.@kalyan97 The Gopala (Cowherd) were the first ones to have invaded the country of Nepal and Rishi Ne helped the cowherd king to establish the dynasty, According to Pashupati Purana. Abhiras being the second right after. -1/6
I believe both were of the same origin and the terms consolidated in 4-5th century before the creation of Amarkosha. The abhiras used the Singh surname very frequently though, They used Gupta as well, just like Gopala Vansha, Eg- JishnuGupta. - 2/6
We have Pashupati inscription mentioning Abhiri Gomini, Her donations and her being the mother of Bhaumagupta. There is thesis where it's said that Father of Bhaumagupta was not an Abhira. Though both the Gopala vāmsa and Abhira-Gupta have the same origin, This claim - 3/6
Can also be refuted easily by the fact that JishnuGupta Abhira was grandchild of Bhaumagupta.
Another interesting thing about this, is that JishnuGupta called himself "Somawanya Bhusan". The thesis of Abhira-Guptas claiming to be Chandravanshi Kshatriya, has been recorded - 4/6
In a well manner in Nepal Antiquary Vol.7, Page 15.
Another thing to notice here is that, even during Kirata rule, After Abhiras, The local population consisted Lichhavi and Abhira prominently. Now, If we think the Guptas of India who are said to be of - 5/6
Vaishya origin (Same as Gopala-Vāmsa), had married princesses of Lichhavi. Kumaradevi being the prime example. Why would Lichhavi Kshatriya marry their princess to Gupta Vaishya? Was it because they were habitualized to the fact that Abhira-Gupta were Chandravanshi? A link? - 6/6
We still have much more to research about this and this can seem to be an absurd speculation but surely, It has substance and I'm open to questions.

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More from @Abhirjana

5 Sep
Thread on why capitalism shouldn't be there in our Hindu Rashtra.
Capitalism prevails with the sense of consumerism. Where the value of an individual is determined by the materialistic possessions they have. When this happens, Not only the individual starts seeking for salvation in Maya but also stops to seek jnāna for spiritual development.
It is not that dangerous if it's seen from perspective of an individual but when we see that the prestige and status of the individual is determined by the materialistic possessions of theirs, We see a societal mobilization of class where Brahmana is Vaisya, Kshatriya is Vaisya,-
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