gotra of kanyakubj brahmins and other brahmins community in india - kanyakubj brahmins

8/12/2019 Gotra of Kanyakubj Brahmins and Other Brahmins Community in India - Kanyakubj Brahmins

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Kanyakubj Brahmins

Kanyakubj

Brahmins

GOTRA OF

KANYAKUBJ

BRAHMINS AND

OTHER

BRAHMINS

COMMUNITY IN

INDIA

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GOTRA OF KANYAKUBJ BRAHMINS ANDOTHER BRAHMINS COMMUNITY IN INDIA

Gotra Of Kanyakubj Brahmins :-Kanyakubj brahmins have maximum 26 gotra including gotra krishnatreya.all gotrashave equal value.vanshawali of kanyakubj brahmins started from brahma.Brahminswas born froom GOD BRAHMA'S face. god brahma is called upadhyay in valmikiramayan. .1- KATATAYAN2-UPMANYU3-BHARGAV4-VATS5-BHARDWAJ

6-BHAARDWAJ7-KASHYAP-8-KAASHYAP-9-KASHYAPA10-VASISTHA11-SAANKRIT12-KAUSHIK13-KAVISTU14-DHANANJAY15-GAUTAM16-GARG17-SHANDILYA

18-PARASHAR19-SAVARNetc.

Genetic Study About Castes :-he institution of caste (more precisely varNa) is the most explosive subject ofdiscussion for Hindus. Among the Hindu religious leaders, there had been profoundambiguity in expounding the caste system, often leading to defensive posture,especially when challenged by Western critics. I shall presently outline their dilemma inthis article. The word caste, most people donot realize is not indigenous to India, nor what it stands for. It is derived from the word

caste in Portuguese. The medieval Portugal along with the rest of the Europe and theBritish Isles was practicing serfdom (a lesser form of slavery but discrimination of alarge population indeed very much based on birth, to be considered a lower class,lower than the nobility and commoners) for several centuries, nearly two millennia,during this era.

I. THEOLOGICAL BASIS FOR CASTESupreme soul is a ocean and soul is a glass of water of ocean.There are differencebetween supreme soul and a soul.Theological basis of Varna was presumably based on the Purusha Sukta of Rigveda .Hiranyagarbha produced god brahma and the creation came forth from His body. (Anearly parallel version of the Big Bang theory of the origin of the Universe). ThePurusha is described as infinite, formless, without any differentiated qualities, ananta,niraakara, nirguNa yet, anthropomorphizing HIM, the mantra 13 says

Braahmano yasya mukhaasit

TRA OF KANYAKUBJ BRAHMINS AND OTHER BRAHMINS... https://sites.google.com/site/kanyakubjbrahminsgroup/home/gotra-of-ka...

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Baahoo raajanyah kritaahOoroo tadasya yad vaishyaahPaadaabhyaam shoodro ajaayata

Meaning, as popularly translated in concrete literal terms: Brahmins came from hisface, (kshatr iyaas) from his arms, Vaishyaas (merchants including otherentrepreneurs) from his thighs and finally the servant class, Shudras, from his feet.itmeans that every persons are god's creature.god loves every creature and killing the

animal and cutting the green trees are sin.

This Vedic authority was accepted unchallenged in concrete terms by orthodox Hindusthroughout history. Brahmins pursued intellectual enterprise, Kshatriyas warfare andthey became rulers; whereas Vaishyas agriculture and trade, and the rest were aservant class. While some argue this was a flexible system moving from one caste toanother, there is absolutely no evidence for that conjecture either from tradition or fromhistory with only a few exceptions. However, there was harmonious relation in thisdivision almost until modern times. Occasional challenge to the Brahmin supremacycame from the next highest caste, the warriors. A Vaishya on the other hand caredless for Brahminical scriptures and was perfectly happy with his profits from trade.Shudras accepted their position and gradually acquired agriculture, thus the bulk ofIndians even at present are farmers. Earlier we have analyzed how the castesectarianism evolved into political struggle undermining secular democracy that hasbeen tearing apart the Hindu Society . we shall examine the scriptural authority for theclassification.

More precise definition of caste system took place in Hindu society by Sutra period,perfecting sociological structure dictated by codified laws. Sutra period was the timewhen orthodox Hinduism faced Buddhist challenge (600 BCE to 300 CE). AncientHindus were ruled by the laws dictated in later years by Smrutis, the social andreligious laws. These codes changed with times and, therefore, there arose in timemany Smrutis, like Parashara Smruti, Yajnavalkya Smruti, Devala Smruti and ManuSmruti. Whereas Smruti governed the contemporary, religious, political and personallife, whenever there was a conflict between Smruti and Shruti, the latter embodied in

Vedas and Vedangas, prevailed (akin to constitutional law or preamble to theconstitution in modern times) which was considered superior to legislative action, givingflexibility in application of the laws. Thus many practices in Parashara Smruti becameoutdated and abandoned as unfit for later ages (Kalivarjya).

In the matter of caste, its preservation was by strict rules for occupations orprofessions to be practiced and informally enforced by the laws for marriage.Although, eight forms of marriage were recognized, marriage was strictly restrictedwithin the same caste. If ever transgression occurred, downward union of a man withlower caste woman was tolerated (Anuloma marriage) and mans marriage with

women higher up the gradient (Pratiloma marriage) was prohibited. Keechaka inMahabharata was a case in point. He was described as the son of a Brahmin womanand Kshatriya father and hence was assigned the status of a Vaishya (3rd level).Vyasa and Vasishta were born of lower caste women, but their fathers were Brahminsand thus of anuloma descent.

Historically, there appears to be conflicts between top two higher castes. LegendaryParashurama enraged by the killing of his father, killed every Kshatriya king,conquering most part of the earth which he gave to Kashyapa prajapati, from whomthe earthly princes re-acquired their kingdom and thus the kings of this earth derivedtheir kingdoms by gift, and therefore, were forever obliged to heed the Brahmin andrespect his counsel. However, Kshatriyas maintained near equality in spiritual learningand creativity. Upanishads were largely written by Brahmins(Upadhyays).

In the education of these classes, the distinction was maintained by Manu. A Brahminboy had initiation into studies by upanayanam at age five, Kshatriya at age eleven andVaishya at 12. There were slight variations in different traditions with the order being


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maintained. There was recognizable uniform; Brahmin carrying a danda to the length ofthe top of his head. Kshatriya to the level of forehead and Vaishya to the level of hisnose. Brahmin was initiated with Gaayatri of Vishwamitra, Kshaktriya with Trishtubattributed to Hiranyastupa, Vaishya with Jagatti of Vamadeva. Their sacred threadswere also different. Recognizable differences between these classes were maintainedin the materials of girdle, upper cloth, lower cloth and their colors (mekhala, ajina andvasa). Caste was thus maintained by creating separate identity from the verychildhood.

Professionally, Brahmins followed intellectual pursuits commanding highest respect,Kshatriyas were warriors and rulers, Vaishyas were in pursuit of trade and agriculture.Shudras were relegated to servant class who were forbidden in trading with theexception of selling only what they make, as for instance, a potter could sell pots andthen only pots. They should serve the Brahmin first, and if employment was notavailable, he could serve Kshaktriya, and Vaishya last. Needless to say this division oflabor was long gone as we know. The bulk of Indian population is farmers and notVaishyas anymore. Nevertheless, the divisions of the castes persisted to moderntimes.

Even though Shudras were servant class, there was no slavery in ancient India incontrast to the ancient Western world. Sutrakaras were both liberal and conservative.The treatment of Shudras was more generous by Bhodayana than Aapastambhaa.Chariot makers (Rathikaras) were given Upanayana initiation by Bhodayana,considering them as the progeny of Vaishya and Shudra, whereas Aapastamhaaadmitted no exceptions. Initiation into Vedic education was limited to the upper threecastes, perhaps leading to wide spread illiteracy among Shudras which is the bulk ofthe population of India now. Treatment of Shudras, untouchables (chandalas) underManus law had been the issue of contention for religious scholars and sociologists. Soalthough much highly touted as an available option in ancient times to indivuduals ofusing the covenant of guna-karma-vibhagashah meaning ones true nature and chosenoccupation is to determine his/her caste, there is no historical evidence that such wasaprevalent practice.Upanishads indicate that women and men both had equal value in

the time of vadik religion.

CASTE AND GENETICS

The protagonists of caste argue that the system as originally conceived was perfectlyjustified, but only that it became misconstrued. They tend to provide scriptural basis forit and argue caste or varna for a better word was a flexible system, which lost itsvitality. However flexible, there are genetic differences among these groups, andtherefore, the classification is still justified if only we can modify it to fit it in the moderntimes. This is an apologist view. There is a second group that denies that there is anysuch problem like caste problem, and therefore, the discussion is irrelevant. The third

group, like Shankaracharyas, currently silenced by law and public opinion, advocate nochange in the system, believing in the inerrancy of the scriptures. Various degrees ofambivalence can be found in the modern Hindu philosophers on this subject.

Oft quoted verse Chaturvarnam mayaa sristam gunakarma vibhagashah (BhagavatGita Ch 4: verse) says that Shri Krishna himself created four castes or Varnasdifferentiated by personal qualities and duties. This verse was commented on byvarious authors variously which illustrates the ambivalence on the subject of caste.Literally, the birth into a caste is ordained by God with no election possible for movingacross the castes.

S. Radhakrishnan had varying positions on this subject at various times and places. Hebelieved that the heredity determines the qualities of people and hence caste division

and endogamy was justifiable. (Lectures at Oxford 1926). To illustrate this point hegives an example of one Civil War American soldier who, after wild romanticadventures, fell for an imbecile and married her. The subsequent six generations of thisunion yielded a total of 143 children all of whom were either, dullards or criminals like


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their mother. This soldier later married a good Quaker girl whose six generationsproduced professionals, judges, and governors. He was talking like an amateurgeneticist long before this view of heredity was debated and trashed by professionalgeneticists. While commenting on the verse quoted above, he holds more benignopinion that castes of present day had nothing in common with the Varnas of antiquity,since Varnasankara took place during the times of Mahaabhaarata and the face of theHindu society is completely changed in this domain. If we accept that view there is nopoint in discussing this subject further. The fear of Varnasankara was utmost in the

mind of Arjuna, described in five verses of Gita in the first chapter. His fears came trueand Varnaashrama indeed disappeared.

Radhakrishnan then reversed his position while commenting on the phrase swadharmanidhanam shreyam (Gita Ch. 18 verses 41 and 47). While all caste should be treatedequally, he holds that, equal opportunity does not entail identical opportunity, a finedistinction indeed! In support of keeping the castes separate he quotes Herald Heard(Man and Master 1942) who admires Hindus for four fold division of society anddeplores that we pay more attention to breeding horses than men and need nofurther scriptural support! By quoting a eugenics oriented racist view of a whiteman, S. Radhakrishnan identifies with him andendorses it forgetting his swadharma !!! Radhakrishnan maintains that Hindus wereliberal and flexible in matters of caste and gives the examples of Vasishta, a son of alow class woman and Vyasa a son of a fisher woman . But, their fathers wereBrahmins; the concept ( erroneously) that genetic endowment comes from man whoprovides the seed and the woman the soil and nourishment is outdated andunscientific! This is pointed out to illustrate how even great thinkersamong the Hindus were bamboozled in dealing with the institution of caste andforming clear cut ideas about retaining the system versus adopting a social reformto abandon it.

On this subject of swadharma to be followed despite imperfections, Aurobindo takesthe position that all should spiritually advance to the level of a Brahmin and thusfunction to elevate themselves. The problem with this interpretation is that, if perfection

is thus achieved, the phrase sadoshamapi (despite imperfections) in the verse loses itssignificance. This would not shed any light on the social organization of caste again. Inmodern language this truly endorses being true to ones nature and trying to be asauthentic as one can be rather than carry affectations and deceptive fake faades. Bereal!! However, great thinker after thinker, great interpreter after interpreter ofHinduism seems to find this area of Hinduism quite slippery and seems to slide andlose his/her balance.

There is a well known story of Satyakama Jabala in Chandogyopanishad. Jabala goesto his teacher Gautama and reveals what his mother told him about his birth that sheserved many men in her life and that she would not know to whom he was born. The

teacher impressed with his truthfulness and honesty admits him as a student. Shankaracommenting on this episode insists that, certainly, he should be of Brahmin descent andgoes one step further by commenting that his mother in her devotion to serving hermaster forgot to ask him of his caste, but he was indeed a Brahmin! His hypothesisthat qualities of character are determined at birth (and are genetically determined andhonesty is limited genetically to the Brahmin caste is a preposterous position taken bya Hindu religious leader) as those of Satyakama is consistent with the overall messageof Chandogyopanishad. Most modern educated individuals will recognize thatShankaracharya was hard pressed and was only human to use extreme rationalizationfull of fallacies.

It is the opinion of this author that the irrationalities from modern scientific and geneticsviewpoint in the position adopted by the Hindu scriptures are clear. We shall accept or

reject the validity and necessity for the caste system on its own merit and any otherapproach defending it is disingenuous or an apology for an indefensible position.


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Brahmins Communities In IndiaAnd Their Gotras :-The word "gotra" means "lineage" in the Sanskrit language. Among those of theBrahmin caste, gotras are reckoned patrilineally. Each gotra takes the name of afamous Rishi or sage who was the patrilineal forebearer of that clan. And each Gotra

is addressed by the suffix 'sa' or 'asa' as relevant.The concept of Gotra was the first attempt among Brahmins to classify themselvesamong different groups. At the beginning, these gents identified themselves by thenames of various rishis (Angirasa, Atri, Gautam, Kashyapa, Bhrigu, Vasistha,Kutsa,and Bharadwaja; the first seven of these are often enumerated as Saptarishis).It is to be noted that Vishwamitra was initially a Kshatriya king, who later chose androse to become an ascetic rishi. Hence the gotra was applied to the groupingstemming from one of these rishis as his descendants.

Gotra Of Kanyakubja Brahmins :-http://kanyakubj.blogspot.com /

List of Brahmin Gotras

The following is a partial list of gotras found in the Brahmin community of Hindus:Bhardwaj,gautamkashyap,kaashyap,kashyapaa

Agastya, Atreyasa / Atri, Alambani, Angad, Angirasa, Ahabhunasa, Aupamanyava,Babhravya, Bhaaradwaja, Bhargava, Bhakdi, Bhaskara,shandilya, Charora, Chikitasa, Chyavana,Dalabhya, Darbhas, Dhananjaya, Dhanvantari,Galvasaya, Garga, Gautamasa, Gaubhilya,

Harita/ Haritasa, Hukman Bhal,Jamadagni, Jatukarna,Kalabodhana/ Kalaboudha /Kalabhavasa, Kamakayana Vishwamitra, Kanva,

Kaushikasa, Kapi, Kapil, Karmani, Kashyapasa, Kaundinyasa, Kaunsh, Kaushal/

Kaushalas / Kushal, Kaushik/Koshik/Koushik, Kushika, Kaustubha, Kausyagasa, Kavist,Katyayana, Krishnatriya or Krishnatreeya,

Kundina Gowtama,Kutsa, KutsasaLakhi, Lohit, Lohita-Kowsika, Lomasha,Mandavya, Marichi, Markandeya, Mauna Bhargava, Matanga, Maudgalya

Moudgalya,Mudgala (Maudgalya, Moudgil, Modgil, Mudgal), Mudgal

Naidhruva, Nithunthana/Naithunthasa, Nydravakashyapa, Nrisimhadevara,Parashara, Parthivasa, Pouragutsya, Ratheetarasa, Purang, Pradnya, Pratanansya

Rathitara, Rohinya, Rauksaayana, Roushayadana,Saminathen, Sanatana, Salankayana, Sangar, Sanaka, Sanaga, Sanjaya,

SankhyayanaSankrithi(Sankrityayan), Sankyanasa, Sathamarshana, Shandilya , sanas,

Sandilyasa, Shandelosya,Saawarna, Sauparna, Savaran, Savita. Somnasser, Saankritya(Sakarawar),Soral, Srivatsa, Sumarkanth, Suryadhwaja, Shaktri, Shaunaka, Surya, Swatantra

Kabisa, Suparna,Tugnait * Upamanyu, Utsasya,Vadula, Valmiki, Vardhviyasa, Vardhulasa, Vardhyswasa, Vashishta, Vatsa,

Vatsyayan, Veetahavya, Vishnu, Vishnuvardhana, Vishnuvruddha, Viswamitra,Vishvagni, Vartantu, Vishwagni, Vaidya/Baidya,

Yaska

Brahmin communitiesBrahmin communities in India are traditionally divided into two regional groups:

Pancha-Gauda Brahmins and Pancha-Dravida Brahmins according to the followingshloka found in the Rajatarangini of Kalhana (12th century):


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"The Karnatakas, Tailangas, Dravidas, Maharashtrakas and Gurjaras; these five(-types who- ) live south of Vindhya (- mountains) are (called-) "Dravida" (- brahmins);(whereas-) Saraswatas, Kanyakubjas, Gaudas, Utkalas, and Maithilas, who live northof Vindhya (- mountains) are known as "five Gauda" (- brahmins)."The shloka only identifies the caste-system present on the basis of their regionalpresence. The classification of Brahmins, the highest varna, on the basis of Region isdebatable (compare the Brahmin gotra system).Pancha-GaudaMain article: Pancha-GaudaThose from Uttarapatha (Aryavarta) (northern and eastern India.)Approximately ordered according to geographical regions, from West to EastSaraswat

Kashmiri PanditsMohyal BrahminsRajapur Saraswat BrahminsGouda Saraswat BrahminsPunjabi Saraswat BrahminsRajasthan Saraswat BrahminsChitrapur Saraswat BrahminNasarpuri Sindh Saraswat BrahminBrahmbhatt Brahmin

Kanyakubja

Kanyakubja BrahminsGauda

Khandelwal BrahminKota BrahminDadhich BrahminGaur BrahminSanadhya BrahminShri Gaur Malviya Brahmin

Sanskrit gaua is a vrddhi derivation of gua, literally "sugar molass", but also thename of a tribe of the Madhyadesha. A school of thought believes that Gauda issometimes taken to mean the Gaur region of Bengal. However the original meaning ofthe term coincides with region termed as Brahmakshetra:

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?@!(!7!850/A$Bengali BrahminsUtkal(Orissa) Utkala BrahminsMaithil Brahmin (Mithila) Maithil Brahmins

Pancha-Dravida (Five Southern)Those from Dakshinapatha (South India, including Gujarat and Maharashtra).Gujarat

Trivedi Mewada Brahmin ,Migrated from Mewad, Rajasthan during time of Great KingRana pratap to Gujarat some 434 years ago. i.e 1576 to 1590 (Since battle ofHaldighati was happened during June, 1576). But prior to that only as a precautionarysteps King Ranasinh Pratap has requested Brahmin Community to migrate to safeplace (being Akbar was Muslim emperor and may take wrong steps on Brahmin


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Community, since Brahmin were doing all Prayers for GOD in those days). But KingRanasinh Pratap requested that you should be continue worshiping Eklanji Mahadevonly. Which is still continued by all Mewada Brahaman Community.As per some articles (source: Book in Gujarati -"Dabo Melyo Mewad") it is understoodthat during 1280 under the leadership of Mr. Mahanand Trivedi 999 Brahmin shiftedfrom Mewad towards Gujarat and near Tahsil: Bhiloda there is a Village called "Narsoli"they established Eklingji Shivalay.

Gotras

Many lines of descent from the major rishiswere later grouped separately.

Accordingly, the major gotraswere divided into ganas(subdivisions), and

each ganawas further divided into groups of families. The term gotrawas then

frequently started being applied to the ganasand to the sub-ganas.

Every brahminclaims to be a direct patrilineal descendant of one of the

founding rishisof a certain ganaor sub-gana. It is the ganaor sub-gana that is now

commonly referred to as gotra.

Over the years, the number of gotrasincreased due to:

Descendants of original rishialso started new family lineage or new gotras,1.

By inter marriage with other sub-groups of the same caste, and2.

Inspired by another rishiwhose name they bear as their own gotra.3.

Pravara is the number of the most excellent (-cf. reference, Sanskrit-English

Dictionary,Monier-Williams) rishis who belonged to that particular gotra to which a

person belongs. Gotra is the name of the founding father. In vedic ritual, the

importance of the pravara appears to be in its use by the ritualist for extolling his

ancestry and proclaiming, "as a descendant of worthy ancestors, I am a fit and proper

person to do the act I am performing." The sacred thread yajnopavitaworn

on upanayanahas close connection with the concept of pravaras related to brahmin

gotra system. While tying the knots of sacred thread, an oath is taken in the name of

each one of these three or five of the most excellent rishis belonging to one's gotra.

The full affiliation of a brhamana consists of (1)gotra, (2)pravaras(3)sutra (of Kalpa),

(4)shakha.

(Example :) A brahmana named 'X' introduces himself as follows : I am 'X', of

Shrivatsa gotra, of pastamba sutra, of Taittiriya shkha of Yajurveda, of five pravaras

named Bhrgava, Chyvana, pnavan, Aurva and Jmdagnya (This example is based

upon the example given by Pattbhirm Shastri in the introduction to Vedrtha-Prijata,

cf. ref.).

While the gotraswere classified initially according to nine (?) rishis, the pravaraswere

classified under the names of the following seven rishis:

Agastya

Angirasa

Atri

Bhrigu

Kashyapa

Vasishtha

Vishvamitra

According to the listing of authors included in the verses in Rigved, therishi Jamadagniwas a descendant of rishiBhriguwhile the

rishis Gautamand Bharadvajawere the descendants of rishi Angirasa.

The pravara identifies the association of a person with three or sometimes five of the


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above-mentioned rishis.

For example, Kashyapa Gothram has 3 rishis associated with it viz. Kashyapa, Daivala

and Aavatsaara

Gothras and Pravaras

Suryadhwaja: Lakhi (Mehrishi), Soral, Binju1. Bharadwaj: Angirasa, Baaryhaspatya (i.e. bRhaspati), Bharadwaja2.

Rathitara: Angirasa, Baaryhaspatya, Rathitara3.

Vadula: Bhargava,Vaitahavya,Saavedasa4.

Srivatsa: Bhargava,Syaavana,AApnavaana,Owrva,Jaamadaghnya5.

Salankayana: Viswaamitra, Aghamarshana, Devavrata6.

Shatamarshana: Angirasa, Powrukutsa,Traasatasya7.

Atreya: Atreya,Aarchanaasa,Syaavaasva8.

Kowsika: Vishwamitra,Aghavarshana,Kowsika9.

Kalabodhana/Kalaboudha: Viswaamitra,AAgamarshana,Kalabodhana/Kalaboudha10.

Viswamitra: Vaiswaamitra,Devaraata, Owtala11.

Kaundinya: Vaasishta,Maitraavaruna, Kaundinya12. Haritasa: Angirasa, Ambarisha,Yuvanasva13.

Gautamasa: Angirasa,Aayasyasa,Gautama14.

Mowdkalya(3 Variations)

Angirasa,Bharmyasva,Mowdgalya1.

Tarkshya,Bharmyasva,Mowdgalya2.

Angirasa, Dhavya, Mowdgalya3.

15.

Sandilya (3 Variations)

Kasyapa,Aavatsaara,Daivala1.

Kasyapa,Aavatsaara,Sandilya2.

Kasyapa, Daivala, Asitha3.

16.

Naitruvakaasyapa: Kasyapa,Aavatsara,Naitruva17.

Kutsa: Angirasa,Maandhatra,Kowtsa18.

Kanva (2 Variations)

Angirasa,Ajameeda,Kaanva1.

Angirasa,Kowra, Kaanva2.

19.

Paraasara: Vaasishta, Saaktya, Paarasarya20.

Aagastya: Aagastya,Tardhachyuta,Sowmavaha21.

Gargi (2 Variations)

Angirasa,Bharhaspatya,Bharadwaja,upadhyay1.

Angirasa, Sainya, Gaargya2.

22.

Bhadarayana: Angirasa,Paarshadaswa, Raatitara23.

Kasyapa (3 Variations)

Kasyapa, Aavatsaara, Daivala1.

Kasyapa, Aavatsaara, Naidruva(Naitruva)2.

Kasyapa, Aavatsaara, Naidruva(Naitruva), Rebha, Raibha , Sandila,

Saandilya

3.

24.

Sunkriti (2 Variations)

Angirasa,Kowravidha,Saankritya1.

Sadhya,Kowravidha,Saankritya2.

25.

Angirasa, Pourukutsya, Thraasadasya26.

goutam/gowtamasa Aangeerasa, ayasya, gowtama27.

Vadhoola: Bhargava, Vaitahavya, Savedasa28.

AgniVaiwaswatha: Angirasa, Brahaspthayasa, Bharadwaja, Srukva,29.


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Agnivaiwaswathasa

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