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Using "very broad generalisations", Jayant Gadkari says that it is "almost certain" from analysis of the ''Puranas'' that [[Andhaka]], [[Vrishni]], [[Satvatas]] and [[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=http://books.google.co.in/books?id=Zst_7qaatp8C |pages=179, 183-184 |publisher=Popular Prakashan |location=Bombay |year=1996 |isbn=978-81-7154-743-2}}</ref>
Using "very broad generalisations", Jayant Gadkari says that it is "almost certain" from analysis of the ''Puranas'' that [[Andhaka]], [[Vrishni]], [[Satvatas]] and [[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=http://books.google.co.in/books?id=Zst_7qaatp8C |pages=179, 183-184 |publisher=Popular Prakashan |location=Bombay |year=1996 |isbn=978-81-7154-743-2}}</ref>


===In practice===
There are several communities that coalesce to form the Yadavs. Christophe Jaffrelot has remarked that {{quote|The term 'Yadav' covers many castes which initially had different names: Ahir in the Hindi belt, Punjab and Gujarat, Gavli in Maharashtra, Gola in Andhra Pradesh and Karnataka etc. Their traditional common function, all over India, was that of herdsmen, cowherds and milksellers.<ref>{{cite book |title=India's silent revolution: the rise of the lower castes in North India |page=194 |first=Christophe |last=Jaffrelot |publisher=C. Hurst & Co. |location=London |year=2003 |isbn=978-1-85065-670-8 |url=http://books.google.com/books?id=OAkW94DtUMAC |accessdate=2011-08-16}}</ref>}}
==Seuna Yadavas of Devagiri==
==Seuna Yadavas of Devagiri==
{{Main|Seuna Yadavas of Devagiri}}
{{Main|Seuna Yadavas of Devagiri}}

Revision as of 14:43, 18 August 2011

This article is about modern communities claiming descent from Yadu. For the ancient people, see Yadava. For other uses, see Yadav (disambiguation).
Yadav (यादव)
ReligionsHinduism
LanguagesHindi, Ahirwati Tamil, Telugu, Kannada, Malayalam, Marathi and dialects of these languages
Populated statesIndia, Nepal
Related groups• Indo-Aryan people • Gujjars • Ahir • Maratha

Yādav refers to a group of communities or castes found in India and Nepal, which claim descent from the ancient King Yadu of the Chandravanshi Kshatriya clan.[1] Yadav is one five Indo-Aryan Kshatriya clans mentioned in the Vedas as "Panchjanya". The Yadavas generally follow the Vaishnava tradition of Hinduism, and share dharmic religious beliefs.[2] Yadav castes include Ahir,Bhati,Chudasama,Jadeja etc.[3][4][5][6][7][8]

Origins

In mythology

The term Yadav has been interpreted to mean a descendant of Yadu.[9] Yadu was the eldest son of Yayati and the Vishnu Puran, an ancient text, states that rather than inheriting his father's throne, Yadu moved towards Punjab and Iran. One of his later descendants was Aheya, who founded the Ahir community.[citation needed]

The community believe that they are related to the Abhira tribe of Central Asia, who had colonised various areas in Northern India up until the seventeenth century,[10] this being a claim that the Indologist F. Max Müller had supported in 1886.[11]

Using "very broad generalisations", Jayant Gadkari says that it is "almost certain" from analysis of the Puranas that Andhaka, Vrishni, Satvatas and 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 ... but what is important is that, within that framework [a] certain value system is propounded".[12]

Seuna Yadavas of Devagiri

Main article: Seuna Yadavas of Devagiri

The Seuna, Sevuna or Yadavas of Devagiri (Kannada: ಸೇವುಣರು, Marathi: देवगिरीचे यादव) (850–1334) was an Indian dynasty, which at its peak ruled a kingdom stretching from the Tungabhadra to the Narmada rivers, including present-day Maharashtra, north Karnataka and parts of Madhya Pradesh, from its capital at Devagiri (present-day Daulatabad in Maharashtra). The Yadavas initially ruled as feudatories of the Western Chalukyas. Around the middle of the 12th century, they declared independence and established rule that reached its peak under Singhana II.[13]

Vijayanagara Empire

Main article: Vijayanagara Empire

The Vijayanagara Empire , referred as the Kingdom of Bisnaga by the Portuguese, was a South Indian empire based in the Deccan Plateau. Established in 1336 by Harihara I and his brother Bukka Raya I of Yadava Lineage[14].[15] The empire rose to prominence as a culmination of attempts by the southern powers against Islamic invasions by the end of the 13th century.[16] It lasted until 1646 although its power declined after a major military defeat in 1565 by the Deccan sultanates. The empire is named after its capital city of Vijayanagara, whose impressive ruins surround modern Hampi, now a World Heritage Site in modern Karnataka, India. The writings of medieval European travelers such as Domingo Paes, Fernão Nunes[17] and Niccolò Da Conti and the literature in local vernaculars provide crucial information about its history. Archaeological excavations at Vijayanagara have revealed the empire's power and wealth.

Architecture and Cultural Contribution by Yadavas in Indian History

Hampi

The austere, grandiose site of Hampi was the last capital of the last great Hindu Kingdom of Vijayanagar. Its fabulously rich princes built Dravidian temples and palaces which won the admiration of travellers between the 14th and 16th centuries. Conquered by the Deccan Muslim confederacy in 1565, the city was pillaged over a period of six months before being abandoned. As the village is at the original centre of Vijayanagara, it is sometimes confused with the ruined city itself. The ruins are a UNESCO World Heritage Site, listed as the Group of Monuments at Hampi.[18]

Virupaksha Temple

Virupaksha Temple

The Virupaksha temple is located at the foot of the hill calledHemakuta Hill is the core of the village of Hampi. The temple, often called Pampapathi temple, is the most sacred of the temples of this place. Historically speaking, this temple has an uninterrupted history from about the 7th century. The temple contains the shirines of Lord Shiva, Pampa and Bhuvaneshwari. What was once a small shrine, in course of time, developed into a large complex under the Vijayanagara rulers. At present, the main temple consists of a Sanctum, three ante chambers, a pillared hall and a Mukha Mantapa also called Ranga Mantapa or an open pillared hall. A pillared cloister, entrance gateways, courtyards, attendant shrines and other manttapas surround the temple. In 1510 A.D. Krishnadevaraya added the above-mentioned Ranga Mantapa.[19][20]

Vithala Temple Complex

Vitthala temple with musical pillars, Hoysala style multigonal base Hampi

The most splendid monument of Hampi is undoubtly the Vithala Temple Complex with its 56 musical pillars.the east of the hall is the famous stone Chariot with stone wheels that actually revolve.[21][20]

Changing nature

The traditional occupations changed over time and for many years Yadavs have been primarily involved in cultivation. Although they 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 matched by ownership of land and consequently they were not a "dominant caste". Their traditional position, which Jaffrelot describes as "low caste peasants", also mitigated against any dominant role. Their involvement in pastoralism also 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.[22] Against this image, the uncouthness of the Ahir subdivision was remarked upon by Russell and Lal in 1916, although it is unclear whether their comments were based entirely on proverbial stories, on observation or on both;[23] it persisted, at least in some areas, in the 1990s. Tilak Gupta has described that

The very mention of the community invokes, in Bihar, the image of dull, miserly and loud-mouthed people lacking in grace and culture. Besides, the Yadavs are considered as to be unusually prone to casteism and violence.[24]

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,[22] 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 (as was Krishna), and really known as Yadavs. They 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.[10]

The AYKM was a self-contained unit and did not look to forging links with similar bodies among other caste groups which were claiming Kshatriya descent at that time. It did have 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.[10] M. S. A. Rao has said that the events of this period meant that "the term Yadava refers to both an ethnic category and an ideology".[25]

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.[10] 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 associations (Goraksha Sabha) as a means by which Yadavs and other non-Brahmans could affirm their extent of their commitment to Hinduism by observing the strictures relating to cow slaughter.[26]

Jaffrelot has contrasted the motivations of Yadav Sanskritisation with that of the Nairs, another Indian community. He notes that Rao, Gyan Pandey 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 a examples from Bihar, Jafrrelot 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 begari (forced labour) for upper castes and having to sell produce at prices below those prevailing in the open market to the zamindars, 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.[26] In support of the argument that the movements bore similarity, Jaffrelot cites H. 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".[27]

Yadavs in modern India

Yadavs of Delhi NCR

Swami Ramdev (Ramkishan Yadav) born in Mahendragarh Haryana
See also: National Capital Region (India) and Ethnic groups in Delhi

Yadav dominated areas in National Capital Region(NCR) includes Gurgaon, Noida, Manesar, Behror, Bawal, Dharuhera, Pataudi, Bhiwadi, Badshahpur, Kosli, Alwar and Rewari.

Some of the villages in Ahirwal with Yadav prominence are:-

  • Delhi has 40 village [28] some of them are Chhawla, Yadavpur,[29] Haibatpur, Kheda-khadkhadi, Zafarpur, Pundwala, Hasanpur, Gummanheda, Jhuljhuli, Khyala, Gazipur, Bhalswa, Paprawat,kilokari, Palam, Libas Pur, Bhalawas, Jahangirpuri [30] Chhaproula, Haider Pur, Kazipur, Dhanawas, Jwala Heri, Rajokri, Madipur, Surehra, Samaypur, Badli, Najafgarh, Todapur,[31] Khaira, Sakarpur, Bagdola, Gudhana and Kapashera.[32]
  • Gurgaon has 106 villages [33] some of them are:- Palda, Kankrola, Pachgaon (Manesar), Wazirabad (Gurgaon), Samaspur, Kanhai, Badshapur, Islampur, Sukhrali, Hyatpur, Shilokhra, Tikri, Teekli, Sahraul, Khedki, Daula, Fazilpur, Sikohpur , Nathupur, Chakkarpur, Sikanderpur, Nawada, Mohmmadpur, Dundahera, Iqbalpur, Smalkha, Bamdoli, Mirpur, Sashand and Manesar.
  • Noida has Sarfabad, Garhi Chaukhandi,Morna ,Hoshiyarpur ,Patwari,Hoshiyarpur, Khanjarpur, Zahilabad,Rasoolpur Navada, Partha, Sorkhla and Naharpur etc.[34][35][36]

All-India Yadav Mahasabha

The transformation of all Ahirs (Yaduvanshi, Nadvanshi and Gwalvanshi) into Yaduvanshi Yadavs was promoted by the All India Yadav Mahasabha which was founded in 1927.[43][44] The emergence of an educated and religiously orthodox elite among the Yadavs, after the religious movements of Arya Samaj and Janeu movements led to the formation of the All-India Yadava Mahasabha in 1923 in Allahabad. The AIYM immediately engaged itself in two issues. It appealed to its castemen in all regions to add “Yadav” to their names and at the same time launched on a major programme of social reform. The regional organisation of the Hyderabad Rashtra Yadav Mahajana Samajam, for example, appealed to the Census Commission that their caste name Ahir be changed to Yadava.[45]

All India Yadav Mahasabha is also pressing[when?] Indian government for the formation of Yadav regiment in Indian Army after they showed their bravery in the 1965 Indo-China war. In 1966 the AIYM held its annual conference in Etawa, with Mulayam Singh Yadav as chairman of the reception committee and Rao Birender Singh the scion of the Rewari dynasty as president.[46] [47] [48] After Independence, the Yadavs have emerged as the leaders of the other backward classes. Prof. Rao’s study of the Yadava elite in the various states (based on the members and supporters of the All India Yadav Sabha and not on those of the rival All India Yadav Mahasabha) reveals the growth of varied business and professional groups within the caste category. Heading the list are businessmen who comprise roughly 21 per cent of the elite. They include dairy owners, contractors, tobacco and timber merchants, wholesale grass dealers, owners of engineering firms and other industries as well as restaurant owners. They are followed by the large farmers who comprise around 21 per cent of the Yadav elite. Politicians (MPs, MLAs, ministers, municipal councillors, district board members, office-bearers of political parties) constitute 17 percent of the elite and school and college teachers, doctors, lawyers and engineers together another 20 percent.[49][50]

Military

The Yadav have served the British and Indian armed and defense forces in numerous conflicts. Some prominent conflicts fought by Yadav soldiers are the 1962 Sino-Indian War, the Kargil War,[51] and the 2001 Parliament attacks.[52] Yadavs have also played a role in the Maoist insurgencies in Nepal and India.[citation needed]

World War II

Namdev Jadhav received the Victoria Cross during the Burma Campaign of the Second World war. Havaldar Umrao Singh,[53] a gunner, won the Victoria Cross in hand to hand combat with the Japanese infantry raiding his gun position in the Kaladan Valley. He killed ten with his bare hands armed only with the gun bearer (a heavy metallic tool). He was found exhausted and bleeding in the morning but still alive amidst a pile of Japanese corpses littered around the gun, which was found to be still fit for immediate firing.

Kargil War

Grenadier Yogendra Singh Yadav of the Indian Army was awarded the highest Indian military honour, Param Vir Chakra for his actions during the Kargil War on 4 July 1999.[54]

Religious seats

Besides chiefdoms and jagirs, the Yadavas had peethams (seats) granted to them by virtue of their religious powers. For instance, there were fourteen seats (peethams) among the Yadavas of Warangal according to a sanad granted in 1425 (Shaka Samvat), by Sree Pratapa Rudra, Maharaja of Warangal, to Sree Kondiah Guru, as the head of the fourteen seats. Subsequently when Bhagyanagar was founded by Sultan Abdulla of Kutub Shahi in AD 1560 the rights of the Yadavas were acknowledged and recognized, and the name Golkonda was substituted for Manugal.[citation needed]

According to the charter awarded by the Sultan Abdullah of Qutb Shahi dynasty in 1071 Hijri, Kondiah built the fort for the Sultan by using his charisma in resolving the mystery of the site, and also discovered for him gold coins buried underground. In return, the Sultan gave him the Charter conferring upon Kondiah the rights and privileges due to the head of the fourteen seats, and of twelve classes of Gollas and two classes of shepherds (Kuruba Gollas). Kondiah, although a follower of Basaveshwara (Lingayat), was the head of the Yadava Peethams.[55]

See also

References

  1. ^ Volume 16 of Report of the Indian Statutory Commission, 1930.
  2. ^ Enthoven, Reginald Edward (1990) [1922]. The tribes and castes of Bombay. Vol. 1 (Reprinted ed.). New Delhi: Asian Educational Services. p. 24. ISBN 81-206-0630-2.
  3. ^ The tribes and castes of Bombay, Volume 1 By Reginald Edward Enthoven,URL((http://books.google.co.in/books?id=FoT6gPrbTp8C&pg=PA134&dq=yadav-bhati+rulers&hl=en&ei=NRdNTpGoCIfwrQfz54C0Aw&sa=X&oi=book_result&ct=book-thumbnail&resnum=5&ved=0CFMQ6wEwBA#v=onepage&q&f=false))
  4. ^ The world of nomads By Shyam Singh Shashi,URL((http://books.google.co.in/books?id=Otppyf6MbxgC&pg=PA186&dq=yadav-bhati+rulers&hl=en&ei=qBhNTtHEG4KyrAeWpLG3Aw&sa=X&oi=book_result&ct=result&resnum=2&ved=0CDYQ6AEwATge#v=onepage&q&f=false))
  5. ^ North-Western Frontier and British India, 1839-42: being text of newsletters from the Foreign Department, Government of India, with an introduction, annotations, biographical sketches and a glossary, Volume 1,URL((http://books.google.co.in/books?id=Jd61AAAAIAAJ&q=yadav-bhati+rulers&dq=yadav-bhati+rulers&hl=en&ei=YBlNTr_hCoPYrQes5_SaAw&sa=X&oi=book_result&ct=result&resnum=6&ved=0CEsQ6AEwB))
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  24. ^ Gupta, Tilak D. (27 June 1992)). "Yadav Ascendancy in Bihar Politics". Economic and Political Weekly. 27 (26): 1304–1306. Retrieved 2011-08-16. {{cite journal}}: Check date values in: |date= (help)(subscription required)
  25. ^ Rao, M. S. A. (1979). Social movements and social transformation: a study of two backward classes movements in India. Macmillan. p. 123.
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  51. ^ "Gurgaon: Tributes paid to freedom fighters, martyrs". Merinews.com. 23 September 2008. Retrieved 16 August 2011.
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  55. ^ Rao, M. S. A. (1979). Social movements and social transformation: a study of two backward classes movements in India. Macmillan. pp. 128–129.

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