad, Andhra Pradesh|Hyderabad]], following the day of [[Diwali]]. Community members parade, dancing around their best buffalo bulls, which have been colourfully decorated with flowers and paint.<ref>{{cite news|title=Traditional Sadar Festival Celebrated|url=http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/article872151.ece|newspaper=The Hindu|access-date=26 September 2012|location=Hyderabad|date=7 November 2010}}</ref><br />
<br />
==Classification==<br />
The Yadavs are included in the [[Other Backward Class]]es (OBCs) category in the Indian states of [[Bihar]],<ref name=central-obclist-bihar>{{Citation |url=http://www.ncbc.nic.in/Pdf/bihar.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF BIHAR |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 104)</ref> [[Chhattisgarh]],<ref name=central-obclist-chgattisgarh>{{Citation |url=http://www.ncbc.nic.in/Pdf/Chattisgarh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: CHHATISGARH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Delhi]],<ref name=central-obclist-delhi>{{Citation |url=http://www.ncbc.nic.in/Pdf/delhi.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: DELHI |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> [[Haryana]],<ref name=central-obclist-haryana>{{Citation |url=http://www.ncbc.nic.in/Pdf/haryana.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: HARYANA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 29)</ref> [[Jharkhand]],<ref name=central-obclist-jharkhand>{{Citation |url=http://www.ncbc.nic.in/Pdf/Jharkhand.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: JHARKHAND |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 118)</ref> [[Karnataka]],<ref name=central-obclist-karnataka>{{Citation |url=http://www.ncbc.nic.in/Pdf/karnataka.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: KARNATAKA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 58)</ref> [[Madhya Pradesh]],<ref name=central-obclist-madhyapradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/madhyapradesh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: MADHYA PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Odisha]],<ref name=central-obclist-orissa>{{Citation |url=http://www.ncbc.nic.in/Pdf/orrisa.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF ORISSA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 43)</ref> [[Rajasthan]],<ref name=central-obclist-rajasthan>{{Citation |url=http://www.ncbc.nic.in/Pdf/rajasthan.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF RAJASTHAN |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Uttar Pradesh]],<ref name=central-obclist-uttarpradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/uttarpradesh.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF UTTAR PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> and [[West Bengal]].<ref name=central-obclist-westbengal>{{Citation |url=http://www.ncbc.nic.in/Pdf/westbengal.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF WEST BENGAL |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> In 2001, the Social Justice Committee in Uttar Pradesh reported over-representation of some OBCs, particularly Yadavs, in public offices; it suggested creating sub categories within the OBC category.<ref name="jeff#1">{{cite book|last1=Jeffery|first1=Roger|last2=Jeffrey|first2=Craig|last3=Lerche|first3=Jens|title=Development Failure and Identity Politics in Uttar Pradesh|year=2014|publisher=SAGE Publications India|isbn=9789351501800|page=43|url=https://books.google.com/books?id=r7aICwAAQBAJ&pg=PA132}}</ref> The outcome of this was that the Yadav/Ahir became the only group listed in Part A of a three-part OBC classification system.<ref>{{cite book|editor-last=Pai|editor-first=Sudha|first=Anil K. |last=Verma|chapter=Backward-Caste Politics in Uttar Pradesh: An Analysis of the Samajwadi Party|title=Political process in Uttar Pradesh: identity, economic reforms, and governance|year=2007|publisher=Pearson Education India|isbn=978-81-317-0797-5|page=160 |chapter-url=https://books.google.com/books?id=S46rbUL6GrMC&pg=PA160}}</ref><br />
<br />
==Yadavs in Nepal==<br />
The [[Central Bureau of Statistics (Nepal)|Central Bureau of Statistics]] of Nepal classifies the Yadav as a subgroup within the broader social group of [[Madheshi people|Madheshi]] Other Caste.<ref> Population Monograph of Nepal, Volume II [https://nepal.unfpa.org/sites/default/files/pub-pdf/Population%20Monograph%20V02.pdf]</ref> At the time of the [[2011 Nepal census]], 1,054,458 people (4.0% of the population of Nepal) were Yadav. The frequency of Yadavs by province was as follows:<br />
* [[Madhesh Province]] (14.8%)<br />
* [[Lumbini Province]] (4.1%)<br />
* [[Koshi Province]] (1.3%)<br />
* [[Bagmati Province]] (0.2%)<br />
* [[Gandaki Province]] (0.0%)<br />
* [[Karnali Province]] (0.0%)<br />
* [[Sudurpashchim Province]] (0.0%)<br />
<br />
The frequency of [[Yadavs of Nepal]] was higher than national average (4.0%) in the following districts:<ref>[https://cbs.gov.np/wp-content/upLoads/2018/12/Volume05Part02.pdf 2011 Nepal Census, District Level Detail Report]</ref><br />
* [[Siraha District|Siraha]] (24.4%)<br />
* [[Dhanusha District|Dhanusha]] (17.5%)<br />
* [[Saptari District|Saptari]] (15.8%)<br />
* [[Sarlahi District|Sarlahi]] (15.5%)<br />
* [[Mahottari District|Mahottari]] (15.2%)<br />
* [[Rautahat District|Rautahat]] (12.2%)<br />
* [[Bara District|Bara]] (10.5%)<br />
* [[Kapilvastu District|Kapilvastu]] (10.2%)<br />
* [[Rupandehi District|Rupandehi]] (7.4%)<br />
* [[Parsa District|Parsa]] (6.6%)<br />
* [[Parasi District|Parasi]] (5.8%)<br />
* [[Banke District|Banke]] (4.7%)<br />
* [[Sunsari District|Sunsari]] (4.3%)<br />
<br />
==Notable people==<br />
{{Main|List of Yadavs}}<br />
<br />
==See also==<br />
{{commons category|Yadav people}}<br />
* [[Ahir clans]]<br />
<br />
==Notes==<br />
{{notelist}}<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
{{Social class}}<br />
<br />
{{DEFAULTSORT:Yadav Caste}}<br />
[[Category:Indian castes]]<br />
[[Category:Social groups of Haryana]]<br />
[[Category:Social groups of Rajasthan]]<br />
[[Category:Social groups of Uttar Pradesh]]<br />
[[Category:Social groups of Bihar]]<br />
[[Category:Indian surnames]]<br />
[[Category:Lunar dynasty]]<br />
[[Category:Ethnic groups in Nepal]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Yadav&diff=480994Yadav2026-04-20T15:05:49Z<p>Dr. Editor: </p>
<hr />
<div>{{short description|Social communities of India }}<br />
<br />
{{Infobox caste<br />
| languages = [[Hindi]], [[Urdu]], [[Haryanvi language|Haryanvi]], [[Punjabi language|Punjabi]], [[Telugu language|Telugu]], [[Tamil language|Tamil]], [[Gujarati language|Gujarati]], [[Rajasthani language|Rajasthani]], [[Bhojpuri language|Bhojpuri]], [[Marwari language|Marwari]], [[Kannada language|Kannada]], [[Odia language|Odia]], [[Bengali language|Bengali]]<br />
|populated_states=[[Uttar Pradesh]], [[Punjab]], [[Rajasthan]], [[Gujarat]], [[Himachal Pradesh]], [[Haryana]], [[Andhra Pradesh]], [[Tamil Nadu]], [[Telangana]], [[West Bengal]], [[Assam]], [[Odisha]] [[Bihar]], [[Jharkhand]], [[Delhi]], [[Karnataka]], [[Kerala]], [[Madhya Pradesh]]|caste_name=Yadav|caste_name_in_local=[[Ahir]]|kula_daivat=[[Lord Krishna]]|kula_devi=Maa Vidyavashini|lineage=[[Yaduvanshi Ahir]]}}<br />
<br />
<br />
<br />
Yadav is a traditionally peasant-pastoral community of India and Nepal. The term "Yadav" is now commonly used as a surname by members of communities such as [[Ahir|Ahirs]], [[Golla (caste)|Golas]], and [[Gavli|Gavlis]]. At present people from this community are chiefly engaged in agriculture, military services, and also in cattle herding.<br />
<br />
==Origins==<br />
<br />
===In mythology===<br />
The term ''Yadav'' (or sometimes ''[[Yadava]]'') has been interpreted to mean ''a descendant of Yadu'', who is a mythological king.<ref name=Rao1979p124>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |author-link=M. S. A. Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=124|isbn=9780836421330 }}</ref><br />
<br />
Using "very broad generalisations", Jayant Gadkari says that it is "almost certain" from analysis of the ''[[Puranas]]'' that [[Andhaka]], [[Vrishni]], [[Yadava#The Satvatas|Satvata]] and [[Abhira tribe|Abhira]] were collectively known as ''Yadavas'' and worshipped Krishna. Gadkari further notes of these ancient works that "It is beyond dispute that each of the ''Puranas'' consists of legends and myths&nbsp;... but what is important is that, within that framework [a] certain value system is propounded".<ref>{{cite book |title=Society and religion: from Rugveda to Puranas |first=Jayant |last=Gadkari |url=https://books.google.com/books?id=Zst_7qaatp8C |pages=179, 183–184 |publisher=Popular Prakashan |location=Bombay |year=1996 |isbn=978-81-7154-743-2}}</ref><br />
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Lucia Michelutti notes that {{quote|At the core of the Yadav community lies a specific folk theory of descent, according to which all Indian pastoral castes are said to descend from the Yadu dynasty (hence the label Yadav) to which Krishna (a cowherder, and supposedly a Kshatriya) belonged.&nbsp;... [there is] a strong belief amongst them that all Yadavs belong to Krishna's line of descent, the Yadav subdivisions of today being the outcome of a fission of an original and undifferentiated group.<ref name=Michelutti2004p49>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |page=49 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref>}}<br />
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Historians such as P. M. Chandorkar have used epigraphical and similar evidence to argue that Ahirs and Gavlis are representative of the ancient Yadavas and Abhiras mentioned in [[Sanskrit]] works.<ref>{{Cite book|first = Sumit | last = Guha |title=Environment and Ethnicity in India, 1200-1991| url = https://books.google.com/books?id=GSa5blriOYcC&pg=PA47|year = 2006| publisher = University of Cambridge|page=47|isbn=978-0-521-02870-7}}</ref><br />
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===In practice===<br />
[[File:Ahirs.jpeg|thumb|300x300px|A rare, princely-era photograph of Raja Rao Balbir Singh Bahadur of Rewari—founder of the Ahir Yadav Kshatriya Mahasabha, and adorned with the titles "Hindu Dharma Rakshak" (Protector of the Hindu Faith) and "Chirag-e-Yaduvansh" (Beacon of the Yaduvansh)..]]<br />
There are several communities that coalesce to form the Yadavs. [[Christophe Jaffrelot]] has remarked that <br />
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{{quote|The term 'Yadav' covers many castes which initially had different names: [[Ahir]] in the Hindi belt, Punjab and Gujarat, [[Gavli]] in Maharashtra, [[Golla (caste)|Golla]] in Andhra Pradesh and Karnataka etc.<ref name=Jaffrelot2003p187/>}}<br />
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However, Jaffrelot has also said that most of the modern Yadavs are cultivators, mainly engaged in tilling the land, and less than one third of the population are occupied in raising cattle or the milk business.<ref name=Jaffrelot2003>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |author-link=Christophe Jaffrelot|publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref><br />
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[[M. S. A. Rao]] had earlier expressed the same opinion as Jaffrelot, and noted that the traditional association with cattle, together with the belief in descent from Yadu, defines the community.<ref name=Rao1979p124/> According to [[David G. Mandelbaum|David Mandelbaum]], the association of the Yadav (and their constituent castes, [[Ahir]] and [[Gwala (community)|Gwala]]) with cattle has impacted on their commonly viewed ritual status (varna) as [[Shudra]], although the community's members often claim the higher status of Kshatriya. The Shudra status is explained by the nomadic nature of herdsmen, which constrained the ability of other groups in the varna system to validate the adherence to practices of ritual purity; by their involvement in castration of the animals, which was considered to be a ritually polluting act; and because the sale of milk, as opposed to personal use thereof, was thought to represent economic gain from a sacrosanct product.<br />
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According to Lucia Michelutti:<br />
{{quote|...&nbsp;Yadavs constantly trace their caste predispositions and skills to descent, and in doing so they affirm their distinctiveness as a caste. For them, caste is not just appellation but quality of blood (Yalman 1969: 87, in Gupta 2000: 82). This view is not recent. The Ahirs (today Yadavs) had a lineage view of caste (Fox 1971; Unnithan-Kumar 1997) that was based on a strong ideological model of descent. This descent-based kinship structure was also linked to a specific Kshatriya and their religious tradition centred on Krishna mythology and pastoral warrior hero-god cults.<ref>{{cite book|last1=Gupta|first1=Dipankar|last2=Michelutti|first2=Lucia|editor=Dipankar Gupta|title=Caste in Question: Identity or hierarchy?|volume=Contributions to Indian Sociology|year=2004|publisher=Sage Publications|location=New Delhi, California, London|isbn=0-7619-3324-7|pages=48/Lucia Michelutti|chapter=2. 'We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town}}</ref>}}<br />
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==Yadavs in modern India==<br />
[[File:Veer ahir.jpg|thumb|Veer ahir ajit hai abhit hai]]<br />
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===Occupational background, location and social status===<br />
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The Yadavs mostly live in [[Northern India]], and particularly in [[Haryana]], [[Uttar Pradesh]] and [[Bihar]].<ref name=Jaffrelot2003p196/><ref name=Mandelbaum1970p442/> Traditionally, they were a non-elite<ref name="Luce2008">{{cite book|last=Luce|first=Edward|url=https://books.google.com/books?id=oMYeyhrgd_wC&pg=PT133|title=In Spite of the Gods: The Rise of Modern India|publisher=Random House Digital, Inc.|year=2008|isbn=978-1-4000-7977-3|page=133|author-link=Edward Luce}} Quote: "The Yadavs are one of India's largest 'Other Backward Classes,' a government term that covers most of India's [[Shudra|Sudra]] castes. Yadavs are the traditional cowherd caste of North India and are relatively low down on the traditional pecking order, but not as low as the untouchable Mahars or Chamars."</ref><ref name="michelutti-2004">{{Citation|last=Michelutti|first=Lucia|title='We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town|journal=Contributions to Indian Sociology|year=2004|volume=38|issue=1–2|pages=43–71|doi=10.1177/006996670403800103|s2cid=144951057}} Quote: "The Yadavs were traditionally a low-to-middle-ranking cluster of pastoral-peasant castes that have become a significant political force in Uttar Pradesh (and other northern states like Bihar) in the last thirty years."</ref> pastoral caste. Their traditional occupations changed over time and for many years Yadavs have been primarily involved in cultivation,<ref name=Jaffrelot2003p188/> although Michelutti has noted a "recurrent pattern" since the 1950s whereby economic advancement has progressed through involvement in cattle-related business to transportation and thence to construction. Employment with the army and the police have been other traditional occupations in northern India, and more recently government employment in that region has also become significant. She believes that [[positive discrimination]] measures and gains as a consequence of [[land reform]] legislation have been important factors in at least some areas.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=52–53 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref><br />
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Lucia Michelutti notes that {{quote|Colonial ethnographers left a legacy of hundreds of pages of ethnographic and ethnological details which portray the Ahir/Yadavs as "Kshatriyas", "martial" and "wealthy", or as "Shudras", "cowherders", "milk sellers" and low in status terms. In short there has been no consensus on the nature of the Ahir caste/tribe.<ref>{{Cite web|url=http://etheses.lse.ac.uk/2106/1/U613338.pdf|title=Sons of Krishna: the politics of Yadav community formation in a North Indian town|last=Michelutti|first=Lucia|year=2002|access-date=13 September 2019|page=83}}</ref>}}<br />
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J. S. Alter notes that in North India the majority of the wrestlers are of the Yadav caste. He explains this as being due to their involvement in the milk business and dairy farms, which thus provides easy access to the milk and [[ghee]] deemed to be essential to a good diet.<ref>{{cite book |chapter=Wrestling with (Body) Politics: Understanding 'Goonda' Political Styles in North India |first=Lucia |last=Michelutti |chapter-url=https://books.google.com/books?id=v8bfCgAAQBAJ&pg=PA55 |page=55 |title= Power and Influence in India: Bosses, Lords and Captains: Exploring the Political in South Asia |editor1-first=Pamela |editor1-last=Price |editor2-first=Arild Engelsen |editor2-last=Ruud |publisher=Routledge |year=2012 |isbn=978-1-13619-799-4}}</ref><br />
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Although the Yadavs have formed a fairly significant proportion of the population in various areas, including 11% of that of Bihar in 1931, their interest in pastoral activities was not traditionally matched by ownership of land and consequently they were not a "dominant caste". Their traditional position, which Jaffrelot describes as "low caste peasants", also militated against any dominant role. Their involvement in pastoralism accounts for a traditional view of Yadavs as being peaceful, while their particular association with cows has a special significance in Hinduism, as do their beliefs regarding Krishna.<ref name=Jaffrelot2003p188>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref> Against this image, [[Robert Vane Russell|Russell and Lal]], writing in 1916, called the Ahir subdivision uncouth, although it is unclear whether their comments were based entirely on proverbial stories, on observation or on both.<ref>{{cite book |url=https://archive.org/details/tribescastesofce02russ |title=Tribes and Castes of the Central Provinces of India |volume=2 |year=1916 |page=[https://archive.org/details/tribescastesofce02russ/page/37 37] |first1=R. V. |last1=Russell |first2=Raj Bahadur Hira |last2=Lal |publisher=Macmillan |location=London}}</ref> Tilak Gupta said that this view persisted in modern times in Bihar, where the Yadav were viewed in highly negative terms by other groups.<ref>{{cite journal |title=Yadav Ascendancy in Bihar Politics |first=Tilak D. |last=Gupta |journal=Economic and Political Weekly |volume=27 |issue=26 |date=27 June 1992 |pages=1304–1306 |jstor=4398537}}{{subscription required}}</ref> However, Michelutti observed, these very same people acknowledge and coveted their political influence, connections and abilities.<ref name="Lucia">{{cite web |title=Wrestling with (body) politics: understanding 'goonda' political styles in North India|url=http://scholar.googleusercontent.com/scholar?q=cache:C4SaepWFzv0J:scholar.google.com/+michelutti+yadav+goonda&hl=en&as_sdt=0,5|last=Michelutti|work= Quote:"I saw many high-caste people, who refer to Yadavs as goondas in a disapproving fashion using their 'services'. Their connections, political influence and abilities are thus practically acknowledged. By the end of the fieldwork the same non-Yadav informants who advise me of not going around with politicians asked me to use my 'Yadav contacts' to help them to get their telephone line sorted out, to get a taxi-licence or to speed up a court case."|access-date=27 October 2011}}</ref><br />
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The Yadavs have, however, demonstrated a feature, driven by their more notable members, that shares a similarity with other Indian communities. Mandelbaum has noted that {{quote|As the families of a [[jāti]], in sufficient number, accrue a strong power base, and as their leading men become united enough to move together for higher status, they typically step up their efforts to improve their jāti customs. They try to abandon demeaning practices and to adopt purer and more prestigious ways. They usually want to drop the old name for a better one.<ref name=Mandelbaum1970p442>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=442 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref>}}<br />
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In Bihar, the political advancement of Yadavs didn't improve their relative marginalisation in other fields. The spread of education among the community remained less as compared to more advanced [[Other Backward Caste]]s like [[Kurmi|Awadhia Kurmi]], [[Koeri]] and [[Bania (caste)|Bania]]. The attachment of Yadavs with the pastoral activities has been responsible behind their lower position in caste hierarchy as compared to owner cultivator castes among the [[Other Backward Class|OBC]]s. In areas where the communal ownership of land prevailed, trespassing into the fields by Yadav cattle herders to feed the cattle remained the part of their daily struggle for survival. Since such communal lands were mostly appropriated by village landlords, the caste occupation of Yadavs brought them in conflict with latter, and such skirmishes gave a militant and aggressive edge to the community's character. This followed their portrayal as "uncultured brutes" in the elitist discourses, which largely mirrors extreme backwardness still prevalent in large section of this community. The attempt to move up in the social ladder also remained evident in the nature of community and in due course of time "thriftiness" was observed to be a phenomenon, where they tried to save and buy small plot of lands, to be classified as owner cultivators.<ref>{{cite journal|first=Tilak D.|last=Gupta.|title= "Yadav Ascendancy in Bihar Politics."|journal=Economic and Political Weekly| volume= 27|issue= 26|year=1992|pages=1304–06|jstor=4398537}}</ref><br />
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===Sanskritisation===<br />
{{Main|Sanskritisation}}<br />
By the end of the nineteenth century, some Yadavs had become successful cattle traders and others had been awarded government contracts to care for cattle.<ref name=Mandelbaum1970p443>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=443 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref> Jaffrelot believes that the religious connotations of their connections to the cow and Krishna were seized upon by those Yadavs seeking to further the process of Sanskritisation,<ref name=Jaffrelot2003p188/> and that it was [[Rao Bahadur Balbir Singh]], a descendant of the last [[Abhira dynasty]] to be formed in India, who spearheaded this. Singh established the ''[[Ahir Yadav Kshatriya Mahasabha]]'' (AYKM) in 1910, which at once asserted that its Ahir constituents were of Kshatriya ritual rank in the varna system, descended from [[Yadu (legendary king)|Yadu]] (as was Krishna), and really known as Yadavs. The organisation claimed support from the facts that various Raj ethnologists had earlier claimed a connection between the Ahir and the Abhira, and because their participation in recent events such as the [[Indian Rebellion of 1857]] had demonstrated that Ahirs were good fighters.<ref name=Jaffrelot2003p189>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=189 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><br />
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The AYKM was a self-contained unit and did not try to forge links with similar bodies among other caste groups that claimed Kshatriya descent at that time. It had some success, notably in breaking down some of the very strict traditions of [[endogamy]] within the community, and it gained some additional momentum as people from rural areas gradually migrated away from their villages to urban centres such as Delhi. Ameliorating the effects of strict endogamy was seen as being conducive to causing the community as a whole to unite, rather than existing as smaller subdivisions within it.<ref name=Jaffrelot2003p189/> Rao has said that the events of this period meant that "the term Yadava refers to both an ethnic category and an ideology".<ref name=Rao1979p123>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=123|isbn=9780836421330 }}</ref><br />
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Of particular significance in the movement for Sanskritisation of the community was the role of the [[Arya Samaj]], whose representatives had been involved with the family of Singh since the late 1890s and who had been able to establish branches in various locations.<ref name=Jaffrelot2003p189/> Although this movement, founded by [[Swami Dayananda Saraswati]], favoured a caste hierarchy and also endogamy, its supporters believed that caste should be determined on merit rather than on heritage. They therefore encouraged Yadavs to adopt the [[sacred thread]] as a symbolic way to defy the traditional inherited caste system, and they also supported the creation of [[Cow protection movement|cow protection associations]] (''Goraksha Sabha'') as a means by which Yadavs and other non-Brahmans could affirm the extent of their commitment to Hinduism by observing the strictures relating to cow slaughter.<ref name=Jaffrelot2003pp191-193>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |pages=191–193 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref> In Bihar, where the [[Bhumihar]]s and [[Rajput]]s were the dominant groups, the wearing of the thread by Ahirs led to occasions of violence.<ref name=Mandelbaum1970p444>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=444 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref><br />
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Jaffrelot has contrasted the motivations of Yadav Sanskritisation with that of the [[Nair]]s, another Indian community. He notes that [[Gyanendra Pandey (historian)|Gyanendra Pandey]], Rao and [[M. N. Srinivas]] all assert that Yadav Sanskritisation was not a process to imitate or raise the community to ritual parity with the higher ranks but rather to undermine the authority of those ranks. He contrasts this "subversion" theory with the Nair's motive of "emancipation", whereby Sanskritisation was "a means of reconciling low ritual status with growing socio-economic assertiveness and of taking the first steps towards an alternative, Dravidian identity". Using examples from Bihar, Jaffrelot demonstrates that there were some organised attempts among members of the Yadav community where the driving force was clearly secular and in that respect similar to the Nair's socio-economic movement. These were based on a desire to end oppression caused by, for example, having to perform ''[[Unfree labor|begari]]'' (forced labour) for upper castes and having to sell produce at prices below those prevailing in the open market to the [[zamindar]]s, as well as by promoting education of the Yadav community. This "aggressive Sanskritisation", which caused riots in the area, was emulated by some other of the lower caste groups.<ref name=Jaffrelot2003pp191-193/> In support of the argument that the movements bore similarity, Jaffrelot cites [[Hetukar Jha]], who says of the Bihar situation that "The real motive behind the attempts of the Yadavas, Kurmis and Koeris at Sanskritising themselves was to get rid of this socio-economic repression".<ref>{{cite journal |title=Lower Caste Peasants and Upper-Caste Zamindars in Bihar, 1921–1925: an analysis of sanskritisation and contradiction between the two groups |journal=Indian Economic and Social History Review |volume=14 |issue=4 |year=1977 |page=550 |first=Hetukar |last=Jha |doi=10.1177/001946467701400404|s2cid=143558861 }}</ref><br />
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The process of Sanskritisation often included creating a history. The first such for the Yadavs was written in the late nineteenth century by [[Vithal Krishnaji Khedkar]], a schoolteacher who became private secretary to a Maharajah. In 1959, Khedekar's work was published by his son, [[Raghunath Vithal Khedkar]], who was a surgeon, under the title ''[[The Divine Heritage of the Yadavas]]''. There has been subsequent work to develop his ideas, notably by [[K. C. Yadav]] and [[J. N. Singh Yadav]].<ref name=Mandelbaum1970p442/><ref name=Jaffrelot2003pp194-196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |pages=194–196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref><br />
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Khedekar's history made the claim that Yadavs were descendants of the Abhira tribe and that the modern Yadavs were the same community referred to as dynasties in the ''[[Mahabharata]]'' and ''Puranas''.<ref name=Jaffrelot2003pp194-196 /> Describing the work of the Khedekars as "a well-edited and well-produced volume", Mandelbaum notes that the Yadavs {{quote|...&nbsp;have usually been held in considerably less glorious repute by their neighbors. While an occasional warrior of a pastoral jati did establish his own state and dynasty, cattlekeepers are ranked in many localities among the lower blocks of the Shudras ...&nbsp;[The book] postulates divine and noble ancestry for a good many jatis in several language regions covering hundreds and thousands of people who share little more than a traditional occupation and a conviction about their rightful prerogatives.<ref name=Mandelbaum1970p442/>}} In creating this history there is some support for an argument that Yadavs were looking to adopt an ethnic identity akin to the [[Dravidian people|Dravidian]] one that was central to the Sanskritisation of the Nairs and other in south India. However, Jaffrelot believes that such an argument would be overstated because the Yadav "redrawing of history" was much more narrow, being centred on themselves rather than on any wider shared ethnic base. They did acknowledge groups such as the [[Jat]]s and [[Maratha]]s as being similarly descended from Krishna but they did not particularly accommodate them in their adopted [[Aryan]] ethnic ideology, believing themselves to be superior to these other communities. Jaffrelot considers the history thus created to be one that is "largely mythical [and] enabled Yadav intellectuals to invent a golden age".<ref name=Jaffrelot2003pp194-196 /><br />
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Michelutti prefers the term "yadavisation" to that of "sanskritisation". She argues that the perceived common link to Krishna was used to campaign for the official recognition of the many and varied herding communities of India under the title of Yadav, rather than merely as a means to claim the rank of Kshatriya. Furthermore, that "...&nbsp;social leaders and politicians soon realised that their 'number' and the official proof of their demographic status were important political instruments on the basis of which they could claim a 'reasonable' share of state resources."<ref name=Michelutti2004p49/><br />
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===All-India Yadav Mahasabha===<br />
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The [[All-India Yadav Mahasabha]] (AIYM) was founded at [[Allahabad]] in 1924 by a meeting of disparate local groups from Bihar, [[Punjab (India)|Punjab]] and what is now Uttar Pradesh.<ref name=Mandelbaum1970p443/><ref name=Jaffrelot2003pp194-196/> Although the AIYM was initially organised by V. K. Khedakar, it was Rao Balbir Singh who developed it and this coincided with a period&nbsp;– during the 1920s and 1930s&nbsp;– when similar Sanskritisation movements elsewhere in the country were on the wane. The program included campaigning in favour of teetotalism and vegetarianism, both of which were features of higher-ranking castes, as well as promoting self-education and promoting the adoption of the "Yadav" name.<ref name=Jaffrelot2003p196/> It also sought to encourage the British Raj to recruit Yadavs as officers in the army and sought to modernise community practices such as reducing the financial burden dowries and increasing the acceptable age of marriage. Furthermore, the AIYM encouraged the more wealthy members of the community to donate to good causes, such as for the funding of scholarships, temples, educational institutions and intra-community communications.<ref name=Jaffrelot2003p196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><ref name=Mandelbaum1970p444/><br />
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The Yadav belief in their superiority impacted on their campaigning. In 1930, the Yadavs of Bihar joined with the [[Kurmi]] and [[Koeri]] agriculturalists to enter local elections. They lost badly but in 1934 the three communities formed the [[Triveni Sangh]] political party, which allegedly had a million dues-paying members by 1936. However, the organisation was hobbled by competition from the Congress-backed ''Backward Class Federation'', which was formed around the same time, and by co-option of community leaders by the Congress party. The Triveni Sangh suffered badly in the 1937 elections, although it did win in some areas. Aside from an inability to counter the superior organisational ability of the higher castes who opposed it, the unwillingness of the Yadavs to renounce their belief that they were natural leaders and that the Kurmi were somehow inferior was a significant factor in the lack of success. Similar problems beset a later planned caste union, the ''Raghav Samaj'', with the Koeris.<ref>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=197 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><br />
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In the post-colonial period, according to Michelutti, it was the process of yadavisation and the concentration on two core aims&nbsp;– increasing the demographic coverage and campaigning for improved protection under the [[positive discrimination]] scheme for [[Backward class|Backward Classes]]&nbsp;– that has been a singular feature of the AIYM, although it continues its work in other areas such as promotion of vegetarianism and teetotalism. Their proposals have included measures designed to increase the number of Yadavs employed or selected by political and public organisations on the grounds of their numerical strength, including as judges, government ministers and regional governors. By 2003 the AIYM had expanded to cover seventeen states and Michelutti believed it to be the only organisation of its type that crossed both linguistic and cultural lines. It continues to update its literature, including websites, to further its belief that all claimed descendants of Krishna are Yadav. It has become a significant political force.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=50–51 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref><br />
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The campaign demanding that the army of the Raj should recruit Yadavs as officers resurfaced in the 1960s. Well-reported bravery during fighting in the Himalayas in 1962, notably by the 13th Kumaon company of Ahirs, led to a campaign by the AIYM demanding the creation of a specific Yadav regiment.<ref name=Mandelbaum1970p444/><br />
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===Post-Independence===<br />
[[File:Hyderabad bull.jpg|thumb|200px|[[Sadar (festival)|Sadar festival]] of Yadavs in Hyderabad celebrated during Diwali]]<br />
Mandelbaum has commented on how the community basks in the reflected glory of those members who achieve success, that "Yadav publications proudly cite not only their mythical progenitors and their historical Rajas, but also contemporaries who have become learned scholars, rich industrialists, and high civil servants." He notes that this trait can also be seen among other caste groups.<ref>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=485 |url=https://books.google.com/books?id=igfd9YYCqf8C |access-date=2011-08-25}}</ref><br />
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The [[Sadar (festival)|Sadar festival]] is celebrated annually by the Yadav community in [[Hyderabad, Andhra Pradesh|Hyderabad]], following the day of [[Diwali]]. Community members parade, dancing around their best buffalo bulls, which have been colourfully decorated with flowers and paint.<ref>{{cite news|title=Traditional Sadar Festival Celebrated|url=http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/article872151.ece|newspaper=The Hindu|access-date=26 September 2012|location=Hyderabad|date=7 November 2010}}</ref><br />
<br />
==Classification==<br />
The Yadavs are included in the [[Other Backward Class]]es (OBCs) category in the Indian states of [[Bihar]],<ref name=central-obclist-bihar>{{Citation |url=http://www.ncbc.nic.in/Pdf/bihar.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF BIHAR |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 104)</ref> [[Chhattisgarh]],<ref name=central-obclist-chgattisgarh>{{Citation |url=http://www.ncbc.nic.in/Pdf/Chattisgarh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: CHHATISGARH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Delhi]],<ref name=central-obclist-delhi>{{Citation |url=http://www.ncbc.nic.in/Pdf/delhi.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: DELHI |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> [[Haryana]],<ref name=central-obclist-haryana>{{Citation |url=http://www.ncbc.nic.in/Pdf/haryana.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: HARYANA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 29)</ref> [[Jharkhand]],<ref name=central-obclist-jharkhand>{{Citation |url=http://www.ncbc.nic.in/Pdf/Jharkhand.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: JHARKHAND |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 118)</ref> [[Karnataka]],<ref name=central-obclist-karnataka>{{Citation |url=http://www.ncbc.nic.in/Pdf/karnataka.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: KARNATAKA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 58)</ref> [[Madhya Pradesh]],<ref name=central-obclist-madhyapradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/madhyapradesh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: MADHYA PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Odisha]],<ref name=central-obclist-orissa>{{Citation |url=http://www.ncbc.nic.in/Pdf/orrisa.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF ORISSA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 43)</ref> [[Rajasthan]],<ref name=central-obclist-rajasthan>{{Citation |url=http://www.ncbc.nic.in/Pdf/rajasthan.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF RAJASTHAN |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Uttar Pradesh]],<ref name=central-obclist-uttarpradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/uttarpradesh.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF UTTAR PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> and [[West Bengal]].<ref name=central-obclist-westbengal>{{Citation |url=http://www.ncbc.nic.in/Pdf/westbengal.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF WEST BENGAL |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> In 2001, the Social Justice Committee in Uttar Pradesh reported over-representation of some OBCs, particularly Yadavs, in public offices; it suggested creating sub categories within the OBC category.<ref name="jeff#1">{{cite book|last1=Jeffery|first1=Roger|last2=Jeffrey|first2=Craig|last3=Lerche|first3=Jens|title=Development Failure and Identity Politics in Uttar Pradesh|year=2014|publisher=SAGE Publications India|isbn=9789351501800|page=43|url=https://books.google.com/books?id=r7aICwAAQBAJ&pg=PA132}}</ref> The outcome of this was that the Yadav/Ahir became the only group listed in Part A of a three-part OBC classification system.<ref>{{cite book|editor-last=Pai|editor-first=Sudha|first=Anil K. |last=Verma|chapter=Backward-Caste Politics in Uttar Pradesh: An Analysis of the Samajwadi Party|title=Political process in Uttar Pradesh: identity, economic reforms, and governance|year=2007|publisher=Pearson Education India|isbn=978-81-317-0797-5|page=160 |chapter-url=https://books.google.com/books?id=S46rbUL6GrMC&pg=PA160}}</ref><br />
<br />
==Yadavs in Nepal==<br />
The [[Central Bureau of Statistics (Nepal)|Central Bureau of Statistics]] of Nepal classifies the Yadav as a subgroup within the broader social group of [[Madheshi people|Madheshi]] Other Caste.<ref> Population Monograph of Nepal, Volume II [https://nepal.unfpa.org/sites/default/files/pub-pdf/Population%20Monograph%20V02.pdf]</ref> At the time of the [[2011 Nepal census]], 1,054,458 people (4.0% of the population of Nepal) were Yadav. The frequency of Yadavs by province was as follows:<br />
* [[Madhesh Province]] (14.8%)<br />
* [[Lumbini Province]] (4.1%)<br />
* [[Koshi Province]] (1.3%)<br />
* [[Bagmati Province]] (0.2%)<br />
* [[Gandaki Province]] (0.0%)<br />
* [[Karnali Province]] (0.0%)<br />
* [[Sudurpashchim Province]] (0.0%)<br />
<br />
The frequency of [[Yadavs of Nepal]] was higher than national average (4.0%) in the following districts:<ref>[https://cbs.gov.np/wp-content/upLoads/2018/12/Volume05Part02.pdf 2011 Nepal Census, District Level Detail Report]</ref><br />
* [[Siraha District|Siraha]] (24.4%)<br />
* [[Dhanusha District|Dhanusha]] (17.5%)<br />
* [[Saptari District|Saptari]] (15.8%)<br />
* [[Sarlahi District|Sarlahi]] (15.5%)<br />
* [[Mahottari District|Mahottari]] (15.2%)<br />
* [[Rautahat District|Rautahat]] (12.2%)<br />
* [[Bara District|Bara]] (10.5%)<br />
* [[Kapilvastu District|Kapilvastu]] (10.2%)<br />
* [[Rupandehi District|Rupandehi]] (7.4%)<br />
* [[Parsa District|Parsa]] (6.6%)<br />
* [[Parasi District|Parasi]] (5.8%)<br />
* [[Banke District|Banke]] (4.7%)<br />
* [[Sunsari District|Sunsari]] (4.3%)<br />
<br />
==Notable people==<br />
{{Main|List of Yadavs}}<br />
<br />
==See also==<br />
{{commons category|Yadav people}}<br />
* [[Ahir clans]]<br />
<br />
==Notes==<br />
{{notelist}}<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
{{Social class}}<br />
<br />
{{DEFAULTSORT:Yadav Caste}}<br />
[[Category:Indian castes]]<br />
[[Category:Social groups of Haryana]]<br />
[[Category:Social groups of Rajasthan]]<br />
[[Category:Social groups of Uttar Pradesh]]<br />
[[Category:Social groups of Bihar]]<br />
[[Category:Indian surnames]]<br />
[[Category:Lunar dynasty]]<br />
[[Category:Ethnic groups in Nepal]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Yadav&diff=480993Yadav2026-04-20T14:40:42Z<p>Dr. Editor: </p>
<hr />
<div>{{short description|Social communities of India }}<br />
<br />
{{Infobox caste<br />
| languages = [[Hindi]], [[Urdu]], [[Haryanvi language|Haryanvi]], [[Punjabi language|Punjabi]], [[Telugu language|Telugu]], [[Tamil language|Tamil]], [[Gujarati language|Gujarati]], [[Rajasthani language|Rajasthani]], [[Bhojpuri language|Bhojpuri]], [[Marwari language|Marwari]], [[Kannada language|Kannada]], [[Odia language|Odia]], [[Bengali language|Bengali]]<br />
|populated_states=[[Uttar Pradesh]], [[Punjab]], [[Rajasthan]], [[Gujarat]], [[Himachal Pradesh]], [[Haryana]], [[Andhra Pradesh]], [[Tamil Nadu]], [[Telangana]], [[West Bengal]], [[Assam]], [[Odisha]] [[Bihar]], [[Jharkhand]], [[Delhi]], [[Karnataka]], [[Kerala]], [[Madhya Pradesh]]|caste_name=Yadav|caste_name_in_local=[[Ahir]]|kula_daivat=[[Lord Krishna]]|kula_devi=Maa Vidyavashini|lineage=[[Yaduvanshi Ahir]]}}<br />
<br />
<br />
<br />
Yadav is a traditionally peasant-pastoral community of India and Nepal. The term "Yadav" is now commonly used as a surname by members of communities such as [[Ahir|Ahirs]], [[Golla (caste)|Golas]], and [[Gavli|Gavlis]]. At present people from this community are chiefly engaged in agriculture, military services, and also in cattle herding.<br />
<br />
==Origins==<br />
<br />
===In mythology===<br />
The term ''Yadav'' (or sometimes ''[[Yadava]]'') has been interpreted to mean ''a descendant of Yadu'', who is a mythological king.<ref name=Rao1979p124>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |author-link=M. S. A. Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=124|isbn=9780836421330 }}</ref><br />
<br />
Using "very broad generalisations", Jayant Gadkari says that it is "almost certain" from analysis of the ''[[Puranas]]'' that [[Andhaka]], [[Vrishni]], [[Yadava#The Satvatas|Satvata]] and [[Abhira tribe|Abhira]] were collectively known as ''Yadavas'' and worshipped Krishna. Gadkari further notes of these ancient works that "It is beyond dispute that each of the ''Puranas'' consists of legends and myths&nbsp;... but what is important is that, within that framework [a] certain value system is propounded".<ref>{{cite book |title=Society and religion: from Rugveda to Puranas |first=Jayant |last=Gadkari |url=https://books.google.com/books?id=Zst_7qaatp8C |pages=179, 183–184 |publisher=Popular Prakashan |location=Bombay |year=1996 |isbn=978-81-7154-743-2}}</ref><br />
<br />
Lucia Michelutti notes that {{quote|At the core of the Yadav community lies a specific folk theory of descent, according to which all Indian pastoral castes are said to descend from the Yadu dynasty (hence the label Yadav) to which Krishna (a cowherder, and supposedly a Kshatriya) belonged.&nbsp;... [there is] a strong belief amongst them that all Yadavs belong to Krishna's line of descent, the Yadav subdivisions of today being the outcome of a fission of an original and undifferentiated group.<ref name=Michelutti2004p49>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |page=49 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref>}}<br />
<br />
Historians such as P. M. Chandorkar have used epigraphical and similar evidence to argue that Ahirs and Gavlis are representative of the ancient Yadavas and Abhiras mentioned in [[Sanskrit]] works.<ref>{{Cite book|first = Sumit | last = Guha |title=Environment and Ethnicity in India, 1200-1991| url = https://books.google.com/books?id=GSa5blriOYcC&pg=PA47|year = 2006| publisher = University of Cambridge|page=47|isbn=978-0-521-02870-7}}</ref><br />
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===In practice===<br />
[[File:Ahirs.jpeg|thumb|300x300px|A rare, princely-era photograph of Raja Rao Balbir Singh Bahadur of Rewari—founder of the Ahir Yadav Kshatriya Mahasabha, and adorned with the titles "Hindu Dharma Rakshak" (Protector of the Hindu Faith) and "Chirag-e-Yaduvansh" (Beacon of the Yaduvansh)..]]<br />
There are several communities that coalesce to form the Yadavs. [[Christophe Jaffrelot]] has remarked that <br />
{{quote|The term 'Yadav' covers many castes which initially had different names: [[Ahir]] in the Hindi belt, Punjab and Gujarat, [[Gavli]] in Maharashtra, [[Golla (caste)|Golla]] in Andhra Pradesh and Karnataka etc. Their traditional common function, all over India, was that of herdsmen, cowherds and milksellers.<ref name=Jaffrelot2003p187/>}}<br />
<br />
However, Jaffrelot has also said that most of the modern Yadavs are cultivators, mainly engaged in tilling the land, and less than one third of the population are occupied in raising cattle or the milk business.<ref name=Jaffrelot2003>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |author-link=Christophe Jaffrelot|publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref><br />
<br />
[[M. S. A. Rao]] had earlier expressed the same opinion as Jaffrelot, and noted that the traditional association with cattle, together with the belief in descent from Yadu, defines the community.<ref name=Rao1979p124/> According to [[David G. Mandelbaum|David Mandelbaum]], the association of the Yadav (and their constituent castes, [[Ahir]] and [[Gwala (community)|Gwala]]) with cattle has impacted on their commonly viewed ritual status (varna) as [[Shudra]], although the community's members often claim the higher status of Kshatriya. The Shudra status is explained by the nomadic nature of herdsmen, which constrained the ability of other groups in the varna system to validate the adherence to practices of ritual purity; by their involvement in castration of the animals, which was considered to be a ritually polluting act; and because the sale of milk, as opposed to personal use thereof, was thought to represent economic gain from a sacrosanct product.<ref>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |author-link=David Goodman Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |pages=442–443 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref><br />
<br />
According to Lucia Michelutti:<br />
{{quote|...&nbsp;Yadavs constantly trace their caste predispositions and skills to descent, and in doing so they affirm their distinctiveness as a caste. For them, caste is not just appellation but quality of blood (Yalman 1969: 87, in Gupta 2000: 82). This view is not recent. The Ahirs (today Yadavs) had a lineage view of caste (Fox 1971; Unnithan-Kumar 1997) that was based on a strong ideological model of descent. This descent-based kinship structure was also linked to a specific Kshatriya and their religious tradition centred on Krishna mythology and pastoral warrior hero-god cults.<ref>{{cite book|last1=Gupta|first1=Dipankar|last2=Michelutti|first2=Lucia|editor=Dipankar Gupta|title=Caste in Question: Identity or hierarchy?|volume=Contributions to Indian Sociology|year=2004|publisher=Sage Publications|location=New Delhi, California, London|isbn=0-7619-3324-7|pages=48/Lucia Michelutti|chapter=2. 'We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town}}</ref>}}<br />
<br />
==Yadavs in modern India==<br />
[[File:Veer ahir.jpg|thumb|Veer ahir ajit hai abhit hai]]<br />
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===Occupational background, location and social status===<br />
<br />
The Yadavs mostly live in [[Northern India]], and particularly in [[Haryana]], [[Uttar Pradesh]] and [[Bihar]].<ref name=Jaffrelot2003p196/><ref name=Mandelbaum1970p442/> Traditionally, they were a non-elite<ref name="Luce2008">{{cite book|last=Luce|first=Edward|url=https://books.google.com/books?id=oMYeyhrgd_wC&pg=PT133|title=In Spite of the Gods: The Rise of Modern India|publisher=Random House Digital, Inc.|year=2008|isbn=978-1-4000-7977-3|page=133|author-link=Edward Luce}} Quote: "The Yadavs are one of India's largest 'Other Backward Classes,' a government term that covers most of India's [[Shudra|Sudra]] castes. Yadavs are the traditional cowherd caste of North India and are relatively low down on the traditional pecking order, but not as low as the untouchable Mahars or Chamars."</ref><ref name="michelutti-2004">{{Citation|last=Michelutti|first=Lucia|title='We (Yadavs) are a caste of politicians': Caste and modern politics in a north Indian town|journal=Contributions to Indian Sociology|year=2004|volume=38|issue=1–2|pages=43–71|doi=10.1177/006996670403800103|s2cid=144951057}} Quote: "The Yadavs were traditionally a low-to-middle-ranking cluster of pastoral-peasant castes that have become a significant political force in Uttar Pradesh (and other northern states like Bihar) in the last thirty years."</ref> pastoral caste. Their traditional occupations changed over time and for many years Yadavs have been primarily involved in cultivation,<ref name=Jaffrelot2003p188/> although Michelutti has noted a "recurrent pattern" since the 1950s whereby economic advancement has progressed through involvement in cattle-related business to transportation and thence to construction. Employment with the army and the police have been other traditional occupations in northern India, and more recently government employment in that region has also become significant. She believes that [[positive discrimination]] measures and gains as a consequence of [[land reform]] legislation have been important factors in at least some areas.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=52–53 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref><br />
<br />
Lucia Michelutti notes that {{quote|Colonial ethnographers left a legacy of hundreds of pages of ethnographic and ethnological details which portray the Ahir/Yadavs as "Kshatriyas", "martial" and "wealthy", or as "Shudras", "cowherders", "milk sellers" and low in status terms. In short there has been no consensus on the nature of the Ahir caste/tribe.<ref>{{Cite web|url=http://etheses.lse.ac.uk/2106/1/U613338.pdf|title=Sons of Krishna: the politics of Yadav community formation in a North Indian town|last=Michelutti|first=Lucia|year=2002|access-date=13 September 2019|page=83}}</ref>}}<br />
<br />
J. S. Alter notes that in North India the majority of the wrestlers are of the Yadav caste. He explains this as being due to their involvement in the milk business and dairy farms, which thus provides easy access to the milk and [[ghee]] deemed to be essential to a good diet.<ref>{{cite book |chapter=Wrestling with (Body) Politics: Understanding 'Goonda' Political Styles in North India |first=Lucia |last=Michelutti |chapter-url=https://books.google.com/books?id=v8bfCgAAQBAJ&pg=PA55 |page=55 |title= Power and Influence in India: Bosses, Lords and Captains: Exploring the Political in South Asia |editor1-first=Pamela |editor1-last=Price |editor2-first=Arild Engelsen |editor2-last=Ruud |publisher=Routledge |year=2012 |isbn=978-1-13619-799-4}}</ref><br />
<br />
Although the Yadavs have formed a fairly significant proportion of the population in various areas, including 11% of that of Bihar in 1931, their interest in pastoral activities was not traditionally matched by ownership of land and consequently they were not a "dominant caste". Their traditional position, which Jaffrelot describes as "low caste peasants", also militated against any dominant role. Their involvement in pastoralism accounts for a traditional view of Yadavs as being peaceful, while their particular association with cows has a special significance in Hinduism, as do their beliefs regarding Krishna.<ref name=Jaffrelot2003p188>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=188 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref> Against this image, [[Robert Vane Russell|Russell and Lal]], writing in 1916, called the Ahir subdivision uncouth, although it is unclear whether their comments were based entirely on proverbial stories, on observation or on both.<ref>{{cite book |url=https://archive.org/details/tribescastesofce02russ |title=Tribes and Castes of the Central Provinces of India |volume=2 |year=1916 |page=[https://archive.org/details/tribescastesofce02russ/page/37 37] |first1=R. V. |last1=Russell |first2=Raj Bahadur Hira |last2=Lal |publisher=Macmillan |location=London}}</ref> Tilak Gupta said that this view persisted in modern times in Bihar, where the Yadav were viewed in highly negative terms by other groups.<ref>{{cite journal |title=Yadav Ascendancy in Bihar Politics |first=Tilak D. |last=Gupta |journal=Economic and Political Weekly |volume=27 |issue=26 |date=27 June 1992 |pages=1304–1306 |jstor=4398537}}{{subscription required}}</ref> However, Michelutti observed, these very same people acknowledge and coveted their political influence, connections and abilities.<ref name="Lucia">{{cite web |title=Wrestling with (body) politics: understanding 'goonda' political styles in North India|url=http://scholar.googleusercontent.com/scholar?q=cache:C4SaepWFzv0J:scholar.google.com/+michelutti+yadav+goonda&hl=en&as_sdt=0,5|last=Michelutti|work= Quote:"I saw many high-caste people, who refer to Yadavs as goondas in a disapproving fashion using their 'services'. Their connections, political influence and abilities are thus practically acknowledged. By the end of the fieldwork the same non-Yadav informants who advise me of not going around with politicians asked me to use my 'Yadav contacts' to help them to get their telephone line sorted out, to get a taxi-licence or to speed up a court case."|access-date=27 October 2011}}</ref><br />
<br />
The Yadavs have, however, demonstrated a feature, driven by their more notable members, that shares a similarity with other Indian communities. Mandelbaum has noted that {{quote|As the families of a [[jāti]], in sufficient number, accrue a strong power base, and as their leading men become united enough to move together for higher status, they typically step up their efforts to improve their jāti customs. They try to abandon demeaning practices and to adopt purer and more prestigious ways. They usually want to drop the old name for a better one.<ref name=Mandelbaum1970p442>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=442 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref>}}<br />
<br />
In Bihar, the political advancement of Yadavs didn't improve their relative marginalisation in other fields. The spread of education among the community remained less as compared to more advanced [[Other Backward Caste]]s like [[Kurmi|Awadhia Kurmi]], [[Koeri]] and [[Bania (caste)|Bania]]. The attachment of Yadavs with the pastoral activities has been responsible behind their lower position in caste hierarchy as compared to owner cultivator castes among the [[Other Backward Class|OBC]]s. In areas where the communal ownership of land prevailed, trespassing into the fields by Yadav cattle herders to feed the cattle remained the part of their daily struggle for survival. Since such communal lands were mostly appropriated by village landlords, the caste occupation of Yadavs brought them in conflict with latter, and such skirmishes gave a militant and aggressive edge to the community's character. This followed their portrayal as "uncultured brutes" in the elitist discourses, which largely mirrors extreme backwardness still prevalent in large section of this community. The attempt to move up in the social ladder also remained evident in the nature of community and in due course of time "thriftiness" was observed to be a phenomenon, where they tried to save and buy small plot of lands, to be classified as owner cultivators.<ref>{{cite journal|first=Tilak D.|last=Gupta.|title= "Yadav Ascendancy in Bihar Politics."|journal=Economic and Political Weekly| volume= 27|issue= 26|year=1992|pages=1304–06|jstor=4398537}}</ref><br />
<br />
===Sanskritisation===<br />
{{Main|Sanskritisation}}<br />
By the end of the nineteenth century, some Yadavs had become successful cattle traders and others had been awarded government contracts to care for cattle.<ref name=Mandelbaum1970p443>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=443 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref> Jaffrelot believes that the religious connotations of their connections to the cow and Krishna were seized upon by those Yadavs seeking to further the process of Sanskritisation,<ref name=Jaffrelot2003p188/> and that it was [[Rao Bahadur Balbir Singh]], a descendant of the last [[Abhira dynasty]] to be formed in India, who spearheaded this. Singh established the ''[[Ahir Yadav Kshatriya Mahasabha]]'' (AYKM) in 1910, which at once asserted that its Ahir constituents were of Kshatriya ritual rank in the varna system, descended from [[Yadu (legendary king)|Yadu]] (as was Krishna), and really known as Yadavs. The organisation claimed support from the facts that various Raj ethnologists had earlier claimed a connection between the Ahir and the Abhira, and because their participation in recent events such as the [[Indian Rebellion of 1857]] had demonstrated that Ahirs were good fighters.<ref name=Jaffrelot2003p189>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=189 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><br />
<br />
The AYKM was a self-contained unit and did not try to forge links with similar bodies among other caste groups that claimed Kshatriya descent at that time. It had some success, notably in breaking down some of the very strict traditions of [[endogamy]] within the community, and it gained some additional momentum as people from rural areas gradually migrated away from their villages to urban centres such as Delhi. Ameliorating the effects of strict endogamy was seen as being conducive to causing the community as a whole to unite, rather than existing as smaller subdivisions within it.<ref name=Jaffrelot2003p189/> Rao has said that the events of this period meant that "the term Yadava refers to both an ethnic category and an ideology".<ref name=Rao1979p123>{{cite book |title=Social movements and social transformation: a study of two backward classes movements in India |first=M. S. A. |last=Rao |publisher=Macmillan |year=1979 |url=https://books.google.com/books?id=wWEiAQAAMAAJ |page=123|isbn=9780836421330 }}</ref><br />
<br />
Of particular significance in the movement for Sanskritisation of the community was the role of the [[Arya Samaj]], whose representatives had been involved with the family of Singh since the late 1890s and who had been able to establish branches in various locations.<ref name=Jaffrelot2003p189/> Although this movement, founded by [[Swami Dayananda Saraswati]], favoured a caste hierarchy and also endogamy, its supporters believed that caste should be determined on merit rather than on heritage. They therefore encouraged Yadavs to adopt the [[sacred thread]] as a symbolic way to defy the traditional inherited caste system, and they also supported the creation of [[Cow protection movement|cow protection associations]] (''Goraksha Sabha'') as a means by which Yadavs and other non-Brahmans could affirm the extent of their commitment to Hinduism by observing the strictures relating to cow slaughter.<ref name=Jaffrelot2003pp191-193>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |pages=191–193 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref> In Bihar, where the [[Bhumihar]]s and [[Rajput]]s were the dominant groups, the wearing of the thread by Ahirs led to occasions of violence.<ref name=Mandelbaum1970p444>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=444 |url=https://books.google.com/books?id=igfd9YYCqf8C}}</ref><br />
<br />
Jaffrelot has contrasted the motivations of Yadav Sanskritisation with that of the [[Nair]]s, another Indian community. He notes that [[Gyanendra Pandey (historian)|Gyanendra Pandey]], Rao and [[M. N. Srinivas]] all assert that Yadav Sanskritisation was not a process to imitate or raise the community to ritual parity with the higher ranks but rather to undermine the authority of those ranks. He contrasts this "subversion" theory with the Nair's motive of "emancipation", whereby Sanskritisation was "a means of reconciling low ritual status with growing socio-economic assertiveness and of taking the first steps towards an alternative, Dravidian identity". Using examples from Bihar, Jaffrelot demonstrates that there were some organised attempts among members of the Yadav community where the driving force was clearly secular and in that respect similar to the Nair's socio-economic movement. These were based on a desire to end oppression caused by, for example, having to perform ''[[Unfree labor|begari]]'' (forced labour) for upper castes and having to sell produce at prices below those prevailing in the open market to the [[zamindar]]s, as well as by promoting education of the Yadav community. This "aggressive Sanskritisation", which caused riots in the area, was emulated by some other of the lower caste groups.<ref name=Jaffrelot2003pp191-193/> In support of the argument that the movements bore similarity, Jaffrelot cites [[Hetukar Jha]], who says of the Bihar situation that "The real motive behind the attempts of the Yadavas, Kurmis and Koeris at Sanskritising themselves was to get rid of this socio-economic repression".<ref>{{cite journal |title=Lower Caste Peasants and Upper-Caste Zamindars in Bihar, 1921–1925: an analysis of sanskritisation and contradiction between the two groups |journal=Indian Economic and Social History Review |volume=14 |issue=4 |year=1977 |page=550 |first=Hetukar |last=Jha |doi=10.1177/001946467701400404|s2cid=143558861 }}</ref><br />
<br />
The process of Sanskritisation often included creating a history. The first such for the Yadavs was written in the late nineteenth century by [[Vithal Krishnaji Khedkar]], a schoolteacher who became private secretary to a Maharajah. In 1959, Khedekar's work was published by his son, [[Raghunath Vithal Khedkar]], who was a surgeon, under the title ''[[The Divine Heritage of the Yadavas]]''. There has been subsequent work to develop his ideas, notably by [[K. C. Yadav]] and [[J. N. Singh Yadav]].<ref name=Mandelbaum1970p442/><ref name=Jaffrelot2003pp194-196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |pages=194–196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC}}</ref><br />
<br />
Khedekar's history made the claim that Yadavs were descendants of the Abhira tribe and that the modern Yadavs were the same community referred to as dynasties in the ''[[Mahabharata]]'' and ''Puranas''.<ref name=Jaffrelot2003pp194-196 /> Describing the work of the Khedekars as "a well-edited and well-produced volume", Mandelbaum notes that the Yadavs {{quote|...&nbsp;have usually been held in considerably less glorious repute by their neighbors. While an occasional warrior of a pastoral jati did establish his own state and dynasty, cattlekeepers are ranked in many localities among the lower blocks of the Shudras ...&nbsp;[The book] postulates divine and noble ancestry for a good many jatis in several language regions covering hundreds and thousands of people who share little more than a traditional occupation and a conviction about their rightful prerogatives.<ref name=Mandelbaum1970p442/>}} In creating this history there is some support for an argument that Yadavs were looking to adopt an ethnic identity akin to the [[Dravidian people|Dravidian]] one that was central to the Sanskritisation of the Nairs and other in south India. However, Jaffrelot believes that such an argument would be overstated because the Yadav "redrawing of history" was much more narrow, being centred on themselves rather than on any wider shared ethnic base. They did acknowledge groups such as the [[Jat]]s and [[Maratha]]s as being similarly descended from Krishna but they did not particularly accommodate them in their adopted [[Aryan]] ethnic ideology, believing themselves to be superior to these other communities. Jaffrelot considers the history thus created to be one that is "largely mythical [and] enabled Yadav intellectuals to invent a golden age".<ref name=Jaffrelot2003pp194-196 /><br />
<br />
Michelutti prefers the term "yadavisation" to that of "sanskritisation". She argues that the perceived common link to Krishna was used to campaign for the official recognition of the many and varied herding communities of India under the title of Yadav, rather than merely as a means to claim the rank of Kshatriya. Furthermore, that "...&nbsp;social leaders and politicians soon realised that their 'number' and the official proof of their demographic status were important political instruments on the basis of which they could claim a 'reasonable' share of state resources."<ref name=Michelutti2004p49/><br />
<br />
===All-India Yadav Mahasabha===<br />
<br />
The [[All-India Yadav Mahasabha]] (AIYM) was founded at [[Allahabad]] in 1924 by a meeting of disparate local groups from Bihar, [[Punjab (India)|Punjab]] and what is now Uttar Pradesh.<ref name=Mandelbaum1970p443/><ref name=Jaffrelot2003pp194-196/> Although the AIYM was initially organised by V. K. Khedakar, it was Rao Balbir Singh who developed it and this coincided with a period&nbsp;– during the 1920s and 1930s&nbsp;– when similar Sanskritisation movements elsewhere in the country were on the wane. The program included campaigning in favour of teetotalism and vegetarianism, both of which were features of higher-ranking castes, as well as promoting self-education and promoting the adoption of the "Yadav" name.<ref name=Jaffrelot2003p196/> It also sought to encourage the British Raj to recruit Yadavs as officers in the army and sought to modernise community practices such as reducing the financial burden dowries and increasing the acceptable age of marriage. Furthermore, the AIYM encouraged the more wealthy members of the community to donate to good causes, such as for the funding of scholarships, temples, educational institutions and intra-community communications.<ref name=Jaffrelot2003p196>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=196 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><ref name=Mandelbaum1970p444/><br />
<br />
The Yadav belief in their superiority impacted on their campaigning. In 1930, the Yadavs of Bihar joined with the [[Kurmi]] and [[Koeri]] agriculturalists to enter local elections. They lost badly but in 1934 the three communities formed the [[Triveni Sangh]] political party, which allegedly had a million dues-paying members by 1936. However, the organisation was hobbled by competition from the Congress-backed ''Backward Class Federation'', which was formed around the same time, and by co-option of community leaders by the Congress party. The Triveni Sangh suffered badly in the 1937 elections, although it did win in some areas. Aside from an inability to counter the superior organisational ability of the higher castes who opposed it, the unwillingness of the Yadavs to renounce their belief that they were natural leaders and that the Kurmi were somehow inferior was a significant factor in the lack of success. Similar problems beset a later planned caste union, the ''Raghav Samaj'', with the Koeris.<ref>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=197 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=https://books.google.com/books?id=OAkW94DtUMAC |access-date=2011-08-16}}</ref><br />
<br />
In the post-colonial period, according to Michelutti, it was the process of yadavisation and the concentration on two core aims&nbsp;– increasing the demographic coverage and campaigning for improved protection under the [[positive discrimination]] scheme for [[Backward class|Backward Classes]]&nbsp;– that has been a singular feature of the AIYM, although it continues its work in other areas such as promotion of vegetarianism and teetotalism. Their proposals have included measures designed to increase the number of Yadavs employed or selected by political and public organisations on the grounds of their numerical strength, including as judges, government ministers and regional governors. By 2003 the AIYM had expanded to cover seventeen states and Michelutti believed it to be the only organisation of its type that crossed both linguistic and cultural lines. It continues to update its literature, including websites, to further its belief that all claimed descendants of Krishna are Yadav. It has become a significant political force.<ref>{{cite journal |title="We (Yadavs) are a caste of politicians": Caste and modern politics in a north Indian town |first=Lucia |last=Michelutti|journal=Contributions to Indian Sociology |date=February 2004 |volume=38 |issue=1–2 |pages=50–51 |doi=10.1177/006996670403800103|s2cid=144951057 }}{{subscription required}}</ref><br />
<br />
The campaign demanding that the army of the Raj should recruit Yadavs as officers resurfaced in the 1960s. Well-reported bravery during fighting in the Himalayas in 1962, notably by the 13th Kumaon company of Ahirs, led to a campaign by the AIYM demanding the creation of a specific Yadav regiment.<ref name=Mandelbaum1970p444/><br />
<br />
===Post-Independence===<br />
[[File:Hyderabad bull.jpg|thumb|200px|[[Sadar (festival)|Sadar festival]] of Yadavs in Hyderabad celebrated during Diwali]]<br />
Mandelbaum has commented on how the community basks in the reflected glory of those members who achieve success, that "Yadav publications proudly cite not only their mythical progenitors and their historical Rajas, but also contemporaries who have become learned scholars, rich industrialists, and high civil servants." He notes that this trait can also be seen among other caste groups.<ref>{{cite book |title=Society in India |volume=2 |first=David Goodman |last=Mandelbaum |publisher=University of California Press |location=Berkeley |year=1970 |isbn=978-0-520-01623-1 |page=485 |url=https://books.google.com/books?id=igfd9YYCqf8C |access-date=2011-08-25}}</ref><br />
<br />
The [[Sadar (festival)|Sadar festival]] is celebrated annually by the Yadav community in [[Hyderabad, Andhra Pradesh|Hyderabad]], following the day of [[Diwali]]. Community members parade, dancing around their best buffalo bulls, which have been colourfully decorated with flowers and paint.<ref>{{cite news|title=Traditional Sadar Festival Celebrated|url=http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/article872151.ece|newspaper=The Hindu|access-date=26 September 2012|location=Hyderabad|date=7 November 2010}}</ref><br />
<br />
==Classification==<br />
The Yadavs are included in the [[Other Backward Class]]es (OBCs) category in the Indian states of [[Bihar]],<ref name=central-obclist-bihar>{{Citation |url=http://www.ncbc.nic.in/Pdf/bihar.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF BIHAR |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 104)</ref> [[Chhattisgarh]],<ref name=central-obclist-chgattisgarh>{{Citation |url=http://www.ncbc.nic.in/Pdf/Chattisgarh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: CHHATISGARH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Delhi]],<ref name=central-obclist-delhi>{{Citation |url=http://www.ncbc.nic.in/Pdf/delhi.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: DELHI |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> [[Haryana]],<ref name=central-obclist-haryana>{{Citation |url=http://www.ncbc.nic.in/Pdf/haryana.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: HARYANA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 29)</ref> [[Jharkhand]],<ref name=central-obclist-jharkhand>{{Citation |url=http://www.ncbc.nic.in/Pdf/Jharkhand.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: JHARKHAND |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 118)</ref> [[Karnataka]],<ref name=central-obclist-karnataka>{{Citation |url=http://www.ncbc.nic.in/Pdf/karnataka.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: KARNATAKA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 58)</ref> [[Madhya Pradesh]],<ref name=central-obclist-madhyapradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/madhyapradesh.pdf |title=CENTRAL LIST OF OTHER BACKWARD CLASSES: MADHYA PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Odisha]],<ref name=central-obclist-orissa>{{Citation |url=http://www.ncbc.nic.in/Pdf/orrisa.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF ORISSA |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 43)</ref> [[Rajasthan]],<ref name=central-obclist-rajasthan>{{Citation |url=http://www.ncbc.nic.in/Pdf/rajasthan.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF RAJASTHAN |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> [[Uttar Pradesh]],<ref name=central-obclist-uttarpradesh>{{Citation |url=http://www.ncbc.nic.in/Pdf/uttarpradesh.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF UTTAR PRADESH |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 1)</ref> and [[West Bengal]].<ref name=central-obclist-westbengal>{{Citation |url=http://www.ncbc.nic.in/Pdf/westbengal.pdf |title=CENTRAL LIST OF OBCs FOR THE STATE OF WEST BENGAL |work=National Commission of Backward Classes |publisher=Government of India |access-date=28 October 2011}} (Serial Number 3)</ref> In 2001, the Social Justice Committee in Uttar Pradesh reported over-representation of some OBCs, particularly Yadavs, in public offices; it suggested creating sub categories within the OBC category.<ref name="jeff#1">{{cite book|last1=Jeffery|first1=Roger|last2=Jeffrey|first2=Craig|last3=Lerche|first3=Jens|title=Development Failure and Identity Politics in Uttar Pradesh|year=2014|publisher=SAGE Publications India|isbn=9789351501800|page=43|url=https://books.google.com/books?id=r7aICwAAQBAJ&pg=PA132}}</ref> The outcome of this was that the Yadav/Ahir became the only group listed in Part A of a three-part OBC classification system.<ref>{{cite book|editor-last=Pai|editor-first=Sudha|first=Anil K. |last=Verma|chapter=Backward-Caste Politics in Uttar Pradesh: An Analysis of the Samajwadi Party|title=Political process in Uttar Pradesh: identity, economic reforms, and governance|year=2007|publisher=Pearson Education India|isbn=978-81-317-0797-5|page=160 |chapter-url=https://books.google.com/books?id=S46rbUL6GrMC&pg=PA160}}</ref><br />
<br />
==Yadavs in Nepal==<br />
The [[Central Bureau of Statistics (Nepal)|Central Bureau of Statistics]] of Nepal classifies the Yadav as a subgroup within the broader social group of [[Madheshi people|Madheshi]] Other Caste.<ref> Population Monograph of Nepal, Volume II [https://nepal.unfpa.org/sites/default/files/pub-pdf/Population%20Monograph%20V02.pdf]</ref> At the time of the [[2011 Nepal census]], 1,054,458 people (4.0% of the population of Nepal) were Yadav. The frequency of Yadavs by province was as follows:<br />
* [[Madhesh Province]] (14.8%)<br />
* [[Lumbini Province]] (4.1%)<br />
* [[Koshi Province]] (1.3%)<br />
* [[Bagmati Province]] (0.2%)<br />
* [[Gandaki Province]] (0.0%)<br />
* [[Karnali Province]] (0.0%)<br />
* [[Sudurpashchim Province]] (0.0%)<br />
<br />
The frequency of [[Yadavs of Nepal]] was higher than national average (4.0%) in the following districts:<ref>[https://cbs.gov.np/wp-content/upLoads/2018/12/Volume05Part02.pdf 2011 Nepal Census, District Level Detail Report]</ref><br />
* [[Siraha District|Siraha]] (24.4%)<br />
* [[Dhanusha District|Dhanusha]] (17.5%)<br />
* [[Saptari District|Saptari]] (15.8%)<br />
* [[Sarlahi District|Sarlahi]] (15.5%)<br />
* [[Mahottari District|Mahottari]] (15.2%)<br />
* [[Rautahat District|Rautahat]] (12.2%)<br />
* [[Bara District|Bara]] (10.5%)<br />
* [[Kapilvastu District|Kapilvastu]] (10.2%)<br />
* [[Rupandehi District|Rupandehi]] (7.4%)<br />
* [[Parsa District|Parsa]] (6.6%)<br />
* [[Parasi District|Parasi]] (5.8%)<br />
* [[Banke District|Banke]] (4.7%)<br />
* [[Sunsari District|Sunsari]] (4.3%)<br />
<br />
==Notable people==<br />
{{Main|List of Yadavs}}<br />
<br />
==See also==<br />
{{commons category|Yadav people}}<br />
* [[Ahir clans]]<br />
<br />
==Notes==<br />
{{notelist}}<br />
<br />
==References==<br />
{{reflist}}<br />
<br />
{{Social class}}<br />
<br />
{{DEFAULTSORT:Yadav Caste}}<br />
[[Category:Indian castes]]<br />
[[Category:Social groups of Haryana]]<br />
[[Category:Social groups of Rajasthan]]<br />
[[Category:Social groups of Uttar Pradesh]]<br />
[[Category:Social groups of Bihar]]<br />
[[Category:Indian surnames]]<br />
[[Category:Lunar dynasty]]<br />
[[Category:Ethnic groups in Nepal]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=List_of_Yadavs&diff=480992List of Yadavs2026-04-20T14:13:18Z<p>Dr. Editor: added Category:Ahir using HotCat</p>
<hr />
<div>{{short description|Wikimedia list article}}<br />
<br />
{{Use dmy dates|date=December 2020}}<br />
{{Infobox surname<br />
| name = {{lang|hi|यादव}}<br />
| image = <!-- Insert a relevant image for the name. --><br />
| image_size = <!-- The infobox automatically resizes images to a width of 200px. Use this parameter only if the image being used is smaller than 200px. --><br />
| caption = <!-- Insert image caption, which should describe the image used. --><br />
| romanization = Yadav<br />
| pronunciation = <!-- Insert the pronunciation(s) of the name. Separate multiple entries with a line break (<br/>). Use IPA codes if possible. --><br />
| gender = <!-- Insert the gender of the name. Use either Feminine, Masculine, or Unisex. --><br />
| feminine = <!-- (If the name you are using in the 'name parameter' (the first one, above) is feminine, insert the masculine form(s) of this specific name. --><br />
| masculine = <!-- (If the name you are using in the 'name parameter' (the first one, above) is masculine, insert the feminine form(s) of this specific name. --><br />
| languageorigin = Sanskrit<br />
| origin = [[Yadu]]<br />
| derivation = [[Yadava]]<br />
| meaning = descendant of [[Yadu]]<br />
| motto = <br />
| region = [[India]], [[Nepal]]<br />
| variant = <!-- Insert the variant form(s) of the name – the alternate spellings of the name. However, note the more specific options below. --><br />
| cognate = <!-- Insert the cognate(s) associated with the name. --><br />
| anglicisation = <!-- Insert the Anglicisation(s) associated with the name. This is for listing the Anglicised forms of a non-English language name. Note derivative option below. Also, some surnames are going to many Anglicised forms; only use this parameter if there are a few Anglicised forms. Long lists of names should be in the article-mainspace. --><br />
| derivative = <!-- Insert the derivative(s) associated with the name. This is for listing the non-English language names that this name has spawned. --><br />
| seealso = <!-- Insert the names that might not fit the into the 'other names' options above. --><br />
| family = <!-- Insert family/families/clans who bear the name. Only insert notable families, preferably ones with articles. --><br />
| footnotes = <ref name="Hanks Coates McClure 2016">{{cite book<br />
| last = Hanks<br />
| first = Patrick<br />
| author-link = Patrick Hanks<br />
| last2 = Coates<br />
| first2 = Richard<br />
| authorlink2 = Richard Coates<br />
| last3 = McClure<br />
| first3 = Peter<br />
| title = The Oxford Dictionary of Family Names in Britain and Ireland<br />
| publisher = [[Oxford University Press]]<br />
| year = 2016<br />
| isbn = 978-0-19-252747-9<br />
| oclc = 964412220<br />
| url = https://books.google.com/books?id=0AyDDQAAQBAJ&pg=PA2973<br />
| page = 2973<br />
| access-date = 2018-12-19<br />
}}</ref><br />
}}<br />
<br />
This is a list of notable members of the [[Yadav]] community.<br />
<!-- Do not add names to this section unless you can show them to be notable – see BP:NOTDIRECTORY --><br />
== Gods ==<br />
[[File:Krishna Holds Up Mount Govardhan (MET 70694) cropped.png|thumb|Krishna lifting Govardhan Hill]]<br />
[[File:Radharani 10.JPG|thumb|Murti of Radharani at ISKCON Temple, Pune]]<br />
[[File:Balarama Mural.jpg|thumb|Balarama mural depiction]]<br />
*[[Krishna|Lord Krishna]]<br />
*[[Radha|Devi Radha]]<br />
*[[Balarama]]<br />
<br />
== Saints ==<br />
== Historical figures ==<br />
== Freedom fighters ==<br />
[[File:Rao_Tula_Ram.jpg|thumb|250px|Rao Tula Ram, leader of the Indian Rebellion of 1857]]<br />
[[File:Rao_Gopal_Dev,_Rewari.jpg|thumb|250px|Statue of Rao Gopal Dev in Rewari, Haryana]]<br />
[[File:Mahendra_Gop.jpg|thumb|right|250px|Mahendra Gop]]<br />
<br />
== Civil servants and bureaucrats ==<br />
* [[Bhupendra Yadav]], IPS, DGP of Rajasthan<br />
* [[Jagmohan Yadav]], IPS, Former DGP of Uttar Pradesh<br />
* [[Manoj Yadava]], IPS, DGP of Haryana<br />
* [[Navniet Sekera]], IPS, ADG Uttar Pradesh<br />
* [[Neera Yadav]], IAS<br />
* [[Pranjal Yadav]], IAS<br />
<br />
== Film and television ==<br />
* [[Baba Yadav]]<br />
* [[Dinesh Lal Yadav]]<br />
* [[Dwij Yadav]]<br />
* [[Khesari Lal Yadav]]<br />
* [[Leena Yadav]]<br />
* [[Manisha Yadav]]<br />
* [[Narsing Yadav]]<br />
* [[Neha Yadav]]<br />
* [[Parul Yadav]]<br />
* [[Pragya Yadav]]<br />
* [[Rajesh Yadav (cinematographer)|Rajesh Yadav]]<br />
* [[Raghubir Yadav]]<br />
* [[Rajkumar Yadav]]<br />
* [[Rajpal Yadav]]<br />
* [[Ravi Yadav]]<br />
* [[Shrikant Yadav]]<br />
* [[Shyam Yadav]]<br />
<br />
== First in their fields ==<br />
[[File:The_renowned_mountaineer,_Smt._Santosh_Yadav_releasing_a_book_‘Parvatarohan_Ka_Romanch’,_brought_by_the_Publications_Division,_in_New_Delhi_on_September_04,_2008_(cropped).jpg|thumb|250px|Santosh Yadav releasing the book “Parvatarohan Ka Romanch” in New Delhi (2008)]]<br />
[[File:Ram_Baran_Yadav_2008-08-26.jpg|thumb|250px|Ram Baran Yadav speaking at a public event (2008)]]<br />
* [[Santosh Yadav]], first woman in the world to climb [[Mount Everest]] twice, and the first woman to successfully climb Mt. Everest from [[Kangshung Face]].<br />
* [[Surekha Yadav]], India's first female train driver<br />
* [[Bhakti Yadav]], The first female MBBS from Indore, India<br />
* [[Ram Baran Yadav]], The first president of Nepal<br />
<br />
== Indian politics ==<br />
* [[Ajay Singh Yadav]], former Union Minister<br />
* [[Ajesh Yadav]], [[Aam Aadmi Party|AAP]] member for [[Badli (Delhi Assembly constituency)|Badli]] in the [[Sixth Legislative Assembly of Delhi]]<br />
* [[Akhilesh Yadav]], Ex-Chief Minister of Uttar Pradesh<br />
* [[Akshay Yadav]], M.P. in the [[16th Lok Sabha]]<br />
* [[Anand Sen Yadav]], BSP politician<br />
* [[Anil Kumar Yadav]], a politician from Bihar<br />
* [[Anil Kumar Poluboina|Anil Kumar Yadav]], Minister of Irrigation(Water Resources) [[Government of Andhra Pradesh]]<br />
* [[Anita Yadav]], politician, Former Minister Haryana Congress<br />
* [[Anjan Kumar Yadav]], former M.P. for [[Secunderabad]]<br />
* [[Arun Subhashchandra Yadav]], former Union Minister<br />
* [[Arvind Singh Yadav]], MLA, Chhibramau, SP<br />
* [[Annapurna Devi Yadav]], Union Minister of State for Education<br />
* [[Ashok Kumar Yadav]], [[Member of Parliament]] from [[Madhubani (Lok Sabha constituency)|Madhubani]]<br />
* [[Babulal Gaur | Babulal Gaur Yadav]], 16th [[Chief Minister of Madhya Pradesh]]([[BJP]])<br />
* [[Badulgula Lingaiah Yadav]], Member of the Parliament and leader Telangana Rashtra Samithi party<br />
* [[Balram Yadav]], Samajwadi Party leader, UP<br />
* [[Balram Singh Yadav]], former Union Minister<br />
* [[Bhupender Yadav]], Union Minister of Labour and Employment <br />
* [[Bhagabat Behera|Bhagabat Behera Yadav]], former Cabinet Minister of [[Government of Odisha]]<br />
* [[Chandrapal Singh Yadav]], MP, Jhansi, SP<br />
* [[Chaudhary Brahm Prakash Yadav]], former Chief Minister of Delhi<br />
* [[Chaudhary Harmohan Singh Yadav]], SP Politician, [[Shaurya Chakra]] awardee<br />
* [[Daroga Prasad Rai]], 10th Chief Minister of Bihar<br />
* [[Darshan Singh Yadav]], former [[Rajya Sabha]] MP of [[Uttar Pradesh]]<br />
* [[Dinesh Chandra Yadav]], former Minister of [[Government of Bihar|Bihar]] and Member of [[Lok Sabha|Parliament]]<br />
* [[Dinesh Kumar Singh|Dinesh Yadav]], former member of [[Bihar Legislative Assembly]]<br />
* [[Deo Narayan Yadav]], 12th [[Speaker (politics)|Speaker]] of [[Bihar Legislative Assembly]]<br />
* [[Devender Yadav]], Indian National Congress<br />
* [[Devendra Prasad Yadav]], former RJD Leader<br />
* [[Devendra Singh Yadav]], former M.P. for [[Etah (Lok Sabha Constituency)|Etah]]<br />
* [[Dharmananda Behera|Dharmananda Behera Yadav]], former MLA of [[Choudwar-Cuttack]] (Odisha)<br />
* [[Dharmendra Yadav]], M.P., Samajwadi Party<br />
* [[Dimple Yadav]], M.P. for Kannauj<br />
* [[D. P. Yadav]], leader of [[Rashtriya Parivartan Dal]]<br />
* [[Girish Yadav]], State Minister, Uttar Pradesh, A BJP Leader<br />
* [[Hitesh Kumar Bagartti|Hitesh Kumar Bagartti Yadav]], former Member of [[Odisha Legislative Assembly]](BJP)<br />
* [[Hukmdev Narayan Yadav]], former Union Minister of State<br />
* [[Hemchand Yadav]], Former Cabinet Minister of Chhattishgarh Government<br />
* [[Jagadambi Prasad Yadav]], former Minister of State in PM Morarji Desai Ministry<br />
* [[Jaswant Singh Yadav]], BJP, Rajasthan<br />
* [[Jay Prakash Narayan Yadav]], former Union Minister of State for Water Resources<br />
* [[Kailash Nath Singh Yadav]], [[Bahujan Samaj Party]], Uttar Pradesh<br />
* [[Kanti Singh|Kanti Singh Yadav]], former Union Minister<br />
* [[Lalita Yadav]], Minister of State of [[Madhya Pradesh Government]]<br />
* [[Laloo Prasad Yadav]], former Union Cabinet Minister of India, former Chief Minister of Bihar<br />
* [[Laxmi Narayan Yadav]], M.P., [[Sagar, Madhya Pradesh]]<br />
* [[Madhusudan Yadav]], former [[Lok Sabha]] MP and Mayor of [[Rajnandgaon|Rajnandgaon Municipal Corporation]] <br />
* [[Mahinder Yadav]], MLA, AAP<br />
* [[Manoj Yadav]], former MLA of Bihar and MLA of [[Jharkhand]]<br />
* [[Mandakini Behera|Mandakini Behera Yadav]], former MLA of [[Odisha]] [[Nayagarh (Vidhan Sabha constituency)|Nayagarh]]<br />
* [[Mitrasen Yadav]], Communist Party leader<br />
* [[Mousadhi Bag|Mousadhi Bag Yadav]], member of [[Odisha Legislative Assembly]] from [[Dharmagarh (Vidhan Sabha constituency)|Dharmagarh]]<br />
* [[Mulayam Singh Yadav (Auraiya politician)]], former Member of [[Uttar Pradesh Legislative Council|Uttar Pradesh Legislative Council (MLC)]] for 3 times(he is not the father of Akhilesh Yadav)<br />
* [[Mulayam Singh Yadav]], former Union [[Defence Minister of India]] and Ex-[[Chief Minister of Uttar Pradesh]]<br />
* [[Nagendra Singh Munna Yadav]], M.L.A., Samajwadi Party, [[Pratapgarh, Uttar Pradesh]]<br />
* [[Nand Kishore Yadav (SP)|Nand Kishore Yadav]], Member of the [[Parliament of India]] representing [[Uttar Pradesh]] in the [[Rajya Sabha]]<br />
* [[Neera Yadav (politician)]], leader of Bharatiya Janata Party and the minister in government of [[Jharkhand]]<br />
* [[Nityanand Rai| Nityanand Rai Yadav]], Minister of State for [[Home Affairs]]<br />
* [[Om Prakash Yadav]] JDU, Bihar<br />
* [[Pappu Yadav]], former RJD M.P<br />
* [[Pradeep Yadav (Indian politician)|Pradeep Yadav]], 13th Lok Sabha MP and MLA of [[Jharkhand]] state<br />
* [[Pramila Giri|Pramila Giri Yadav]], former Member of [[Odisha Legislative Assembly]] from Baisinga ([[Mayurbhanj]])<br />
* [[Ramakant Yadav (politician)|Ramakant Yadav]], BJP<br />
* [[Ramesh Prasad Yadav]], former Member of [[Bihar Legislative Assembly]]<br />
* [[Rampal Yadav]], SP leader<br />
* [[Ram Gopal Yadav]], Rajya Sabha member<br />
* [[Ram Kripal Yadav]], former Union Minister of State<br />
* [[Ram Lakhan Singh Yadav]], former member of [[Lok Sabha]] and Ex-MLA of Bihar<br />
* [[Ram Naresh Yadav]], former Chief Minister of [[Uttar Pradesh]]<br />
* [[Ranjan Prasad Yadav]], RJD politician, Bihar<br />
* [[Rekha Yadav]], [[Bharatiya Janshakti Party]] [[Malhara (Vidhan Sabha constituency)]] in [[Chhatarpur district]], [[Madhya Pradesh]]<br />
* [[Sadhu Yadav]], politician, Bihar<br />
* [[Sharad Yadav]], leader of Janata Dal (U)<br />
* [[Shivpal Singh Yadav]], former Cabinat Minister of [[Uttar Pradesh Government|Uttar Pradesh]]<br />
* [[Shyamlal Yadav]], Leader of Congress (I), Former [[Deputy Chairman of the Rajya Sabha]]<br />
* [[Subhash Yadav]], former Deputy Chief Minister of Madhya Pradesh<br />
* [[Subhash Prasad Yadav]], former [[Member of Parliament|Member of Parliament (Rajya Sabha)]] from [[Bihar]]<br />
* [[Sudha Yadav]], BJP leader<br />
* [[Sunil Kumar Singh Yadav]], [[Bahujan Samaj Party]], Uttar Pradesh<br />
* [[Surendra Prasad Yadav]], former Industrial Minister of Bihar & Jharkhand and Ex-MLA of Bihar he also served as an MP of 12th [[Lok Sabha]]<br />
* [[Talasani Srinivas Yadav]], Minister of State in [[Government of Telangana]](Telangana Rashtra Samithi)<br />
* [[Tejashwi Yadav]], Ex-Deputy Chief Minister, Bihar State<br />
* [[Tej Pratap Yadav]], Ex-Minister for Health, Bihar<br />
* [[Tej Pratap Singh Yadav]], M.P. for [[Mainpuri]]<br />
* [[Uma Kant Yadav]], [[Bihar Legislative Assembly]]<br />
* [[Umlesh Yadav]], former MLA for [[Bisauli]] [[Uttar Pradesh]]<br />
* [[Vijay Bahadur Yadav]], MLA, Gorakhpur Rural<br />
* [[Yogendra Yadav]], Leader of [[Swaraj Abhiyan]]<br />
<br />
== Literature ==<br />
* [[Anand Yadav]], a Marathi-language writer<br />
* [[B. D. Yadav]], historian<br />
* [[J. N. Singh Yadav]], English- and [[Hindi]]-language writer<br />
* [[Lalai Singh Yadav]], writer and playwright from [[Uttar Pradesh|UP]]<br />
* [[Rajendra Yadav]], a pioneer of the Hindi literary movement known as Nayi Kahani.<br />
* [[Ramashankar Yadav]], Hindi poet<br />
* [[S. D. S. Yadava|S. D. S. Yadav]], writer of "Followers of Krishna: Yadavas of India"<br />
<br />
<br />
== Military ==<br />
[[File:Sub Maj & Hony Capt Yogendra Singh Yadav, PVC.jpg|thumb|Yogendra Singh Yadav, Param Vir Chakra awardee]]<br />
* [[Yogendra Singh Yadav]]<br />
* [[Kaushal Yadav]]<br />
* [[Kulbhushan Yadav]]<br />
<br />
== Nepali politics ==<br />
[[File:Ram_Baran_Yadav_2008-08-26.jpg|thumb|250px|Ram Baran Yadav speaking at a public event (2008)]]<br />
* [[Upendra Yadav]], [[Deputy Prime Minister of Nepal]]<br />
* [[Chitra Lekha Yadav]], minister<br />
* [[Dinesh Chandra Yadav (Nepal)]] member of the Second Nepalese Constituent Assembly<br />
* [[Radhe Chandra Yadav]], member of the Second Nepalese Constituent Assembly<br />
* [[Ram Ayodhya Prasad Yadav]], member of the Second Nepalese Constituent Assembly<br />
* [[Ram Baran Yadav]], President<br />
* [[Renu Kumari Yadav]], Minister of Education. member of the [[Madhesi Janadhikar Forum]]<br />
* [[Upendra Yadav]] President of [[Federal Socialist Forum, Nepal]]<br />
*[[Matrika Prasad Yadav|Matrika Yadav]], [[Ministry of Industry, Commerce and Supplies (Nepal)|Ministry of Industry, Commerce and Supplies]], A [[Nepal Communist Party]] Leader<br />
<br />
== Professionals ==<br />
* [[Bhakti Yadav|Dr. Bhakti Yadav]], [[Padma Shri]] awardee gynaecologist<br />
* [[Goriparthi Narasimha Raju Yadav]], Leading [[Agriculturist]], Padma Shri Awardee<br />
* [[Ramakant Yadav (neurologist)|Ramakant Yadav]] is a professor of Neurology.<br />
* [[Raj Vir Singh Yadav]], Kidney transplant surgeon, [[Padma Shri]] Awardee, 1982<br />
* [[Rahul Yadav]], Ex CEO, Housing.com and founder of Intelligent Interfaces for e-commerce<br />
* [[Yogendra Yadav]], [[Psephology]]<br />
<br />
== Science and technology ==<br />
* [[Jhillu Singh Yadav]]<br />
* [[Rajpal Singh Yadav]]<br />
<br />
== Social workers ==<br />
[[File:The_President,_Smt._Pratibha_Devisingh_Patil_presenting_the_Stree_Shakti_Puruskar_2009_to_Mrs._Phoolbasan_Bai_Yadav_(Rajnandgaon,_Chhattisgarh),_in_New_Delhi_on_March_08,_2010.jpg|thumb|250px|Phoolbasan Bai Yadav receiving Stree Shakti Puraskar from President Pratibha Patil (2010)]]<br />
* [[Phoolbasan Bai Yadav]] Social Worker in [[Chhattisgarh]], [[Padma Shri]] Awardee, Godfrey Phillips National Bravery Awardee<br />
<br />
== Sports ==<br />
[[File:Suryakumar_Yadav_in_PMO_New_Delhi.jpg|thumb|250px|Suryakumar Yadav with PM Narendra Modi at PMO, New Delhi (2024)]]<br />
[[File:Kuldeep_Yadav_in_PMO_New_Delhi.jpg|thumb|250px|Kuldeep Yadav with PM Narendra Modi at PMO, New Delhi (2024)]]<br />
* [[Abhishek Yadav (footballer)|Abhishek Yadav]], football<br />
* [[Abhishek Yadav (table tennis)|Abhishek Yadav]], table-tennis<br />
* [[Ajay Yadav]], cricket<br />
* [[Akash Yadav]], cricket<br />
* [[Amit Yadav|Amit Raj Kumar Yadav]], cricket<br />
* [[Arjun Yadav]], cricket<br />
* [[Ashwin Yadav]], cricket<br />
* [[Avinash Yadav]], cricket<br />
* [[Bani Yadav]], Car rallyist, India's fastest women car racer<br />
* [[Chinki Yadav]], Indian sport shooter<br />
* [[Dharmendra Singh Yadav]], boxing<br />
* [[Hemulal Yadav]], cricket<br />
* [[Jai Prakash Yadav (cricketer)|Jai Prakash Yadav]], cricket<br />
* [[Jayant Yadav]], cricket<br />
* [[Jyoti Yadav]], cricket<br />
* [[Kapil Yadav]], cricket<br />
* [[Kavita Yadav]], air-rifle Shooting<br />
* [[Kuldeep Yadav]], cricket<br />
* [[Lalit Yadav (Delhi cricketer)|Lalit Yadav]], [[Delhi]] cricketer<br />
* [[Lalit Yadav (Vidarbha cricketer)|Lalit Yadav]], [[Vidarbha|Vidharbha]] cricketer<br />
* [[Narsingh Pancham Yadav]], wrestling<br />
* [[Poonam Yadav (cricketer)|Poonam Yadav]], cricket<br />
* [[Punam Yadav]], weightlifting<br />
* [[Puneet Yadav]], Cricket<br />
* [[Radha Yadav]], Cricket<br />
* [[Rahul Yadav (cricketer)]]<br />
* [[Rahul Yadav Chittaboina]], Badminton<br />
* [[Rakesh Kumar Yadav]], athletics<br />
* [[Sanjay Yadav (cricketer)|Ram Singh Sanjay Yadav]], Cricket<br />
* [[Ram Singh Yadav]], Marathon Runner<br />
* [[Renuka Yadav]], hockey<br />
* [[Rohit Yadav C.]], Badminton<br />
* [[Sandeep Tulsi Yadav]], wrestling<br />
* [[Santosh Yadav (cricketer)]], cricket<br />
* [[Santosh Yadav]], mountaineering<br />
* [[Satish Kumar (boxer)|Satish Kumar Yadav]], boxing<br />
* [[Shivlal Yadav]], cricket<br />
* [[Suryakumar Yadav]], cricket<br />
* [[Swapnali Yadav]], swimming<br />
* [[Tejashwi Yadav]], cricket<br />
* [[Umesh Yadav]], cricket<br />
* [[Vidhya Yadav]], cricket admintration<br />
* [[Vijay Yadav (cricketer)|Vijay Yadav]], cricket<br />
* [[Vikas Krishan Yadav]], boxing<br />
* [[Vishal Yadav]], cricket<br />
<br />
== Vice Chancellors ==<br />
[[File:2019-11-16_Professor_Raja_Ram_Yadav_at_Jaunpur.jpg|thumb|250px|Raja Ram Yadav inaugurating Aryabhatt Auditorium in Jaunpur (2019)]]<br />
[[File:Prof._(Dr.)_Ramakant_Yadav.jpg|thumb|250px|Prof. (Dr.) Ramakant Yadav, former Vice-Chancellor of UPUMS, Saifai]]<br />
* [[G. D. Yadav]] vice chancellor of the [[Institute of Chemical Technology]], Mumbai (erstwhile UDCT) from 2009 until November 2019.<br />
* [[R. S. Yadav|R.S. Yadav]] was Vice Chancellor of [[Baba Mastnath University|Baba Mast Nath University]], Rohtak, Haryana in 2018. <br />
* [[Raja Ram Yadav]] former vice-chancellor of [[Veer Bahadur Singh Purvanchal University]].<br />
* [[Ramesh Kumar Yadava]] is Vice Chancellor of [[Baba Mastnath University|Baba Mast Nath University]], Rohtak, Haryana since 28 June 2021.<br />
* [[Sumer Singh Yadav]] Vice-Chancellor of [[Jagan Nath University, NCR]].<br />
* [[Sushma Yadav]] Vice-Chancellor of [[Bhagat Phool Singh Mahila Vishwavidyalaya]], Sonepat.<br />
<br />
== See also ==<br />
* {{intitle|Yadav}}<br />
<br />
== References ==<br />
{{reflist}}<br />
<br />
{{surname}}<br />
<!-- It does not help to add disambig or hndis tags where the page only contains people who share a given name or surname --><br />
<br />
{{DEFAULTSORT:Yadav (surname)}}<br />
[[Category:Lists of people sharing a surname]]<br />
[[Category:Surnames]]<br />
[[Category:Ahir]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=Yadav_(surname)&diff=480991Yadav (surname)2026-04-20T14:10:58Z<p>Dr. Editor: Dr. Editor moved page Yadav (surname) to List of Yadavs</p>
<hr />
<div>#REDIRECT [[List of Yadavs]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=List_of_Yadavs&diff=480990List of Yadavs2026-04-20T14:10:58Z<p>Dr. Editor: Dr. Editor moved page Yadav (surname) to List of Yadavs</p>
<hr />
<div>{{short description|Wikimedia list article}}<br />
<br />
{{Use dmy dates|date=December 2020}}<br />
{{Infobox surname<br />
| name = {{lang|hi|यादव}}<br />
| image = <!-- Insert a relevant image for the name. --><br />
| image_size = <!-- The infobox automatically resizes images to a width of 200px. Use this parameter only if the image being used is smaller than 200px. --><br />
| caption = <!-- Insert image caption, which should describe the image used. --><br />
| romanization = Yadav<br />
| pronunciation = <!-- Insert the pronunciation(s) of the name. Separate multiple entries with a line break (<br/>). Use IPA codes if possible. --><br />
| gender = <!-- Insert the gender of the name. Use either Feminine, Masculine, or Unisex. --><br />
| feminine = <!-- (If the name you are using in the 'name parameter' (the first one, above) is feminine, insert the masculine form(s) of this specific name. --><br />
| masculine = <!-- (If the name you are using in the 'name parameter' (the first one, above) is masculine, insert the feminine form(s) of this specific name. --><br />
| languageorigin = Sanskrit<br />
| origin = [[Yadu]]<br />
| derivation = [[Yadava]]<br />
| meaning = descendant of [[Yadu]]<br />
| motto = <br />
| region = [[India]], [[Nepal]]<br />
| variant = <!-- Insert the variant form(s) of the name – the alternate spellings of the name. However, note the more specific options below. --><br />
| cognate = <!-- Insert the cognate(s) associated with the name. --><br />
| anglicisation = <!-- Insert the Anglicisation(s) associated with the name. This is for listing the Anglicised forms of a non-English language name. Note derivative option below. Also, some surnames are going to many Anglicised forms; only use this parameter if there are a few Anglicised forms. Long lists of names should be in the article-mainspace. --><br />
| derivative = <!-- Insert the derivative(s) associated with the name. This is for listing the non-English language names that this name has spawned. --><br />
| seealso = <!-- Insert the names that might not fit the into the 'other names' options above. --><br />
| family = <!-- Insert family/families/clans who bear the name. Only insert notable families, preferably ones with articles. --><br />
| footnotes = <ref name="Hanks Coates McClure 2016">{{cite book<br />
| last = Hanks<br />
| first = Patrick<br />
| author-link = Patrick Hanks<br />
| last2 = Coates<br />
| first2 = Richard<br />
| authorlink2 = Richard Coates<br />
| last3 = McClure<br />
| first3 = Peter<br />
| title = The Oxford Dictionary of Family Names in Britain and Ireland<br />
| publisher = [[Oxford University Press]]<br />
| year = 2016<br />
| isbn = 978-0-19-252747-9<br />
| oclc = 964412220<br />
| url = https://books.google.com/books?id=0AyDDQAAQBAJ&pg=PA2973<br />
| page = 2973<br />
| access-date = 2018-12-19<br />
}}</ref><br />
}}<br />
<br />
This is a list of notable members of the [[Yadav]] community.<br />
<!-- Do not add names to this section unless you can show them to be notable – see BP:NOTDIRECTORY --><br />
== Gods ==<br />
[[File:Krishna Holds Up Mount Govardhan (MET 70694) cropped.png|thumb|Krishna lifting Govardhan Hill]]<br />
[[File:Radharani 10.JPG|thumb|Murti of Radharani at ISKCON Temple, Pune]]<br />
[[File:Balarama Mural.jpg|thumb|Balarama mural depiction]]<br />
*[[Krishna|Lord Krishna]]<br />
*[[Radha|Devi Radha]]<br />
*[[Balarama]]<br />
<br />
== Saints ==<br />
== Historical figures ==<br />
== Freedom fighters ==<br />
[[File:Rao_Tula_Ram.jpg|thumb|250px|Rao Tula Ram, leader of the Indian Rebellion of 1857]]<br />
[[File:Rao_Gopal_Dev,_Rewari.jpg|thumb|250px|Statue of Rao Gopal Dev in Rewari, Haryana]]<br />
[[File:Mahendra_Gop.jpg|thumb|right|250px|Mahendra Gop]]<br />
<br />
== Civil servants and bureaucrats ==<br />
* [[Bhupendra Yadav]], IPS, DGP of Rajasthan<br />
* [[Jagmohan Yadav]], IPS, Former DGP of Uttar Pradesh<br />
* [[Manoj Yadava]], IPS, DGP of Haryana<br />
* [[Navniet Sekera]], IPS, ADG Uttar Pradesh<br />
* [[Neera Yadav]], IAS<br />
* [[Pranjal Yadav]], IAS<br />
<br />
== Film and television ==<br />
* [[Baba Yadav]]<br />
* [[Dinesh Lal Yadav]]<br />
* [[Dwij Yadav]]<br />
* [[Khesari Lal Yadav]]<br />
* [[Leena Yadav]]<br />
* [[Manisha Yadav]]<br />
* [[Narsing Yadav]]<br />
* [[Neha Yadav]]<br />
* [[Parul Yadav]]<br />
* [[Pragya Yadav]]<br />
* [[Rajesh Yadav (cinematographer)|Rajesh Yadav]]<br />
* [[Raghubir Yadav]]<br />
* [[Rajkumar Yadav]]<br />
* [[Rajpal Yadav]]<br />
* [[Ravi Yadav]]<br />
* [[Shrikant Yadav]]<br />
* [[Shyam Yadav]]<br />
<br />
== First in their fields ==<br />
[[File:The_renowned_mountaineer,_Smt._Santosh_Yadav_releasing_a_book_‘Parvatarohan_Ka_Romanch’,_brought_by_the_Publications_Division,_in_New_Delhi_on_September_04,_2008_(cropped).jpg|thumb|250px|Santosh Yadav releasing the book “Parvatarohan Ka Romanch” in New Delhi (2008)]]<br />
[[File:Ram_Baran_Yadav_2008-08-26.jpg|thumb|250px|Ram Baran Yadav speaking at a public event (2008)]]<br />
* [[Santosh Yadav]], first woman in the world to climb [[Mount Everest]] twice, and the first woman to successfully climb Mt. Everest from [[Kangshung Face]].<br />
* [[Surekha Yadav]], India's first female train driver<br />
* [[Bhakti Yadav]], The first female MBBS from Indore, India<br />
* [[Ram Baran Yadav]], The first president of Nepal<br />
<br />
== Indian politics ==<br />
* [[Ajay Singh Yadav]], former Union Minister<br />
* [[Ajesh Yadav]], [[Aam Aadmi Party|AAP]] member for [[Badli (Delhi Assembly constituency)|Badli]] in the [[Sixth Legislative Assembly of Delhi]]<br />
* [[Akhilesh Yadav]], Ex-Chief Minister of Uttar Pradesh<br />
* [[Akshay Yadav]], M.P. in the [[16th Lok Sabha]]<br />
* [[Anand Sen Yadav]], BSP politician<br />
* [[Anil Kumar Yadav]], a politician from Bihar<br />
* [[Anil Kumar Poluboina|Anil Kumar Yadav]], Minister of Irrigation(Water Resources) [[Government of Andhra Pradesh]]<br />
* [[Anita Yadav]], politician, Former Minister Haryana Congress<br />
* [[Anjan Kumar Yadav]], former M.P. for [[Secunderabad]]<br />
* [[Arun Subhashchandra Yadav]], former Union Minister<br />
* [[Arvind Singh Yadav]], MLA, Chhibramau, SP<br />
* [[Annapurna Devi Yadav]], Union Minister of State for Education<br />
* [[Ashok Kumar Yadav]], [[Member of Parliament]] from [[Madhubani (Lok Sabha constituency)|Madhubani]]<br />
* [[Babulal Gaur | Babulal Gaur Yadav]], 16th [[Chief Minister of Madhya Pradesh]]([[BJP]])<br />
* [[Badulgula Lingaiah Yadav]], Member of the Parliament and leader Telangana Rashtra Samithi party<br />
* [[Balram Yadav]], Samajwadi Party leader, UP<br />
* [[Balram Singh Yadav]], former Union Minister<br />
* [[Bhupender Yadav]], Union Minister of Labour and Employment <br />
* [[Bhagabat Behera|Bhagabat Behera Yadav]], former Cabinet Minister of [[Government of Odisha]]<br />
* [[Chandrapal Singh Yadav]], MP, Jhansi, SP<br />
* [[Chaudhary Brahm Prakash Yadav]], former Chief Minister of Delhi<br />
* [[Chaudhary Harmohan Singh Yadav]], SP Politician, [[Shaurya Chakra]] awardee<br />
* [[Daroga Prasad Rai]], 10th Chief Minister of Bihar<br />
* [[Darshan Singh Yadav]], former [[Rajya Sabha]] MP of [[Uttar Pradesh]]<br />
* [[Dinesh Chandra Yadav]], former Minister of [[Government of Bihar|Bihar]] and Member of [[Lok Sabha|Parliament]]<br />
* [[Dinesh Kumar Singh|Dinesh Yadav]], former member of [[Bihar Legislative Assembly]]<br />
* [[Deo Narayan Yadav]], 12th [[Speaker (politics)|Speaker]] of [[Bihar Legislative Assembly]]<br />
* [[Devender Yadav]], Indian National Congress<br />
* [[Devendra Prasad Yadav]], former RJD Leader<br />
* [[Devendra Singh Yadav]], former M.P. for [[Etah (Lok Sabha Constituency)|Etah]]<br />
* [[Dharmananda Behera|Dharmananda Behera Yadav]], former MLA of [[Choudwar-Cuttack]] (Odisha)<br />
* [[Dharmendra Yadav]], M.P., Samajwadi Party<br />
* [[Dimple Yadav]], M.P. for Kannauj<br />
* [[D. P. Yadav]], leader of [[Rashtriya Parivartan Dal]]<br />
* [[Girish Yadav]], State Minister, Uttar Pradesh, A BJP Leader<br />
* [[Hitesh Kumar Bagartti|Hitesh Kumar Bagartti Yadav]], former Member of [[Odisha Legislative Assembly]](BJP)<br />
* [[Hukmdev Narayan Yadav]], former Union Minister of State<br />
* [[Hemchand Yadav]], Former Cabinet Minister of Chhattishgarh Government<br />
* [[Jagadambi Prasad Yadav]], former Minister of State in PM Morarji Desai Ministry<br />
* [[Jaswant Singh Yadav]], BJP, Rajasthan<br />
* [[Jay Prakash Narayan Yadav]], former Union Minister of State for Water Resources<br />
* [[Kailash Nath Singh Yadav]], [[Bahujan Samaj Party]], Uttar Pradesh<br />
* [[Kanti Singh|Kanti Singh Yadav]], former Union Minister<br />
* [[Lalita Yadav]], Minister of State of [[Madhya Pradesh Government]]<br />
* [[Laloo Prasad Yadav]], former Union Cabinet Minister of India, former Chief Minister of Bihar<br />
* [[Laxmi Narayan Yadav]], M.P., [[Sagar, Madhya Pradesh]]<br />
* [[Madhusudan Yadav]], former [[Lok Sabha]] MP and Mayor of [[Rajnandgaon|Rajnandgaon Municipal Corporation]] <br />
* [[Mahinder Yadav]], MLA, AAP<br />
* [[Manoj Yadav]], former MLA of Bihar and MLA of [[Jharkhand]]<br />
* [[Mandakini Behera|Mandakini Behera Yadav]], former MLA of [[Odisha]] [[Nayagarh (Vidhan Sabha constituency)|Nayagarh]]<br />
* [[Mitrasen Yadav]], Communist Party leader<br />
* [[Mousadhi Bag|Mousadhi Bag Yadav]], member of [[Odisha Legislative Assembly]] from [[Dharmagarh (Vidhan Sabha constituency)|Dharmagarh]]<br />
* [[Mulayam Singh Yadav (Auraiya politician)]], former Member of [[Uttar Pradesh Legislative Council|Uttar Pradesh Legislative Council (MLC)]] for 3 times(he is not the father of Akhilesh Yadav)<br />
* [[Mulayam Singh Yadav]], former Union [[Defence Minister of India]] and Ex-[[Chief Minister of Uttar Pradesh]]<br />
* [[Nagendra Singh Munna Yadav]], M.L.A., Samajwadi Party, [[Pratapgarh, Uttar Pradesh]]<br />
* [[Nand Kishore Yadav (SP)|Nand Kishore Yadav]], Member of the [[Parliament of India]] representing [[Uttar Pradesh]] in the [[Rajya Sabha]]<br />
* [[Neera Yadav (politician)]], leader of Bharatiya Janata Party and the minister in government of [[Jharkhand]]<br />
* [[Nityanand Rai| Nityanand Rai Yadav]], Minister of State for [[Home Affairs]]<br />
* [[Om Prakash Yadav]] JDU, Bihar<br />
* [[Pappu Yadav]], former RJD M.P<br />
* [[Pradeep Yadav (Indian politician)|Pradeep Yadav]], 13th Lok Sabha MP and MLA of [[Jharkhand]] state<br />
* [[Pramila Giri|Pramila Giri Yadav]], former Member of [[Odisha Legislative Assembly]] from Baisinga ([[Mayurbhanj]])<br />
* [[Ramakant Yadav (politician)|Ramakant Yadav]], BJP<br />
* [[Ramesh Prasad Yadav]], former Member of [[Bihar Legislative Assembly]]<br />
* [[Rampal Yadav]], SP leader<br />
* [[Ram Gopal Yadav]], Rajya Sabha member<br />
* [[Ram Kripal Yadav]], former Union Minister of State<br />
* [[Ram Lakhan Singh Yadav]], former member of [[Lok Sabha]] and Ex-MLA of Bihar<br />
* [[Ram Naresh Yadav]], former Chief Minister of [[Uttar Pradesh]]<br />
* [[Ranjan Prasad Yadav]], RJD politician, Bihar<br />
* [[Rekha Yadav]], [[Bharatiya Janshakti Party]] [[Malhara (Vidhan Sabha constituency)]] in [[Chhatarpur district]], [[Madhya Pradesh]]<br />
* [[Sadhu Yadav]], politician, Bihar<br />
* [[Sharad Yadav]], leader of Janata Dal (U)<br />
* [[Shivpal Singh Yadav]], former Cabinat Minister of [[Uttar Pradesh Government|Uttar Pradesh]]<br />
* [[Shyamlal Yadav]], Leader of Congress (I), Former [[Deputy Chairman of the Rajya Sabha]]<br />
* [[Subhash Yadav]], former Deputy Chief Minister of Madhya Pradesh<br />
* [[Subhash Prasad Yadav]], former [[Member of Parliament|Member of Parliament (Rajya Sabha)]] from [[Bihar]]<br />
* [[Sudha Yadav]], BJP leader<br />
* [[Sunil Kumar Singh Yadav]], [[Bahujan Samaj Party]], Uttar Pradesh<br />
* [[Surendra Prasad Yadav]], former Industrial Minister of Bihar & Jharkhand and Ex-MLA of Bihar he also served as an MP of 12th [[Lok Sabha]]<br />
* [[Talasani Srinivas Yadav]], Minister of State in [[Government of Telangana]](Telangana Rashtra Samithi)<br />
* [[Tejashwi Yadav]], Ex-Deputy Chief Minister, Bihar State<br />
* [[Tej Pratap Yadav]], Ex-Minister for Health, Bihar<br />
* [[Tej Pratap Singh Yadav]], M.P. for [[Mainpuri]]<br />
* [[Uma Kant Yadav]], [[Bihar Legislative Assembly]]<br />
* [[Umlesh Yadav]], former MLA for [[Bisauli]] [[Uttar Pradesh]]<br />
* [[Vijay Bahadur Yadav]], MLA, Gorakhpur Rural<br />
* [[Yogendra Yadav]], Leader of [[Swaraj Abhiyan]]<br />
<br />
== Literature ==<br />
* [[Anand Yadav]], a Marathi-language writer<br />
* [[B. D. Yadav]], historian<br />
* [[J. N. Singh Yadav]], English- and [[Hindi]]-language writer<br />
* [[Lalai Singh Yadav]], writer and playwright from [[Uttar Pradesh|UP]]<br />
* [[Rajendra Yadav]], a pioneer of the Hindi literary movement known as Nayi Kahani.<br />
* [[Ramashankar Yadav]], Hindi poet<br />
* [[S. D. S. Yadava|S. D. S. Yadav]], writer of "Followers of Krishna: Yadavas of India"<br />
<br />
<br />
== Military ==<br />
[[File:Sub Maj & Hony Capt Yogendra Singh Yadav, PVC.jpg|thumb|Yogendra Singh Yadav, Param Vir Chakra awardee]]<br />
* [[Yogendra Singh Yadav]]<br />
* [[Kaushal Yadav]]<br />
* [[Kulbhushan Yadav]]<br />
<br />
== Nepali politics ==<br />
[[File:Ram_Baran_Yadav_2008-08-26.jpg|thumb|250px|Ram Baran Yadav speaking at a public event (2008)]]<br />
* [[Upendra Yadav]], [[Deputy Prime Minister of Nepal]]<br />
* [[Chitra Lekha Yadav]], minister<br />
* [[Dinesh Chandra Yadav (Nepal)]] member of the Second Nepalese Constituent Assembly<br />
* [[Radhe Chandra Yadav]], member of the Second Nepalese Constituent Assembly<br />
* [[Ram Ayodhya Prasad Yadav]], member of the Second Nepalese Constituent Assembly<br />
* [[Ram Baran Yadav]], President<br />
* [[Renu Kumari Yadav]], Minister of Education. member of the [[Madhesi Janadhikar Forum]]<br />
* [[Upendra Yadav]] President of [[Federal Socialist Forum, Nepal]]<br />
*[[Matrika Prasad Yadav|Matrika Yadav]], [[Ministry of Industry, Commerce and Supplies (Nepal)|Ministry of Industry, Commerce and Supplies]], A [[Nepal Communist Party]] Leader<br />
<br />
== Professionals ==<br />
* [[Bhakti Yadav|Dr. Bhakti Yadav]], [[Padma Shri]] awardee gynaecologist<br />
* [[Goriparthi Narasimha Raju Yadav]], Leading [[Agriculturist]], Padma Shri Awardee<br />
* [[Ramakant Yadav (neurologist)|Ramakant Yadav]] is a professor of Neurology.<br />
* [[Raj Vir Singh Yadav]], Kidney transplant surgeon, [[Padma Shri]] Awardee, 1982<br />
* [[Rahul Yadav]], Ex CEO, Housing.com and founder of Intelligent Interfaces for e-commerce<br />
* [[Yogendra Yadav]], [[Psephology]]<br />
<br />
== Science and technology ==<br />
* [[Jhillu Singh Yadav]]<br />
* [[Rajpal Singh Yadav]]<br />
<br />
== Social workers ==<br />
[[File:The_President,_Smt._Pratibha_Devisingh_Patil_presenting_the_Stree_Shakti_Puruskar_2009_to_Mrs._Phoolbasan_Bai_Yadav_(Rajnandgaon,_Chhattisgarh),_in_New_Delhi_on_March_08,_2010.jpg|thumb|250px|Phoolbasan Bai Yadav receiving Stree Shakti Puraskar from President Pratibha Patil (2010)]]<br />
* [[Phoolbasan Bai Yadav]] Social Worker in [[Chhattisgarh]], [[Padma Shri]] Awardee, Godfrey Phillips National Bravery Awardee<br />
<br />
== Sports ==<br />
[[File:Suryakumar_Yadav_in_PMO_New_Delhi.jpg|thumb|250px|Suryakumar Yadav with PM Narendra Modi at PMO, New Delhi (2024)]]<br />
[[File:Kuldeep_Yadav_in_PMO_New_Delhi.jpg|thumb|250px|Kuldeep Yadav with PM Narendra Modi at PMO, New Delhi (2024)]]<br />
* [[Abhishek Yadav (footballer)|Abhishek Yadav]], football<br />
* [[Abhishek Yadav (table tennis)|Abhishek Yadav]], table-tennis<br />
* [[Ajay Yadav]], cricket<br />
* [[Akash Yadav]], cricket<br />
* [[Amit Yadav|Amit Raj Kumar Yadav]], cricket<br />
* [[Arjun Yadav]], cricket<br />
* [[Ashwin Yadav]], cricket<br />
* [[Avinash Yadav]], cricket<br />
* [[Bani Yadav]], Car rallyist, India's fastest women car racer<br />
* [[Chinki Yadav]], Indian sport shooter<br />
* [[Dharmendra Singh Yadav]], boxing<br />
* [[Hemulal Yadav]], cricket<br />
* [[Jai Prakash Yadav (cricketer)|Jai Prakash Yadav]], cricket<br />
* [[Jayant Yadav]], cricket<br />
* [[Jyoti Yadav]], cricket<br />
* [[Kapil Yadav]], cricket<br />
* [[Kavita Yadav]], air-rifle Shooting<br />
* [[Kuldeep Yadav]], cricket<br />
* [[Lalit Yadav (Delhi cricketer)|Lalit Yadav]], [[Delhi]] cricketer<br />
* [[Lalit Yadav (Vidarbha cricketer)|Lalit Yadav]], [[Vidarbha|Vidharbha]] cricketer<br />
* [[Narsingh Pancham Yadav]], wrestling<br />
* [[Poonam Yadav (cricketer)|Poonam Yadav]], cricket<br />
* [[Punam Yadav]], weightlifting<br />
* [[Puneet Yadav]], Cricket<br />
* [[Radha Yadav]], Cricket<br />
* [[Rahul Yadav (cricketer)]]<br />
* [[Rahul Yadav Chittaboina]], Badminton<br />
* [[Rakesh Kumar Yadav]], athletics<br />
* [[Sanjay Yadav (cricketer)|Ram Singh Sanjay Yadav]], Cricket<br />
* [[Ram Singh Yadav]], Marathon Runner<br />
* [[Renuka Yadav]], hockey<br />
* [[Rohit Yadav C.]], Badminton<br />
* [[Sandeep Tulsi Yadav]], wrestling<br />
* [[Santosh Yadav (cricketer)]], cricket<br />
* [[Santosh Yadav]], mountaineering<br />
* [[Satish Kumar (boxer)|Satish Kumar Yadav]], boxing<br />
* [[Shivlal Yadav]], cricket<br />
* [[Suryakumar Yadav]], cricket<br />
* [[Swapnali Yadav]], swimming<br />
* [[Tejashwi Yadav]], cricket<br />
* [[Umesh Yadav]], cricket<br />
* [[Vidhya Yadav]], cricket admintration<br />
* [[Vijay Yadav (cricketer)|Vijay Yadav]], cricket<br />
* [[Vikas Krishan Yadav]], boxing<br />
* [[Vishal Yadav]], cricket<br />
<br />
== Vice Chancellors ==<br />
[[File:2019-11-16_Professor_Raja_Ram_Yadav_at_Jaunpur.jpg|thumb|250px|Raja Ram Yadav inaugurating Aryabhatt Auditorium in Jaunpur (2019)]]<br />
[[File:Prof._(Dr.)_Ramakant_Yadav.jpg|thumb|250px|Prof. (Dr.) Ramakant Yadav, former Vice-Chancellor of UPUMS, Saifai]]<br />
* [[G. D. Yadav]] vice chancellor of the [[Institute of Chemical Technology]], Mumbai (erstwhile UDCT) from 2009 until November 2019.<br />
* [[R. S. Yadav|R.S. Yadav]] was Vice Chancellor of [[Baba Mastnath University|Baba Mast Nath University]], Rohtak, Haryana in 2018. <br />
* [[Raja Ram Yadav]] former vice-chancellor of [[Veer Bahadur Singh Purvanchal University]].<br />
* [[Ramesh Kumar Yadava]] is Vice Chancellor of [[Baba Mastnath University|Baba Mast Nath University]], Rohtak, Haryana since 28 June 2021.<br />
* [[Sumer Singh Yadav]] Vice-Chancellor of [[Jagan Nath University, NCR]].<br />
* [[Sushma Yadav]] Vice-Chancellor of [[Bhagat Phool Singh Mahila Vishwavidyalaya]], Sonepat.<br />
<br />
== See also ==<br />
* {{intitle|Yadav}}<br />
<br />
== References ==<br />
{{reflist}}<br />
<br />
{{surname}}<br />
<!-- It does not help to add disambig or hndis tags where the page only contains people who share a given name or surname --><br />
<br />
{{DEFAULTSORT:Yadav (surname)}}<br />
[[Category:Lists of people sharing a surname]]<br />
[[Category:Surnames]]</div>Dr. Editorhttps://en.bharatpedia.org/w/index.php?title=List_of_Yadavs&diff=480989List of Yadavs2026-04-20T14:09:37Z<p>Dr. Editor: </p>
<hr />
<div>{{short description|Wikimedia list article}}<br />
<br />
{{Use dmy dates|date=December 2020}}<br />
{{Infobox surname<br />
| name = {{lang|hi|यादव}}<br />
| image = <!-- Insert a relevant image for the name. --><br />
| image_size = <!-- The infobox automatically resizes images to a width of 200px. Use this parameter only if the image being used is smaller than 200px. --><br />
| caption = <!-- Insert image caption, which should describe the image used. --><br />
| romanization = Yadav<br />
| pronunciation = <!-- Insert the pronunciation(s) of the name. Separate multiple entries with a line break (<br/>). Use IPA codes if possible. --><br />
| gender = <!-- Insert the gender of the name. Use either Feminine, Masculine, or Unisex. --><br />
| feminine = <!-- (If the name you are using in the 'name parameter' (the first one, above) is feminine, insert the masculine form(s) of this specific name. --><br />
| masculine = <!-- (If the name you are using in the 'name parameter' (the first one, above) is masculine, insert the feminine form(s) of this specific name. --><br />
| languageorigin = Sanskrit<br />
| origin = [[Yadu]]<br />
| derivation = [[Yadava]]<br />
| meaning = descendant of [[Yadu]]<br />
| motto = <br />
| region = [[India]], [[Nepal]]<br />
| variant = <!-- Insert the variant form(s) of the name – the alternate spellings of the name. However, note the more specific options below. --><br />
| cognate = <!-- Insert the cognate(s) associated with the name. --><br />
| anglicisation = <!-- Insert the Anglicisation(s) associated with the name. This is for listing the Anglicised forms of a non-English language name. Note derivative option below. Also, some surnames are going to many Anglicised forms; only use this parameter if there are a few Anglicised forms. Long lists of names should be in the article-mainspace. --><br />
| derivative = <!-- Insert the derivative(s) associated with the name. This is for listing the non-English language names that this name has spawned. --><br />
| seealso = <!-- Insert the names that might not fit the into the 'other names' options above. --><br />
| family = <!-- Insert family/families/clans who bear the name. Only insert notable families, preferably ones with articles. --><br />
| footnotes = <ref name="Hanks Coates McClure 2016">{{cite book<br />
| last = Hanks<br />
| first = Patrick<br />
| author-link = Patrick Hanks<br />
| last2 = Coates<br />
| first2 = Richard<br />
| authorlink2 = Richard Coates<br />
| last3 = McClure<br />
| first3 = Peter<br />
| title = The Oxford Dictionary of Family Names in Britain and Ireland<br />
| publisher = [[Oxford University Press]]<br />
| year = 2016<br />
| isbn = 978-0-19-252747-9<br />
| oclc = 964412220<br />
| url = https://books.google.com/books?id=0AyDDQAAQBAJ&pg=PA2973<br />
| page = 2973<br />
| access-date = 2018-12-19<br />
}}</ref><br />
}}<br />
<br />
This is a list of notable members of the [[Yadav]] community.<br />
<!-- Do not add names to this section unless you can show them to be notable – see BP:NOTDIRECTORY --><br />
== Gods ==<br />
[[File:Krishna Holds Up Mount Govardhan (MET 70694) cropped.png|thumb|Krishna lifting Govardhan Hill]]<br />
[[File:Radharani 10.JPG|thumb|Murti of Radharani at ISKCON Temple, Pune]]<br />
[[File:Balarama Mural.jpg|thumb|Balarama mural depiction]]<br />
*[[Krishna|Lord Krishna]]<br />
*[[Radha|Devi Radha]]<br />
*[[Balarama]]<br />
<br />
== Saints ==<br />
== Historical figures ==<br />
== Freedom fighters ==<br />
[[File:Rao_Tula_Ram.jpg|thumb|250px|Rao Tula Ram, leader of the Indian Rebellion of 1857]]<br />
[[File:Rao_Gopal_Dev,_Rewari.jpg|thumb|250px|Statue of Rao Gopal Dev in Rewari, Haryana]]<br />
[[File:Mahendra_Gop.jpg|thumb|right|250px|Mahendra Gop]]<br />
<br />
== Civil servants and bureaucrats ==<br />
* [[Bhupendra Yadav]], IPS, DGP of Rajasthan<br />
* [[Jagmohan Yadav]], IPS, Former DGP of Uttar Pradesh<br />
* [[Manoj Yadava]], IPS, DGP of Haryana<br />
* [[Navniet Sekera]], IPS, ADG Uttar Pradesh<br />
* [[Neera Yadav]], IAS<br />
* [[Pranjal Yadav]], IAS<br />
<br />
== Film and television ==<br />
* [[Baba Yadav]]<br />
* [[Dinesh Lal Yadav]]<br />
* [[Dwij Yadav]]<br />
* [[Khesari Lal Yadav]]<br />
* [[Leena Yadav]]<br />
* [[Manisha Yadav]]<br />
* [[Narsing Yadav]]<br />
* [[Neha Yadav]]<br />
* [[Parul Yadav]]<br />
* [[Pragya Yadav]]<br />
* [[Rajesh Yadav (cinematographer)|Rajesh Yadav]]<br />
* [[Raghubir Yadav]]<br />
* [[Rajkumar Yadav]]<br />
* [[Rajpal Yadav]]<br />
* [[Ravi Yadav]]<br />
* [[Shrikant Yadav]]<br />
* [[Shyam Yadav]]<br />
<br />
== First in their fields ==<br />
[[File:The_renowned_mountaineer,_Smt._Santosh_Yadav_releasing_a_book_‘Parvatarohan_Ka_Romanch’,_brought_by_the_Publications_Division,_in_New_Delhi_on_September_04,_2008_(cropped).jpg|thumb|250px|Santosh Yadav releasing the book “Parvatarohan Ka Romanch” in New Delhi (2008)]]<br />
[[File:Ram_Baran_Yadav_2008-08-26.jpg|thumb|250px|Ram Baran Yadav speaking at a public event (2008)]]<br />
* [[Santosh Yadav]], first woman in the world to climb [[Mount Everest]] twice, and the first woman to successfully climb Mt. Everest from [[Kangshung Face]].<br />
* [[Surekha Yadav]], India's first female train driver<br />
* [[Bhakti Yadav]], The first female MBBS from Indore, India<br />
* [[Ram Baran Yadav]], The first president of Nepal<br />
<br />
== Indian politics ==<br />
* [[Ajay Singh Yadav]], former Union Minister<br />
* [[Ajesh Yadav]], [[Aam Aadmi Party|AAP]] member for [[Badli (Delhi Assembly constituency)|Badli]] in the [[Sixth Legislative Assembly of Delhi]]<br />
* [[Akhilesh Yadav]], Ex-Chief Minister of Uttar Pradesh<br />
* [[Akshay Yadav]], M.P. in the [[16th Lok Sabha]]<br />
* [[Anand Sen Yadav]], BSP politician<br />
* [[Anil Kumar Yadav]], a politician from Bihar<br />
* [[Anil Kumar Poluboina|Anil Kumar Yadav]], Minister of Irrigation(Water Resources) [[Government of Andhra Pradesh]]<br />
* [[Anita Yadav]], politician, Former Minister Haryana Congress<br />
* [[Anjan Kumar Yadav]], former M.P. for [[Secunderabad]]<br />
* [[Arun Subhashchandra Yadav]], former Union Minister<br />
* [[Arvind Singh Yadav]], MLA, Chhibramau, SP<br />
* [[Annapurna Devi Yadav]], Union Minister of State for Education<br />
* [[Ashok Kumar Yadav]], [[Member of Parliament]] from [[Madhubani (Lok Sabha constituency)|Madhubani]]<br />
* [[Babulal Gaur | Babulal Gaur Yadav]], 16th [[Chief Minister of Madhya Pradesh]]([[BJP]])<br />
* [[Badulgula Lingaiah Yadav]], Member of the Parliament and leader Telangana Rashtra Samithi party<br />
* [[Balram Yadav]], Samajwadi Party leader, UP<br />
* [[Balram Singh Yadav]], former Union Minister<br />
* [[Bhupender Yadav]], Union Minister of Labour and Employment <br />
* [[Bhagabat Behera|Bhagabat Behera Yadav]], former Cabinet Minister of [[Government of Odisha]]<br />
* [[Chandrapal Singh Yadav]], MP, Jhansi, SP<br />
* [[Chaudhary Brahm Prakash Yadav]], former Chief Minister of Delhi<br />
* [[Chaudhary Harmohan Singh Yadav]], SP Politician, [[Shaurya Chakra]] awardee<br />
* [[Daroga Prasad Rai]], 10th Chief Minister of Bihar<br />
* [[Darshan Singh Yadav]], former [[Rajya Sabha]] MP of [[Uttar Pradesh]]<br />
* [[Dinesh Chandra Yadav]], former Minister of [[Government of Bihar|Bihar]] and Member of [[Lok Sabha|Parliament]]<br />
* [[Dinesh Kumar Singh|Dinesh Yadav]], former member of [[Bihar Legislative Assembly]]<br />
* [[Deo Narayan Yadav]], 12th [[Speaker (politics)|Speaker]] of [[Bihar Legislative Assembly]]<br />
* [[Devender Yadav]], Indian National Congress<br />
* [[Devendra Prasad Yadav]], former RJD Leader<br />
* [[Devendra Singh Yadav]], former M.P. for [[Etah (Lok Sabha Constituency)|Etah]]<br />
* [[Dharmananda Behera|Dharmananda Behera Yadav]], former MLA of [[Choudwar-Cuttack]] (Odisha)<br />
* [[Dharmendra Yadav]], M.P., Samajwadi Party<br />
* [[Dimple Yadav]], M.P. for Kannauj<br />
* [[D. P. Yadav]], leader of [[Rashtriya Parivartan Dal]]<br />
* [[Girish Yadav]], State Minister, Uttar Pradesh, A BJP Leader<br />
* [[Hitesh Kumar Bagartti|Hitesh Kumar Bagartti Yadav]], former Member of [[Odisha Legislative Assembly]](BJP)<br />
* [[Hukmdev Narayan Yadav]], former Union Minister of State<br />
* [[Hemchand Yadav]], Former Cabinet Minister of Chhattishgarh Government<br />
* [[Jagadambi Prasad Yadav]], former Minister of State in PM Morarji Desai Ministry<br />
* [[Jaswant Singh Yadav]], BJP, Rajasthan<br />
* [[Jay Prakash Narayan Yadav]], former Union Minister of State for Water Resources<br />
* [[Kailash Nath Singh Yadav]], [[Bahujan Samaj Party]], Uttar Pradesh<br />
* [[Kanti Singh|Kanti Singh Yadav]], former Union Minister<br />
* [[Lalita Yadav]], Minister of State of [[Madhya Pradesh Government]]<br />
* [[Laloo Prasad Yadav]], former Union Cabinet Minister of India, former Chief Minister of Bihar<br />
* [[Laxmi Narayan Yadav]], M.P., [[Sagar, Madhya Pradesh]]<br />
* [[Madhusudan Yadav]], former [[Lok Sabha]] MP and Mayor of [[Rajnandgaon|Rajnandgaon Municipal Corporation]] <br />
* [[Mahinder Yadav]], MLA, AAP<br />
* [[Manoj Yadav]], former MLA of Bihar and MLA of [[Jharkhand]]<br />
* [[Mandakini Behera|Mandakini Behera Yadav]], former MLA of [[Odisha]] [[Nayagarh (Vidhan Sabha constituency)|Nayagarh]]<br />
* [[Mitrasen Yadav]], Communist Party leader<br />
* [[Mousadhi Bag|Mousadhi Bag Yadav]], member of [[Odisha Legislative Assembly]] from [[Dharmagarh (Vidhan Sabha constituency)|Dharmagarh]]<br />
* [[Mulayam Singh Yadav (Auraiya politician)]], former Member of [[Uttar Pradesh Legislative Council|Uttar Pradesh Legislative Council (MLC)]] for 3 times(he is not the father of Akhilesh Yadav)<br />
* [[Mulayam Singh Yadav]], former Union [[Defence Minister of India]] and Ex-[[Chief Minister of Uttar Pradesh]]<br />
* [[Nagendra Singh Munna Yadav]], M.L.A., Samajwadi Party, [[Pratapgarh, Uttar Pradesh]]<br />
* [[Nand Kishore Yadav (SP)|Nand Kishore Yadav]], Member of the [[Parliament of India]] representing [[Uttar Pradesh]] in the [[Rajya Sabha]]<br />
* [[Neera Yadav (politician)]], leader of Bharatiya Janata Party and the minister in government of [[Jharkhand]]<br />
* [[Nityanand Rai| Nityanand Rai Yadav]], Minister of State for [[Home Affairs]]<br />
* [[Om Prakash Yadav]] JDU, Bihar<br />
* [[Pappu Yadav]], former RJD M.P<br />
* [[Pradeep Yadav (Indian politician)|Pradeep Yadav]], 13th Lok Sabha MP and MLA of [[Jharkhand]] state<br />
* [[Pramila Giri|Pramila Giri Yadav]], former Member of [[Odisha Legislative Assembly]] from Baisinga ([[Mayurbhanj]])<br />
* [[Ramakant Yadav (politician)|Ramakant Yadav]], BJP<br />
* [[Ramesh Prasad Yadav]], former Member of [[Bihar Legislative Assembly]]<br />
* [[Rampal Yadav]], SP leader<br />
* [[Ram Gopal Yadav]], Rajya Sabha member<br />
* [[Ram Kripal Yadav]], former Union Minister of State<br />
* [[Ram Lakhan Singh Yadav]], former member of [[Lok Sabha]] and Ex-MLA of Bihar<br />
* [[Ram Naresh Yadav]], former Chief Minister of [[Uttar Pradesh]]<br />
* [[Ranjan Prasad Yadav]], RJD politician, Bihar<br />
* [[Rekha Yadav]], [[Bharatiya Janshakti Party]] [[Malhara (Vidhan Sabha constituency)]] in [[Chhatarpur district]], [[Madhya Pradesh]]<br />
* [[Sadhu Yadav]], politician, Bihar<br />
* [[Sharad Yadav]], leader of Janata Dal (U)<br />
* [[Shivpal Singh Yadav]], former Cabinat Minister of [[Uttar Pradesh Government|Uttar Pradesh]]<br />
* [[Shyamlal Yadav]], Leader of Congress (I), Former [[Deputy Chairman of the Rajya Sabha]]<br />
* [[Subhash Yadav]], former Deputy Chief Minister of Madhya Pradesh<br />
* [[Subhash Prasad Yadav]], former [[Member of Parliament|Member of Parliament (Rajya Sabha)]] from [[Bihar]]<br />
* [[Sudha Yadav]], BJP leader<br />
* [[Sunil Kumar Singh Yadav]], [[Bahujan Samaj Party]], Uttar Pradesh<br />
* [[Surendra Prasad Yadav]], former Industrial Minister of Bihar & Jharkhand and Ex-MLA of Bihar he also served as an MP of 12th [[Lok Sabha]]<br />
* [[Talasani Srinivas Yadav]], Minister of State in [[Government of Telangana]](Telangana Rashtra Samithi)<br />
* [[Tejashwi Yadav]], Ex-Deputy Chief Minister, Bihar State<br />
* [[Tej Pratap Yadav]], Ex-Minister for Health, Bihar<br />
* [[Tej Pratap Singh Yadav]], M.P. for [[Mainpuri]]<br />
* [[Uma Kant Yadav]], [[Bihar Legislative Assembly]]<br />
* [[Umlesh Yadav]], former MLA for [[Bisauli]] [[Uttar Pradesh]]<br />
* [[Vijay Bahadur Yadav]], MLA, Gorakhpur Rural<br />
* [[Yogendra Yadav]], Leader of [[Swaraj Abhiyan]]<br />
<br />
== Literature ==<br />
* [[Anand Yadav]], a Marathi-language writer<br />
* [[B. D. Yadav]], historian<br />
* [[J. N. Singh Yadav]], English- and [[Hindi]]-language writer<br />
* [[Lalai Singh Yadav]], writer and playwright from [[Uttar Pradesh|UP]]<br />
* [[Rajendra Yadav]], a pioneer of the Hindi literary movement known as Nayi Kahani.<br />
* [[Ramashankar Yadav]], Hindi poet<br />
* [[S. D. S. Yadava|S. D. S. Yadav]], writer of "Followers of Krishna: Yadavas of India"<br />
<br />
<br />
== Military ==<br />
[[File:Sub Maj & Hony Capt Yogendra Singh Yadav, PVC.jpg|thumb|Yogendra Singh Yadav, Param Vir Chakra awardee]]<br />
* [[Yogendra Singh Yadav]]<br />
* [[Kaushal Yadav]]<br />
* [[Kulbhushan Yadav]]<br />
<br />
== Nepali politics ==<br />
[[File:Ram_Baran_Yadav_2008-08-26.jpg|thumb|250px|Ram Baran Yadav speaking at a public event (2008)]]<br />
* [[Upendra Yadav]], [[Deputy Prime Minister of Nepal]]<br />
* [[Chitra Lekha Yadav]], minister<br />
* [[Dinesh Chandra Yadav (Nepal)]] member of the Second Nepalese Constituent Assembly<br />
* [[Radhe Chandra Yadav]], member of the Second Nepalese Constituent Assembly<br />
* [[Ram Ayodhya Prasad Yadav]], member of the Second Nepalese Constituent Assembly<br />
* [[Ram Baran Yadav]], President<br />
* [[Renu Kumari Yadav]], Minister of Education. member of the [[Madhesi Janadhikar Forum]]<br />
* [[Upendra Yadav]] President of [[Federal Socialist Forum, Nepal]]<br />
*[[Matrika Prasad Yadav|Matrika Yadav]], [[Ministry of Industry, Commerce and Supplies (Nepal)|Ministry of Industry, Commerce and Supplies]], A [[Nepal Communist Party]] Leader<br />
<br />
== Professionals ==<br />
* [[Bhakti Yadav|Dr. Bhakti Yadav]], [[Padma Shri]] awardee gynaecologist<br />
* [[Goriparthi Narasimha Raju Yadav]], Leading [[Agriculturist]], Padma Shri Awardee<br />
* [[Ramakant Yadav (neurologist)|Ramakant Yadav]] is a professor of Neurology.<br />
* [[Raj Vir Singh Yadav]], Kidney transplant surgeon, [[Padma Shri]] Awardee, 1982<br />
* [[Rahul Yadav]], Ex CEO, Housing.com and founder of Intelligent Interfaces for e-commerce<br />
* [[Yogendra Yadav]], [[Psephology]]<br />
<br />
== Science and technology ==<br />
* [[Jhillu Singh Yadav]]<br />
* [[Rajpal Singh Yadav]]<br />
<br />
== Social workers ==<br />
[[File:The_President,_Smt._Pratibha_Devisingh_Patil_presenting_the_Stree_Shakti_Puruskar_2009_to_Mrs._Phoolbasan_Bai_Yadav_(Rajnandgaon,_Chhattisgarh),_in_New_Delhi_on_March_08,_2010.jpg|thumb|250px|Phoolbasan Bai Yadav receiving Stree Shakti Puraskar from President Pratibha Patil (2010)]]<br />
* [[Phoolbasan Bai Yadav]] Social Worker in [[Chhattisgarh]], [[Padma Shri]] Awardee, Godfrey Phillips National Bravery Awardee<br />
<br />
== Sports ==<br />
[[File:Suryakumar_Yadav_in_PMO_New_Delhi.jpg|thumb|250px|Suryakumar Yadav with PM Narendra Modi at PMO, New Delhi (2024)]]<br />
[[File:Kuldeep_Yadav_in_PMO_New_Delhi.jpg|thumb|250px|Kuldeep Yadav with PM Narendra Modi at PMO, New Delhi (2024)]]<br />
* [[Abhishek Yadav (footballer)|Abhishek Yadav]], football<br />
* [[Abhishek Yadav (table tennis)|Abhishek Yadav]], table-tennis<br />
* [[Ajay Yadav]], cricket<br />
* [[Akash Yadav]], cricket<br />
* [[Amit Yadav|Amit Raj Kumar Yadav]], cricket<br />
* [[Arjun Yadav]], cricket<br />
* [[Ashwin Yadav]], cricket<br />
* [[Avinash Yadav]], cricket<br />
* [[Bani Yadav]], Car rallyist, India's fastest women car racer<br />
* [[Chinki Yadav]], Indian sport shooter<br />
* [[Dharmendra Singh Yadav]], boxing<br />
* [[Hemulal Yadav]], cricket<br />
* [[Jai Prakash Yadav (cricketer)|Jai Prakash Yadav]], cricket<br />
* [[Jayant Yadav]], cricket<br />
* [[Jyoti Yadav]], cricket<br />
* [[Kapil Yadav]], cricket<br />
* [[Kavita Yadav]], air-rifle Shooting<br />
* [[Kuldeep Yadav]], cricket<br />
* [[Lalit Yadav (Delhi cricketer)|Lalit Yadav]], [[Delhi]] cricketer<br />
* [[Lalit Yadav (Vidarbha cricketer)|Lalit Yadav]], [[Vidarbha|Vidharbha]] cricketer<br />
* [[Narsingh Pancham Yadav]], wrestling<br />
* [[Poonam Yadav (cricketer)|Poonam Yadav]], cricket<br />
* [[Punam Yadav]], weightlifting<br />
* [[Puneet Yadav]], Cricket<br />
* [[Radha Yadav]], Cricket<br />
* [[Rahul Yadav (cricketer)]]<br />
* [[Rahul Yadav Chittaboina]], Badminton<br />
* [[Rakesh Kumar Yadav]], athletics<br />
* [[Sanjay Yadav (cricketer)|Ram Singh Sanjay Yadav]], Cricket<br />
* [[Ram Singh Yadav]], Marathon Runner<br />
* [[Renuka Yadav]], hockey<br />
* [[Rohit Yadav C.]], Badminton<br />
* [[Sandeep Tulsi Yadav]], wrestling<br />
* [[Santosh Yadav (cricketer)]], cricket<br />
* [[Santosh Yadav]], mountaineering<br />
* [[Satish Kumar (boxer)|Satish Kumar Yadav]], boxing<br />
* [[Shivlal Yadav]], cricket<br />
* [[Suryakumar Yadav]], cricket<br />
* [[Swapnali Yadav]], swimming<br />
* [[Tejashwi Yadav]], cricket<br />
* [[Umesh Yadav]], cricket<br />
* [[Vidhya Yadav]], cricket admintration<br />
* [[Vijay Yadav (cricketer)|Vijay Yadav]], cricket<br />
* [[Vikas Krishan Yadav]], boxing<br />
* [[Vishal Yadav]], cricket<br />
<br />
== Vice Chancellors ==<br />
[[File:2019-11-16_Professor_Raja_Ram_Yadav_at_Jaunpur.jpg|thumb|250px|Raja Ram Yadav inaugurating Aryabhatt Auditorium in Jaunpur (2019)]]<br />
[[File:Prof._(Dr.)_Ramakant_Yadav.jpg|thumb|250px|Prof. (Dr.) Ramakant Yadav, former Vice-Chancellor of UPUMS, Saifai]]<br />
* [[G. D. Yadav]] vice chancellor of the [[Institute of Chemical Technology]], Mumbai (erstwhile UDCT) from 2009 until November 2019.<br />
* [[R. S. Yadav|R.S. Yadav]] was Vice Chancellor of [[Baba Mastnath University|Baba Mast Nath University]], Rohtak, Haryana in 2018. <br />
* [[Raja Ram Yadav]] former vice-chancellor of [[Veer Bahadur Singh Purvanchal University]].<br />
* [[Ramesh Kumar Yadava]] is Vice Chancellor of [[Baba Mastnath University|Baba Mast Nath University]], Rohtak, Haryana since 28 June 2021.<br />
* [[Sumer Singh Yadav]] Vice-Chancellor of [[Jagan Nath University, NCR]].<br />
* [[Sushma Yadav]] Vice-Chancellor of [[Bhagat Phool Singh Mahila Vishwavidyalaya]], Sonepat.<br />
<br />
== See also ==<br />
* {{intitle|Yadav}}<br />
<br />
== References ==<br />
{{reflist}}<br />
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{{surname}}<br />
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[[Category:Surnames]]</div>Dr. Editor