Bhumihars in indian mythology

 

The Brahman occupies the highest rank among Hindus for at least three The first is his assumed sanctity. By the people generally he is regarded as a pure, stainless, twice-born being, divine as well as human, worthy of unbounded admiration and worship. He is the priest of the Hindu religion, directing the ceremonies performed at the temples, sacred wells, sacred tanks, sacred rivers, and at all other hallowed places throughout the land. He is present to sanction, and give effect to, the great social festivals of his countrymen, held at marriages, at births of sons, and at deaths. He casts the horoscope, tells the lucky days, gives spiritual counsel, whispers mantras or mysterious words, exe cutes magical incantations and charms, and is at once household god, family priest, and general preceptor and guide, in behalf of the many millions of Hindus residing in the vast country lying between the Himalayas and Cape Comorin. The second reason - of the Brahman's superiority is, that for many ages, per haps from the outset of his career, when with other Aryans he first entered the plains of India, he has been intellectually in advance of the rest of the Hindu race. Endowed with an extremely subtle, rather than with a powerful, mind, which by long habit, perpetuated from age to age, and from family to family, he has trained to the utmost keenness,—dogmatic, self-willed, pertinacious, and supremely arrogant and vain, he has in turn encountered and beaten the intel lects of all the other tribes, and has attained the position of a victor, with whom it is considered to be hopeless infatuation to contend . The third reason is a consequence of the second. The Brahman is not merely a thinking, but also a reading, man. He possesses, and perhaps reads, the holy canon - Vedas, Shastras, and Puránas. He has been the author of Hindu literature ; he has interpreted its secrets to his countrymen ; he hasthem . Other reasons might easily be adduced to account for the Brahman's elevation above all other Hindus.  But these are some of the most important, and will suffice . Light of complexion, his forehead ample, his countenance of striking significance, his lips thin, and mouth expressive, his eyes quick and sharp, his fingers long, his carriage noble and almost sublime, the true Brahman, uncontaminated by European influence and manners, with his intense self-con sciousness, with the proud conviction of superiority depicted in every muscle of his face, and manifest in every movement of his body, is a wonderful specimen of humanity walking on God's earth. Yet the Brahman has lived his day. His prestige is rapidly on the decline, and is only maintained at its ancient pitch in remote villages and in the fastnesses of superstition in great cities. Here, as of old, it envelopes him like a glory. But the further he removes from such places, the more dim becomes the glory, until it fades away altogether. Education and other influences are treating the Brahman roughly. Yet the fault is his own. He has had a better start, by reason of his great natural endowments, than any Hindu of the castes below him ; but he has neglected his opportunities. I fear he has been too proud, too self-satisfied, to avail himself of them . Some of his race, not many, have, how ever, done so, and have succeeded. But in proportion to their numbers and importance, the Brahmans, especially the pandits, or those Brahmans who are regarded as men of learning, not merely by other castes, but also by the mem bers of their own, have not applied themselves to the acquisition of the knowledge imparted in the colleges and schools established by the English in India to an equal degree with some of the castes inferior to them . Education, in the European sense, is fast stripping the Brahman of his divine assumptions, and reducing him to the condition of ordinary humanity. But to this condition he does not wish to come. Were he, in the spirit of true philosophy, to submit calmly to the changes which are coming over the land, and endeavour to turn them to his own advantage, he might still occupy the highest position intellectually among all Hindu tribes, as he has done so long and so persistently. But his belief in Brahmanism, in the systems, and habits, and traditions of his ancestors prevents him from exercising a wise judgment in the matter. He claims, in virtue of his caste, special honour and attention . Should he condescend to receive or impart instruction in his own dearly cherished sacred literature, in the educational establishments organized by the GovernmentIor missionaries in the country , he must be granted exceptional privileges. From a kindly , though perhaps injurious, consideration for his sensitiveness, such exceptional privileges he, for the most part, obtains . Similarly , in other concerns, he likes to regard himself as needing special arrangements for meeting his special circumstances. And it must be confessed he is very often successful in attaining his wishes, not only with Europeans , but also with Hindus, for they both desire to pay him respect , for the sake of what he is , and of the brilliant associations connected with his tribe . Yet it is certain that he is thereby left behind in the great race of improvement which the Hindus have commencedThe Brahmans of all tribes, according to Hindu writings and traditions, are originally descended from seven Rishis, or sages, held by Hindus universally inprofound veneration as semi -deities of great sanctity and wisdom . These , asgiven by the Nirnai Sindhu, and also by the Dharma Sindhu, are as follows : --

Each of these Rishis stands at the head of a great division , the variousmembers of which are further sub - divided into sections, termed gotras or classes .These gotras are found more or less in all the twelve tribes. Many, but not all ,of the original gotras are as follows :. .n the context of mythological perspective, Bhumihar Brahmins corelate themselves with Bhagwan Parashurama, who was a Brahmin and who is believed to have killed Kshatriyas 21 times who had failed or forgotten their Vedic duties and had become regressed into chaos. The descendants of Parashurama are called Bhumihar Brahmins in Eastern Uttar Pradesh and Bihar, Tyagi Brahmins in Western Uttar Pradesh, Goud Brahmins in U.P. and Rajasthan, Chitpawan Brahmins in Maharashtra, Anavil Brahmins in Gujarat, Havyak Brahmins in Karnataka, Niyogi Brahmins in Andhra Pradesh, Iyer Brahmins of Tamil Nadu, Namboothiri Brahmins in Kerala, Bengali Brahmins in Eastern India and Mohyals in the Punjab region. Their variants are found with different names all across the Indian sub-continent. The records of Swami Sahajanand Saraswati in “Brahmarshi Vansha Vistar” and Acharya Chatursen Shastri in “Vayam Rakshamah” points towards the same origin by taking help of all ancient texts as well as prevailing customary practices and temperament of these illustrious Brahmins.The Namboothiris’ own mythology holds that Parashuraaman created the land (of Kerala) and bestowed it upon them. Thus their reverence of Parashuram shows that these two brahmin castes might be sharing the same lineage. The legend of Parasurama also exists amongst Brahmins of all India and he is worshipped in UP. Hence it has to be seen as a myth not exclusive to Namboothiris and Kerala alone. However, this myth also exist in an old Chera lore about King Velkezu Kuttavan. According to this myth, the king flings his spear into the sea to claim land from it. This lore must have modified later in Malayalam language by the Namboothiris as part of their campaign to establish themselves in Kerala. In the Namboothiri version, Parashuraaman uses his Parashu (Axe), to create new land for the Brahmins. In Bihar bhumihar known with their different surname as Sharma, tiwari,thakur, Pandey, Singh,Shukla, Tyagi, Mishra etc. Everyone always has one in mind about Bhumihars, whether they are 'Brahmins or Kshatriyas', in which class they come or they have a different category, then you should correct your information. Bhumihars are a powerful class of Brahmins who fall into the Aayachak Brahmins. Bhumihars, an integral part of Brahmins… Let us look at the facts of how Vedic literature, historical literature and folk tales say how these Brahmins are?                                                                                                               

In Vedic literature Bhumihar or Ayachak Brahman -                                                                              

Two divisions came into existence mainly due to the division of karma of Brahmins - First - Purohitya karmikar or ritualistic yachtar  Second - Fellows and Yajaman in easy words - Donator and donor. Indecisive. The act of untouchability - according to Manusmriti -                                                                                       

सेनापत्यं च राज्यं च दण्डनेतृत्वमेव च सर्वलोकाधिपत्यं च वेदशास्त्र   विदर्हति॥                                                                                                                                             

That is, the Brahmin can have a proper knowledge of military and state-operation, justice, leadership, supremacy over all people, not the Kshatriya’s caste, but only with the knowledge of the Kshatriyadi caste. It is said that when Karna asked Dronacharya for knowledge of Brahmastra, he replied that:          

 ब्रह्मास्त्रां ब्राह्मणो विद्याद्यथा वच्चरितः व्रत क्षत्रियो वा तपस्वी यो नान्यो विद्यात् कथंचन॥                                                                                                  

That is, Brahmastra can only know a Brahmin with scriptures, or a Kshatriya who is ascetic, not another. Hearing this, he went to Parashuramaji, "I am a Bhrigu Gotri Brahmin," having gone to learn Brahmastra by becoming such. "In this way, if Brahmastra's knowledge can be known only by Brahmins, then the war-work was also the work of Brahmins. Ayachak Brahmins who used to teach weapons and do state deeds used to come in Ayachak Brahmins. Another example - in the Mahabharata, Arjuna says to Yudhishthira in Shantiparva that:                                                                                                                                                                             

ब्राह्मणस्यापि चेद्राजन् क्षत्राधार्मेणर् वत्तातप्रशस्तं जीवितं लोके क्षत्रांहि ब्रह्मसम्भव॥                                                                                                                     

"O Rajan!" Since Brahmins are also very superior in this world to Kshatriya religion i.e. state and war life, because Kshatriyas originated from Brahmins, then why do you mourn by following Kshatriya religion? ' Some other examples that prove that some Kshatriyas are made Brahmins, some Aaachayaks are made Brahmins, some are Yachikas, Ahayaksha. The story give accurate example of becoming a yachta from an ayachak: - -                                                                                                                                                                                           

1- In the 29th-83rd verse of the thirty-second canto of Valmiki ramayan's  Ayodhya, the story of a Brahmin named Garga Gotriya Trijat gives an accurate example of becoming a recluse from a recluse: -                                                                                                                        

तत्रासीत् पिंगलो गार्ग्यः त्रिजटो नाम वैद्विज;क्षतवृत्तिर्वने नित्यं फालकुद्दाललांगली॥                                                                                                                      

 It is also clear from this narrative that taking donations, etc. are conditional motions, and by attaining time, the Yachchak Brahmins can become Aaachak and Aaachak Brahmin Yachtas and similarly separate groups of Aayachak and Yachchak Brahmins are formed and grow                                                                                      

 2 - Kshatriyas The one who joined the Bhargava dynasty was Mitrayu, the son of King Divodas. Banshaj of Mitrayu is called Maitreya and he introduced Maitreya Gan. The third Kshatriya origin of the Bhargavas was called Vaitahavya (वैतहव्य)or Yask. The Bhargava dynasty was embellished only by Yask. He composed a book called Nirukta. The great-grandson of Parashurama's enemy Sahasrabahu was named Veethavya. Some of his descendants became priests and got absorbed in the Bhargavas and his descendants started to be called Vaithavya or Yask. Conclusion - Determination of Karma of Brahmins                                                                                     

 “अध्यापनमध्यायनं च याजनं यजनं तथा  दानं प्रतिग्रहश्चैव     षट्    कर्माण्यग्र  जन्मन:॥                                                                                                                                         

According to this verse of Manusmriti, there are 6 deeds of Brahmins, in simple language, these studies are divided into two parts, teaching-taughting (reading-teaching), yagna-doing, and giving-taking of donations.                                                                                                                                                                       

Religious work and livelihood work                                                                                                        study, sacrifice and charity are religious work and teaching, yagna korana (purohitya) and taking donations are the functions of three livelihoods. Along with the work of Brahmins, two departments became one of the pure religious of Brahmins. Karma (study, sacrifice and charity) was adopted and the other work related to livelihood (teaching, paurohitya and taking donations) is the way in which donation is made with the yajna, in the same way as paurohitya means to donate with the yajna, in simple common language - unfortunate. Brahmins: - Those who did not make the priesthood their means of livelihood, whose means of livelihood were agriculture, zamindari, raj pat etc. But both types of Brahmins had equality in everything else except livelihood. Sadhana, Swadhyaya, studies, teaching, asceticism etc. And the same untouchable later became Bhumihar.                                                                                                                           

 Bhumihar Brahmins in folk tales - First - Lord Parashuram ji defeated the Kshatriyas and gave the land to the Brahmins, after which the Brahmins left the traditional practice of worship and started zamindari and later entered the war. Was also acquired. These Brahmins are called Bhumihar Brahmins. And since then, Parashurama is considered to be the father of Bhumiharo and the first member of the Bhumihar-Brahmin dynasty. II - 1037 Brahmins were invited by Maharaja Solanki Solanki of Patan to Gujarat to atone for their sins in consultation with sage Kodinya. After worship of law and sacrifice to these one thousand thirty-seven learned Brahmins, they wanted to donate ornaments, clothes, land, buildings, gold and gold. According to the scriptures, taking money was considered inappropriate. Hence, it was rejected by all - the king became worried, because it was necessary to give alms to get the full fruits of Yajnadi. More food and donationsThey did not accept that they were called Brahmin non-violent Brahmins. The nonchalant was the supreme advisor to the ruler in the state's moral, religious and judicial areas. Even not only did the needy happen, the Achayak also performed military operations very bravely and efficiently. Thus, this caste has always been a Brahmin from birth and a Kshatriya by karma. Many jagirs were spared and many types of honors were given to the untouchable by the rulers as a result of their valor and valor.                                                                                                                                                                                                                                                                     

 "The word Bhumihar from the Achyak Brahmins - The name was often prevalent among the Brahmins, similarly the name Bhumihar or Bhuinhar also became prevalent among the first Kanyakubja Brahmins in a precocious group. Although their noun was the first zamindar or zamindar Brahmin, but one, it was not so much publicized, secondly that when separate parties were formed, their names should also be different, but the landlord can say whatever caste the landowner is. Huh. Hence the idea that the zamindar names are not right. Because from behind it will be wrong to identify these unsuspecting Brahmins with this name. For this reason, these people started calling themselves Bhumihars or Bhuihars. Although the terms Zamindar and Bhumihar are synonyms, the term Zamindar is also understood from Brahmins to other Kshatriya castes, but the term Bhumihar is usually only anachronistic Brahmins in particular because they are alluded to in the same society. Final conclusion - Bhumihar or Babhan (Ayachak Brahmin) is a caste caste known for its valor, valor and intelligence. The Bhumihar caste, that is, the unsuspecting Brahmins residing in Bihar, western Uttar Pradesh and Jharkhand, are known and recognized. Both Shunga and Kanva dynasty, the great sage friend of Magadha, belonged to the Brahmin dynasty Bhumihar Brahmin (Babhan). Bhumihar Brahmin considers Bhagavan Parashuram as his original man and total guru since ancient times. Mishra, Shukla, Upadhyay, Sharma, Ojha, Dubey-Dwivedi. Apart from Rajpat and Zamindari, a large portion of Bhumihar Brahmins in Rai, Shahi, Singh, Uttar Pradesh and Shahi, Singh (Sinha), Chaudhary (from Maithil), Thakur. (From Maithil) began to write in Bihar in particular - Bhumihar Brahmin caste is an organization of people of various distinctions and branches of Brahmins. Initially, the people who came out of Kanyakubj branch were called Bhumihar Brahmins, after that the non-Brahmin people of Saraswat, Mahial, Saryupari, Maithil, Chitpavan, Kannada etc. branches in eastern Uttar Pradesh and Bihar eastablishing a relationship with these people.