India has blocked Thirty two websites for security reasons.arising out of ISIS terror threat.
Websites Blocked in India for security reasons
”
Indian government has asked internet service providers and mobile operators to block access to 32 sites in the name of its censorship laws
GitHub, Archive.org, Imgur, Vimeo, Daily Motion and Pastebin are some of the more familiar names included on the list, a key excerpt of which was made public by Pranesh Pakesh, a director at the Centre for Internet and Society in Bangalore…
India Blocks websites Tweet. Click to enlarge, see the List
. The head of the Bharatiya Janata political party has claimed that the sites were listed because they content from ISIS.
The websites that have been blocked were based on an advisory by Anti Terrorism Squad, and were carrying Anti India content from ISIS. 1/2
Gupta added that those sites which cooperate and remove the suspected ISIS content will be unblocked. Nonetheless, looking in from the outside, it certainly seems like the issue could have been handled in a clearer way that didn’t involved issuing blanket censorship blocks.
Already it seems that some service providers have taken action and cut access to a number of the websites.
Times Of India reports that its correspondents were not able to access Pastebin, DailyMotion or GitHub using Vodafone’s 3G service, although they were able to get on the three sites via rival operator Airtel’s service.
India’s government has long tried to censor entertainment sites which contain media that it deems ‘unsuitable’ for consumption in the country — just ask Google, which was tried over censorship requests — so it is not surprising to see the likes of Daily Motion and Vimeo on its hit list. The addition of GitHub, which has over 8 million registered users worldwide, however, is one of the more head-scratching decisions — it may be that the contents of a single page from the site which triggered a full blockage request, but clearly that’s a nonsensical decision.
Despite being Vaidikas, those who follow the Vedas,there are subtle differnces in Brahmin practices among Brahmins , though the essence remains the same.
I had posted an article on Who are South Indian Brahmins? and another History of Brahmins.
Brahmins in Indian Cricket.
My view is that Brahmins, being an integral part of Sanathana Dharma, were present in the North and the South right from the earlier ages.
And Lord Rama’s ancestor Satyavrata Manu migrated from the South to the North and his offspring established the Ikshvahu dynasty.
However evidence suggests that the Brahmins initially settled around the Cauvery River in Tamil Nadu, which was ruled by the Chola dynasty whose ancestors were the Surya Dynasty, and the Cholas belong to Kasyapa Gotra.
Please read my post on this.
In ancient times, there was no division of Tamil Nadu, Andhra Pradesh ;it was Dakshina Pada,south of Vindhyas.
I have used the present political names to enable the reader to understand.
No regional connotations are intended.
Brahmins migrated , for unknown reasons to Andhra Pradesh, around 1400AD.
“There are two major divisions among Brahmins of Andhra Pradesh: Niyogi and Vaidiki, and the Vaidiki Brahmin division is further divided into several groups, one of which is Dravida Brahmin group that arrived in Andhra via Tamil or Dravida (draaviDa) country.
A group of Brahmins migrated approximately 600 years ago (~1300-1400 AD) from Saurashtra(2) towards south of Vindhyas and settled on the banks of River Kaveri in Tamilnadu and adopted Tamil language. These Brahmins are related to the Ayyars of Tamilnadu. Later, some of these Brahmins migrated northward towards coastal Andhra to the River Godavari basin and henceforth are called Dravida Brahmins.
It is possible that Dravida Brahmins migrated to Andhra around 400 years ago(3) from Tamilnadu. The Dravida Brahmin group continued the migration deep into north coastal Andhra, settling at various places of their convenience and based on the locations they settled in, further divided into:
Aaraamadravidas
Divili Brahmins
Dravidas or suddha dravidas
Perurudravidas
Pudurudravidas
Ryalidravidas
Tummagunta Brahmins
Aaraamadravidas are those Brahmins who settled and lived in gardens (aaraamas) initially. They are also called thota aravalu (thota = garden, aravulu = Tamils or Dravids). Some Dravida Brahmins settled in the villages and are identified by the area or the name of the village in which they settled down. For example, the Brahmins who settled in the town Peruru near Amalarpuram came to be known asPerurudraavidulu. Similarly, the Brahmins settled in the towns of Ryali, Divili, Puduru and Tummagunta came to be known as Ryalidraavidulu, Divili Brahmins, Pudurudraavidulu, Tummagunta Brahmins, respectively. In addition, there is another branch called dravidulu or suddha dravidulu.
The Dravida Brahmins included 6 jaatis (tribes), 6 vamshams (stock or clan), 18 pakshams (parts) and 18 gotrams (lineage) and several family names(4). Due to their expertise and learning, the rulers ofCoastal Andhra(5) gave not only refuge, but also gifts and rewards of lands and agrahaaras (villages) to the migrated Brahmins. Dravida Brahmins continued their migrations in search of opportunities and are found in several states in the Indian Union, especially in the cosmopolitan cities like Chennai, Delhi, Mumbai, Bangalore etc., and also in the New World.
Dravida brahmins such as perurudaravidas, dhimiladaravidas, Dravidas etc. are very much into vedic rituals like yajnas and yagas. Aaraamadravidas are not big on perfoming yajna and yaagas like others Dravida Brahmins, but excelled in vedic studies, poetry and literature, medicine, music, astrology etc. As the Indian society has changed from Islamic rule to Christian rule to independence and democracy, Brahmins have lost, to a large extent, their traditional life style and religious vocations, and are left with secular vocations in competition with rich, powerful forward castes and privileged SC, ST and BC communities everywhere in India.”
Brahmins Surnames, Andhra Pradesh.
The earliest Brahmins to arrive in Andhra were most probably sage Viswamitra’s students and progeny around 1200 BC. South Indian kings showed respect and patronage for Brahmins and Brahminism since ancient times, e.g., Satavahana dynasty that ruled for five centuries and extended over Andhra and central India, founded by Srimukha (221-198 BC), supported Brahminism and Vedic tradition (History and Culture of Andhra Pradesh, Rao PR, pp.viii and 8-22). One of the most important features of Satavahana dynasty was granting land to Brahmins. (History of India, Herman Kulke and Dietmar Rothermund, p. 102). Sangam era of Chera, Chola and Pandya kings in Deep South also used to grant lands to Brahmins (History of India, Herman Kulke and Dietmar Rothermund, p. 104). Similarly there have been Brahmin migrations back and forth that continue even today. Due to these waves of Brahmin migrations, we see today various sub-castes and traditions among Brahmins.
One of those Brahmin migrations pertinent to Dravida Brahmins was from Saurashtra to the south to River Kaveri. It is not clear why this particular group of Brahmins migrated to Tamil country in 13th and 14th centuries. However, the period in which the Dravida Brahmins migrated was full of strife and destruction due to Islamic incursions in the Northwestern Indian Continent (current Afghanistan, Pakistan and present Western India), including Gujarat. Saurashtra forms part of the area where the ancient Saraswati river existed. Saurashtra is also known as Soruth and Sorath, a former state in the Indian continent, located on the Kathiawar peninsula of western India, which is now part of the Indian State of Gujarat. The Rig-Veda refers to the River Saraswati as a mighty river flowing from the mountains to the sea and was adored as the nurturing mother of a civilization, which drew its life sustenance on the banks of the river. It is not clear if the southward-migrated Brahmins are related to Saraswat Brahmins of this region who migrated to other parts of the Indian continent.
From the River Kaveri region, they migrated to various other parts of Tamilanadu and up north into Andhra Pradesh somewhere between 600 to 300 years ago. Some of the Aaraamadravida Brahmin families have migrated from Kumbhakonam, an ancient temple town in Tamilnadu on the banks of river Kaveri, 194 miles away by train from Chennai. Kumbhakonam has mythical connections – visit Kanchi Kamakoti peetham site.
3) Although it is not clear when Dravida Brahmins migrated to Andhra, according to Anamtapadmanaabham Dvivedula (ref 1), about 300 years ago they adopted Telugu language and integrated with Telugu speaking people. If we consider the studies on language adoption in the US, the immigrants (first generation of immigrants) and their offspring (second generation immigrants) continue to speak their native tongue as well as the language of the land. The third generation of immigrants forget their ancestral language or only a small minority in that group maintains bilingualism. Speaking only English is the predominant pattern by the third generation in the US. Thus, by extrapolation, we may assume Dravida Brahmins began migrating to Andhra around 400 years ago, which is, of course, an assumption. It could be 600 years ago!
Usually, Telugu Brahmin family names are based on their vocation, villages, awards, recognition etc. Family names like Kuchibhatlu, Nagabhatlu, Bhairavabhatlu, Raghavabhatlu, etc. are names based on “battir“, Tamil word for pundit. Some say that Bhattu is a derivative of bhata, which means a person who works for hire and as these Brahmins were hired by kings for various priestly duties, they are calledbhat-lu. It is also said that Brahmins who considered themselves as bhattus (servants) of their family God (kula-daivam) gave their family name as bhattu or bhatla of their family God. For example,Nagahatlu means bhattus of Naga or snake God. Raghavabhatlu means bhattu of Lord Raghava or Rama. Pamtulu, Madhurapamtulu, etc. based on their recognition as pamtulu, which means pundit or guru or teacher. Ponnapalli, Marepalli, Kolluru, Addanki, etc are based on village names. Vedulavaru, Dvi-vedulavaru, etc. based on their learning in vedas and others like soamayaajula are based on ancestral achievements, jobs and deeds.
The Indian PoWs captured by the Japanese during Word War II were used as targets for shooting practice and some PoWs were eaten by the Japanese.
Scroll down for Japanese PoW camp Video.
Japanese Take Aim at Indian PoWs World War IIBlindfolded Indian PoWs being Targeted by Japanese
Indian PoWs being bayonated by Japanese
“On April 2, 1946, the Reuters correspondent in Melbourne, Australia, cabled a short message, which was carried by all newspapers a day later, including The Times of India. It read: “The Japanese Lieutenant Hisata Tomiyasu found guilty of the murder of 14 Indian soldiers and of cannibalism at Wewak (New Guinea) in 1944 has been sentenced to death by hanging, it is learned from Rabaul.”
The nationalist narrative has long projected the Second World War as a clash between the patriots of the Indian National Army (INA), supported by the Japanese Empire, and the evil British Empire. The soldiers of the Indian Army who fought for the British are immediately dismissed as stooges of the Raj. But the refusal of many who were taken prisoner to renege on their oaths of loyalty in the face of extreme torture also showed remarkable bravery.
After the fall of Singapore on February 15, 1942, 40,000 men of the Indian Army became prisoners of war (PoWs). Some 30,000 of them joined the INA. But those who refused were destined for torture in the Japanese concentration camps. They were first sent to transit camps in Batavia (now Djakarta) and Surabaya from where they were packed off to New Guinea, New Britain, and Bougainvillea.
At the camps, they made no distinction between Indian officers and men. Officers would be slapped across the face or beaten up with sticks for the slightest error made by their men —error in this case being a tired soldier taking a moment’s rest while on double fatigue duty, or a sick soldier failing to salute a Japanese officer. Very often, work parties of haggard men would be taken away from the camps to the shooting range where they would be used as live targets for new Japanese infantry recruits to improve their marksmanship. Soldiers who were not killed in the firing but wounded were bayoneted to death…
The TOI report of May 16, 1944, also mentioned that the Indian soldiers “were victims of ‘indescribable indignities’ at the hands of their captors”. The chapter Indian POWs in the Pacific, 1941-45 by G J Douds, which is part of the 2007 book, Forgotten Captives in Japanese-Occupied Asia, edited by Kevin Blackburn and Karl Hack, elaborates on these indignities. “At Hansa Bay in New Guinea, Hindu prisoners were also severely beaten for their refusal to touch beef…the Japanese tried to prevent Muslims from fasting during Ramzan. Extra fatigues were imposed in a bid to enforce eating. The Muslims held out and the fast was eventually permitted; but in general no toleration was shown in religious matters,” reads a passage.
Citation.
The Sikhs were particularly insulted for their long hair and beards. In February, 1944, eight rescued Sikh PoWs narrated their tales of suffering and about the indignities heaped on them. “We were locked in a room for a night and a day without water. Next day, when our mouths were very dry, they took us out and made a sport of plucking our beards. For food we were given dry bread, but before we could eat it our hands were tied behind our backs. We writhed in pain to get at the bread, which was placed in our laps. One Indian commissioned officer who asked for water was hit on the head and shot. Another was forced to drink large quantities, and when he had finished the Japanese jumped on his stomach until the water poured from his mouth, ears, nose, and eyes,” one of the men was quoted in the Canberra Times dated February 4, 1944.
The men further detailed how a Viceroy’s Commissioned Officer (VCO) was hung upside down alive and bayoneted by the Japanese who also pulled his heart out.
But the most spine-chilling of all Japanese atrocities was their practice of cannibalism. One of the first to level charges of cannibalism against the Japanese was Jemadar Abdul Latif of 4/9 Jat Regiment of the Indian Army, a VCO who was rescued by the Australians at Sepik Bay in 1945. He alleged that not just Indian PoWs but even locals in New Guinea were killed and eaten by the Japanese. “At the village of Suaid, a Japanese medical officer periodically visited the Indian compound and selected each time the healthiest men. These men were taken away ostensibly for carrying out duties, but they never reappeared,” the Melbourne correspondent of The Times, London, cabled this version of Jemadar Latif on November 5, 1946.
Though the culture of India is one, one that is based on Hinduism,there are minor differences in practices by the people.
The four castes, which is a loose and incorrect translation of the word Varna, follow uniform code, though they might be quite far off from each other, despite no written scripture for such practices.
However one finds some differences in the practices followed by them,though they follow the general spirit of the Vedas and Smritis.
Take the instance of Brahmins .
Distribution of Brahmins in India. Interactive Map by Joshua Project
The Brahmins of South India, Iyers and Iyengars do not generally have surname following their names as is the case in North India.
The terms Iyer and Iyengars are unique to Tamil Nadu.
Then one case divisions among the Brahmins in South India.
In Tamil Nadu, there are Iyers, with sub groups like Ashtasahasrama, Brahathcharanam,Vadama, and Vathima.
In Andhra one has Mulukanadu and the like.
In Karnataka also there are subdivisions.
Why such differences from the North indian Brahmins and among the Brahmins of South Indian themselves?
There are some references.
One states that Sage Viswamitra had his fifty sons ostracised to Dravida Desa for questioning his authority and these people intermarried with the Dravidas.
One of their descendants, Apasthamba compiled the Vedas in yet another form in the form of Sutras, called the Apasthamba Sutras.
This sutra incorporates some practices of the Dravidians like the wearing of Mangal Sutra in a Marriage.
This practice is not present in Vaidika system of marriage.
Then we have the difference in the Veda Paatas, the specific branch and the recitation.
One finds the near absence od the Ataharva Veda in the South and the Shukla Yajur is followed by a few people in Tamil Nadu.
In Tamil Nadu, one finds Krishna Yajur and Sama Veda being practiced more.
In Andhra and Karnataka , Rig Veda and Krishna Yajur, in Andhra Rig And Sama Veda.
Why?
Though there is yet another reference of Brahmins having been in the South around 5000 BC and even before this, why there is such a difference in practices?
Did Brahmins live in the South or did they migrate from the North?
“Battles mentioned in the Rig Veda, whether between those called Aryans or Dasyus, are largely between the “five peoples” (pancha manava). These five are identified as the Turvashas, Yadus, Purus, Anus and Druhyus, which the Puranas describe as oRiginating from the five sons of Yayati, an early Vedic king in the lunar dynasty descended from Manu, and the son of Nahusha. These peoples, both Dasyus and Aryans, are also called Nahushas in the Rig Veda.(*24) Of the five the main people of the Rig Veda are the Purus who are usually located on the Sarasvati river or the central region. The Yadus are placed in the south and west in Gujarat, Rajasthan and Maharashtra up to Mathura in the north. The Anus are placed in the north. The Druhyus are placed in the west and the Turvasha southeast. These are the directions given to them in the Puranas.
In the original Puranic story there were two groups of people, the Devas and Asuras, or godly and ungodly people, who had various conflicts. Both had Brahmin gurus, the Angirasas for the Suras (Devas) and the BhRigus for the Asuras. Both these Brahmin groups we might add were responsible for many teachings in ancient India, including the Upanishads. The battles between the Devas and Asuras involved a struggle between their gurus.
King Yayati, the father of the five Vedic peoples and a follower of the Angirasas, had two wives, Devayani, the daughter of Shukra of the BhRigu seers, and Sharmishta, the daughter of Vrisha Parvan, king of the Asuras. Turvasha and Yadu were sons of Yayati by Devayani of the BhRigus. Anu, Druhyu and Puru were sons of Yayati by Sharmishta of the Asuras.(*26) Yayati’s story shows that the five Vedic people were born of an alliance of Aryan and Asuric kings, and their Angirasa and BhRigu seers.
Vrisha Parvan and Shukra appear to have come from southwest India, Gujarat, as the BhRigus were descendants of Varuna, God of the sea, and have always been associated with this region of India (for example, their city BhRigukaccha or modern Baruch near Baroda). In the Puranic story their territory bordered on that of Yayati, who happened upon both Devayani and Sharmishta, while hunting.
Hence three of the original five Vedic peoples had Asuric blood in them through their mother. Puru, whose group ultimately predominated, had Asuric blood, whereas the Yadus, who were most criticized in Vedic and Puranic literature, had no Asuric blood but rather that of the Brahmins. In this story we see that both groups of people – thought by the Aryan invasion theory to be the invading Aryans and the indigenous peoples – had the same religion and ancestry.
These five peoples were styled either Arya or Dasyu, which mean something like good or bad, holy or unholy according to their behavior. Their designation can shift quickly. The descendants of an Aryan king can be called Dasyu or its equivalent (Rakshasa, Dasa, Asura, etc.), if their behavior changes.
For example, in the most important battle in the Rig Veda, the famous battle of the Ten Kings (Dasarajna), victorious Sudas, regarded as a Puru king, and located on the Sarasvati river, includes among his enemies called Dasyu groups of the five Vedic peoples like the Anus, Druhyus, Turvashas, and even Purus.(*27) However, the sons of Sudas themselves fall and in Brahmanical and Puranic literature are themselves called Rakshasas or demons for killing the sons of the great rishi Vasishta.(*28) Meanwhile the Kavashas, a seer family, listed among the defeated enemies of Sudas (*29) appear again in the Brahmanas and Upanishads as the chief priests of the famous dynasty of Kuru kings, particularly Tura Kavasheya, the purohit for King Janamejaya.(*30) The BhRigus, who were among those defeated by Sudas, appear as prominent teachers in later Vedic and Puranic lore as already noted. Such shifts would be impossible if Aryan and Dasyu were simply racial terms. Aryans and the Dasyus are not a racial or linguistic but a religious or spiritual divide, which changes along with human behavior.”
The Puranas make the Dravidians descendants of the Vedic family of Turvasha, one of the older Vedic peoples. These ancient historians did not feel any need to limit the Vedic people to one linguistic group. The Vedas portray the large region of north India which must have been as complex culturally then as today. In fact the Puranas regard the Chinese, Persians and other non-Indic peoples to be descendants of Vedic kings. The Vedas see all human beings as descendants of Manu, their legendary first man.
Thus one sees that the Brahmins were the residents of Dravida and there was also a group that moved in, sent in by Viswamitra(History of the Tamils by PT.Srinivasa Ayengar).
Thus one can assert that the Brahmins of the South are the descendants of Yayati of Lunar Dynasty.
You must be logged in to post a comment.