वाराणसी. पेशवा बाजीराव नहीं होते तो आज का बनारस नहीं होता। आज जब मस्तानी के साथ गाढे प्रेम और काशीबाई के साथ पेशवा बाजीराव बल्लाड की कथित बेवफाई की कहानी रुपहले परदे पर चमक बिखेर रही है, इतिहास एक बार फिर से करवटें बदल रहा है। देश की सांस्कृतिक राजधानी बनारस के पन्नों को पलटें तो साफ़ नजर आता है कि पेशवा बाजीराव ने काशीबाई के साथ-साथ काशी नगरी से भी अटूट प्रेम किया था। शायद वह काशीबाई का प्रेम ही था कि पेशवा बाजीराव ने अपार शक्ति संपन्न होने के बावजूद काशी को अपने कब्जे में करने का ख्याल भी कभी मन में नहीं लाया। वो बाजीराव ही थे जिन्होंने महातीर्थ काशी को बनाया सजाया और उसमे ढेर सारे रंग भर दिए। शायद यही वजह थी कि बाजीराव की मृत्यु के बाद काशीबाई की आँखें बनारस के घाटों, गलियों, चौराहों और मंदिरों में अपने बाजीराव के पदचिन्हों को ढूंढती रही। इतिहासकार बताते हैं कि एक बार बाजीराव, मस्तानी के साथ भी बनारस आये थे।

काशीबाई के साथ यहाँ भी हुई दगाबाजी

बाजीराव की मृत्यु के बाद 1746 में काशीबाई सेना की एक टुकड़ी के साथ बनारस आईं। राजा बनारस बलवंत सिंह के एक भाई दासाराम ने खुद को काशीबाई के हवाले कर दिया, 

In 1674, Visheshvar (also known as Gaga Bhatt) of Varanasi, the gteai- 
esl Sanskrit theologian then alive and a master of the Hindu scriptures 
and philosophy, was summoned to perform the coronation cere- 
mony of Shivaji.'" 

A Marathi Bahhha), wiitten about the middle of the nineteenth cen 
Lury, claims that Rajghat and the village of Sheopur neai it were named 
after and founded by Shiva ji when he halted at Varanasi on his way to 
Agi'a in 1665 to meet Aurangzeb, but there is no evidence of his having* 
made such a visit. Khafi Khan’s narrative seems to point to th-e probabi- 
lity of Shivaji’s having visited Varanasi while he was fleeing back from 
AgTa to the Deccan.^ 

During the reign of 

The Vinaya and Sutta portions of the Pāli canon, for example, contain only five references to Brahmins who received land grants from the kings of Kosala and Magadha, and only seven references are made to Brahmanic settlements in the same region.[5] Even a text such as the Ambaṭṭha Sutta, which Bronkhorst argues is late, describes how the Brahmin Ambaṭṭha arrived in Kapilavatthu only to become an object of ridicule to the local Śākyas.[6] This evidence suggests that Brahmins were an oddity in the early Buddhist period, and thus that Vedic culture played little role in the imperial civilization established by the Mauryas.

But this does not mean that Brahmanism was entirely absent from the region of Greater Magadha. The Yājñavalkya-kāṇḍasuggests the existence of a small but influential school within the region of Videha-Kosala, and thus the orb of the Magadhan cultural region, in the late Vedic period. Situated in non-Vedic territory, at a time of great social change, the Brahminic thinkers of this circle would have developed their ideas in isolation from the Vedic mainstream. It is even possible this school also became a haven for ascetic and speculative traditions attested as far back as the late Ṛgveda.[7]

Whatever the case, there is a strong case that the ideas of karma and liberation from rebirth emerged in this unorthodox school, and then eventually triggered the culture of world renunciation, asceticism, and meditation. If so, it would seem that the peculiar religious culture of Greater Magadha was an unintended consequence of the early Videhan kings’ attempt to legitimize their rule through the Vedic tradition. From the Vedic perspective this Sanskritization went wrong, for it resulted not in the establishment of Vedic orthodoxy beyond the āryāvarta, but rather an unorthodox counterculture of renouncers and philosophers.

Narhan Estate, which has been very prominent in this area since the Mughal period. Narhan that provide the historical Dronwar Dynasty thirteen Bhuption developed it as a capital city.. At that time several Bridges, temples, forts constructed here. Lots of things in Estate (historyca and archaeologycai) are distributed and sifted to Benares. Chaos in the overland route from Samastipur in Rosdha Mahishasurmrdini Karnatkalin the sculpture has a fragmented, which is laid there with other antiquities.

According to Jayaswal Research Institute Archaeological Explorations this site  belongs to Late Medieval period.

The Kanauj kings did not penetrate in land and the country was held by Soeries,Bhars and other unsubdued tribes, who were independent throughout Avadh and the eastern districts. The district even today abounds with Bhars especially in Banaras tehsil.

Rajput colonization does not appear to have begun before the 12th or the13th centuries. This is the period popularly assigned to the establishment of the Raghubansi power. One Deo Kunwar came from Ayodhya ,the ancient seat of Raghubansis and married the daughter of Raja Banar, obtaining as dowry the Taluqa of Niar.The Raghubansis are the only Rajputs in the district who seemed to have acquired a position of independence.The Raghubansis claim descent from one Doman Deo,ninth in the direct descent from Deo Kunwar, who lived during the regime of Sikander Lodi and held Katehar as a rent-free tenure.” Unquote;

So even the history that speaks of us has Princess Bindumati married off to Deo Kunwar.Which in our bard’s story is married to the last King of Ayodhya, Nain deo. whose son was Salhe Kunwar, who fathered None Rao and Nangayee Rao While None Rao went away to Kashmir, Nangayee Rao fathered Deo Kunwar, who settled Deorayee in 1380AD.His great grand-father married the daughter of Raja Banar, sometime after 1194AD,after Jai Chandra shifted him to Rajghat in Varanasi or Banaras.Again,Doman Deo is said in the above description as the ninth in the descent from Deo Kunwar.Whereas factually, after Deo Kunwar,it was Birhaj Rai,then Pukar Rai,then Rai Khemraj Singh,then Udai Chand,then Ugaa Thakurayee,whose second son was Doman Deo who comes out to be seventh in line.
Doman Deo was contemporary of Sikander Lodi and even Sher Shah Suri(who had worked in his stable as a runaway in between 1501 to 1515)) upto 1545AD,i.e. three hundred and fifty years after the Raghuvanshies migrated from Ayodhya, and its odd that all Raghuvanshies claim descent from Doman Deo.So one purpose of this exercise is also for the purpose of correction of records in such haphazard descriptions as much as in some old Govt. Gazeteers, and bring for public viewing the correct order of the lineage,and specially for our suspicious cousins in Jaunpur,calling all Katehar cousins not only descendants of Doman Deo,but also of his Ahir consort(in jest).For the records sake Doman Deo fathered five sons from that lady,called,Jalho Mokal,Amba,Chan and Bariyasan Singh.Doman Deo’s other son was Kalyan Shah, whose son Ayirran Shah built the Ayar Kot ,near Varanasi, whose eleventh descent Pratap Narain Singh was adopted by maharaja of Vijayanagaram in Andhra Pradesh and Vijjy etc. were his descent and came to Chandravati ,near Kaithi to claim their share.

डाॅ0 सम्पूर्णानन्द जी को अपनी पुस्तक काशीवासियों एवं राजा चेतसिंह की अंग्रेजो से युद्ध में इस प्रकार लिखना पड़ा कि राजा बनार अपने पुरोहित को कुछ दान देना चाहते थे । उनके न लेने पर राजा बनार उनकी पगड़ी में दान पत्र छिपा दिये थे। कत्थू मिश्र पगड़ी से दान पत्र पाने पर नाराज हो गये और श्राप दिये कि अब तुम्हारा राज्य क्षेत्र तुम्हारे वंश में न रहकर हमारे वंश में आ जायेगा । मुगलों के समय में कत्भूमिश्र के कुल के जौनपुर के मंशाराम दूबे को मुगलों के सूबेदार ग्यासुद्दीन ने जमीदार बना दिया था और मुगलों की सेना की सहायता दे दी थी । मंसाराम दूबे को बलवंत नामक लड़का पैदा हुआ था । मुगलों ने राजा बनाकर इन्हें बलवन्त सिंह की उपाधि दी थी । मंशाराम दूबे व बलवंत सिंह मुगलों की सेना लेकर बनारस, बलिया, गाजीपुर, जौनपुर के असली क्षत्रिय भर राजाओं को आपस में लड़का अथवा मुगलों की सेना की सहायता से नष्ट किये और उनकी संपत्ति पर अपना अधिकार जमा लिये । मंशाराम दूबे की मृत्यु 1734 ई0 में हुई । उ

Previous Page Image Next Henry Waterfield , ( 1875 ), Memorandum on the Census of British India 1871-72 , London , Eyre and Spottiswoode , p. 22 In all modes of classification, the first rank is held by the Brahmin or priestly caste; out, so far from us being confirmed to religious duties, there are few trades in which some of its members are not engaged. So minute and endless are the ramifications of caste, that, when Mr. Prinsep took a census of Benares in 1834, no less than 107 distinct castes of Brahmins were found in that one city. The number of per- sons throughout British India who have returned themselves as Brahmins a little exceeds ten millions, of whom there are in Bengal and Assam not quite 2�, and in the North-West Provinces 3 J millions; in Oude they number 1,400,000, in the Punjab 800,000, in Madras 1,100,000, and in Bombay 660,000, while the remaining half million are scattered through the minor provinces. Brahmins:   Bengal 2,312,929 Assam 105,901 North West Provinces 3,234,342 Ajmere 15,397 Oude 1,397,808 Punjab 800,547 Central Provinces 287,168 Berar 49,843 Mysore 169,637 Coorg 3,270 British Burma 775 Madras 1,095,445 Bombay 658,479   10,131,541 Next in rank come the Kshatriyas, Rajpoots of warrior caste, of whom there are.-somewhat more than 5� millions in the provinces under British rule., Of these 1/14 millions are found in Bengal and Assam, 2,400,000 in the North-West Provinces, 660,000 in Oude, 720,000 in the Punjah (besides nearly as many more Rajpoots of the Mahomedan religion), and rather more than 600,000 in the other provinces. There are very few of this caste in Lower Bengal or in the southern Presidencies; Behar, the North- West Provinces, Oude, and the Punjab, are the homes of 85 per cent, of the Rajpoots. They are usually soldiers, landowners, or cultivators; not merely do they in large numbers swell the ranks of the armies in Bengal and Bombay, but they are also found in the service of Native Princes, or acting as overseers or retainers of the large landlords and bankers. Kshatriyas and Rajpoots:   Bengal 1,222,549 Assam 6,602 North West Provinces 2,395,688 Ajmere 14,330 Oude 62,946 Punjab 719,121 Central Provinces 176,948 Berar 36,831 Mysore 67,358 Coorg 2,800 British Burma 1,257 Madras 190,415 Bombay 144,293   5,641,138 The third of the primitive castes was the Vaisyas, who were occupied in agri- culture and trade, while the great majority of the Hindoo population was indiscriminately thrown together into the fourth, namely, the Soodra or servile class. This arrangement has not, however, been maintained in more than one or two of the Census reports; and, instead of attempting to keep up the old distinction, it seems better to enumerate a few of the castes which, from numbers or for any other reason, are of most importance in the several provinces. Among the intermediate castes in Bengal and Assam may be mentioned the Babhans of Behar, 1,000,000 in number, claiming to be Brahmins and rivals of the Rajpoots, and the Kayesths or writers, 1,600,000, chiefly found in the Lower Provinces; among the trading castes, those who are specially termed Buniyas or shopkeepers, amounting to not quite a quarter of a million; among the pastoral castes, the Goallas, the great class of herdsmen, 3,500,000, two-thirds of whom are settled in Behar, where they are notorious as lathials or clubmen, ready to engage in any riot at the bidding of their employer; among the agricultural castes, the Kaibarthas, 2,700,000, of whom two millions are in the Lower Pro- vinces, and nearly half a million in Behar, where they take the title of Chasa,� the Koeries, 1,000,000, chiefly in Behar, where they are a hardworking quiet set of people, celebrated as spade-husbandmen,�the Koormees, 970,000, mostly in Behar and Chota Nagpoor,�and the Sadgops, of Lower Bengal, 660,000, who form the highest of the cultivating castes; among the artisan castes, the Telees or Kaloos, 1,400,000, makers and vendors of oil; and among the weaver castes, the Tantees, who, to the number of 820,000, are enumerated under this the generic term for their occupation. Many of those who in other provinces are classed among the lower castes of Hindoos are, in the Bengal report, reckoned as semi-Hindooised aborigines. Of these the most numerous tribes are the Chandals, a hardy race, chiefly found in the eastern districts of Bengal, aggerating about 1,650,000 besides 116,000 Mals, with whom they are frequently identified; the Chanars or Muchees, 1,180,000, of whom the men are workers in leather and the women midwives; the Koch, Paliyas, and Rajbansis, an ancient people of Assam, whose orginal name is still to be traced in Cooch Behar, 1,560,000; the Dosadhs, the ordinary labouring

Eksaria Bhumihar Zamindars - Origin

Eksaria Bhumihar Zamindars - Origin

By the end of the sixteenth (16th) century, the EKSARIA BHUMIHARS got a foothold in the erstwhile district of SARAN, Bihar. The pivotal person was JAGARNATH DIXIT, who settled in the village of EKSAR, by early sixteenth century. They managed to expand and hold out large territories but they could never form a unified lineage and thus lead to the formation of a "RAJ". Jagarnath Dixit's descendants were able to expand their territories as the state did not resist and there was abundance of male heirs.
The two youngest sons of Jagarnath moved to other parganas while the eldest two remained behind. The Eldest, SARAN RAI - on whose name SARAN District (present Chapra, Siwan and Gopalganj Districts) was named- had 4 sons - Each of whom formed villages and zamindaris. The second oldest son of Jagarnath had no issue.
SARAN RAI's descendants settled at different places and formed different zamindaris. The first son created the MAJHA line of zamindars, the second - NATH RAI - settled at PARSA and subsequently his descendants moved to CHAINPUR ZAMINDARI. The third son produced the lineage which resulted in the RUSI and KHAIRA ZAMINDARIS. The youngest became the pioneer for the BAGOURA Zamindari. Famously, they were known as the CHOU-BHAIYAS. (FOUR BROTHERS) 

Actually the origin place of jagrnath dikshit(who was living in near ekshar now Ekma ) was Namisharnya city of Utrakhand. The migrated in 16th century when the king of Nepal gifted the Raj of 14 paragana to Sri Dikshit who was neither married or had his son . So he asked his nephews to come and accept the proposal . The first state was parshagadh near ekshar now ekma and letter on other provinces were allotted as per the need of time . The state of parshagadh was succeeded by babu Prem prasad narayan singh and his successor . Sir C p n singh , Maheshwar prasad narayan singh , deepeswar prasad narayan singh Raj narayan singh are some famous name of the same parshagadh family of eksariya bhumihar history. They are now succeeded by there successor Awdhes Pd.N. Singh, K.P.N. singh, V.P.N. Singh and others

पूर्व मौर्य काल के शुरुआती पाली ग्रंथों को कोसाला और मगध के शासकों द्वारा ब्राह्मणों को दिए गए गांवों का उल्लेख किया गया है। इस तरह के अनुदान के लिए इस्तेमाल किया जाने वाला शब्द "ब्राह्मण्य" था।

The village of Sherpur was established by 'Babu Dullah Rai' in the year 1590 A.D. Babu Dullah Rai was great grandson of Kamdev Misir's great grandson Puranmal Rai. As per the genealogical records of Sankrit gotriya 'Sakarwar' clan, the ancestors of Sherpur migrated from 'Fatuhabad' of Fatehpur district to 'Sakaradih' of Zamania Tehsil in Ghazipur district in the year of 1530 A.D. Families of two brothers named 'Kamdev Misir' and 'Dhamdev Misir' moved eastward after the 'battle of Madarpur' and settled at Sakaradih, while third brother Biramdev Misir's family moved in north to some unknown place. Madarpur battle was fought between Mughal general Mir Baqi and an united army of Brahmin zamindars near Kanpur in 1528 A.D. In this battle brahmin warriors fought bravely but got defeated due to use of advanced technology and gun powder by Mughal army. This was the last major resistance in front of advancing mughal army towards east as it has got mentioned in 'Kanyakubja Prabodhini' ;

खजुहा के लिए एक नाम फतूहाबाद भी प्रसिद्व है और यहाँ के शुक्ल (उपजाति) ब्राम्हण अपने को फतूहाबादी शुक्ल कहते हैं। ‘कान्यकुब्ज दर्पण‘ जो एक पुरानी पोथी है, उसमें इसका उल्लेख है। इस पोथी के कुछ पन्ने जिनमें संवत् और लेखक का नाम अप्राप्य है मैने प्रघान सम्पादक डाॅ0 ओम प्रकाश अवस्थी के पास देखी थी। पुस्तक की भाषा, लिपि, लिखने का ढंग काफी पुराना है। ‘गणपति पुरवा से निकसि कै फतूहा जाइ बसे गणपति के वंश को गंगाराम ने फतूहाबाद में बसाया गंगाराम डोमनपुर से निकसि कै खजुहा में वसे देवी छिन्नमस्ता के उपासक रहे और अकबर बादशाह मुल्क फतेह करके खजुहा के पास वास किया और गंगाराम को बुलाया कुछ सिद्वता का प्रताप भी अकबर बादशाह को देखाया तब सिद्वता को देखकर खजुहा का नाम फतूहाबाद रखा तब से फतूहाबादी कहलाये। सांकृत गोत्र शुक्लों का असामी स्थानी विश्वा लिख्ते।
गणपति फतूहा के 20
गंगाराम फतूहा के 20
खजुहा के फतूहाबाद नाम की पुष्टि और भी है। असोथर के राजा भगवन्त राय खीची के यहाँ एक चतुरेस नाम का कवि था जिसने गाजीपुर से कुछ स्थानों की दूरी कवित्त के माध्यम से बताई हैः-
आठ कोस असनी भिटौरा है नवै कोस
पाँच कोस किशुनपुर एकडला के पास है।
तीस कोस कानपुर फतूहाबाद बारा कोस
बीस कोस चित्रकूट जहां रामदास हैं।
तीस कोस प्रागराज काशी है साठ कोस,
डेढ़ को स सूर्य सुता करत पाप नास है।
खीची भगवन्तराय भूपं मेरो चतुरेश नाम
गाजीपुर परगना असथोर में वास है।
प्रतीत ऐसा होता है कि अकबर का दिया फतूहाबाद और औरंगजेब का दिया नाम औरंगाबाद सांस्कृतिक और ऐतिहासिक मोह तथा परम्परा संरक्षण के कारण चल नहीं सके। जनश्रुति में जिसके प्रति रागात्मकता विद्यमान थी वह नाम परिर्वतन के पगति उत्सुक नहीं थी

The Dighwa-Dubaull Copper-Plate Inscription of the time of 
Maharaja Mahendrapala ; — 

The inscription is inscribed in fourteen lines on the one side of 
a copper plate (measuring ;3.4 cms. by 42 eras.) from Dighwa- 
DubauH, a village situaied about 40 kms. south-east of Gopalganj, 
the chief town of the Gopalganj district. 

Language- eianskrit; characters-North Indian alphabets of about 
the 8th-9th century A.D. 

The inreription purports to be the charter of the Gurjara- 
Pratihara king Mahendrapala issued from the camp at Mahodaya 
(i.e, Kanauj), and records the grant of the village of I'anlyaka- 
grama of the Vali\aka-vi.saya in the Sravasti-bhukti to the Bhatta 
Padmasara of the Savarna-gotra by the king. 

The inscription is dated on the It'th day of tlie bright fortnight 
of the month of Magha (January-February) in the year 155. The 
era to which the year 1 55 is to be referred to is not specified; but, 
applying the c'ate to the era of Har.savardhana of Kanauj (commen- 
cinq in A.D. 6C6-OU, its dale WL,u!d come to 76;-. 2 A.D. (lA, 
vol. XV. pp, 105ff). But Mai endrapaia flourished in the last quarter 
of the 9th and the early part of the 10th centuries A.D. The inscrip- 
tion may, therefore, be assigned to the last quarter of the 9th 
century A.D. 


Reference : JA, vol, XV, pp. 105-13

पटना के समीप मनेर नामक स्थान से उसका एक लेख मिलता है जिसमें मालयारी पत्तला के गुणाव एवं पडाली गाँवों को दान में देने का उल्लेख है ।

उसी प्रकार लार लेख से भी पता चलता है कि मुगेर में निवास के समय उसने पोटाचवाड नामक ग्रामदान में दिया था । ऐसा लगता है कि गोविन्दचन्द्र ने मदनपाल को हराकर मुंगेर क्षेत्र को जीत लिया था जबकि पटना क्षेत्र की विजय उसने रामपाल के समय में ही की होगी ।

किन्तु यह अधिकार स्थायी नहीं रहा तथा मदनपाल ने पुन: वहाँ अपना अधिकार जमा लिया । संभव है गोविन्दचन्द्र के बाद ही पाली ने मुंगेर क्षेत्र पर अपना अधिकार किया हो । इसी प्रकार कलचुरियों को पराजित कर गिबिंदचन्द्र ने यमुना तथा सोन नदियों के बीच स्थित उनके कुछ प्रदेश अपने अधिकार में कर लिये थे ।

उसी ने सबसे पहले कलचुरि राजाओं द्वारा धारण की जाने वाली उपाधियां- अश्वपति, गजपति, नरपति, राजत्रयाधिपति धारण किया था । उसके एक लेख से विदित होता है कि करण्ड तथा करण्डतल्ल नामक ग्राम जो पहले कलचुरि नरेश यशकर्ण के अधीन थे, को गोविन्दचन्द्र ने एक ब्राह्मण को दान में दिया था 

बंसखेड़ा:

उत्तर प्रदेश के शाहजहांपुर जिले में यह स्थान स्थित है । 1894 ई. में यही से हर्ष संवत् 22=628 ई. का एक लेख मिला । इस लेख से हर्ष के शासक के विषय में महत्वपूर्ण सूचनायें मिलती है । इसमें कई प्रदेशों तथा पदाधिकारियों के नाम दिये गये है । लेख के अनुसार अहिच्छत्र प्रदेश के अंगदीया विषय में स्थित मर्कटसार नामक ग्राम को ब्राह्मणों को दान में दिया गया था ।

Pushpa Prasad discovered a fragmentary stone inscription¹⁴ in the hut of a Bābā near the medieval ruined fort mound on the Yamunā in Etawah. It refers to Mahārāja Ajayasimha, the nephew of king Jayachchandra, who performed a Chandī-yajña (sacrifice in honour of the goddess Durgā) for the victory of king Jayachchandra engaged in the deadly battle against the invading Muslim armies of Shihab-ud-din Ghori at Chandawār on the Yamunā, 40 km west of Etawah. Subsequently, the priest took away the image of Durgā installed in the fort and buried it into a pit so that the mlechchhas(Muslims) could not desecrate it in event of their success. The inscription suggests that Etawah was in the possession of king Jayachchandra’s cousin who was there to guard the treasury deposited for ensuring the necessary supply to the fighting army. No information about him is available in any Muslim chronicle or Gāhadavāla inscriptions particularly the Machhalīshahr copper-plate grant of Hariśchandra, the last known Gāhadavāla ruler. The fort of the inscription is obviously the fort of Asnī mentioned in the Muslim chronicles, where king Jayachchandra had deposited his treasures before his fight against the Muslims and which was looted and plundered after the defeat and death of the Gāhadavāla king. It has been identified with the large high mound of Āsaī Kherā on the Yamunā, 10 km east of Etawah¹⁵.

After the publication of the Corpus Inscriptionum Indicarum, Vol.VII by H.V. Trivedi in 1991seven copper-plate inscriptions of Chandellas  have  come to light. Of  the Mau Sahaniyā copper-plate inscription of V.S. 1347/1291 C.E. from the Chhatarpur district of M.P. and the Lalitpur copper-plate grant of V.S. 1352/1295 C.E. of king Hammīravarmmadeva; the Rātha plates of king Madanavarmmadeva of V.S. 1195/1139 C.E. and V.S.1198/1142 C.E.; the Mathurā Museum plate of the Pratīhāra Ajayapāla, a feudatory of the king Vīravarmmadeva, of V.S. 1334/1277 C.E.,  only the Mau Sahaniyā plate has been published¹⁶and others are in different stages of decipherment and editing. A.K. Singh and L.M. Wahal have published a copper-plate inscription of king Sallakshanavarmman dated Monday, Pausha sudi 15, V.S. 1164/1107 C.E. when there was a lunar eclipse¹⁷. The two plates, on which the record is engraved were found at the village of Hatholīpur in the Hamirpur district, the third one has not yet been recovered. This is the only known grant of the Chandella king Sallakshanavarmman, the lord of Kālañjara (C.E. 1100-1110). After mentioning the genealogy of the king, the record states that from his camp at Mrinaila the king donated some land in the villages of Pātijādī, Jevadā, Janudahī and Gavahana in the Navaratha pattalā and Patidvamaidamla, Virohāsujaurī, Charimchāvalī Pokharāma, Jādī, Vudāvala and Dhamnanoli in the Vātani pattalā to 158 Brāhmanas of different gotras (pravaras have not been mentioned) of the Simrāvanī village. The geographical names, except the well-known Kālañjara, of this inscription have been left unidentified. However, Navaratha pattalā is also mentioned in the Bharat Kala Bhawan grant¹⁸ of  king Madanavarmman, dated V.S. 1192/1136 C.E. It is referred to as Navarāshtra mandala vishaya in the vicinity of the river Yamunā in the Charkhārī plate¹⁹ of  king Devavarmman of V.S. 1108/ 1051 C.E. K.L. Agrawal has reasonably identified it with  modern Rātha in the Hamirpur district²⁰.

The Silsila Rock Inscription of the time of Afigasimha ' 

The inscription is inscribed on a boulder of stone at the foot 
of a hill belonging to the Kaimura range near Silsila, not far from 
Bhagwanpur, about 16 kms. to the south of Bhabua in the distiict 
of Rohtas. Actually, there are two inscriptions engraved on the 
boulder, the second below the first, the first containing five lines 
of writing and the second six lines and covering spaces of about ;6.2 
cms. by 30.5 cms. and 91,9 cms. by 61 3 cms. respectively. 

Language— Sanskrit; characters - Early Nagar! of about the 
12th century A. D. 

The object of the first inscription is not quite clear. It appe- 
ars to be recording the sacrifice of certain animals (pigs) in 
favour of some deity. 

The second inscription is of some importance, for it throws 
some light on the early mediaeval history of the Bhabua region. 

It refers to the reign of the Nayaka Aflgasiihha, who was ruling 
from \'anthiaifi-patharpura, and records that some land in the 
possession of the Nayaka in the village of Amarmetha in the 
Kasaramola-pattala within Varanasi was granted as a Sivasasana 
by a person named ViraOrti. In other words, VimOrti purchased 
the plot of land from the Nayaka and granted it in favour of Lord 
Siva worshipped in a temple (in the neighbourhood of the boulder 
bearing the insciiption) and that the charge of the land was given 
to the Brahmana priest of the Siva temple in the locality. 

J The Don Bnziirg Copper Plate Inscription of Govindachandra : — 

The inscription is inscribed on two copper plates (measuring 37.5 
cms. by 27.7 cms. and 36,5 cms by 26,4 cms._i recovered by a Chamara 
cultivator in a field near the village of Don Buzurg, 12 kms. to the 
north of the Mairwa railway station in the district of Saran. 
Both the plates were originally soldered on a circular ring passing 
through the upper part of the second plate and the lower part of 
the first plate. The inscription consists of thirty-six lines of wri- 
ting, of which nineteen lines are engraved on the first plate and 
the rest seventeen lines on the second plate. The copper-plates are 
presently preserved in the State Museum, Lucknow. 

Language-Sanskrit; characters-Nagarl of the 12th century 

A.D. 


The inscription purports to be the charter of the king Govinda- 
chandradeva of the Gahadavala dynasty and records the 
grant of the village of Vadagrama situated in the Alpa division 
(pa(tala) to a Brahmana named TuHaicha barman, belonging to 
the Vachchha-gotra or Dronayanasada by the Gaha^vala king 
who was encamped (ySnSvdsa) at Mamdalia in Alathvimahapura 
at the time of issuing the grant. At this place, the king granted the 
village after taking bath in the Ganges. 

The in.' cription is dated on tuesday, the 8th day of the bright 
fortnight of the month of Jyesjha of V.S. 1176, i.e. 1119-20 A.D. 

References : El, vol. XVIII, pp. 218-24; 3ASB, vol. I, pt. i, p. 
13C; Niyogi, R., The History of the Gaha^avdla Dynasty (Culcatta, 
1959), Appendix B, p. 249, no, 18; Bhandarkar's List No. 202. 



Inset iptions of the Gdha^avSla Period 

The Mera Visnu Temple Inscription of Haridharman : — 

The inscription is inscribed in twenty-seven lines on a rectan- 
gular slab of stone which v\ as found in course of an archaeological 
exploration in the Jehanabad sub-division of the district of Gaya. 
The exact findspot of tl e inscription is not known. 

Language — Sanskrit; characters eastern variety of the North 
Indian alphabets of about the I2th century A.D. 

The inscription, which furnishes a detailed description of the 
family of Haridharman, a Brahman of the Kaundinya-gotra, records 
the construction of a Visnu temple at the village of Mera. in 
Magadha. The genealogy of the family is traced from Medhapati, 
who is mentioned as well versed in the Atharvavedic texts and 

Hie Maner Copper Plate Inscription of GoTindachandra : — 

The inscriptign is inscribed in twenty-six lines on a copper 
plate which had come to light when a man from Maner, a village 
in the western part of the Patna district, had filed the plate in course 
of a law suit. One of the pleaders of this man, who happened to 
be the brother of the Late Prof. Jadunath Sarkar of the Patna 
College, Patna had kept a transcription and photo of the plate. 

Language-Sanskrit; characters-Early Nagarl. 

The inscription purports to be the charter of the king Govinda- 
chandradeva (the son of Madanapala and the grandson of Chandra- 
deva of Kanauj of the Gahadavala dynasty) and records the grant 
of the village named Padali together with the village Gunave in the 
Maniyara (Maner) division {paffala) given in charity by the king 
to a Brahma^a named GaneJvara barman, the son of Thakkura 
Dedabha and the grandson of Thakkura Siva of the Ka^yapa race, 
after having taken bath in the Ganges. 

A strange tax, known as the Turk’s duty (blackmail), is men- 
tioned in the inscription. 

The inscription is dated on the 11th day of the dark fortnight 
of the month of Jyes^ha in the year V.S. 1 183, i.e. 1 126 A.D. 

References :JASB, vol. V, 1922, pp. 81-84; JASB, vol. XVIII, 
pp. 8lff;/B07?5. vol. II, 1916, pp. 441-47; Banerji, R.D., Pdlns o/ 
Bengal, p. 66; Niyogi, R., The History of the GShatfavdla Dynasty, 
p. 250, no. 25; Bhandarkar’s List No. 214. 

Datts are the descendants of Rishi Bhardwaj and derive their gotra from his name. Some consider Gaj Bhavan the grandson of Rishi Bhardwaj to be the real founder of the clan. The word Datt is derived from the simple Hindi word 'data' meaning a charitable person. Some interpret it as a deformation of the word 'Aditya' which means' SUI/" in Sanskrit. There are 12 Adityas, i.e. 12 names of the sun for the 12 months of the year. As there is a Datta surname amongst the Bengalis also who are Kayasth and not brahmin, the traditional Mohyals prefer the epithet of Datt instead of Datta. The origin of Datts is also traced to a chieftain named Datt who accompanied Alexander the Great on his return journey to Macedonia, as an envoy of Raja Porus. Actually, Alexander is said to have taken two brahmins with him, named Datt and Kalanos. However, on the way, when Alexander fell seriously ill and died at Babylon; Datt along with his followers drifted to Arabia and settled at Harya Bunder. With the passage of time, there emerged a viable community of Datts in Arabia and in a subsequent era they became rulers of small dominions in that country. The presence in Arabia of many Hindus. mostly Brahmins.

सारस्वत प्रदेश के रहने वाले पराशर गोत्रीय ब्राहमण........ इनके पूर्वज प० जगन्नाथ दीक्षित मिथिला में आकर एकसर में बसे.................. जमींदारियां कई रहीं उनमें प्रमुख गोरिया कोठी |
काश्यप गोत्रीय जैथरिया मूल के ब्राह्मण................. ये कश्मीर के जैस्थल के रहने वाले हुए...... इनके पूर्वज गंगेश्वर देव निमखर मिश्री, लखनऊ से आकर............
........................ पश्चमी चंपारण के जैथर नामक गाँव में बसे और जैथारिया कहलाये..... कृपया ध्यान दें मुख्यतः जैस्थल के नाम पर ही गाँव का नाम जैथर पड़ा................................ प्रमुख जमींदारी – बेतिया राज |
काश्यप गोत्रीय भेलौरिया मूल के ब्राह्मण...... वास्तव में ये कश्मीर मूल के ब्राह्मण हैं............... लेकिन इनके पूर्वज भूपान भट्ट............. तीर्थ भ्रमण के वास्ते................ महाराष्ट्र से आकर यहाँ जहानाबाद के....... भेलावर परगना में बसे...... यहाँ बसने की वजह से भेलौरिया मूल कहलाया... आज जिस धरती पर हमारा यह कार्यशाला हो रहा है....... यह सौभाग्य की बात है की यह वही भेलावर की पावन धरती है | प्रमुख जमींदारी १) भेलावर २) ओकरी
काश्यप गोत्रीय जुझौतिया ब्राह्मण.......
... बुन्देलखंड के जुझौती प्रदेश में....... मूल निवास होने की वजह से जुझौतिया मूल के कहलाये |
कर्णाटक के पदमपुर से कश्यप गोत्रीय किनवार ब्राह्मण...... उत्तर प्रदेश के कानपुर के निकट मदरापुर स्थित....... ओकनी नदी के किनारे सर्वप्रथम आकर बसे............. किनवार शब्द की उत्त्पत्ति को लेकर.............. अनेकों विद्वानों के अलग अलग राय हैं...... किनवार पर मेरा एक अलग ही शोध है..... विशेष जानने के लिए...... आप समय ले सकते हैं........... सभा में उपस्थित हूँ |
तमिल देशीय हारीत गोत्रीय ब्राह्मण.................... ये लोग गया जिले के वजीरगंज के आसपास के.............. कई गाँव में बसे हुए हैं |
महाराष्ट्र के चित्पावन मूल के कौण्डिन्य गोत्रीय ब्राह्मण...... इनके पूर्वज न्याय भट्ट हुए........ जो श्राद्ध करने हेतु पधारे थे और यहीं बस गए........ पटना जिले के आसपास के कई गाँव और मिथिला के इलाके में बसे हुए हैं...................... जुड़ी हुई दो प्रमुख जमींदारी १) भरतपुरा राज २) धरहरा राज
महाराष्ट्र के चित्पावन मूल के विष्णु वृद्ध गोत्रीय ब्राह्मण........ इनके पूर्वज प० जालभट्ट..... प० बालभट्ट .......... प० जालभट्ट संथाल परगना तथा प० बालभट्ट गिरिडीह के धनवार में जा कर बस गए इन भाइयों से जुड़ी हुई दो प्रमुख जमींदारी रही
१) बभनगावां राज २) धनवार राज
आपलोगों ने अक्सर सुना होगा सरयूपारी ब्राह्मण...... सनाढ्य ब्राह्मण...... जुझौतिया ब्राह्मण इत्यादि.......... वास्तव में ये क्या हैं ?
वास्तव में कान्यकुब्ज ब्राह्मणों के पांच भेद हुए –

• १)सरयूपारी २) सनाढ्य ३) भूमिहार ४) जुझौतिया ५) प्राकृत

Another story is related as to how the Dutts of Punjab came to be

known as Hussaini Brahmins. According to this version, one of the

wives of Imam Hussain, the Persian princess Shahr Banu, was the sister

of Chandra Lekha or Mehr Banu, the wife of an Indian king called

Chandragupta.

When it became clear that Yazid was adamant on killing the Imam,

the Imam’s son Ali ibn Hussain rushed off a letter to Chandragupta

asking him for help against Yazid. When Chandragupta received the

letter, he dispatched a large army to Iraq to assist the Imam. By the

time they arrived, however, the Imam had been killed.

In the town of Kufa in Iraq, they met with one Mukhtar Saqaffi, a

disciple of the Imam, who arranged for them to stay in a special part

of the town, which even today is known by the name of Dair-i-Hindiya

or ‘the Indian quarter’.

Some Dutt Brahmins, under the leadership of one Bhurya Dutt, got

together with Mukhtar Saqafi to avenge the death of the Imam. They

stayed behind in Kufa, while the rest returned to India. Here they

built up a community of their own, calling themselves Hussaini

Brahmins, keeping alive the memory of their links with the Imam.

Maner is a large village located about 30 Kms west of Patna. Maner was once ‘the residence of a Brahman chief’, which was destroyed by the Muhammadans. That it was n important and a well-known place in the pre-Muhaammadan (pre 12th century CE)times is quite obvious from some references of it in the inscriptions of c. 11th-12th centuries CE.

1. A copper palte of the Gahadvala King Govinda-Chandra of Kanauj of 1126CE. (V.S. 1183) was found at Maner itself. It records that the King granted the villages Gunave and Padali in Maniaripattala to a Brahmin named Ganesvara-Sarman.

2. A copper plate of King Jayachandra, also of Kanauj dated 1175 CE (V.S. 1232) found near Benaras, likewise mentions ‘Ma(na)ra-pattala’.

3. A second inscription of the same king, Jayachadra again refers to ‘Maniari-patak’, i.e. a hamlet or village of the name Maniari, in Jaru (ttha)-pattala.

Till 1175 CE, Maner was part of the territory of the Gahadvalas of Kanauj.

The caste system of India has many dimensions. It can be traced by the 1500 BC, when Aryans started Vedic age. In Vedas, the priest caste Brahmans were given highest social ranking followed by Ksatriyas (warrior caste), Vaishyas (common men later business caste) and Sudras (manual labour doing productive castes). Over time, Aryan Ksatriyas sublimed in local Dravidian population, many Sudra castes rose to power claiming themselves Ksatriyas, some Brahmans had to take up agriculture as the occupation in Ganges plain who came to be known Bhumihar Brahmans and rise of Vaishyas and Sudras under Iron Age economy made anti-Vedic religions like Buddhism-Jainism popular. The immigration of Sakas, Parthians, Greeks from central Asia further made Buddhism popular. This happened between 650 BC and 300 AD.

By 350 AD, Bhumihar Brahmins led Gupta Empire made Vedic caste system victorious over foreigner Saka-Greek led Buddhism. By 550 AD, Huna invasion dealt the final blow to the Gupta Empire. New wave of Huna, Khazar (Gurjara) immigration started. But this time Vedic system integrated immigrants as uplifted Ksatriyas by calling them Rajput (son of King) caste. Though this was done by the blessings of West Indian Brahmins (often called Gauda Brahmins), Bhumihar Brahmins and other Brahmins of Ganges plain remained against this upliftment of foreigners as Rajputs. In Ganges plain Bhumihar Brahmins and Rajputs fought for land and power thereafter. Even today, in Ganges plain provinces of UP and Bihar, Brahmins and Rajputs are considered political rivals. Gradually many local tribes often Sudras started to become Rajputs and soon Rajput led caste system flourished from West Bihar to East cost of River Indus and from Kashmir to the north of Vindhya Mountains. When Rajputs were rising, many Brahmins were forced to leave Ganges plain but were welcomed by non-Rajput Kings of Bengal, Odisha, Assam.

Rajputs got successive blows from Afghan-Turk invasions between 1000 AD and 1200 AD. They resisted politically only up to 1500 AD in arid zones of the Thar desert. After Mughal period began, their surrender was complete politically and many Rajputs of Thar changed themselves from warriors to bankers. Rajputs elsewhere remained as vassals of Turks-Mughals-Afghans.

As Europeans started ruling Indian Ocean, more profits were pouring in from a trade, Turk-Mughal rulers were losing pots to Europeans, Baniya (businessmen-banker) caste became powerful. They allied with the Europeans especially British to make profits and end Muslim rule. Rajputs and Bhumiar Brahmins relegated as vassals under Muslim rule began to be recruited by British Army as soldiers or sepoys. This continued until Sepoy Mutiny of 1848.

Birth of Hindi

Excluding Kashmir, North-East, and Punjab, almost all non-Hindi states belong to the coastal region and they surround the interior Hindi heartland. Thus the former states have enjoyed greater trade, urbanization, and prosperity compared to Hindi region since ancient times. So migration from Hindi region to non-Hindi region was there for ages. The migrants used to get absorbed into the culture of the host area with time.

During the British period, a qualitative change took place. UP and Bihar supplied immigrant labour class to the non-Hindi region. A huge West Indian business community mainly of Baniya caste migrated to the non-Hindi region too. Kolkata of Bengal became the base of Rajasthani (Marwari) community and Mumbai of Maratha became the base of Gujarati business community.

Till the 1850s, the area now called Hindi heartland spoke many Indo-European languages that include traditionally rich language like Bhojpouri, Maithili, Gondi, etc. In the Turk-Mughal period, Persian and Urdu were considered official languages of different independent states of that area. The 1848 Sepoy Mutiny shook British rule. The main pillar of British Army, Bhumihar Brahmins revolted against British by allying with Muslim rulers of Oudh, Mughal, etc. The other pillar of British Army was Rajputs who remained loyal to British in the mutiny. After suppressing the mutiny, British rulers tried to politically isolate Bhumihar Brahmins and Muslims from the rest of the mass. With the blessings of British rulers, Hindi Movement began in the 1850s.

Hindi was formed as a separate language distinct from Urdu in 1867 and by 1881, the Central Province (now UP) and Bihar accepted Hindi as an official language. Thus not only Urdu of Muslims was sidelined but many other traditional languages nourished by Bhumihar Brahmins were suppressed too. British also had in mind to counter the rising challenge from Western educated Bengali Hindu middle class since the 1870s. The birth of Hindi as a separate language thus gave British tools to counter challenges from Muslims, Bhumihar Brahmins and Bengali Hindu middle class simultaneously.

Rise of Dalit Movement

Dr. B.R. Ambedkar emerged as a major leader of depressed classes by late 1920’s. He formed All Indian Scheduled Caste Federa­tion in 1942. He also cooperates with colonial govern­ment on understanding that he could get more benefits for SCs. The All India S.C. Federation also con­tested election, but its candidates lost to Congress. Others strands also emerged in different regions in Punjab the Adi Dharm, in U.P.the Adi Hindi and in Bengal the Namashvedsas. In Bihar, Jagjivan Ram who emerged as the most important Congress leader formed Khetmajoor Sabha and Depressed Class League.

In 1984, Kanshi Ram established a full-fledged political party known as the Bahujan Samaj Party. However, it was in 1986 when he declared his transition from a social worker to a politician by stating that he was not going to work for/with any other organization other than the Bahujan Samaj Party. Later he converted to Buddhism. The movement of Kanshiram markedly reflected a different strategy, which coined the ‘Bahujan’ identity encompassing all the SCs, STs, BCs, OBCs and religious minorities than ‘dalit’, which practically represented only the scheduled castes.

The Mandal Commission was established in India in 1979 by the Janata Party government under Prime Minister Morarji Desai with a mandate to identify the socially or educationally backward. It was headed by Indian parliamentarian B.P. Mandal to consider the question of seat reservations and quotas for people to redress caste discrimination and used eleven social, economic, and educational indicators to determine backwardness.

In 1980, the commission’s report affirmed the affirmative action practice under Indian law whereby members of Other Backward Classes (OBC), were given exclusive access to a certain portion of government Jobs and slots in public universities, and recommended changes to these quotas, by 27%  mobilization on caste lines had followed the political empowerment of ordinary citizens by the constitution of free India that allowed common people to politically assert themselves through the right to vote.

By 1980s, in the Ganges plain Rajputs and Brahmins domination were almost gone. Since the 1990s, Dalits and Yadavs allied with other middle ranking castes with considerable vote banks became main political players. They got a reservation in government jobs both in center and state levels. Yadavs and associates called themselves Other Backward Castes (OBC). It can be said that traditionally middle castes with little vote bank remain out of OBC while those with considerable vote bank became part of OBC reservation. Soon OBC politics spread throughout India which depends on the importance of a caste or identity as a vote bank. Religious minorities also got under this OBC reservation soon.

Grievances of General Caste

Reservation given by Indian state garners support for it from non-Hindi lower and middle castes too. Brahmins and other upper castes like to take up corporate or government jobs in India. So they in general favour Indian state and West Indian Baniya led Indian corporate class. It is after rising in reservations in government jobs for lower and middle castes that general castes are showing frustrations with the Indian state. General castes include not only upper castes but also middle castes or identities who do not have any considerable vote bank.

General caste without good jobs due to lack of strong vote bank backing can be considered most important elements who can pose serious challenges to the ruling class. Since reservation politics have become based on vote bank, general castes including upper caste can itself become a new vote bank and hence new identity in the coming days. Already, Modi government is being pressurized to give reservations by Marathi general caste of Maharastra and Brahmin caste in Gujarat-Rajasthan. Hindi heartland has a good number of the young population who can break the stalemate. The rise of upper caste UP Chief Minister, Yogi is the result of these grievances from general caste. It is the demographic superiority of Hindi heartland that can be used most successfully against the existing equilibrium of Indian politics.

Demographic Edge of Hindi Heartland

Non-Hindi coastal areas being more urbanized and industrialized, its people have fewer fertility rates compared to Hindi region. Non-Hindi regions have now fertility rate (1.6-1.8) less than replacement rate (2.1) while that of Hindi region is considerably higher (3-4). On the one hand, the total population of Hindi heartland much higher than each non-Hindi province and on the other hand Hindi population growth is also higher than non-Hindi region. Thus it can be said that geography had created a situation where Hindi region is dominating non-Hindi region demographically.

Indian State is constitutionally a west minister system i.e. both House of Commons (Lok Sabha) and House of Lords (Rajya Sabha) get their members from each province according to the size of its population. Thus non-Hindi provinces being less populated sends fewer law makers compared to non-Hindi provinces taken as a whole. Moreover, Hindi speaking UP is the most populous province of India. Thus demographic superiority of Hindi speakers transforms into political domination as well. An important point is today’s ruling party BJP’s Hindutva politics is mainly popular in Hindi heartland while in non-Hindi region BJP is either junior partner or irrelevant politically. It is demographic domination of Hindi speakers that is helping Hindutva politics to be in power.

 Ruling Class of India

The Hindi region being industrialized and urbanized has a sizable influential middle class. Within Hindi region, Delhi is considered to be the base of Haryanvi business. An important point is Gujarat, Rajasthan, Haryana people (mostly from Baniya caste) are a most influential business community in India. Rajasthan and Haryana are parts of Hindi heartland. Gujarat is a non-Hindi speaking state. Marwari business community has a special interest in Kolkata while Gujarati business community has a special interest in keeping Mumbai under its fold. This chemistry is very important in understanding Indian state because it is this interest that shaped today’s Indian state a lot. The presence of these foreign elements prevents both Bengal and Maratha in forming strong native business class. Thus in absence of strong native business class Bengali and Marathi politics is determined by middle class. This middle class is clearly dependent on jobs provided by foreign business and hence very much dependent on the Indian state. Only South India contains strong native business community. South Indian native business class and salary earning middle class most vocal against over centralisation or Hindi imposition but they have limited capacity for constant struggle. It is Tamils, Telegus and recently Kannadigas of South India who led strong anti-Hindi imposition movement.

The immigrant labour class from UP-Bihar and immigrant business class from Rajasthan-Gujarat-Haryana to the non-Hindi region always provide great impetus for Hindi heartland to keep the idea of India intact. UP-Bihar is a quite-fertile region of Ganges plain and hence has great feudal tradition. Haryana-Rajasthan-Gujarat is arid regions whose people are traditionally adept in business-banking. The capitalist class of Gujarat-Rajasthan-Haryana and the feudal leaders of UP-Bihar together constitute the ruling class of India.

Again, migration of youth from UP-Bihar helps the feudalism of this area to sustain. UP-Bihar has caste politics, strong traditional economic bondage, and very few industries. This could not have sustained if there was no room to migrate. Feudal bondage would have collapsed if there is too much demand for industrialization. But room for migration prevents any pressure on semi-feudalism of UP-Bihar.

How Ruling Class Rule?

It is a demographic strength due to geography and West Minister system that makes Hindi speakers most important determinant of the Indian state. It is this state power that nourishes Gujarat-Rajasthan-Haryana domination in Indian business. It is this Gujarat-Rajasthan-Haryana business domination that makes a non-Hindi urban middle class to tie up with the dominant Indian corporate and the Indian state. Reservation helps lower castes and middle castes of the non-Hindi region to become middle class and join the pro-Indian state elements. It is this tie up that helps Hindi dominated Indian state rule over the non-Hindi region.

 Challenges before the Indian Ruling Class?

Helping general castes especially of Hindi region to form a movement against reservation. This will aggravate reserved castes to counter them. In this way, a two pronged challenge can be given to ruling class. Ruling class can neither cancel nor continue with reservation if general caste can be united. This can harm the decision-making capacity of the ruling class.

Helping different traditional languages of the Hindi region, identify the identities that will prosper from the creation of new identities based on traditional languages within Hindi heartland. E.g. If Maithil Brahmins can be united with Muslims in East Bihar, a strong demand for Mithila state and Maithil linguistic identity can be formed.Nourish rural population of the non-Hindi region by stopping industrialization and taking pro agriculture, small medium scale production. This will evict out pro ruling class elements within a non-Hindi middle-class population. West Bengal is doing it successfully since 2011.

Nourish anti-Hindi sentiments in the non-Hindi region and make them understand non-Hindi votes matter nothing under West Minister system. USA federal system where each province sends the same number of law makers is only way out.Use the contradiction between modern trends and feudal structures in Ganges plain. The greatest blow can be dealt into the ruling class if the alliance between West Indian capitalists and Ganges plain feudal can be broken.

भूमि अनुदान ब्राह्मण २ part 2

Historical evidence attests significant presence of Brahmins in Bengal during the Maurya period. The Jain Acharya Bhadrabahu, regarded to be the preceptor of Chandragupta Maurya, is said to have been born in Brahmin family of Pundravardhana (or Puṇḍra the region north of the Ganges and west of Brahmaputra in Bengal, later known as Vārendra). Such evidences suggest Puṇḍra or Vārendra and regions west of Bhagirathi (called Radha in ancient age) to be seats of Brahmins from ancient times; Rādhi and Varendra are still chief branches of Bengali Brahmins settled in these regions. Medium to large scale migrations of Brahmins from parts of India like Bhumihar brahmin Kanyakubja region, Kolancha, southern India and Pushkar in Rajasthan, among other places, occurred from time to time, especially during Pala and Sena periods.varendra Brahmins also known as Bhumihar brahmins the land lord brahmins written by Y.N Bhattacharya .Bhumihar and varendra from same family land lord parts of kanukubj like jujhotiyaa or Bhumihar.Bhumihar are an influential Hindu sub-caste who have traditionally resided in fertile regions of Indo-Gangetic plains of North India, in the states of Bihar, Uttar Pradesh and Jharkhand. They both brahmins were referred to as Baabhans (बाभन) too, an apabhramsha word for Brahmin. According to HC Raychoudhuri the Gupta dyansty originated from the Varendri region. According to the Khalimpur copper plate inscription, the first Pala Emperor Gopala was the son of a warrior named Vapyata. The Ramacharitam attests that Varendra (North Bengal) was the fatherland (Janakabhu) of the Palas.

Traditionally, Bengali Brahmins are divided into the following categories:

Rādhi, from the Rarh region southwest of the Ganges
Barendra, from the Varendra or Puṇḍra region. Vārendra originally meant rain-maker magicians.

मुसलमानसँ जखन हिनका संघर्ष भेल छलन्हि तखन नरहनक बबुआन हिनका मदति केने छलथिन्ह। नरेन्द्र सिंह आ नरहनक बबुआनक बहादुरी देखि नवाव आश्चर्यचकित रहि गेल छलाह जकर स्पष्टीकरण निम्नलिखित पद्यसँ होइछ–

“ऐसो महाघोर जोर जंग सुल्तानी

बीच झुकत बबरजंग संगर करीन्द्र हैं।

औलिया नवाव नामदार पूछै बार–बार।

ये दोनो कौन लड़त अरिवारण परीन्द्र हैं।

साहेब सुजान जैनुद्दिन अहमद खाँ सामनेयय

अजेकरत कहत कवि चन्द्र हैं।

ये तो द्रोणवारकेँशो साह के अजीत साह

आगे राघो सिंह जी के नवल नरेन्द्र हैं।

       हुनका समयमे बछौर परगन्ना लऽ कए पुनः झंझट ठाढ़ भेल। बछौरक रूपनारायण इ झंझट केने छलाह। नरेन्द्र सिंह नवाव महावत जंगक ओतए जाय मुर्शिदाबादमे अपन दावी रखलन्हि परञ्च नवाव हुनकासँ अनुरोध केलथिन्ह जे ओ बछौर परगन्ना रूपनारायणकेँ दऽ देथुन्ह। राजमहल धरि सब गोटए संगहि अबैत गेलाह आ ओतए पुनः नवाव हुनकासँ आग्रह केलथिन्ह तखन नरेन्द्र सिंह एहि शर्त्तपर देबा लेल तैयार भेलाह जे ओ हुनका (नरेन्द्र सिंहक) प्रति राजभक्त रहताह आ करहिया, चिचरी आ जयनगरपर ओ कोनो प्रकारक दावा नहि करताह कारण इ सब तिरहूत राजाक सम्पत्ति छल। राजा आ नवावमे बढ़िया सम्बन्ध छलन्हि। नरेन्द्र सिंहकेँ जे सुविधा सरकार द्वारा भेटलैक तकर विवरण कम्पनीक कागज सबमे सेहो भेटइत अछि। कन्दर्पी घाटक लड़ाइक विवरण जे लाल कवि कएने छथि ताहिसँ ताहि दिनक मिथिला दरबारक ज्ञान होइछ। नरेन्द्र सिंह अपन पिताक स्मारककेँ चिरस्थायी बनेबाक कारणे सहरसा जिलामे राघवपुर (राघोपुर) नामक स्थानक स्थापना केलन्हि। मठक स्थापनाक हेतु कैक व्यक्तिकेँ दान देलन्हि। हुनक एकटा पत्नी महिषिक छलथिन्ह आ तिनके आग्रहपर ओ महिषिमे उग्रताराक मन्दिरक जीर्णोद्धार केलन्हि। हुनक दरबार विद्वानक हेतु एकटा बड़का आश्रय छल।

अंधराठाढ़ी प्रखंड में अवस्थित हरना गॉंव में  कमला नदी के किनारे कन्दर्पी  घाट अवस्थित है जहाँ कभी भयंकर युद्ध हुआ था जिसे इतिहास कन्दर्पी घाट की  लड़ाई के नाम से जानता है। यह युद्ध राजस्व न चुकाने के कारण हुआ था। मुग़ल बादशाह के प्रतिनिधि शासक अली वर्दी खां ने तीसरी बार मिथिला पर चढ़ाई कर दी। इस युद्ध में नरहन राज्य के राजा केशव नारायण के पुत्र राजा अजीत नारायण ने महाराज दरभंगा का साथ दिया था। अली वर्दी  खां के इजाजत से १७५० ई० मिथिलांचल पर पटना के सूबेदार राजा राम नारायण के सेनापति महथा की अगुआई में महाराज दरभंगा पर चढ़ाई की थी। यह लड़ाई हरना होकर बह रही नदी बलान के किनारे कंदर्पी धार के मैदान में हुई।जहाँ अली वर्दी खां की सेना की दाँत खट्टे कर दिए गए थे।

हरना में हुए युद्ध की प्रमाणिकता

मिथिला के प्रसिद्ध लाल कवि की कविताओं में उपलब्ध युद्ध वर्णन  से भी स्पस्ट होता है कि हरना में ही वह युद्ध हुआ था जिसमें मिथिला वासियों की जीत हुई थी। इस लड़ाई का जिक्र गुलाम हुसैन सलीम की किताब ”रियास-ए-सलातीन” में भी मिलता है। अली वर्दी खां और नरेंद्र सिंह के बीच की कंदर्पी घाट की लड़ाई को याद कर आज भी मिथिलांचल के लोगों का सीना तन जाता है।उल्लेखनीय है कि महाराज नरेंद्र सिंह और उनके वंशज वंश की मिथिला की राजधानी झंझारपुर में ही थी वह स्थान झंझारपुर थाना के सटे पश्चिम में अवस्थित है।

भीषण रक्तपात

हरना की कंदर्पी घाट की लड़ाई में इतने यज्ञोपवीतधारियों की  शहादत  हुईकि तौलने पर ७२ सेर यज्ञोपवीत प्राप्त हुआ। इससे अनुमान लगाया जा सकता है कि कितने गैर यज्ञोपवीत धारियों की शहादत हुई होगी। यही कारण  है कि मिथिला में  जब कोई पत्र लिखा जाता था तो उसके ऊपर ७२ लिखा जाता था। अंधरा गॉव में केवट जाति  के बहुत लोग,जो राजा नरेंद्र सिंह के सैनिक थे, मारे गए थे उन सैनिकों की विधवाओं  को सांत्वना देने रानी पदमावती  आयी थी। जहां रानी ने एक तालाब भी खोदवाई थी जो रानी पोखर के नाम से जाना जाता है। रानी ने विधवाओं को आशीर्वाद भी दिया था जो आज भी फलित हो रहा है। उसी सैनिक वंश में अंधरा निवासी पूर्व राज्य मंत्री स्व० रामफल चौधरी का जन्म हुआ था।हरना गॉव के कंदर्पी घाट कि लड़ाई में शहीद हुए लोगों के जनेऊ पर महाराज दरभंगा रामेश्वर सिंह ने नरेंद्र विजय नाम की भगवती की मूर्ति की स्थापना की थी जो नदी के कटाव  में बह गयी। जब वह मंदिर वर्वाद हो गया तो हरना के प्रसिद्ध हिन्दू-मुस्लिम ने हरना में उसी भगवती का दूसरा मंदिर बनाकर मूर्ति की पुनः स्थापना की जो आज भी विद्यमान है। यह उस लड़ाई का जीता जागता प्रमाण है।हरना की लड़ाई का विस्तृत मिथिला तत्व विमर्श में मिलता है इसके अतिरिक्त कंदर्पी घाट की लड़ाई नामक नाटक का अनेको बार मंचन भी किया गया जो यदा कदा अभी भी मंचित किया जाता है।

सर्व विदित है कि मुग़ल वंशीय बादशाह अकबर महान से महामहिम महेश्वर ठाकुर को मिथिला का राज्य १५५७ ई ० में प्राप्त हुआ था। उस वंश के २०वें और २१वे राजाओं का जन्म झंझारपुर में ही हुआ। २२वें  महाराजाधिराज श्री कामेश्वर सिंह जी का मुंडन संस्कार हररी ग्रामस्थल-  चन्देश्वरनाथ महादेव  स्थान में ही हुआ था जिसकी स्थापना विद्यापति के पितामह  ज्येष्ठ भ्राता चण्डेश्वर ठाकुर ने की थी। नरेंद्र सिंह पराक्रमी और शूरवीरथे |  उन्होंने कई लड़ाइयाँ लड़ी थी जिनमें उनकी विजय हुईं थी। उनमें कंदर्पी घाट ,बनौली  एवं बेतिया की लड़ाई प्रसिद्ध है।राजा नरेंद्र सिंह ने पटना के सूबेदार  को कर देना बंद कर दिया। बार – बार चेतावनी देने पर भी जब उन्होंने कर नहीं दिया तब पटना के सूबेदार विशाल सेना के साथ नरेंद्र सिंह  राज्य पर चढ़ाई करने और लड़ने के लिए झंझारपुर के समीप  आ गए। राजधानी को बचने के उद्देश्य से लड़ाई का स्थल महाराजा ने हरना के मैदान की दरिया किनारे की जगह को चुना और वहीं लड़ाई हुई जिसे कंदर्पी घाट की लड़ाई के नाम से जाना जाता है। अंततः राजा नरेंद्र सिंह की विजय हुई और मुग़ल सेना को परास्त होना पड़ा।

अंधराठाढ़ी प्रखंड में अवस्थित हरना गॉंव में  कमला नदी के किनारे कन्दर्पी  घाट अवस्थित है जहाँ कभी भयंकर युद्ध हुआ था जिसे इतिहास कन्दर्पी घाट की  लड़ाई के नाम से जानता है। यह युद्ध राजस्व न चुकाने के कारण हुआ था। मुग़ल बादशाह के प्रतिनिधि शासक अली वर्दी खां ने तीसरी बार मिथिला पर चढ़ाई कर दी। इस युद्ध में नरहन राज्य के राजा केशव नारायण के पुत्र राजा अजीत नारायण ने महाराज दरभंगा का साथ दिया था। अली वर्दी  खां के इजाजत से १७५० ई० मिथिलांचल पर पटना के सूबेदार राजा राम नारायण के सेनापति महथा की अगुआई में महाराज दरभंगा पर चढ़ाई की थी। यह लड़ाई हरना होकर बह रही नदी बलान के किनारे कंदर्पी धार के मैदान में हुई।जहाँ अली वर्दी खां की सेना की दाँत खट्टे कर दिए गए थे।

हरना में हुए युद्ध की प्रमाणिकता

मिथिला के प्रसिद्ध लाल कवि की कविताओं में उपलब्ध युद्ध वर्णन  से भी स्पस्ट होता है कि हरना में ही वह युद्ध हुआ था जिसमें मिथिला वासियों की जीत हुई थी। इस लड़ाई का जिक्र गुलाम हुसैन सलीम की किताब ”रियास-ए-सलातीन” में भी मिलता है। अली वर्दी खां और नरेंद्र सिंह के बीच की कंदर्पी घाट की लड़ाई को याद कर आज भी मिथिलांचल के लोगों का सीना तन जाता है।उल्लेखनीय है कि महाराज नरेंद्र सिंह और उनके वंशज वंश की मिथिला की राजधानी झंझारपुर में ही थी वह स्थान झंझारपुर थाना के सटे पश्चिम में अवस्थित है।

भीषण रक्तपात

हरना की कंदर्पी घाट की लड़ाई में इतने यज्ञोपवीतधारियों की  शहादत  हुईकि तौलने पर ७२ सेर यज्ञोपवीत प्राप्त हुआ। इससे अनुमान लगाया जा सकता है कि कितने गैर यज्ञोपवीत धारियों की शहादत हुई होगी। यही कारण  है कि मिथिला में  जब कोई पत्र लिखा जाता था तो उसके ऊपर ७२ लिखा जाता था। अंधरा गॉव में केवट जाति  के बहुत लोग,जो राजा नरेंद्र सिंह के सैनिक थे, मारे गए थे उन सैनिकों की विधवाओं  को सांत्वना देने रानी पदमावती  आयी थी। जहां रानी ने एक तालाब भी खोदवाई थी जो रानी पोखर के नाम से जाना जाता है। रानी ने विधवाओं को आशीर्वाद भी दिया था जो आज भी फलित हो रहा है। उसी सैनिक वंश में अंधरा निवासी पूर्व राज्य मंत्री स्व० रामफल चौधरी का जन्म हुआ था।हरना गॉव के कंदर्पी घाट कि लड़ाई में शहीद हुए लोगों के जनेऊ पर महाराज दरभंगा रामेश्वर सिंह ने नरेंद्र विजय नाम की भगवती की मूर्ति की स्थापना की थी जो नदी के कटाव  में बह गयी। जब वह मंदिर वर्वाद हो गया तो हरना के प्रसिद्ध हिन्दू-मुस्लिम ने हरना में उसी भगवती का दूसरा मंदिर बनाकर मूर्ति की पुनः स्थापना की जो आज भी विद्यमान है। यह उस लड़ाई का जीता जागता प्रमाण है।हरना की लड़ाई का विस्तृत मिथिला तत्व विमर्श में मिलता है इसके अतिरिक्त कंदर्पी घाट की लड़ाई नामक नाटक का अनेको बार मंचन भी किया गया जो यदा कदा अभी भी मंचित किया जाता है।

सर्व विदित है कि मुग़ल वंशीय बादशाह अकबर महान से महामहिम महेश्वर ठाकुर को मिथिला का राज्य १५५७ ई ० में प्राप्त हुआ था। उस वंश के २०वें और २१वे राजाओं का जन्म झंझारपुर में ही हुआ। २२वें  महाराजाधिराज श्री कामेश्वर सिंह जी का मुंडन संस्कार हररी ग्रामस्थल-  चन्देश्वरनाथ महादेव  स्थान में ही हुआ था जिसकी स्थापना विद्यापति के पितामह  ज्येष्ठ भ्राता चण्डेश्वर ठाकुर ने की थी। नरेंद्र सिंह पराक्रमी और शूरवीरथे |  उन्होंने कई लड़ाइयाँ लड़ी थी जिनमें उनकी विजय हुईं थी। उनमें कंदर्पी घाट ,बनौली  एवं बेतिया की लड़ाई प्रसिद्ध है।राजा नरेंद्र सिंह ने पटना के सूबेदार  को कर देना बंद कर दिया। बार – बार चेतावनी देने पर भी जब उन्होंने कर नहीं दिया तब पटना के सूबेदार विशाल सेना के साथ नरेंद्र सिंह  राज्य पर चढ़ाई करने और लड़ने के लिए झंझारपुर के समीप  आ गए। राजधानी को बचने के उद्देश्य से लड़ाई का स्थल महाराजा ने हरना के मैदान की दरिया किनारे की जगह को चुना और वहीं लड़ाई हुई जिसे कंदर्पी घाट की लड़ाई के नाम से जाना जाता है। अंततः राजा नरेंद्र सिंह की विजय हुई और मुग़ल सेना को परास्त होना पड़ा।