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The term Ahir is derived from Abhira, a clan mentioned several times in inscriptions and Hindu revered books. The term Ahir is often seen as synonymous with Yadav.[1][2] The Mahabharata and other authori-tative works use the three terms-Ahir, Yadav and Gopa synonymous.[3][4]

However, most books publiced as recently as 2001, 2005, propagates the dubious theories generated based on old new paper articles and court records, that present day Yadav caste is merely renamed Ahirs who switched their identity in 1922 to Yadav as part of Sanskritization movement of certain Hindu castes. The facts mentioned in the Ahir taken a false identity of Yadav is incorrect. And these false informations are propagated in recently published books, which no authority in subject. The book contents are based on news paper articles and courts records, whose validities are as genuine as a lawyer's statement.

The British census in 1881, half century before any Sanskritization movement, the census mentions Yadavs as Ahirs. It says "The Yadavs, who in their turn are identified with the Ahirs and Gaolis, were the dominant race at that time.[5]

Hemachandra, in the Dyashraya-Kavya, describe the Ahir King Graharipu, ruling at Vanthali near Junagadh, as an Ahir and a Yadav. Again, many remains of Khandesh (historical stronghold of Ahirs) are popularly believed to be of Gawli Raj, which archaeologically belongs to the Yadvas of Devgiri. Hence, it is concluded that Yadavs of Devagiri were actually Ahirs. This receives some support from the fact that Yaduvanshis even now are one of the most important sub-divisions of the Ahirs.[6]

According to Historian T Padmaja, the Ahirs migrated to Tamil Nadu and established their kingdoms and in inscriptions these Ahirs mention they are from Yadav lineage.[7]

References

  1. ^ Kumar, Ravinder (1984). Philosophical Theory and Social Reality. Allied. p. 159. ISBN 978-0-8364-1171-3.
  2. ^ Soni, Lok Nath (2000). The Cattle and the Stick: An Ethnographic Profile of the Raut of Chhattisgarh. Anthropological Survey of India, Government of India, Ministry of Tourism and Culture, Department of Culture. p. 11. ISBN 978-81-85579-57-3.
  3. ^ Chopra, Pran Nath (1982). Religions and Communities of India. Vision Books. p. 140. ISBN 978-0-391-02748-0. The Mahabharata and other authori-tative works use the three terms-Gopa, Yadava and Ahir synonymously.
  4. ^ Rao, M. S. A. (1987). Social Movements and Social Transformation: A Study of Two Backward Classes Movements in India. Manohar. p. 147. ISBN 978-0-8364-2133-0.
  5. ^ Report on the Census of British India taken on the 17th of February 1881: Vols. I-III. 1881-02-17. The Yadavas, who in their turn are identified with the Gaolis and Ahirs, were the dominant race at that time.
  6. ^ Enthoven, Reginald Edward (1990). The Tribes and Castes of Bombay. Asian Educational Services. p. 25. ISBN 978-81-206-0630-2. Chudásama prince styled Graharipu and ruling at Vanthali near Junagadh is described in the Dyáshraya-Kávya of Hemachandra as an Abhira and a Yádava. In their bardic traditions as well as in popular stories, the Chudásamas are still called Aheraránás. ... Again, many ancient remains in the Khándesh district are popularly believed to belong to the period of the Gauli Ráj. From the Archæological point of view, they are to be ascribed to the time of the Yádavas of Devagiri. It is, therefore, not unlikely that, according to popular belief, these Yádavas were Abhiras. This receives some support from the fact that Yaduvanshis even now are one of the most important sub-divisions of the Ahirs.
  7. ^ Padmaja, T. (2002). Temples of Kr̥ṣṇa in South India: History, Art, and Traditions in Tamilnāḍu. Abhinav Publications. p. 34. ISBN 978-81-7017-398-4.
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