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Bharsar Students: Home NCERT Agriculture E-Books D-Dharma Computer S. V.C.S.G.College of Horticulture in Bharsar. Government polytechnic Uttarkashi. Computer science College. E-coerces Home Page Press. Powered by Create your own unique website with customizable templates. Maharishi Vidya Mandir (MVM) School, Hissar is a part of Maharishi Global Education Movement. In India Maharishi Vidya Mandir School chain is one of the largest school systems with 165 branches in 16 states. About 7000 teaching, administrative and support staff are busy training as many as 1,10,000 students from KG to 12th standard.

The Bhavasar are an ethnic group in India, traditionally associated with woodblock printing on textiles and tailoring. They are mostly located in the regions of Gujarat, Maharashtra and Rajasthan while some are also located in Madhya Pradesh, Karnataka and Andhra Pradesh. Gujarati and Rajasthani Bhavsars refer to themselves as just Bhavsars, while in Maharashtra the community has bifurcated further and they refer to themselves variously as, Bhavsar Kshathriya, Bhavsar Shimpi, Namdev Shimpi. Namdev Shimpis are considered a distinct group, although they bifurcated from the Maharashtrian Bhavsars, as they are followers of Namdev – however they use the same surnames as Maharashtrian Bhavsars.

Bhavsar or Bhavasar could also be the surname of some of the people of this ethnic group. According to the specific profession, Bhavsars are further divided into Rangrezs who were traditionally involved with woodblock printing on textiles and Shimpis/Darzis, who were traditionally involved in tailoring.

The Maharashtrian Bhavsars are locally called Rangarajulu. They were called a family of rulers, since they called them raj,they are related to the Shivaji Maharaj (Maratha King).later they changed their work due to circumstances in coluring sarees. They are also known as Maratha Kshatriya, as samaj well known in the states they dwell.

As time passed, they gave up the duties of war and a few members from the community started developing skills in stitching and dyeing clothes. These skills enabled them to grow as professional artisans and in turn they became royal tailors and dress designers. These artisans had to travel a lot, as their skills were well known throughout the nation. This community was later called Rangaraju in the regions of Karnataka and Andhra Pradesh (in Maharastra they are sub-clan of Maratha).

Legendary origin

The Bhavasar’s legendary origin dates back to Saurashtra.According to the epic stories, the legendary Parshuram, who was said to be an avatar of Vishnu, had vowed vengeance against the kshatriyas (the community of warriors) and had wiped most of the kshatriyas off the earth. This scenario had worried two young princes Bhavsingh and Sarsingh from Saurashtra who had foreseen their dynasty meeting its end. The princes had been directed to appeal to the Hindu Goddess Hinglaj at the holy shrine situated on the banks of the Hingol River in semi-desert coastal strip of Makran, Baluchistan in present-day Pakistan, where the Hindu goddess assured protection of their dynasty by compelling Parshuram to leave them alone, on the condition that none from their community would confront Parshuram as he too was a son for her. The Bhavsar community was named after these two princes, Bhavsingh and Sarsingh.^[3] The Bhavsar community has negotiated with the Pakistani government passage for regular pilgrimage to Hinglaj. The community fled from the Sindh area around Hinglaj when faced with conversion to Islam by force by Mughal invaders and settled in Gujarat and Maharashtra in the Middle Ages. The Maharashtrian Bhavsars moved further to the South of India up to Tamil Nadu, settling along the way in Karnataka and Andhra Pradesh. Another branch moved eastwards to Vidharbha and Madhya Pradesh.

Culture and demographics

Bhavsars are found mostly in Gujarat, Maharashtra, Rajasthan, Madhya Pradesh, Karnataka and Andhra Pradesh. All have adapted to their local culture and traditions to varying degrees. However, Gujarat and Maharashtra are the primary regions from where the more recent migrations have occurred. Most Gujarati Bhavsars follow Vaishnavism, while some others follow Jainism. The Bhavsars started migrating to South India from the time of Shivaji and have settled in the South for several generations; however, they have maintained their Gujarati cultural ties to this day and date.

Diet

Traditionally, the Bhavsars are non-vegetarians while the Gujarati Bhavsars and Namdeo Shimpis in Maharashtra are vegetarian. The Maharashtrian and Gujarati Bhavsars have their cuisines developed with a strong influence of local cuisines in the respective states. Traditionally, in this community, the oldest woman of the family was given importance as the ‘Gruhalakshmi’ of the family and she decided what was to be cooked on a daily basis and on different occasions – every family used to give importance to lunch and dinner, sat on the floor together and ate with their hands.

Languages

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The Bhavasar community in Rajasthan speaks Bagri, a Rajasthani language. Further south, a very large number of Bhavsars have either Gujarati or Marathi as their mother tongue. Migrants to states other than Gujarat or Maharashtra invariably continue to speak their native mother tongue while being multilingual with the local language. For example, migrants from Maharashtra to the southern Indian states of Andhra Pradesh, Karnataka and Tamil Nadu speak Telugu, Kannada and Tamil respectively, while being multilingual with the local language/s.

In Gujarat, the community has two linguistic divisions – Gujarati and Malwi, which are endogamous (but slowly opening up) in nature.

Surnames

Some families from the Bhavsar community use Bhāvsār as their last name, for the purpose of identity. However, the Bhavsars from Maharashtra, Andhra Pradesh, Karnataka and Tamil Nadu have picked up surnames in the Marathi tradition, i.e. Jayajode, Karne, Avanthkar, Ksheerasagar(Kshirasagar), Ghanate (Ghanathe), Sankre, Balamkar (Belamkar), Balle, Bangole, Amberker, Ambekar, Havale, Dhayfule/Dhayapule/Dayafule, Mahindrakar (mahendrakar), Ambure, Chamungade, Khambayte, Khunte, Lokhande (lakunde), Malathkar, Lokare, Navale, Ganore, Basutkar, Dalal, Dhagdhage, Dounjeghar, Doijode, Pandav, Pise (Pisay), Malvi, Malve, Kharde, Katare, Tandale, Jadhav, Banchod, Vardhave, Nandode, Torne, Sulakhe, Somvanshi, Suryavanshi, Harsole, Garje, Wadekar, Gondkar, Gujar, Gurjar, ghagharvale, Nishane, Bharote, Shravge, Temkar, Tikare, Goje, Sakulkar, Barade, Bharade, Amte, Pandhare, Patange , Musale, Magre, Pathane, Phutane, Ranjankar, Gaddale (Gaddalay), Rashinkar, Dantkale, Davande, Goge, Kute, Dharaskar, Shelke, Karmase, Javalkar (Jawalkar), Telkar, Bedre, Pendkar, Kakade, Jungade, Jhingādē (Zingādey), Zingade, Hanchate, Hebare, Sutrave, Sutrawe, sutraye, Rampure, Lokre, Bambhore, Astkar, Bhange, Vaichal, Mankas, Sarode, Chubhalkar, chutakey, Khemkar, Kangokar, Ejanthkar, Cholkar, Dudhankar, Matade, Uttarkar, Godbole, Nazare, Khamitkar, Mulay, Mahadik, Mahadeek, Sarangdhar, Sadavarte, Bhasme, Padalkar, Velhal, Pakhare, Gathe, Nikumbh, Kalyankar, Hasilkar, Subandh, Bagade, Barve, Bartakke, Dhausay, Lingarkar, Bansod, Saraogir, Vaidya, Joshi, Malvade, Bendre, Sutre, Mankar, Pethkar, Gandre, Hendre, Rao, Baudhankar, Renguntwar, Sangenwar, Tungenwar, Kale, Kalekar, Homkar, Koparday, Gathe, Gadekar, Tibhe, Ausarkar, Vanarase, Mahajan, Bhardwaj, Shankardas, Rathore, Newaskar, Bhandarkar, Hirve, Gandre, Badle, Relekar, Chandravanshi, Pansare, Patankar, Khedkar, Baviskar, Borse, Sonavane, Jagtap, Shimpi, Kathare, Wadone, Suttraway, Nikte, Sutrale, Dhage, Jamdar and so on.

Weddings

The weddings among Bhavsars are given a lot of importance. The wedding takes place as a Hindu Wedding Ceremony which has a number of rituals and customs. The community follows the system of arranged marriages which are usually decided by the parents or an older family member. The match could be selected by parents, or by the elder member of the family. However, the modern practice is to choose from a matchmaking agent, matrimonial site, or a trusted third party. although most of it is like a traditional Hindu Wedding Ceremony. Love marriages and intercaste marriages have grown more common in present generations outside the community.

Religion

Traditionally, Bhavsars were very religious and spiritualistic people. They worship Hinglaj Mata or Hingulambika who all Bhavsars claim as their original deity. The oldest temple dedicated to this deity Hingulamata is in the Baluchistan province of present day Pakistan. It should be noted that the Hinglaj temple is an important place of pilgrimage to other Hindus of that area and is maintained by a small Hindu community that remains there. Bhavsars may be one of the communities that resided in that area and worshiped the same goddess. There is no other older temple or deity in any other part of India that is commonly worshiped by the Bhavsars. It is therefore speculated that the Bhavsar community had its origin in the north-western part of undivided India (present day Pakistan).

Most of the bhavsar worship amba bhavani or tulja bhavani at tuljapur(Maharastra)

Bhavsar Samaj

Bhavsars in Gujarat,Madhya pradesh, Maharashtra, Rajasthan, Karnataka, Andhra Pradesh and Tamil Nadu have their traditional caste council known as the Bhavsar Samaj or Bhavasar Kshatriya Samaj.The main function of the jāthi panchāyath (caste council) is to settle inter-family feuds, quarrels, etc. The office bearers of these panchayats are elected.

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The Mahabharata is an ancient Sanskrit poem describing the mythical Kurukshetra War between two sets of brothers descended from the king Bharata: the Pandavas and the Kauravas. It is considered so historically important to the Hindu tradition that it is sometimes referred to as the 'fifth Veda.' The four Vedas are the foundational texts of Hinduism, outlining tenets of the faith and doctrines for living, but none of them discuss the tenet of dharma.

The Mahabharata takes dharma as its central theme, and the principle is discussed at length in the portion known as the Bhagavad Gita and in Bhisma's extensive conversation with Yudhisthira. The Bhagavad Gita on its own has long been considered a vital text in Hindu philosophy, influencing thinkers as recent as Mohandas Gandhi in the 20th century.

In its written and unabridged form, the poem is composed of 100,000 verses, making it the longest of all the ancient epic tales. Yet, unlike the Vedic texts, which are considered to have been passed down and copied pristinely down to the letter throughout the ages, the Mahabharata did not initially manifest as a written work. Instead, the tale was passed down through an oral tradition, meaning that the version we have now is something of a hodge–podge of various versions and revisions made by its tellers. In this sense, the Mahabharata is similar to the Greek war epic the Iliad, which was passed down orally until being committed to writing around the 8th century BC, roughly the same period when the Mahabharata began taking shape.

This oral tradition is reflected in the text of the Mahabharata itself, as every single story told is told by one person to another person. The entire epic itself is framed as being recited by a single storyteller.

Scholarship on the Mahabharata tends to note that the text is intended to be encyclopedic, touching on everything from the tenets of dharma to the responsibilities of a king to the true nature of women. And while it is the only ancient Hindu text that takes a narrative form, it is laden with didactic, philosophical segments, be they in the form of allegorical fables or didactic discourse between its characters. Therefore, the Mahabharata is part epic poem, part Hindu philosophical treatise.