Anusandhanika / Vol. VIlI / No. II / July 2010 / pp. 184-189 ISSN 0974 - 200X
-184-
Migration of Maithil Brahmanas to
Santal Parganas
Amar Nath Jha
Associate professor in History
S. S. N. College
University of Delhi, Delhi
Abstract
As far as the migration of Maithil Brahmanas in the area of our concern, Santal Parganas, is concerned we do
not have any source to establish as when did they come to this area. During Pala period a large number of
Brahmanas migrated to Bengal where, they received gifts of land and were offered high posts in the
administration of the state. Similarly, the migration of Brahmanas also took place from Mithila in different
directions. As far as the migration of the Maithil Brahman Panditas is concerned, we find that they migrated to
Bengal in good numbers. The story of Adisura, a legendry king of Bengal is being credited for the migration of
Maithil Panditas to Bengal. we can conclude that both D. C. Sircar and R. C. Majumdar are wrong when they
declare Adisura a mythical character, as he was a historical personality and ruler of the region of Santal
Parganas. We would also like to correct the readings of Swati Sen Gupta and assert that Adi Sura was a king
of East Bihar, not of North Bihar, as opined by her. Therefore, by all probable explanations it is safe to
conclude that the migration of the Maithil Brahmanas in the region of Santal Parganas started taking place
since 10th-11th century AD.
Keywords: Migration, Indo-Europeans, Indo-Aryans, Brahmanas, Dakshin Radha
Introduction
Migration of people from one part to
another of the world has been a fact of history.
Great changes have taken place in history due
to the great migration of several races, groups
and nationalities the would over.
After 2500 B.C. it is found that the
movement and displacement of various tribes,
including the Indo-Europeans. From this point
of time to for nearly 1500 years, West Asia and
Eastern Mediterranean witnessed a constant
traffic of innumerable tribes.1 The history of
many of these tribes is obscure but their
interaction and conflict with settled agrarian
socities of the region was occasionally
recorded in some form or the other. These
records provide vital clues for understanding
these tribal movements.2 Scholars have
grouped these tribals on the basis of their
language. The languages of these tribes fall
into two broad divisions: Indo-Europeans and
Semitic. Among the Indo- Europeans Indo-
Aryans were one of the prominent groups.
They worshipped Indra, Mitra and Varun.3
(Early Social Formations, pp.128-29.) In the
early parts of the 2nd millennium, whether from
pressure of population, desiccation of pasture
lands, or from both causes these people were
on the move. They migrated in bands
westward, southwards and eastwards,
conquering local populations and intermarrying
with them to form a ruling class.4 They brought
with them their patrilinear family system, their
worship of sky gods, and their horses and
chariots. In most of the lands in which they
settled their original language gradually
adapted itself to the tongues of the conquered
people. Some invaded Europe, to become the
ancesters of the Greeks, Latins, Celts and
Teutons. Others appeared in Anatolia, and
from the mixture of these with the original
inhabitants there arose the great empire of the
Hittites. Yet others remained in their old home,
the ancesters of the later Baltic and Slavonic
people. And yet others moved southwards to
the Caucasus and the Iranian tableland, when
they made many attacks on the Middle Eastern
civilizations. The Kassites, who conquered
Babylone, were led by men of this stock.5 In the
14th century B.C. there appeared in N.E. Syria
a people called Mitanni, whose kings had Indo-
Iranian names, and a few of whose gods are
familiar to every student of Indian religion:
Indra, Uruvna(the Vedic god Varun), Mitra, and
Nasatiya6. Hence the migration of these tribes
changed the course of history of a great part of
the world including that of India.
-185- Anusandhanika / Vol. VIIl / No. II / July 2010
Materials and Methods
The migration of Brahmanas has been
studied by several scholars. J. C. Jha’s
Migration and Achievements of Maithila
Panditas is a very important study of this field.
However no book is available to throw any light
on the theme of our study. Therefore, while
taking clue from the great scholars like
Basudeva Upadhyay and J. C. Jha, it has been
tried to re-read the interpretations of various
scholars and reach to conclusions. In this
sense this article claims to be a pioneer
attempt for the study of the migration of Maithil
Brahmanas in the region of Santal Parganas.
However it must be admitted that this study is
based on secondary literature to a great
extent.
It is a R & D fact that the original homeland
of the Indo-Europeans and Indo-Aryans is the
subject of constant debate among scholars.
However, one need not indulge in this kind of
debate here because that does not fall under
the area of this dissertation. But at the same
time it can certainly be said that this also
signifies the importance of the issue of
migration in history.
Results and Discussions
Migration of various groups of people from
one part of the Indian sub- continent to its other
part has also been a historical reality. We find
numerous references of this in the vast corpus
of the religious as well as secular literature.
The migration of people, specially of
Brahmanas, from north to south and from west
to east and its impact have been studied by
scholars in detail in order to understand the
process of Sanskritization and acculturation
through the ages. The Brahmanas have been
on the forefront of this. The study of grants of
the Midland (Madyadesha) reveals that the
Brahmanas’ movement in northern India was a
unique feature of ancient Indian society. “It
may be stated that the migration of the
Brahmanas from the midland cannot be taken
as mere hypothesis but a factum based on true
and correct interpretation of the dynamic
epigraphs of early mediaeval India” observes
Basudeva Upadhyay.7
During Pala period a large number of
Brahmanas migrated to Bengal where, they
received gifts of land and were offered high
posts in the administration of the state.
Amagachhi grant and Badal pillar inscription
contain the story of a Brahmana named Garga
who became the minister of Dharmapala and
many others received grants from the Pala
king.8 The, son of the minister namely
Darbhapani was offered the post of a minister
in the reign of Dvapala, the son and
succesesor of Dharmapala.9 It is difficult to say
whether ministry was hereditary during Pala
regime but such appointments were also made
in the Gupta period. On the authority of
Karmadanda Shiva linga inscription it is learnt
that the Kumargupta’s minister Prithavisena
succeeded his father Sikhara Swami, the
minister of Chandragupta II in the same
office.10 However, it is clear from the Pala
records that the minister Garga migrated to
Gaud from Panchaladesha situated in
Madhyadesha (E.I.Vol.II p. 180. E.I.Vol.XIV
P.166 and E.I. Vol. XXI P. 97).11 Even from Lata
(Gujarata) Brahmapas came to Bengal and
acted as priest in the temple of Nara Narayana,
while Dharmapala was ruling (E.I. Vol. 4 No.
34).12 This type of movement is described in
Banagaon copper plate record of Vigrahapala
that Kanyakubja Brahmanas came to settle in
Bengal.13 Hence the examination of Pala
inscriptions shows that the Brahrnapas from
the Midland left the area for good and settled in
Bengal.14 This migration effected the cultural
life of Bengal and the first king of Sena family
viz Samantasena was called Brahma-
Kshatriya because being a Karanata Kshatriya
he cultivated the Brahmanical culture and was
a famous Brahmavadi.15 In the reign of
Lakshamapa Sena a large number of grants
were bestowed upon to Brahmanas migrating
from the Madhyadesha (Madhyadesha
Vinirgatdya). Almost all Sena documents
(Bairakaur, Naihati, Govindapur, Tarpandihi,
Anulia Madhainagar and Sundrabana) contain
the similar descriptions.16 Besides dynastic
epigraphs, the Kulapanjika throws some light
on “Kulinism” in Bengal and probably it rests on
the arrival of immigrant Brahmanas from
Kanauj.17
It is difficult to point out a particular reason
for the migration of Brahmatias, but the entire
data gives two principal causes of this
behaviour. The social reason, occupies the
first place and the migration was initiated in the
-186- Anusandhanika / Vol. VIIl / No. II / July 2010
search of their occupation. The social position
given to the immigrants by the ruling chiefs was
not less attractive for their stay in the far off
area and the Agrahara was allurement for the
Brahmapas migrated to that particular locality.
Among the other causes the political changes
in the post-Harsha period produced a
psychological impression on the minds of
Brahmanas regarding their insecurity in
Madhyadesha where Islamic flow was high at a
later stage of early mediaeval period of Indian
history.18
Similarly, the migration of Brahmanas also
took place from Mithila in different directions.
The Migration of Maithil Panditas has been
studied by several scholars. J. C. Jha has
made a detailed study of this subject. “The
migration of many panditas from that area of
North Bihar which had been called Mithila
(Tirhut) is a saga of adventure. They were
respected where ever they went and made
their mark in several fields—administration,
scholarship, priesthood, tantra, etc.” writes J.
C. Jha.19 The history of Mithila or Tirhut in the
early mediaeval period is the history of
constant warfare and invasions from outside,
which led only to a chaotic situation20. In the
face of rapidly changing political scene, the
Palas ruled Mithila for the longest period and
left their impact on the life and culture of the
society to some extent.21 The Bhagalpur grand,
Bangaon C.P. and the Naulagarh inscription
tell us that Tirbhukti was one of the important
administrative centres during the Pala rule22.
The period from the early 8th century to
the beginning of the 11th century AD. in the
history of Mithila can aptly be termed as the
period of instability and turbulence. It proved to
be the hunting or grazing ground for the
political powers growing all around23. The
Panditas in general lived from hand to mouth.
Therefore we have evidences of migration of
Maithila Panditas in different parts of the world,
like, Vietnam, Burma, Combodia, Tibet and
other places.24 But these migrations were
basically the migration of Buddhist Panditas.
As far as the migration of the Maithil
Brahman Panditas are concerned, we find that
they migrated to Bengal in good numbers. The
story of Adisura, a legendry king of Bengal is
being credited for the migration of Maithil
Panditas to Bengal. But the historicity of
Adisura is not yet proven. Some identify
Adisura with Gurjar-Pratihar Bhoja. There are
others who hold that Vallalsena may be a
descendant of Adisura from the mother’s side
who flourished in 1060 A.D.25 “It is also
suggested that Adisura could well have been a
son or a grandson of Ranasura of Dakshina
Radha reffered to in Tirumalai Rock
inscriptions of Rajendra Cola.”26 But D. C.
Sircar has different views about Adisura. He
holds Adisura legend totally unreliable.
According to him Sura royal family in ancient
Bengal is known but no genuine ruler named
Adisura is found in Bengal sources. The only
Adisura known to the East Indian history is a
petty chief who is mentioned by Vacaspatimisra
in his Nyayakanika.27 In this context J. C. Jha
opines “Hence Adisura, his contemporary
must have flourished in the middle of the ninth
century A.D.”28 Swati Sen Gupta also opines
“He may have been a petty chief of North Bihar,
and a vassal of the Palas of Bengal and
Bihar.”29
D. C. Sircar believes that the Kulajis and
the Kulapanjikas were composed and
compiled not earlier than the 12th century A.D.
because it mentions dates in Saka era which
became popular in Bengal as late as the 12th
century A. D. Hence D. C. Sircar believes that it
was not the Brahmanas from Kanyakubja, but
those who migrated from Mithila who, may
have brought the institution of Kulinism to
Bengal.30 R. C. Majumdar also disproves the
story of Adisura and is of the view that Kulinism
was probably imported in Bengal from Mithila.31
Hence, it becomes clear that during the Pala
period Maithil Brahmans migrated to Bengal in
large numbers.
As far as the migration of Maithil
Brahmanas in the area of Santal Parganas is
concerned, there is lack to establish as to when
did they come to this area. J. C. Jha nowhere
does mentions any thing about this. May be J.
C. Jha perceives this ‘Region’ too as part of
that of Mithila. This can be inferred by his
several quotes. Mentioning about the Tibetan
students in India he writes at one place “A large
number of Tibetan students flocked at Nalanda
in Magadh and Vikramshila in Mithila'32.
Similarly this is again evident from his
identification of Siddhas with Maithilas,
“Whatever the birthplace of Bauddhas and the
Siddhas, there is no dispute on the fact that
-187- Anusandhanika / Vol. VIIl / No. II / July 2010
most of them lived for long in the monastery of
Vikramasila which stood in the eastern part of
Mithila, spoke the language of Mithila and used
the then script of Mithila. And as such it is safe
to call them Maithila.”33 Similarly in another
context also he displays the same idea “A
majority of the manuscripts found in Tibet are in
early Maithili script differently called by
different scholars as proto-Magadhi or proto-
Bengali. This clearly proves that the vast
majority of these refugee panditas came from
Mithila i.e. Campa and Tirbhukti. This was
perhaps the largest group migration of the
Maithila Panditas.”34 As we all know that Both
Campa and Vikramasila was definitely not
within the boundry of Mithila, which J. C. Jha
would like us to believe. Hence, there is no
wonder why does he not describe the
migration of Maithil Brahmanas in the area of
Santal Parganas.
We do not have much reference about the
mula grama of the Maithils of this area in the
Panji Prabandh also. Ratneshwar Mishra in his
book written in Hindi entitled ‘Bihar Vibhuti Pt.
Binodanand Jha’ tells us that it is not possible
to trace the mula of Maithil Brahmanas living in
the area of Deoghar. Therefore, it becomes
very difficult for us to trace the time period
when the migration of Maithil Brahmanas to
this area might have started.
There can be three explanations in order
to understand the absence of any record of the
Maithil Brahmanas of Santal Parganas in Panji
Prabandh, which ultimately suggests about the
probable period of their migration from Mithila.
As per the Panji-Prabandh the Maithilas who
performed the Agnihotra sacrifices and who
devoted their time from sunrise to sunset to
religious worship, were given the first place
and called Srotriyas. Next to the Srotriyas were
the Yogyas (diserving) who got the second
class and next to the Yogyas came the
Panjibadhas who were placed in the third class
and Jaibaras composed the fourth class.35 As
per the version of Ramanath Jha, the Panji-
Prabandh was finally compiled in Saka 1248
(1327 A.D.), three years after the end of
Harisimha’s reign, though the work of
compilation was started much earlier.36 But
despite all its claim that it contains all
information about all Maithil Brahmanas we
find that many families of the Maithil
Brahmanas migrated to Bengal and other parts
of the country, whose genealogical records
could not find a place in the celebrated Panji for
want of positive information and as such the
Panji-Prabandh, in spite of its enormous size
and inexplicable complicity, can not be claimed
to be a comprehensive document of the Maithil
Brahmanas for all practical purposes.37
Secondly, since the migration of Mathil
Brahmanas to this area along with Bengal
might have started long before the time of King
Hari Singh Deo, therefore, naturally we donot
have any such records for this in the Panji-
Prabandh. Prof. Ratneshwar Mishra also
seems to be in agreement with this proposition.
Thirdly, if it is tried to reinterpret the story
of Adisura, we may reach to some valid
conclusion. As suggested by Swati Sen Gupta
Adisura might be a small king of North Bihar.38
Again as stated earlier, it is also suggested that
Adisura could well have been a son or a
grandson of Ranasura of Dakshina Radha
reffered to in Tirumalai Rock inscriptions of
Rajendra Cola.39 And since Ranasura himself
might have been an ancestor of Laksmishura,
the ruler of Aparmandar, mentioned in the
Ramcharita,40 we can safely conclude that the
said Adisura, a descendent of Ranasura, was
the ancestor of Laksmansura of Apar Mandar.
As shown earlier the area of Apar Mandar/
Sumha/ Uttar Radha/ Dakshin Radha are interchangeable
and overlapping and correspond
to the modern Santal Parganas, therefore,
Maithil Brahmanas must have started to come
to this area during the reign of Adisura who was
the king of the region of the modern Santal
Parganas during 10th-11th centuries. Thus we
can conclude that both D. C. Sircar and R. C.
Majumdar are wrong when they declare
Adisura a mythical character, whereas as he
was a historical personality and ruler of the
region of Santal Parganas. We would also like
to correct the readings of Swati Sen Gupta that
Adi Sura was a king of East Bihar, not of North
Bihar. By all probale explainations it is safe to
conclude that the migration of the Maithil
Brahmanas in the region of Santal Paraganas
started taking place since 10th-11th century
AD.
However S. Narayan is of the opinion that
“on the basis of their Bahi, they can’t be older
than 350 years. A very few have Bahi, of more
-188- Anusandhanika / Vol. VIIl / No. II / July 2010
than 350 years, counting the declaration letter
of their Jajman”.41 He further informs us “local
historians hold three views regarding their
origin at Deoghar. According to the first opinion
Maithils came in the 17th century to seek
assistance from the king of Gidhaur and
secured his favour on condition that they will
act as Pujaris (Shrine priests) of Baidyanath
temple. The second view is that the Maithiis
came here in search of employment. They
found Baidyanath temple and ample land for
agriculture. They started cultivation and
worship of Baidyanath Jee. Even to this day
some of the Maithils of Athganwa are
cultivators and the Maithil Pandas either have
kinsmen or landed propery in these eight
villages. But it is not unlikely that they decided
to become its custodians after seeing good
prospects from the temple. The third view is
that once King Narendra Deo Singh of Mithila
(1743-1760 A.D.) Wanted to feed Brahmins to
be freed from Brahmhatya (sin incurred by
killing of a Brahmin) but could not get them in
adequate numbers in Mithila as many of them
had migrated to Dcoghar”.42 But S. Narayan is
certainly not correct for two simple reasons.
Firstly, he does not study the historical pattern
of the migration of Maithil Brahmnas to reach to
any logical conclusion and secondly, he relies
upon the version of a so called local historian
with whom no professional historian is known
to. Hence, the view regarding the historicity of
the pandas of Deoghar expressed by Narayan
need not be taken seriously and the conclusion
that the migration of the Maithil Brahmanas in
the region of Santal Paraganas started taking
place since 10th-11th century A D, stands
correct.
Conclusion
The migration of Mathil Brahmanas in this
region started a new era for this land. The
process of acculturation and Sanskritisation
left deep impact on both the Maithila
Brahmanas and the local traditions of this area
which ultimately gave rise to the distinct
character of a religious sect of this area to be
known as ‘The Baidyanath Cult’. The
Baidyanath Cult and the cultural horizon of the
region is deeply influenced by the migration of
Maithil Brahmanas in this area to a great
extent.as a whole. Thus in this sense the study
of this migration becomes very important in
order to study the process of Sanskritisation of
this region.
References
1. Farooqui Amar, Early Social Formations
(Revised Second Edition), Manak
Publication Pvt. Ltd., New Delhi, 2002,
pp. 128-129
2. Ibid
3. Ibid
4. Basham A. L., The Wonder that was India,
Rupa & Co., New Delhi, Reprint, 1986
p. 30
5. Ibid
6. Ibid
7. Upadhyay Basudeva, Migration of
Bramanas from Madhya Desha, JBRS,
Vol. XLV, 1959, pp. 308-311
8. Ibid
9. Ibid
10. Ibid
11. E.I. Vol. II, p. 180, E.I. Vol. XIV, p. 166 and
E.I. Vol. XXI, p. 97, cf. Upadhyay
Basudeva, op. cit.
12. E.I. Vol. IV, No. 34, cf. Upadhyay
Basudeva , op. cit.
13. Ibid
14. Ibid
15. Ibid
16. Ibid
17. Ibid
18. Ibid
19. Jha J. C., Migration and Achievements of
Maithila Panditas, Janki Prakashan, New
Delhi, 1991, Preface.
20. Ibid, p. 8
21. Ibid, p. 9
22. Ibid
23. Ibid
24. Ibid, p. 22
-189- Anusandhanika / Vol. VIIl / No. II / July 2010
25. Chanda R., Gauda-Rajmala, p.p. 69-71,
cf. Jha J. C., op. cit.
26. op.cit.
27. cf. Jha J. C., p. 30
28. Ibid
29. cf. Jha J. C., p. 31
30. Ibid.
31. J.B.O.R.F., XVII, 1, 1930-31, p. 9
32. Jha J. C., op. cit. pp. 22-23
33. Ibid. p.25
34. Ibid. p. 27
35. Thakur Upendra, History of Mithila (2nd
ed.), Mithila Institute, Dabhanga, 1988,
p.367
36. Ibid. pp. 373-374
37. Ibid. pp. 376-377
38. Cf. J. C. Jha, op. cit.
39. Ghosh Amartya, PIHC: 53 Session, 1992-
93, pp.79-81. Also see J. N. Sarkar,
History of Bengal, Vol.II, Calcutta, 2003
(reprint), P. 459.
40. Sinha C. P. N., Sectional Presidential
Address (Ancient India), Proceedings,
IHC: 55th Session, 1994, p.19.
41. Narayan S., op. cit. p.26
42. Ibid
-184-
Migration of Maithil Brahmanas to
Santal Parganas
Amar Nath Jha
Associate professor in History
S. S. N. College
University of Delhi, Delhi
Abstract
As far as the migration of Maithil Brahmanas in the area of our concern, Santal Parganas, is concerned we do
not have any source to establish as when did they come to this area. During Pala period a large number of
Brahmanas migrated to Bengal where, they received gifts of land and were offered high posts in the
administration of the state. Similarly, the migration of Brahmanas also took place from Mithila in different
directions. As far as the migration of the Maithil Brahman Panditas is concerned, we find that they migrated to
Bengal in good numbers. The story of Adisura, a legendry king of Bengal is being credited for the migration of
Maithil Panditas to Bengal. we can conclude that both D. C. Sircar and R. C. Majumdar are wrong when they
declare Adisura a mythical character, as he was a historical personality and ruler of the region of Santal
Parganas. We would also like to correct the readings of Swati Sen Gupta and assert that Adi Sura was a king
of East Bihar, not of North Bihar, as opined by her. Therefore, by all probable explanations it is safe to
conclude that the migration of the Maithil Brahmanas in the region of Santal Parganas started taking place
since 10th-11th century AD.
Keywords: Migration, Indo-Europeans, Indo-Aryans, Brahmanas, Dakshin Radha
Introduction
Migration of people from one part to
another of the world has been a fact of history.
Great changes have taken place in history due
to the great migration of several races, groups
and nationalities the would over.
After 2500 B.C. it is found that the
movement and displacement of various tribes,
including the Indo-Europeans. From this point
of time to for nearly 1500 years, West Asia and
Eastern Mediterranean witnessed a constant
traffic of innumerable tribes.1 The history of
many of these tribes is obscure but their
interaction and conflict with settled agrarian
socities of the region was occasionally
recorded in some form or the other. These
records provide vital clues for understanding
these tribal movements.2 Scholars have
grouped these tribals on the basis of their
language. The languages of these tribes fall
into two broad divisions: Indo-Europeans and
Semitic. Among the Indo- Europeans Indo-
Aryans were one of the prominent groups.
They worshipped Indra, Mitra and Varun.3
(Early Social Formations, pp.128-29.) In the
early parts of the 2nd millennium, whether from
pressure of population, desiccation of pasture
lands, or from both causes these people were
on the move. They migrated in bands
westward, southwards and eastwards,
conquering local populations and intermarrying
with them to form a ruling class.4 They brought
with them their patrilinear family system, their
worship of sky gods, and their horses and
chariots. In most of the lands in which they
settled their original language gradually
adapted itself to the tongues of the conquered
people. Some invaded Europe, to become the
ancesters of the Greeks, Latins, Celts and
Teutons. Others appeared in Anatolia, and
from the mixture of these with the original
inhabitants there arose the great empire of the
Hittites. Yet others remained in their old home,
the ancesters of the later Baltic and Slavonic
people. And yet others moved southwards to
the Caucasus and the Iranian tableland, when
they made many attacks on the Middle Eastern
civilizations. The Kassites, who conquered
Babylone, were led by men of this stock.5 In the
14th century B.C. there appeared in N.E. Syria
a people called Mitanni, whose kings had Indo-
Iranian names, and a few of whose gods are
familiar to every student of Indian religion:
Indra, Uruvna(the Vedic god Varun), Mitra, and
Nasatiya6. Hence the migration of these tribes
changed the course of history of a great part of
the world including that of India.
-185- Anusandhanika / Vol. VIIl / No. II / July 2010
Materials and Methods
The migration of Brahmanas has been
studied by several scholars. J. C. Jha’s
Migration and Achievements of Maithila
Panditas is a very important study of this field.
However no book is available to throw any light
on the theme of our study. Therefore, while
taking clue from the great scholars like
Basudeva Upadhyay and J. C. Jha, it has been
tried to re-read the interpretations of various
scholars and reach to conclusions. In this
sense this article claims to be a pioneer
attempt for the study of the migration of Maithil
Brahmanas in the region of Santal Parganas.
However it must be admitted that this study is
based on secondary literature to a great
extent.
It is a R & D fact that the original homeland
of the Indo-Europeans and Indo-Aryans is the
subject of constant debate among scholars.
However, one need not indulge in this kind of
debate here because that does not fall under
the area of this dissertation. But at the same
time it can certainly be said that this also
signifies the importance of the issue of
migration in history.
Results and Discussions
Migration of various groups of people from
one part of the Indian sub- continent to its other
part has also been a historical reality. We find
numerous references of this in the vast corpus
of the religious as well as secular literature.
The migration of people, specially of
Brahmanas, from north to south and from west
to east and its impact have been studied by
scholars in detail in order to understand the
process of Sanskritization and acculturation
through the ages. The Brahmanas have been
on the forefront of this. The study of grants of
the Midland (Madyadesha) reveals that the
Brahmanas’ movement in northern India was a
unique feature of ancient Indian society. “It
may be stated that the migration of the
Brahmanas from the midland cannot be taken
as mere hypothesis but a factum based on true
and correct interpretation of the dynamic
epigraphs of early mediaeval India” observes
Basudeva Upadhyay.7
During Pala period a large number of
Brahmanas migrated to Bengal where, they
received gifts of land and were offered high
posts in the administration of the state.
Amagachhi grant and Badal pillar inscription
contain the story of a Brahmana named Garga
who became the minister of Dharmapala and
many others received grants from the Pala
king.8 The, son of the minister namely
Darbhapani was offered the post of a minister
in the reign of Dvapala, the son and
succesesor of Dharmapala.9 It is difficult to say
whether ministry was hereditary during Pala
regime but such appointments were also made
in the Gupta period. On the authority of
Karmadanda Shiva linga inscription it is learnt
that the Kumargupta’s minister Prithavisena
succeeded his father Sikhara Swami, the
minister of Chandragupta II in the same
office.10 However, it is clear from the Pala
records that the minister Garga migrated to
Gaud from Panchaladesha situated in
Madhyadesha (E.I.Vol.II p. 180. E.I.Vol.XIV
P.166 and E.I. Vol. XXI P. 97).11 Even from Lata
(Gujarata) Brahmapas came to Bengal and
acted as priest in the temple of Nara Narayana,
while Dharmapala was ruling (E.I. Vol. 4 No.
34).12 This type of movement is described in
Banagaon copper plate record of Vigrahapala
that Kanyakubja Brahmanas came to settle in
Bengal.13 Hence the examination of Pala
inscriptions shows that the Brahrnapas from
the Midland left the area for good and settled in
Bengal.14 This migration effected the cultural
life of Bengal and the first king of Sena family
viz Samantasena was called Brahma-
Kshatriya because being a Karanata Kshatriya
he cultivated the Brahmanical culture and was
a famous Brahmavadi.15 In the reign of
Lakshamapa Sena a large number of grants
were bestowed upon to Brahmanas migrating
from the Madhyadesha (Madhyadesha
Vinirgatdya). Almost all Sena documents
(Bairakaur, Naihati, Govindapur, Tarpandihi,
Anulia Madhainagar and Sundrabana) contain
the similar descriptions.16 Besides dynastic
epigraphs, the Kulapanjika throws some light
on “Kulinism” in Bengal and probably it rests on
the arrival of immigrant Brahmanas from
Kanauj.17
It is difficult to point out a particular reason
for the migration of Brahmatias, but the entire
data gives two principal causes of this
behaviour. The social reason, occupies the
first place and the migration was initiated in the
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search of their occupation. The social position
given to the immigrants by the ruling chiefs was
not less attractive for their stay in the far off
area and the Agrahara was allurement for the
Brahmapas migrated to that particular locality.
Among the other causes the political changes
in the post-Harsha period produced a
psychological impression on the minds of
Brahmanas regarding their insecurity in
Madhyadesha where Islamic flow was high at a
later stage of early mediaeval period of Indian
history.18
Similarly, the migration of Brahmanas also
took place from Mithila in different directions.
The Migration of Maithil Panditas has been
studied by several scholars. J. C. Jha has
made a detailed study of this subject. “The
migration of many panditas from that area of
North Bihar which had been called Mithila
(Tirhut) is a saga of adventure. They were
respected where ever they went and made
their mark in several fields—administration,
scholarship, priesthood, tantra, etc.” writes J.
C. Jha.19 The history of Mithila or Tirhut in the
early mediaeval period is the history of
constant warfare and invasions from outside,
which led only to a chaotic situation20. In the
face of rapidly changing political scene, the
Palas ruled Mithila for the longest period and
left their impact on the life and culture of the
society to some extent.21 The Bhagalpur grand,
Bangaon C.P. and the Naulagarh inscription
tell us that Tirbhukti was one of the important
administrative centres during the Pala rule22.
The period from the early 8th century to
the beginning of the 11th century AD. in the
history of Mithila can aptly be termed as the
period of instability and turbulence. It proved to
be the hunting or grazing ground for the
political powers growing all around23. The
Panditas in general lived from hand to mouth.
Therefore we have evidences of migration of
Maithila Panditas in different parts of the world,
like, Vietnam, Burma, Combodia, Tibet and
other places.24 But these migrations were
basically the migration of Buddhist Panditas.
As far as the migration of the Maithil
Brahman Panditas are concerned, we find that
they migrated to Bengal in good numbers. The
story of Adisura, a legendry king of Bengal is
being credited for the migration of Maithil
Panditas to Bengal. But the historicity of
Adisura is not yet proven. Some identify
Adisura with Gurjar-Pratihar Bhoja. There are
others who hold that Vallalsena may be a
descendant of Adisura from the mother’s side
who flourished in 1060 A.D.25 “It is also
suggested that Adisura could well have been a
son or a grandson of Ranasura of Dakshina
Radha reffered to in Tirumalai Rock
inscriptions of Rajendra Cola.”26 But D. C.
Sircar has different views about Adisura. He
holds Adisura legend totally unreliable.
According to him Sura royal family in ancient
Bengal is known but no genuine ruler named
Adisura is found in Bengal sources. The only
Adisura known to the East Indian history is a
petty chief who is mentioned by Vacaspatimisra
in his Nyayakanika.27 In this context J. C. Jha
opines “Hence Adisura, his contemporary
must have flourished in the middle of the ninth
century A.D.”28 Swati Sen Gupta also opines
“He may have been a petty chief of North Bihar,
and a vassal of the Palas of Bengal and
Bihar.”29
D. C. Sircar believes that the Kulajis and
the Kulapanjikas were composed and
compiled not earlier than the 12th century A.D.
because it mentions dates in Saka era which
became popular in Bengal as late as the 12th
century A. D. Hence D. C. Sircar believes that it
was not the Brahmanas from Kanyakubja, but
those who migrated from Mithila who, may
have brought the institution of Kulinism to
Bengal.30 R. C. Majumdar also disproves the
story of Adisura and is of the view that Kulinism
was probably imported in Bengal from Mithila.31
Hence, it becomes clear that during the Pala
period Maithil Brahmans migrated to Bengal in
large numbers.
As far as the migration of Maithil
Brahmanas in the area of Santal Parganas is
concerned, there is lack to establish as to when
did they come to this area. J. C. Jha nowhere
does mentions any thing about this. May be J.
C. Jha perceives this ‘Region’ too as part of
that of Mithila. This can be inferred by his
several quotes. Mentioning about the Tibetan
students in India he writes at one place “A large
number of Tibetan students flocked at Nalanda
in Magadh and Vikramshila in Mithila'32.
Similarly this is again evident from his
identification of Siddhas with Maithilas,
“Whatever the birthplace of Bauddhas and the
Siddhas, there is no dispute on the fact that
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most of them lived for long in the monastery of
Vikramasila which stood in the eastern part of
Mithila, spoke the language of Mithila and used
the then script of Mithila. And as such it is safe
to call them Maithila.”33 Similarly in another
context also he displays the same idea “A
majority of the manuscripts found in Tibet are in
early Maithili script differently called by
different scholars as proto-Magadhi or proto-
Bengali. This clearly proves that the vast
majority of these refugee panditas came from
Mithila i.e. Campa and Tirbhukti. This was
perhaps the largest group migration of the
Maithila Panditas.”34 As we all know that Both
Campa and Vikramasila was definitely not
within the boundry of Mithila, which J. C. Jha
would like us to believe. Hence, there is no
wonder why does he not describe the
migration of Maithil Brahmanas in the area of
Santal Parganas.
We do not have much reference about the
mula grama of the Maithils of this area in the
Panji Prabandh also. Ratneshwar Mishra in his
book written in Hindi entitled ‘Bihar Vibhuti Pt.
Binodanand Jha’ tells us that it is not possible
to trace the mula of Maithil Brahmanas living in
the area of Deoghar. Therefore, it becomes
very difficult for us to trace the time period
when the migration of Maithil Brahmanas to
this area might have started.
There can be three explanations in order
to understand the absence of any record of the
Maithil Brahmanas of Santal Parganas in Panji
Prabandh, which ultimately suggests about the
probable period of their migration from Mithila.
As per the Panji-Prabandh the Maithilas who
performed the Agnihotra sacrifices and who
devoted their time from sunrise to sunset to
religious worship, were given the first place
and called Srotriyas. Next to the Srotriyas were
the Yogyas (diserving) who got the second
class and next to the Yogyas came the
Panjibadhas who were placed in the third class
and Jaibaras composed the fourth class.35 As
per the version of Ramanath Jha, the Panji-
Prabandh was finally compiled in Saka 1248
(1327 A.D.), three years after the end of
Harisimha’s reign, though the work of
compilation was started much earlier.36 But
despite all its claim that it contains all
information about all Maithil Brahmanas we
find that many families of the Maithil
Brahmanas migrated to Bengal and other parts
of the country, whose genealogical records
could not find a place in the celebrated Panji for
want of positive information and as such the
Panji-Prabandh, in spite of its enormous size
and inexplicable complicity, can not be claimed
to be a comprehensive document of the Maithil
Brahmanas for all practical purposes.37
Secondly, since the migration of Mathil
Brahmanas to this area along with Bengal
might have started long before the time of King
Hari Singh Deo, therefore, naturally we donot
have any such records for this in the Panji-
Prabandh. Prof. Ratneshwar Mishra also
seems to be in agreement with this proposition.
Thirdly, if it is tried to reinterpret the story
of Adisura, we may reach to some valid
conclusion. As suggested by Swati Sen Gupta
Adisura might be a small king of North Bihar.38
Again as stated earlier, it is also suggested that
Adisura could well have been a son or a
grandson of Ranasura of Dakshina Radha
reffered to in Tirumalai Rock inscriptions of
Rajendra Cola.39 And since Ranasura himself
might have been an ancestor of Laksmishura,
the ruler of Aparmandar, mentioned in the
Ramcharita,40 we can safely conclude that the
said Adisura, a descendent of Ranasura, was
the ancestor of Laksmansura of Apar Mandar.
As shown earlier the area of Apar Mandar/
Sumha/ Uttar Radha/ Dakshin Radha are interchangeable
and overlapping and correspond
to the modern Santal Parganas, therefore,
Maithil Brahmanas must have started to come
to this area during the reign of Adisura who was
the king of the region of the modern Santal
Parganas during 10th-11th centuries. Thus we
can conclude that both D. C. Sircar and R. C.
Majumdar are wrong when they declare
Adisura a mythical character, whereas as he
was a historical personality and ruler of the
region of Santal Parganas. We would also like
to correct the readings of Swati Sen Gupta that
Adi Sura was a king of East Bihar, not of North
Bihar. By all probale explainations it is safe to
conclude that the migration of the Maithil
Brahmanas in the region of Santal Paraganas
started taking place since 10th-11th century
AD.
However S. Narayan is of the opinion that
“on the basis of their Bahi, they can’t be older
than 350 years. A very few have Bahi, of more
-188- Anusandhanika / Vol. VIIl / No. II / July 2010
than 350 years, counting the declaration letter
of their Jajman”.41 He further informs us “local
historians hold three views regarding their
origin at Deoghar. According to the first opinion
Maithils came in the 17th century to seek
assistance from the king of Gidhaur and
secured his favour on condition that they will
act as Pujaris (Shrine priests) of Baidyanath
temple. The second view is that the Maithiis
came here in search of employment. They
found Baidyanath temple and ample land for
agriculture. They started cultivation and
worship of Baidyanath Jee. Even to this day
some of the Maithils of Athganwa are
cultivators and the Maithil Pandas either have
kinsmen or landed propery in these eight
villages. But it is not unlikely that they decided
to become its custodians after seeing good
prospects from the temple. The third view is
that once King Narendra Deo Singh of Mithila
(1743-1760 A.D.) Wanted to feed Brahmins to
be freed from Brahmhatya (sin incurred by
killing of a Brahmin) but could not get them in
adequate numbers in Mithila as many of them
had migrated to Dcoghar”.42 But S. Narayan is
certainly not correct for two simple reasons.
Firstly, he does not study the historical pattern
of the migration of Maithil Brahmnas to reach to
any logical conclusion and secondly, he relies
upon the version of a so called local historian
with whom no professional historian is known
to. Hence, the view regarding the historicity of
the pandas of Deoghar expressed by Narayan
need not be taken seriously and the conclusion
that the migration of the Maithil Brahmanas in
the region of Santal Paraganas started taking
place since 10th-11th century A D, stands
correct.
Conclusion
The migration of Mathil Brahmanas in this
region started a new era for this land. The
process of acculturation and Sanskritisation
left deep impact on both the Maithila
Brahmanas and the local traditions of this area
which ultimately gave rise to the distinct
character of a religious sect of this area to be
known as ‘The Baidyanath Cult’. The
Baidyanath Cult and the cultural horizon of the
region is deeply influenced by the migration of
Maithil Brahmanas in this area to a great
extent.as a whole. Thus in this sense the study
of this migration becomes very important in
order to study the process of Sanskritisation of
this region.
References
1. Farooqui Amar, Early Social Formations
(Revised Second Edition), Manak
Publication Pvt. Ltd., New Delhi, 2002,
pp. 128-129
2. Ibid
3. Ibid
4. Basham A. L., The Wonder that was India,
Rupa & Co., New Delhi, Reprint, 1986
p. 30
5. Ibid
6. Ibid
7. Upadhyay Basudeva, Migration of
Bramanas from Madhya Desha, JBRS,
Vol. XLV, 1959, pp. 308-311
8. Ibid
9. Ibid
10. Ibid
11. E.I. Vol. II, p. 180, E.I. Vol. XIV, p. 166 and
E.I. Vol. XXI, p. 97, cf. Upadhyay
Basudeva, op. cit.
12. E.I. Vol. IV, No. 34, cf. Upadhyay
Basudeva , op. cit.
13. Ibid
14. Ibid
15. Ibid
16. Ibid
17. Ibid
18. Ibid
19. Jha J. C., Migration and Achievements of
Maithila Panditas, Janki Prakashan, New
Delhi, 1991, Preface.
20. Ibid, p. 8
21. Ibid, p. 9
22. Ibid
23. Ibid
24. Ibid, p. 22
-189- Anusandhanika / Vol. VIIl / No. II / July 2010
25. Chanda R., Gauda-Rajmala, p.p. 69-71,
cf. Jha J. C., op. cit.
26. op.cit.
27. cf. Jha J. C., p. 30
28. Ibid
29. cf. Jha J. C., p. 31
30. Ibid.
31. J.B.O.R.F., XVII, 1, 1930-31, p. 9
32. Jha J. C., op. cit. pp. 22-23
33. Ibid. p.25
34. Ibid. p. 27
35. Thakur Upendra, History of Mithila (2nd
ed.), Mithila Institute, Dabhanga, 1988,
p.367
36. Ibid. pp. 373-374
37. Ibid. pp. 376-377
38. Cf. J. C. Jha, op. cit.
39. Ghosh Amartya, PIHC: 53 Session, 1992-
93, pp.79-81. Also see J. N. Sarkar,
History of Bengal, Vol.II, Calcutta, 2003
(reprint), P. 459.
40. Sinha C. P. N., Sectional Presidential
Address (Ancient India), Proceedings,
IHC: 55th Session, 1994, p.19.
41. Narayan S., op. cit. p.26
42. Ibid
