I received a comment on sub caste among Brahmins thus.
‘Dear Sir
I have read few of your blogs and i must say that I like all of the blogs I read, sir I have a query in the category of Hinduism my question is what is the difference between a Shrotriya Brahmin and a Agnihotri Brahmin ? Total how many categories of Brahmin are there? I don’t get my answers anywhere can you clear my queries, I hope you can definitely able to answer my questions. once again I like to congratulate you for your hard work and writings and the information you provide to the youth is very useful Happy Diwali to you and your family
Thanks
Amarnath Chakravartty ‘
My reply.
Vedas, the sacred texts of the Hindus speak of Reality and the ways to realize It.
This Reality can be realized either by performing Rituals or through the Mind through the process of discrimination.
So the Vedas have two portions,
The Karma Kanda which describes the Rituals to be performed while the Gnana Kanda approaches the Reality from the Intellectual point.
Karma Kanda must have its base in Gnana Kanda.
Blindly following Karma Kanda will not yield results.
The Brahmana portions of the Vedas deal with mainly Karma kanda , describing the duties to be performed by a Brahmachari, the Celibate, Gruhastha, the Married,Vanaprastha, the semi retired and Sanayasi who has renounced everything.
These are the four stages of Life envisioned by the Vedas.
The Upanishad portion of the Vedas speak of Reality as a principle ad it forms the Gnana kanda of the Vedas.
There is no question of any division among the people as the Vedas are meant for Humanity.
The classification in society comes in based on the Realization of Brahman, the Reality.
Those who realized it were called Brahmanas.
Then , based o the disposition of the individual, duties were assigned.
‘
the Society was organised on the basis of dispositions and tendencies, both genetic and shaped by the environment.
Basically , on the basis of the three Gunas and their interplay,Sathva, Raja and Tamas, three tendencies and dispositions were noted.
The calm, knowledgeable and ascetic and selfless-Sathva
Active’ Go-getters, protectors, emotional and Compassionate at the same time-Rajas.
Dull, Mentally not sharp,lacking in initiative, can do a job assigned,Indifferent, bordering on Amoral,Tamas.
All the three qualities are present in every man and these keep on changing in the individual every minute and one has to strive to keep the right balance.
Based on the predominant disposition observed for a reasonable period of Time the Society was grouped as under.
The Brahmanas.
The real word denotes’ one who has realized Brahman, The Reality”
Later this was used to denote a group that practiced Compassion, selfless service and was knowledgeable.
They were entrusted with the responsibility of teaching the Community of Value systems and pray for All.
They were not paid.
The Society took care of them in kind, grains. cloth,shelter, land by the Kings.
Those who have these characteristics are Brahmanas , not every one who calls him self a Brahmana..
Brahmins were not expected to save, nor hod properties of their own,.
This sloka tells us who a Brahmin is.
”
“ADHYAAPANAM ADHYAYANAM
YAJANAM YAAJANAM TATHAA
DAANAM PRATIGRAHAM CHAIVA
BRAHMANAANAAMAKALPAYAAT”
Adyayanam-Pracctice of reciting the Vedas, with meaning.
Adhyaapnan-Teaching of the Vedas along with the Astras(scientific Arms) and Satras(Ordinary weapons of war)
As society evolved, people belonging to one group took on the duties of the other group as well.
And there were also marriages between these groups.
So, the duties underwent a change, though the original classification based on disposition holds good.
Caste is by disposition and not by birth.
We have Viswamitra, a Kshatriya King being elevated to the status of a Brahma Rishi .
And he gave the most sacred mantra of Hinduism, the Gayatri Mantra.
And at the other end we have Sags like Vasista performing the duties of a advisory to Kings, Ikshvaku dynasty.
We have Dronacharya and Krupa taking up arms in the Mahabharata..
Over a period of time the different groups started mentioning their geographical locations to identify the group,like the Maithili Brahmins , indicating that they are from Mithila.
We have Vadamas among Iyers in Tamil Nadu indicating that they are from the Northern banks of River Cauvery, like Saraswat Brahmins who hailed from River Sarasvathi’s Banks.
W have people using their main occupations, even among Brahmans,like Upadhyaya, who concentrated on performing the rituals for others, though it the duty of every Brahmin.
We have Agnihotris who perform the Agnihotra daily, which is the daily duty of every Brahmin.
The geographical and other identifying marks among Brahmins came later.
And there is no differentiation among those who worship Shiva and Vishnu, like Saivaites and Sri Vaishnavas.
This differentiation does not have the sanction of the Vedas.
Similar to these is the difference is the one between Shodriya Bramins and Agnihotri Brahmins.
Those who learn the Sruthi, the Vedas are called Srodhriya, by listening.
Vedas are to be learnt only by listening and not by writing and reading.
Srothram Karnebhi Srunuyaama Deva-Rig Veda.
So there is no difference among Brahmins or no sub caste according to Vedas.
for the later classification among Brahmins , please read my article on Brahmin surnames.
‘Darbhanga Raj, also known as Raj Darbhanga and the Royal Family of Darbhanga, were a family of Zamindars and rulers of territories that are now part of Mithila and Darbhanga district, Bihar, India. Their seat was at the city of Darbhanga. The estate of Darbhanga Raj was estimated to cover an area of 2,410 square miles (6,200 km2), incorporating 4,495 villages within 18 circles in Bihar and Bengal and employing over 7,500 officers to manage the estate. The Raj Darbhanga trace their origin to maithil Brahmin at the beginning of the sixteenth century…
North Bihar was under a state of lawlessness at the end of the empire of the Tughlaq dynasty. Tughlaq had attacked and taken control of Bihar, and from the end of the Tughlaq Empire until the establishment of the Mughal Empire in 1526 there was anarchy and chaos in Bihar. Emperor Akbar (ruled 1556–1605) realised that taxes from Mithila could only be collected if there was a king who could ensure peace in the Mithila region. The Brahmins were dominant in the Mithila region and Mithila had Brahmin kings in the past.
Maharajah Sir Lakhmishwar Singh, G.C.I.E., of Darbhanga, who was only in his forty-third year at the time of his death in 1898, was in every sense the best type of the Indian nobleman and landlord. He was the leading zamindar in Bihar, where he owned no less than 2,152 square miles with a net yearly rental of 3 million rupees, and was the recognized head of the orthodox Hindu community. His philanthropy and his munificent contributions to all public movement won him the esteem of all classes and creeds. He took an active part in public life and enjoyed a high reputation as a progressive and liberal-minded statesman. With but slight interruptions he was a member of the Supreme Legislative Council from the year 1883 until his death, and latterly he sat in that body as the elected representative of the non-official members of the Bengal Council. “Few Asiatics have combined more successfully in themselves the apparently incompatible characteristics of East and West.[1]
H. E. A. Cotton
Emperor Akbar summoned Rajpandit Chandrapati Thakur to Delhi from Garh Mangala (now in Madhya Pradesh) and asked him to name one of his sons who could be made caretaker and tax collector for his lands in Mithila. Chandrapati Thakur named his middle son, Mahesh Thakur, and Emperor Akbar declared Mahesh Thakur as the caretaker of Mithila on the day of Ram Navami in 1577 AD. A poet has written about this event:
अति पवित्र मंगल करण रामजन्म के दिन, अकबर तुषित महेशको त्रिहूत राजा कौन?
नवग्रह वेद वसुंधरा शकमें अकबर शाह, पंडित सुबुद्ध महेशको किन्हो मिथिला राज।
(A very good omen has happened on the day of Ram Navami. Akbar asked Mahesh, “Who is King of Tirhut?” [Mahesh replied]: “Nine Planets, Vedas, and Mother Nature.” Hearing this, Akbar made the wise Pandit Mahesh King of Mithila.)
How Caste is determined by Disposition and not by birth and
how and why caste is necessary and unavoidable.
There is an Upanishad that speaks on Caste and clarifies any confusion.
It is the Vajrasuchika Upanishad.
‘
The Vajrasuchi Upanishad (Sanskrit: वज्रसूची उपनिषत्, IAST: Vajrasūcī Upaniṣad) is a medieval era Sanskrit text and a minor Upanishad of Hinduism. It is classified as one of the 22 Samanya Upanishads, and identified as a Vedanta text. It is attached to the Samaveda.
The text discusses the four varnas (caste system). It is notable for being a sustained philosophical attack against the division of human beings, and for asserting that any human being can achieve the highest spiritual state of existence….
The Vajrasuchi Upanishad survives into the modern era in several versions. Manuscripts of the text were discovered and collected during the colonial times, and by early 19th-century eight copies of the manuscripts from North India and five copies from South India were known. Most versions were in Sanskrit in Devanagari script and two in Telugu language, in palm-leaf manuscript form, with some in damaged condition.There are differences in the text between these manuscripts, but the focus and central message is the same.
The date as well as the author of Vajrasuchi Upanishad is unclear. The Upanishad is attributed to Sankaracharya in the manuscripts discovered by early 1800s.Sankaracharya, also known as Adi Shankara, was an Advaita Vedanta scholar, but given the Indian tradition of dedicating and attributing texts to revered historical scholars, there is uncertainty whether texts attributed to Adi Shankara were actually composed by him or in the 8th-century he likely lived in.
After the discovery of palm-leaf manuscripts of the Vajrasuchi Upanishad manuscript, a Buddhist text attributed to 2nd-century CE Asvaghosa was published from Nepal in 1835 with the same title Vajrasuchi, which is similar in its message as the Vajrasuchi Upanishad. This added to the complications in dating and in determining the author of the text. However, the authenticity of the Buddhist text, and whether its author was Asvaghosa is considered seriously doubtful, according to many scholars,and most recently by Patrick Olivelle. Schrader states that the Vajrasuchi attributed to Asvaghosa, “though seemingly an independent work, in fact is nothing but a Buddhist commentary on or elaboration of the first part of Vajrasucyupanisad, with many quotations from Sruti and Smriti”.
This text is also sometimes titled as Vajrasucika Upanishad, Vajra suchika Upanishad, Vajrasuci Upanishad, Vajrasucy Upanishad and Vajrasucyupanishad. In the Telugu language anthology of 108 Upanishads of the Muktika canon, narrated by Rama to Hanuman, it is listed at number 36..
The text asserts, in verse 2, that there are four varnas: the Brahmin, the Kshatriya, the Vaishya and the Shudra.The Brahmin, states the text, is declared by Smriti to be chief.[But what does this mean, is this social division justified by Jiva (life, soul), Deha (body), Jati (birth), Jnana (knowledge), Karma (deeds), Dharmic (virtues or performer of rites)?
Answers.
The Jiva does not make anyone a Brahmana, states the text, because with rebirth the Jiva migrates from one body to another, this Jiva remains the same individuality while the body changes. Thus, it is not Jiva which can determine whether one is a Brahmana, asserts verse 3.
The Deha or body does not make anyone a Brahmana, according to the text,because every human being’s body is the same, constituted of the same five elements, everyone ages, everyone dies, people from all classes show various combinations of dharma (virtue) and adharma(vice) characteristics. All color complexions similarly, asserts the text, are found is all castes and those who are outcaste.Thus, states verse 4 of the Upanishad, it is not the body which can determine whether one is a Brahmana.
Does Jati or birth make a Brahmana? It is not so states the text, because sacred books tell of great Rishi (sages) born in various castes and diverse origins, such as Vyasa from a fisherman’s daughter, Kaushika from Kusa grass, Valmiki from an ant hill, Gautama from the hare’s posterior, Vasistha from a celestial nymph, Jambuka from a Jackal and Agastya from a mud-based vessel. Regardless of their birth origins, they achieved greatness.]Therefore, asserts verse 5 of the Upanishad, it is not the birth which can determine whether one is a Brahmana.
Jnana or knowledge too does not make a Brahmana, asserts the text. It is not so because among Kshtriyas and others, there are many who have seen the Highest Reality and Truth, and therefore Brahmin knowledge is not what makes the Brahmana.
Karma or deeds do not make a Brahmana, continues the text, because all living beings perform the same deeds, past and future embodiments are common, and everyone is impelled by past. Thus, asserts the text in verse 7, deeds do not make the Brahmana.
The text in verse 8 states that Dharmic action is not the essence of the Brahmana either. Many Kshatriyas give away gold, such virtuous actions and anyone performing religious rituals is not what makes a Brahmana.
Brahmana: the Vajrasuchi doctrine.
Who indeed then is Brahmana, rhetorically repeats the verse 9 of the text. Whoever he may be, answers the Upanishad, he is the one who has directly realized his Atman(innermost self, soul). He is the one who understands that his soul is without a second, is devoid of class, is devoid of actions, is devoid of faults. He knows that the Atman is truth, is knowledge, is bliss and is eternity. He is the one who knows that the same soul in him is in everyone, is in all things, pervading within and without, something that can be felt but not reasoned. He is the one who is free from malice, who fulfills his nature, is not driven by cravings for worldly objects or desire or delusions. He is the one who lives a life untouched by spite, ostentation, pride or the need to impress others,
Vajrasuchika Upanishad Text, Translation.
॥ वज्रसूचिका उपनिषत् ॥
॥ श्री गुरुभ्यो नमः हरिः ॐ ॥
यज्ञ्ज्ञानाद्यान्ति मुनयो ब्राह्मण्यं परमाद्भुतम् ।
तत्रैपद्ब्रह्मतत्त्वमहमस्मीति चिंतये ॥
ॐ आप्यायन्त्विति शान्तिः ॥
चित्सदानन्दरूपाय सर्वधीवृत्तिसाक्षिणे ।
नमो वेदान्तवेद्याय ब्रह्मणेऽनन्तरूपिणे ॥
ॐ वज्रसूचीं प्रवक्ष्यामि शास्त्रमज्ञानभेदनम् ।
दूषणं ज्ञानहीनानां भूषणं ज्ञानचक्षुषाम् ॥ १॥
ब्राह्मक्षत्रियवैष्यशूद्रा इति चत्वारो वर्णास्तेषां वर्णानां ब्राह्मण एव
प्रधान इति वेदवचनानुरूपं स्मृतिभिरप्युक्तम् ।
तत्र चोद्यमस्ति को वा ब्राह्मणो नाम किं जीवः किं देहः किं जातिः किं
ज्ञानं किं कर्म किं धार्मिक इति ॥
तत्र प्रथमो जीवो ब्राह्मण इति चेत् तन्न । अतीतानागतानेकदेहानां
जीवस्यैकरूपत्वात् एकस्यापि कर्मवशादनेकदेहसंभवात् सर्वशरीराणां
जीवस्यैकरूपत्वाच्च । तस्मात् न जीवो ब्राह्मण इति ॥
तर्हि देहो ब्राह्मण इति चेत् तन्न । आचाण्डालादिपर्यन्तानां मनुष्याणां
पञ्चभौतिकत्वेन देहस्यैकरूपत्वात्
जरामरणधर्माधर्मादिसाम्यदर्शनत् ब्राह्मणः श्वेतवर्णः क्षत्रियो
रक्तवर्णो वैश्यः पीतवर्णः शूद्रः कृष्णवर्णः इति नियमाभावात् ।
पित्रादिशरीरदहने पुत्रादीनां ब्रह्महत्यादिदोषसंभवाच्च ।
तस्मात् न देहो ब्राह्मण इति ॥
तर्हि जाति ब्राह्मण इति चेत् तन्न । तत्र
जात्यन्तरजन्तुष्वनेकजातिसंभवात् महर्षयो बहवः सन्ति ।
ऋष्यशृङ्गो मृग्याः, कौशिकः कुशात्, जाम्बूको जाम्बूकात्, वाल्मीको
वाल्मीकात्, व्यासः कैवर्तकन्यकायाम्, शशपृष्ठात् गौतमः,
वसिष्ठ उर्वश्याम्, अगस्त्यः कलशे जात इति शृतत्वात् । एतेषां
जात्या विनाप्यग्रे ज्ञानप्रतिपादिता ऋषयो बहवः सन्ति । तस्मात्
न जाति ब्राह्मण इति ॥
तर्हि ज्ञानं ब्राह्मण इति चेत् तन्न । क्षत्रियादयोऽपि
परमार्थदर्शिनोऽभिज्ञा बहवः सन्ति । तस्मात् न ज्ञानं ब्राह्मण इति ॥
तर्हि कर्म ब्राह्मण इति चेत् तन्न । सर्वेषां प्राणिनां
प्रारब्धसञ्चितागामिकर्मसाधर्म्यदर्शनात्कर्माभिप्रेरिताः सन्तो जनाः
क्रियाः कुर्वन्तीति । तस्मात् न कर्म ब्राह्मण इति ॥
तर्हि धार्मिको ब्राह्मण इति चेत् तन्न । क्षत्रियादयो हिरण्यदातारो बहवः
सन्ति । तस्मात् न धार्मिको ब्राह्मण इति ॥
तर्हि को वा ब्रह्मणो नाम । यः कश्चिदात्मानमद्वितीयं जातिगुणक्रियाहीनं
षडूर्मिषड्भावेत्यादिसर्वदोषरहितं सत्यज्ञानानन्दानन्तस्वरूपं
स्वयं निर्विकल्पमशेषकल्पाधारमशेषभूतान्तर्यामित्वेन
वर्तमानमन्तर्यहिश्चाकाशवदनुस्यूतमखण्डानन्दस्वभावमप्रमेयं
अनुभवैकवेद्यमपरोक्षतया भासमानं करतळामलकवत्साक्षादपरोक्षीकृत्य
कृतार्थतया कामरागादिदोषरहितः शमदमादिसम्पन्नो भाव मात्सर्य
तृष्णा आशा मोहादिरहितो दम्भाहङ्कारदिभिरसंस्पृष्टचेता वर्तत
एवमुक्तलक्षणो यः स एव ब्राह्मणेति शृतिस्मृतीतिहासपुराणाभ्यामभिप्रायः
अन्यथा हि ब्राह्मणत्वसिद्धिर्नास्त्येव ।
सच्चिदानान्दमात्मानमद्वितीयं ब्रह्म भावयेदित्युपनिषत् ॥
ॐ आप्यायन्त्विति शान्तिः ॥
॥ इति वज्रसूच्युपनिषत्समाप्ता ॥
॥ भारतीरमणमुख्यप्राणंतर्गत श्रीकृष्णार्पणमस्तु ॥
Translation by Madras Giridhar
giridhar at chemeng.Isc.ernet.in
This is the translation of vajrasUchi upaniShad of sAmaveda . VajrasUchi
means diamond needle . This translation is taken from the book `Thirty
Minor upanishads' translated by Narayanasvami Aiyar and is published by the
Adyar Press, Madras.
I now proceed to declare the vajrasUchi - the weapon that is the
destroyer of ignorance- which condemns the ignorant and praises the man of
divine vision.
There are four castes - the brAhmaNa, the kShatriya, the vaishya,
and the shudra . Even the smritis declare in accordance with the words of
the vedas that the brAhmaNa alone is the most important of them.
Then this needs to be examined . What is meant by the brAhmaNa ?
Is it a jIva ? Is it a body ? Is it a class ? It is j~nAna ? Is it karma
? Or is it a doer of Dharma ?
To begin with : is jIva the brAhmaNa ? No . Since the jiva is
the same in the many past and future bodies (of all persons), and since
the jIva is the same in all of the many bodies obtained through the
force of karma, there jIva is not the brAhmaNa.
Then is the body the brAhmaNa ? No . Since the body, as it is
made up of the five elements, is the same for all people down to
chaNdAla-s, etc., since old age and death, dharma and adharma are found
to be common to them all, since there is no absolute distinction that the
brAhmaNas are white-colored, the kShatriyas red, the vaishyas yellow,
and the shudras dark, and since in burning the corpse of his father,
etc., the stain of the murder of a brAhmaNa, etc., will accrue to the
son, etc., therefore the body is not the brAhmaNa.
Then is a class the brAhmaNa ? No . Since many rishis have sprung
from other castes and orders of creation - RishyashRi.nga was born of
deer; kaushika, of kusha grass; jAmbuka of a jackal; vAlmiki of
valmIka (an ant-hill); vyAsa of a fisherman's daughter; gautama, of the
posteriors of a hare; vasishtha of Urvasi (a celestial nymph in the
court of Indra); and agastya of a water-pot; thus have we heard . Of
these, many rishis outside the caste have stood first among the teachers
of divine wisdom; therefore a class is not the brAhmaNa.
Is j~nAna the brAhmaNa ? No . Since there were many kShatriyas and
others well versed in the cognition of divine Truth, therefore j~nAna is
not the brAhmaNa.
Then is karma the brAhmaNa ? No . Since the prArabdha, sanchita,
Agami karmas are the same for all beings, and since all people perform
their actions impelled by karma, therefore karma is not the brAhmaNa.
Then is the doer of dharma (virtuous actions) the brAhmaNa ? No.
Since there are many kShatriyas, etc., who are givers of gold, therefore
a doer of virtuous actions is not the brAhmaNa.
Who indeed then is brAhmaNa ? Whoever he may be, he who has
directly realised his AtmA and who is directly cognizant, like the
myrobalan in his palm, of his AtmA, that is without a second, that is
devoid of class and actions, that is free from the faults of faults of
the six stains (hunger, thirst, grief, confusion, old age, and death) and
the six changes (birth, existence etc), that is of the nature of truth,
knowledge, bliss and eternity, that is without any change in itself, that
is the substratum of all the kalpas, that exists penetrating all things
that pervades everything within and without as AkAsh, that is of nature
of undivided bliss, that cannot be reasoned about and that is known only
by direct cognition . He who by the reason of having obtained his wishes
is devoid of the faults of thirst after worldly objects and passions, who
is the possessor of the qualifications beginning with sAma (dama,
uparati, titikShA, samadhana, sraddha), who is free from emotion,
malice, thirst after worldly objects, desire, delusion, etc., whose mind
is untouched by pride, egoism, etc., who possesses all these qualities
and means- he only is the brAhmaNa.
Such is the opinion of the veda, the smritis, the itihAsa, and
the purANa-s . Otherwise one cannot obtain the status of a brahmaNa . One
should meditate on his Atma as sachchidAnanda, and the non-dual
brahman . Yea, one should meditate on his Atma as the sachchidAnanda
brahman . Such is the upaniShad.
OM tat sat
Encoded any proofread by H.P. Raghunandan at hpraghu at genius.tisl.soft.net
OR Shrisha Rao shrao at dvaita.org
Translation by Madras Giridhar giridhar at chemeng.Isc.ernet.in
‘
Om ! May my organs and limbs, my speech, my breath, my strength and my sense organs like the ear, the eyes etc., become efficient enough to perform their respective duties properly and without any hindrance. Everything is Brahman as propounded and abundantly made clear in the Upanishads. Brahman cannot leave me aside. And I cannot afford to leave Brahman aside (since both are inseparably dovetailed and also since both are one and the same). I pray further that such an inseparable relation may continue for times to come. May I also pray that the virtues (as described in the Upanishads) of those wise men who dwell in the Atma (or the Soul) become part of me and reside in me.
Om Shanti ! Shanti ! Shanti !
Om! I shall now explain the Vajra-soosi Upanishad. (As the Vajra Soosi – a needle made of diamond – is used to pierce hard metal and minerals, so is) This Upanishad pierces the substance of Ignorance or avidyaa. For those who do not possess the (spiritual) Knowledge, it appears as a blank, useless piece whilst for those who have the bent towards this, it serves as a treasure of knowledge.
The Vedas and the Smrutis, (the secondary remembered texts which are supportive documents to the Vedas) talk about four classes of people viz., the Brahmanas, the Kshatriyas, the Vaisyas and the Sudras and they proclaim that the Brahmanas (not the Brahman – this is the Brahmana) are the most important of these. We should now enquire in to this and make an analytical review. Who is a Brahmanan? Is it the Jivan (the life or the Atma), is it the body, or the sect, or the knowledge, or the duties (cast on him), or is it the dharmas (the virtues he is bound to follow).
Primarily, if we say that the Jivan is the Brahmanan, it is just unacceptable. It is because of the fact that the Jivan is very much the same in all the different bodies that went (died) and are to come (to be born) and also because even if the Jivan is the same, he takes on many different bodies in accordance with the deeds of his and in all such bodies and shapes, the Jivan remains the same. So, one cannot conclude that Jivan is the Brahmanan.
However, if we try to say that the Body is the Brahmanan that again is unacceptable. This is because the body constituted of the five basic elements is very much the same for people of all classes up to those at the lowest level. Also the bodies of all classes of people are subject to almost the same sort of diseases and death and the body of each class is not any different in color so as to help distinction by color. Further, since the sons of a Brahmanan are not discredited with the blemish of “Brahmahathi” when they set fire to their father’s body, the body cannot be the Brahmanan.
But if we try to conclude that because of being (born) in a particular sect, one becomes a Brahmanan, this again is incomprehensible. This is because great wise men (Maharishis) have been given birth to by people of the lowest classes and even by creatures. To quote examples, the Rishi Rushyasrngar was given birth to by a deer, the great sage Kowsika was born of Dharba Grass (a variety of tall grass used for spiritual karmas), the sage Vaalmiki rose out of a mud-clan snakes’ nest, Veda Vyaasa was born to a girl of the fishing community, the sage Gowthama was born to a rabbit, the great rishi Vasishta was born to Oorvasi, who belonged to an artists’ (dancing) family, the sage Agasthya who is also referred to as Kumbha Muni is called so because he is believed to have born out of a pot or a Kumbha. We have heard of all these from the wise men. We have also heard about great men who have attained the spiritual knowledge even without attaining a birth like this. Hence, it is not right to say that one becomes a Brahmanan simply by reason of his being (born) in a particular sect or community.
If we try concluding that someone is a Brahmanan because of his knowledge that again is undependable. This is because there are umpteen examples of people born in the Kshatriya clan who have had a vision of the Supreme Divine and have gained the (spiritual) knowledge thereby. Thus, it will not be an acceptable decision.
If we try to conclude that someone is a Brahmanan because of the duties he is supposed to be performing, that again is invalid. This is because all the beings are guided and forced to do certain acts and duties based on their previous births and based upon their actions therein. Hence, one cannot be called as a Brahmanan even by the duties.
If we try concluding that one becomes a Brahmanan just by making certain gifts etc, that is unacceptable since we know of and have heard of a number of Kshatriya and other community people who have flooded the needy with a lot of gifts. Hence, it is not proper to identify one as a Brahmanan by this measure as well.
So, if there is a question as to “Who is a Brahmanan?”, it is that one who possesses the following qualities: The one who has identified himself with the Supreme Being and has become inseparable with it, the one who has no differentiation of sect, clan, duty or nature, who is out of the six stages of birth and death, who has crossed all the blemishes and curses, who has the aspects of truth, knowledge, happiness, joy and completeness in him, who is without a blemish and forms the basis of all imaginations, who resides within all living beings and controls them, who is all-pervading but undivided and joyous like the sky, who is not reachable to the mind and understandable only by practice and experience, who is of the aspect of Atma itself and who is unaffected by love and hate, who has destroyed the humanly diseases like desire, jealousy, greed etc, the one who is untouched by pride, the one who has the muktha lakshanam or who has satisfied the requirements of one awaiting liberation, such is the one who can be called and identified as a Brahmanan. This is the final understanding and verdict of all Vedas and Smrutis, the Puranas and the Ithihaasas.
There is no Brahmanism even if it goes against just one of these principles. One should understand the Atma as the truly joyous, non-dualistic Brahman. That truly joyous Brahman should be understood as the Atma. Such is the verdict of the Upanishad.
1.Badgujar Kshatriya: Gothra – Vashishtha. Ved – Yajurved. Kuldevi – Kalika. From the vansha of Ramchandraji. Branches – Sikarwar, Khadal, Batela, Raghav, Chopra, Bafna etc.
2.Gyatvanshi Kshatriya: Tirthankar Mahavir was Rajput Kshatriya and belongs to this vansha. He later formed Jain Dharma.
3.Gour, Goud Kshatriya: Gothra – Bhardwaj. Ved – Yajurved. Devi – Mahakali. Ishta – Hridradev. From the vansha of Lord Raja Jayadrata, Sinhaditya, Laxmanaditya also belongs to this vansha. States – Ajmer, Takshasheela, Awadh, Gohati, Shivgarh. Branches – Amethiya Kshatriya . Total 5 branches. Existed from 1290.
4.Raikwar Kshatriya: Gothra – Bhardwaj. Ved – Yajurved. King Suval, Shakuni belongs to this vansha. States – Raikagarh near Jammu, Ramnagar, Rampur, Mathura etc. Named Raikwar as they belongs to Raikgarh. This is a branch of Rathor.
5.Sikarwar Kshatriya: Shikharwal, Sakarwar are the same. Gothra – Bhardwaj. Kuldevi – Durga. Devata – Vishnu. This is a branch of Badgujar. Many kings belongs to this vansha. State – Shikarwar (City). Branches – Kadoliya, Saraswar etc. 6.Dixit Kshatriya: Gothra – Kashyap. Ved – Samved. Devi – Durga (Chandi). King Durgbhav belongs to this vansha. Samtat Vikramaditya has given them the title of Dixit as they belongs to Dikhitana. Being from the vansha of Raja Durgbhav the are called Durgvanshi. King Udaybhan, Banwarisingh, Gaibarshah also belongs to this vansha. Branches – Durgvanshi, Kinwar. States – Nevnatangarh, Umri, Phulwariya. Dixit surname also comes under Bhumihar caste which is different.
7.Gohil Kshatriya: Gothra – Kashyap. Ved – Yajurved. Kuldevi – Banamata. Kuldev – Mahadev. Branches – Vajasniya. This is a branch of Gahlod vansh. Maharaja Gohil founded a state at the basin of Luni river which includes 350 villeges with capital Khergarh. State – Sourashtra, Kathiyawarh, Gohilwarh, Bhavnagar, Sihor, Palitana etc. Grahadatta was the first king from Gohin vansha. Great king Shiladitya also belongs to this vansha. This vansha existed from 703. This is a branch of Gahlod.
8.Suryavanshi Kshatriya: These are Suryavanshi Kshatriya and their kul is also Suryavanshi. Gothra – Bhardwaj, Kashyap, Savanya. Guru – Vashishtha. Ved – Yajurved. King Akaldev, Tilakdev etc. belongs to this vansha. States – Shrinagar and Garhwal.
9.Singhel Kshatriya: Gothra – Kashyap. Ved – Yajurved. Kuldevi – Kali. State – Sinhalgarh. Being from Sinhalgarh they are called Singhel. Branches – Chhokar, Jadeja, Jaiswal, Khagar, Kharbad. Sub-Branch – Jadoun.
10.Thakur Kshatriya: Thakur – Thakurai Kshatriya are Suryavanshi. Thakur is their Kul also. Notice: Thakur is not our caste, our caste is Rajput Kshartiya. Thakur is a title given to Rajput Kshatriya. There is also a different caste called thakur.
11.Nimivanshi Kshatriya: Gothra – Vashishtha. Ved – Yajurved Gothra – Kashyap. Ved – Samved. This vansha is named after Nimi, son of Maharaja Ishwaku. Branch – Nimodi kshatriya.
12.Sisodiya Kshatriya (Branch of Gahlod) : Rana Vansha Being from Sisoda village they are called Sisodiya. This is a third branch of historical Gahlod Rajputs. They have same Gothra, Ved, Kuldevi and Isht dev as for Gahlod Vansha. The great heroes from history like Maharana Pratap, Chhatrapati Shivaji belongs to Sisodiya Vansha. State – Udaypur. Ranawat, Chundawat, Sangawat, Meghawat, Jagawat, Shaktawat, Kanhawat etc are included. This is just like Chundawat is a son of Chunda, Shaktawat is a son of Shaktisingh. In Sanskrit, meaning of “wat” is son. The name of Kul begins with the name of Rajput King. The Rajput king who fighted in a battlefield (Ran) has given a title Rana and those who fought greatly were awared with a title Maharana.
13.Kachhwah Kshatriya: Gothra – Goutam, Vashishtha Kuldevi – Durga. Isht – Ramchandraji. From the vansha of Kusha. Famous king Prithviraj belongs to this vansha. They have 21 branches – Narwar, Gwalior, Drawakunda, Majkotiya, Jasrotiya, Jammuwal, Dhar etc. Semi-branches are Shekhawat, Dudhawat, Ratnawat, Rajwat, Bakawat, Pahadi Suryavanshi, Naruka, Jamuwal, Gudwar, Rai Malot, Mounas Kaushik, Manhas, Minhas etc. State – Rohtasgarh, Amer, Jaipur, Amethi, Karmati, Fort of Gwalior. Kings from this vansh are Sumitra, Suryasen, Sawai Jaishingh etc. Their state existed from 1503 to (Sawai Jaisingh) 1930. There are also many branches and sub-branches of this vansha.
14.Rathor Kshatriya: Gothra – Goutam, Kashyap, Shandilya. Ved – Samved, Yajurved. Devi – Pankhani, (Vindhyavasini). Nagnecha (nagana) Isht – Ramchandraji. Kings belongs to this vansh are Raav Bika (14650, King Jaichand, Veer Durgadas Rathor, Veer Amarsingh Rathor etc. States – Idar, Jodhpur, Marwad, Bikaner, Kishangarh, Kannouj. Having 24 branches and many sub-branches like – Chandawat, Champawat, Jaitawat, Jhabua, Kumpawat, Kailwarh, Raikwarh, Surwarh, Jayas, Kanoujia, Bikawat, Dangi, Kotecha, Kupawat, Jodhawat etc.
15.Nikumbha Kshatriya: Gotra – Vashishtha, Bhardwaj. Ved – Yajurved. Kuldevi – Kalika. Nikumbha, Sagar, Bhagirath etc. were the kings from this vansha. States – Mandalgarh, Fort of Alwar etc. Branch – Kathariya.
16.Shrinet Kshatriya: Gothra – Bhardwaj. Ved – Samved. Kuldevi – Chandrika. This is a branch of Nikumbha. Kings from this vansha are Dirghabahu, Bahusuket, Shakun Dev etc. State – Kapilvastu, Shrinagar etc. Narouni Kshatriya is one of its branch. Being originated from Shrinagar they are called Shrinet.
17.Nagvanshi Kshatriya: Gothra – Kashyap, Shunak. Isht Dev – Nag Devta. Ashwasen, Ritusen belong to this vanshaRaj . State – Mathura, Marwad, Kashmir, Chhota Nagpur. Branches – Taank, Katoch, Takshak etc.
18.Bais Kshatriya: Gothra – Bhardwaj. Kuldevi – Kalika. Ved – Yajurved. Isht Dev – Shivji. First king from this vansha was Harshawardhan. Other kings are Trilokchand, Vikramchand, Kartikchand, Ramchandra, Adharchandra, Narwardhan, Rajyawardhan etc. States – Baiswada, Pratishthanpur etc. Branches – Trilokchandi, Kotbahar, Rawat, Pratishthanpuri, Dodiya, Chandosiya, Kumbhi, Narwariya etc. Being originated from Baiswada they are called Bais.
19.Bisen Kshatriya: Gothra – Parashar, Bhardwaj, Shandilya, Atri, Vatsya. Ved – Samved. Kuldevi – Durga. Kings from this vansha are Mayurbhatt, Birsen. Vansh Bisen obtain its name from Raja Birsen. States – Bisenvatika, Gorakhpur, Mankapur, Pratapgarh. Branches – Donwar, Bambwar, Bamtola.
20.Goutam Kshatriya: Gothra – Goutam. Ved – Yajurved. Devi – Durga. Isht Dev – Ramchandraji. This is the vansh who destroyed Shakya Dynesty. Branches – Kandawar, Antoyya, Rawat, Maurya, Goniha. Lord Goutam Buddha was born in this vansha, then after he founded Boudha Dhamma. Mahapurush Dhumraj also belongs to this Vansha. Note: Bhoomihar community also has a caste Goutam which is different.
21.Raghuvanshi Kshatriya: Gothra – Kashyap, Vashishtha. Ved – Yajurved. This vansha is named after Suryavanshi King Raghu who was born in the 54th generation of King Ishwaku. Raja Raghu was a great warrior, he conqured in all the directions and when he returned to his capital he performed Vishwajeet Yagya and donate all his wealth to the Bramhins. He defeated Kings of Suhadra desh, Bang desh, Basins of Ganga river. He marched towards north by defeating the kings of Durdul and Malay mountains. He destroyed the Hoon Kshatriyas and expanded his regime upto kailash. The history of Raghuwansh is very famous.
22.Rawat Kshatriya: Gothra – Bhardwaj. Ved – Yajurved. Kuldevi – Chandika. Vethhar is their place of orgin. This is a branch of Bais, and according to Kshatriya Bhaskar this is also a branch of Goutam.
23.Pundir Kshatriya: Gothra – Pulutsya. Ved – Yajurved. Kuldevi – Dahima. Veer Pundhir was the first king from this vansha. This vansha was very popular during the regime of Prithviraj Chouhan. Kulwal, Kanpuriya and Dhakad are its branches. Pundhir is Suryawanshi Kshatriya, Hrishivanshiya. This is a branch of Dahima Kshatriya. Lahore was their state. Being from the vansha of Punchrik they called Pundhir. Their ansistors ruled on Telangana (Andhra) and their territory was Jasmor. The world famous Shakhumbari Devi Fair is organised in this state. This temple is situeated in the terrains of Shivalik Temple.
Other Suryawanshi Kul Amethiya kshatriya from Amethi, Gohil, Kaktiya, Udmatiya, Madiyar, Chumiyal, Kulwal, Donwar, Dhakar, Maurya, Kakan, Shanguvanshi, Bambobar, Cholavanshi, Pundir, Dogra, Lichhawi etc.
Chandravansha
1.Somvanshi Kshatriya:
Gothra – Atri.
Ved – Yajurved.
Kuldevi – Mahalaxmi.
King Lakhansen was one of the king from this vansha.
State – Pratapgarh.
2.Yadav Kshatriya:
Gothra – Kondinya.
Ved – Yajurved.
Guru – Durvasa.
Kuldevi – Jogeshwari.
Lord Vishnu was born in this vansha. Raja Arjundev was also from this vansha.
States – Dwarka, Karoli, Kathiyawara.
3.Bhati Kshatriya:
They are also called as Somvanshi. Somvanshi belongs to the vansha of Pradyumna, elder brother of Lord Krishna. The first king from this vansha was Raja Jaisa Bhati. This brave king was the son of Baland Yadav. Raja Gajsingh, Abhaypal, Prithvipal, Maharawal, Ranjitsingh, Maharawal Shalini Vahan were also the kings from this vansha. State Jaisalmer, Sirmur, Mysore, Karoli, Jaisawat.
Branches – Sirmour, Jaiswar, Sarmour, Sirmuria, Kaleria Kshatriya, Jadeja. Rawal Jaisal founded Jaisalmer. The temple, palaces of this city are build from yellow stone. Raja Rawal ruled from 1212.
4.Jadeja Kshatriya:
At some places this vansha is also called as Chudasa.
State – Gondal state, Navnagar (Gujarat).
5.Tanwar/Tomar Kshatriya:
Gothra – Gargya.
Ved – Yajurved.
Kuldevi – Yogeshwari.
This is a branch of Yaduvanshi. Sinharaj was the first king from this vansha who ruled from 1013. Angpal and Tungpal were also from this vansha. Tomar vansha begins from Tungpal. He was the son of king Yayati from the vansha of Puru.
States – Delhi, Gwalior, Nuspur (Himachal), Paatan (Sikat).
Branches – Sub Branches – Beruar, Birwar, Badwar, Katiyar, Katouch, Jinwar, Indoria Kshatriya and Tirota Kshatriya. Indoria Kshatriya has branches – Raikwar, Jaiwar.
6.Kalchuri Kshatriya:
Kalchuriya : This is a Haihya Kshatriya Vansh.
Gothra – Krishnatreya, Kashyap.
Kuldevi – Durga and Vindhyavasini.
Devta – Shivji. Raja Kartvirya was from this vansha.
States – Ratanpur, Raipur, Koushal (M.P.) and Mahashati City. The inscription from this vansha are kept in a museum at Nagpur.
7.Koushik Kshatriya:
Gothra – Koushik.
Ved – Yajurved.
Kuldevi – Yogeshwari.
Devta – Shiv. Raja Koushik belongs to this vansha.
State – Gorakhpur, Gopalpur.
8.Sengar Kshatriya:
Gothra – Goutam, Shandilya.
Ved – Yajurved.
Devi – Vindhyavasini.
River – Sengar. Kings from this vansha are Chitrarath, Dashrath, Dharmrath.
States – Chedipradesh, Dakshinpradesh, Sourashtra, Malwa, Champanagari.
9.Chandel Kshatriya:
Gothra – Chandatreya (Chandrayan), Sheshdhar, Parashar and Goutam is also found.
Kuldevi – Maniyadevi. Devta – Hanumanji. Veer Shishupal, Chandrabramha (Chandravarma), Yashovarman was from this vansha. This vansha defined itself.
State – Chanderi (Gwalior). Many brave kings were from this vansha.
Chandel, Chanderi nagar, Khajuraho Temple, Madan Sagar of Mahoba are the glory symbols of this vansha. The mark of Hanuman was engraved on the coins of Chandel vansha.
10.Gaherwar Kshatriya:
Gothra – Kashyap.
Ved – Samved.
Devta – Vishnu, Mahadev.
State – Kashi and Kashipuri. Kashya, Dinadas, Manikchand were the kings from this vansha. Bundela is a branch of Gaherwar vansha and Bundelkhand is the state of Bundela vansha. Kherwad is the branch of Bundela.
11.Janwar/Janakwar Kshatriya:
Gothra – Koushik.
Ved – Yajurved.
Kuldevi – Chandika.
Research and historical inscription has proved that this vansha belongs to Maharaj Janmejay, grandson of Arjun.
States – Chhaoni in Gujarat, Japaner near Nimach and Pawagarh.
12.Jhala Kshatriya:
Gothra – Kashyap.
Ved – Samved.
Kuldevi – Durga, Mahakali.
Isht – Mahadev.
Veer Kundmal, Harpal, Vijaypal were from this vansha.
States – Kuntalpur, Sekhrigarh, Krantigarh, Bikaner, Kathiyawarh, Jhalawarh, Limdi. When the three prince of Raja Harpal and Rani Shaktidevi were playing, an elephant lifted them. Rani Shaktidev catched them (“Jhel lena” in hindi) in her hands and from then this vansha is named Jhala.
13.Palwar Kshatriya:
Gothra – Vayaghra.
Ved – Samved.
Dev – Nag.
As they lived in Pali village, this vansha is named as Palawar.
14.Gangavanshi Kshatriya:
Gothra – Kanvayan.
Ved – Samved.
This vansha was named after Raja Gangeya. The famous Jagannath temple at Puri was build by this vansha. This vansha also has its own calender.
15.Biladariya Kshatriya:
Gothra – Atri.
Ved – Yajurved.
Kuldevi – Yogeshwari. Raja Bhogpal migrated to Biladar and thereafter this vansha comes into existance.
16.Puruvanshi Kshatriya (Paur):
Gothra – Bahryasptya.
Ved – Yajurved.
Devi – Durga.
Devta – Shiv.
Paurav (Poras) was the son of King Ila. He fought with Alexander at the basin of river Jhelum. Branch – Bhardwaj.
17.Khaati Kshatriya:
Gothra – Atri, Bhardwaj.
Kuldevi – Durga. They are the Kshatriya from Garhwal. Kursela was their state. They are Bihari Kshatriya.
18.Kanhvanshi Kshatriya:
Gothra – Bhardwaj.
Ved – Samved.
Kanhvansha begins from Raja Kanhsingh. The city of Kanpur is founded by them. Kaithola was their capital.
Branch – Kanpuria.
19.Kuruvanshi Kshatriya:
Gothra – Bhardwaj.
Ved – Yajurved.
Devta – Bandi. Kuruvansha begins fromm Raja Kuru and Yaduvansha begins from Raja Yadu.
20.Katouch Kshatriya:
The fort and temple of Kangra (Himachal) was build by Katouch Kshatriya Vansha. The temple of Ambika devi is situated inside the fort.
Branch – Jaswal, Guleria.
21.Banafar Kshatriya:
Gothra – Koundilya, Kashyap.
Ved – Yajurved.
Kuldevi – Sharda. King Daksharaj and Bachharaj belongs to this vansha. Brave Alha and Udal were their sons also known as Malkhan and Sulkhan respectively. Pathania is their branch.
22.Bhardwaj Kshatriya:
Gothra – Bhardwaj.
Ved – Samved.
Kuldevi – Sharda. Bhardwaj vansha begins from king Puru.
23.Sarniha Kshatriya:
Gothra – Bhardwaj.
Kuldevi – Durga.
They belongs to Sarangarh and hence called as Sarniha Kshatriya.
Branch – Karmwar/Karamwar.
Drahyavanshi Kshatriya: This vansha begins from Raja Drahayu, the thirt brother of Raja Yadu. Tripura was their capital. This vansha is from Bengal.
24.Choukatkhamb Kshatriya:
This vansha found its name (Choukatkhamb) as the used to break apart the pillars (Khamb) of the Rath of enemy to defeat them.
Branch – Bachhil.
Note: Gargvanshi, Bachhil, Jadeja, Bundela, Jaiwar, Katiaar etc are also comes in Chandravansha.
Agnivansha
1.Parmar Kshatriya:
Pramar, Parmar, Pambubar.
Gothra – Vashishtha.
Ved – Yajurved.
Kuldevi – Sinchimaay Mata, Durga in North India, Kali in Ujjain.
Their ancient capital was Chandrawati, situated 4 miles away from Abu station. This vansha evolves out from the Agni Kunda of Yagya on the Abu mountain.”Parajan Marithi Parmar” means “Vansha which defeats the enemy” hence it is called Parmar. Great Brave king Vikramaditya, Raja Bhoj, Shalinivahan, Gandharwasen were from this vansha.
States – Malwa, Dharanagari, Dhar, Devas, Narsinghgarh, Ujjain. Samrat Vikramaditya was also recognised as a great ruler by the muslim community. According to the book Shayar ul Okul at Makab e Sultania, His glory was written on a golden plate kept at Kaba. It is also mentioned in Shayar ul Okul that Khushnuba dhoop was the giving of Vikramaditya. The entire world knows that Shivling and Kutubminar were build in Kaba by Vikramaditya.
Parmar Kshatriya has 35 branches which includes Pawar, Baharia, Ujjainia, Bholpuria, Sounthia, Chawda, Sumda, Sankla, Doda, Sodha, Bharsuria, Yashoverma, Jaivarma, Arjunvarma etc.
King Umravsingh, Jaiprakashsingh, Babusahabjadasingh were belongs to Ujjaini Kshatriya. The great Kunwarsingh Mahaveer was the son of Babusahabjadasingh.
2.Solanki Kshatriya:
Gothra – Bhardwaj, Manavya, Parashar.
Ved – Yajurved.
Kuldevi – Kali.
In South India they are also known as Chalukya or Choulukya. Kings Prithvidev, Madansingh was from this vansha. Madanakul was build by King Madansingh. King Chandradeep Narayan singh also from this vansha who build an ashram for Mahatma Gandhi on his own land. This ashram is known as Hajipur congress ashram.
States – Ayodhya, Kalyan, Andhra, Paatan, Gangatat. Solanki Kshatriya has 16 branches which includes Baghela, Baghel, Solanke, Kataria, Sikharia, Sarakia, Bharsuria, Tantia etc.
This vansha is existed from 1079.
3.Parihar Kshatriya:
Gothra – Kashyap.
Kuldevi – Chamunda.
Isht – Lord Vishnu. The first king from this vansha was Nagbhatta.
The great king Harishchandra was also from this vansha. He has two wifes, one was a Brahmin and the other was Kshatriya.
States – Kathiwarh, Ayodhya, Kurukshetra to Banaras, Bundelkhand, upto Himachal.
This vansha has 19 branches which includes Surawat, Chandrawat, Gajkeshar, Badkeshar, Chandrayan, Kalhansa etc. The state of Kalhansa Kshatriya was at Basti (U.P.). Many kings were born in this vansha. Chopra Kshatriya vansha is also one of its sub-branch. This vansha is existed from 894.
4.Chouhan Kshatriya:
Gothra – Vatsa.
Ved – Samved.
Kuldevi – Ashipuri.
Guru – Vashishtha.
Isht – Mahadev.
Devta – Shrikrishna.
Samrat Prithviraj Chouhan, Lakha (1451) were from this vansha.
States – Bundi, Kota, Sirohi, Asthir. Delhi, Ajmer, Bhadoch, Dholpur was also come under their regime. They build beautiful lakes. Samrat Prithviraj Chouhan defeated Mohammad Ghori several times and forgive him later 16 times. The coward Mohammad Ghori deceitfully arrested Prithviraj Chouhan and take out both his eyes. Like Arjun, Prithviraj Chouhan was very fluent in his verbal approach. There are many other kings also belongs to this vansha.
Chouhan Kshatriya Vansha has 25 branches, sub-branches includes Hada, Khinchi, Bhadoria, Songar, Songara, Devra, Rajkumar, Sambharia, Gadharia, Bhurecha, Balecha, Tassera, Chachera, Bhawar, Bankat, Bhople etc. Chouhan vansha existed from 1067.
5.Hada Kshatriya:
Gothra – Vatsa.
Devi – Ashapuri.
Guru – Vashishtha.
Ved – Samved.
King Maniklal was from Hada vansha. One of the famous personality from this vansha is Ramdeva. Hada Kshatriya Vansha is also popularly known as Hadouti.
States – Bundi, Kota. There is a history of Brave Hada Rani.
King Kirtipal, Samarsingh, Udaysingh, Samantsingh, Kanhdev, Maldev belongs to this vansha. The fort of Jalor was captured by this vansha. The mother of Maharana Pratap was from this vansha.
Branch – Bhadoria. Songira Kshatriya is a branch of Chouhan Kshatriya.
7.Baghel Kshatriya:
Baghela/Baaghela.
Gothra – Bhardwaj, Kashyap.
Ved – Yajurved.
Devi – Kali. This vansha derive its name from their ancistor Vyaghradev. Many brave perfonalities were born in this vansha.
State – Madarv, Pandu, Pothapur, Nayagarh, Ranpura etc. This is a branch of Solanki. Branch of Baghel Kshatriya is Pawar.
8.Bhadoria Kshatriya:
Gothra etc. are the same as that of Chouhan Kshatriya. They ruled on Bhadawar and hence named as Bhadoria. This is a branch of Songara.
9.Bachgoti Chouhan Kshatriya:
They derived mis-spelled name from Vatsa Gotri and called themselves as Bachgoti Kshatriya. Rajkumar and Rajwar are their branches.
10.Khinchi Kshatriya:
Gothra – Vatsa and Goutam is also found.
Ved – Samved.
Devi – Bhagwati.
Kings Bhagwatrai, Gugalsingh and Jaisingh were from this vansha. Khinchipur was their state. Raja Bhagwatrai has translated 7 stories of Ramayana into poems very beautifully. He has also written Hanuman Pachhisi.
This is a branch of Chouhan Kshatriya.
11.Dogra Kshatriya:
They are the natives of Kashmir.
Gothra – Kashyap.
States – Jammu, Balia.
Negi Kshatriya, Katnaas etc. are also Agnivanshi Kshatriya.
KULDEVI
They are also called as family goddess. It is told that some 64 Charan kanya became Sati, in process of saving that kul (nukh). We have 12/13 kuldevis for our various surnames (kul).
Here are surnames with there kuldevis:
1. Parmar(Rana-vadvala),Bhundia,Solanki,Wadhia(wanza)=Chamunda maa
I have written on Brahmin Gotras and I indicated that compiling the list was difficult as Brahmins have scattered and been living in different regions.
Those ho have migrated have adopted the language of their region as their mother tongue and adapted themselves to the region to which they have migrated.
Gotra, Lineage Hinduism
Image credit. vinayakbhat.com.
And over a period of years Brahmins have started using their professions as their surnames ,as against the Hindu practice of using Sharma as their surname and for indentification their Pravara/Abhivadan Mantra.
So when one has a surname like Upadhyaya it merely denotes the profession and not a caste.
To find it one has to check the Pravara.
These factors made it difficult for me to update on Brahmin Gotras.
One point to remember is that the primary Rishi of a Gotra is the founder of the Clan while the Pravara lists the famous Rishis of the lineage.
The Gotra may have two origins for classification.
Putra Parampara, lineage through sons and
through Disciples, Guru Sishya Parampara.
The number of Rishis mentioned in Abhivadna Mantra may be from one to 19.
It is customary in India especespeciin Tamil Nadu to point out fingers at Brahmins for everything.
This has been the favorite pastime over the last 50 to 60 years.
Prior to this Brahmins were respected for their contribution to the society.
The advent of Moguls saw a shift in the approach of other communities in India towards the Brahmins.
The first act of forcing a Brahmin into circumcision was committed by Mir Qasim, the Invader and he sowed the seeds of mistrust among the other communities about Brahmins
This was followed by all the subsequent rulers and the mistrust reached its zenith during the British regime in India.
The Britishers knew ,as well as the Portugese that so long as Brahmins were respected their religion,Christianity could not grow its roots in India.
The objective was clear to them,
Sow the mistrust and reap the rewards.
This has been paying dividends to such an extent that Brahmins are driven to their back foot, most of them migrating to other states in India where there is relatively less persecution.
Before I proceed further let me narrate two incidents.
About ten years back( I was 55 then), my family went to out maternal grandfathergr s Naive village, Anaippatti aka Akkaraippatti, Madurai District en route from Madurai to Palani,Tamil Nadu.
My grandfather who is no morem was a zamindar of sorts in those daysd
When I walked down the fields( we own nothing there in the village now), an elderly man of about 75 years, he was not a Brahmin, looked at me keenly and asked me thus.
Sir, Are you related to Ramaiya Sami ( Ramaih is my grandfather’s known name and Sami is a term of repspect in Tamil),
‘Yes,I am his grandson.
Immediately he unwound the turban he had on his head and kept it in his armpit.
I asked him why he should do this.
He replied that it is a form of respect.
I asked him why should he do this and was it because he was scared of my grandfather when he was alive.
He was greatly agitated and stated that that my grandfather was like the head of his Family and he would always look up to him for help and advice
And the he was what he was because of my grandfather .
and all the families in the village felt the same way.
I again asked him that may be he was right but where was the necessity for him to do the honor to me.
He replied if he did not do that even God would not forgive him for his ingratitude!
This noble man , in modern society is classified as a Dalit
Another instance.
I was on a pilgrimage tour to Kumbakonam and surrounding places.
I stayed in a small village nearby in the Home of elderly man of about 75 years.
When we went in , the elderly man( he is no more now), he was deeply engrossed in conversation with a man whom I came know later to be the Chief of the Village.
He was sitting on the floor while the elderly gentleman was reclining in an Easy chair.
When Lunch neared he asked all of us, including the Viilage Chief, to eat.
The man politely refused and stayed on while we ate.
He left after talking with the elderly man.
When we left for the temple,we saw him near the end of the street.
I wished him and casually asked him as to why he did not eat along with us and whether it has any thing to do with us being Brahmins and being not one.
He replied that is out of respect for the elderly man’s Family and he felt that eating along with them, despite their invitations, would be a form or disrespect.
I asked him whether he was saying this as I was a guest of the house , he said that he was not bothered about my status and would do what he felt!
This is the amity among the Brahmins and the other communities including Dalits.
Yet people vilify Brahmins of practicing Untouchability.
Despite my vigorous checking, I am yet to find a Brahmin being accused of practicing Untouchability and charged under the Law!
Other Communities have been named.
“Tamil Nadu figures among the top five States where a high number of cases of atrocities against Dalits have been reported in recent years, according to National Commission for Scheduled Castes (NCSC) Chairman P L Punia.
Statistics show that since 2011, as many as 213 people belonging to Scheduled Castes have been murdered in Tamil Nadu. This year, 16 Dalits have been killed in the State so far. Punia alleged that in many cases of atrocities, the police registered FIRs only after protests or directions from courts.
“In Tamil Nadu, the highest number of sexual assaults against Dalits was recorded in 2011 when 41 rape cases were registered. It came down to 22 in the next year and 23 in 2013. In 2014, the number of rape cases was 18 and in 2015 till now, 14 sexual assault cases against Dalit women had been recorded,” Punia said.
In the last five years, 6,074 cases were filed under Prevention of Atrocities against SC/ST Act. In 2011, it was as high as 1,170, while it was 1,372 in the year 2012 and 1,497 in 2013. In 2014, the number of cases registered under the Act was 1,464 and so far this year, 571 cases had been registered under the Act.
A State level vigilance committee and district level vigilance committees had been set up to review the atrocities against Dalits twice in every year. But the panels have not met after June 2013, Punia alleged.
“Nearly 60 to 70 per cent cases were closed without action and the conviction rate in Tamil Nadu is lower than the national average of 30 per cent,” he added.
On the Dalit engineering graduate Gokulraj’s murder case in Namakkal, Punia said the State DGP had told him that all the accused except one had been arrested and assured that he will be nabbed quickly. The Commission could not interfere in the investigation and it could do so only if it found the enquiry to be unsatisfactory
‘Even as Haryana reels from the gruesome murders of two dalit children who were burned alive on Tuesday, allegedly by upper caste men, new statistics show that crimes against dalits, or Scheduled Castes (SCs), rose 19 percent last year, on top of a 17 per cent increase in 2013.
In addition, as many as 744 dalits were murdered last year, up from 676 in 2013. In Haryana alone, 21 dalits were murdered in 2014.( http://timesofindia.indiatimes.com/india/Crimes-against-Dalits-rose-19-in-2014-murders-rose-to-744/articleshow/49488994.cms)
Then why Brahmins are being accused of practicing Untouchability?
Then the stock answer, is that Brahmins consider as Theettu, and wash themselves or the place where they( Sc/ST) sat.
This is a matter of.personal habit, though some smritis suggest this and they are not being followed by every one.
Even here he does not ask to to wash yourself.
Nor does he ask you to go away.
Whom one should have interaction with is one’s personal choice.
Smritis do not have the authority over the Vedas and the Vedas speak of Equality.
How many people can honestly say hat this is being practiced to day?
As I said it is a matter of personal choice.
If some one does not like you, do not go to him.
You can not force some one to love or respect you.
Even by Law.
This may sound harsh, but some one has to say it, as the misinformation is such to warrantswa retort.
And who resorts to Honor Killing?
Brahmins?
Brahmins created Vedas to control other communities.
Vedas were not created, let alone by Brahmins.
The greatest mantra of the Hindus is the Gayatri Mantra was given by Sage Viswamitra, a Kshatriya.
The Gods whom we worship and are popular(?) are Krishna and Rama.
Rama was Kshatriya and Krishna a Cowherd!
In what way have Brahmins controlled the others?
Brahmins have been advisors to Kings, even to day they are, but they were requested by the Kings to be so.
If Brahmins were the people who devised the Vedas with the intention of controlling others, would a King, in his normal senses would have a Brahmin as an Advisor?
Another is Manu smriti.
This was a code of ethics mainly meant for Kings and written by a Kshatriya.
Manu was a Kshatriya.
Having been advisors to Kings right from Rama’s Days, what did the Brahmin Gurus get in return?
A Kingdom?
A dakshina, however small it might be, was accepted by a Brahmin.
If Brahmins are dangerous why do people seek their advice from them even today be it Karunanidhi and the other Brahmin Baiting gang?
One needs a Brahmin Doctor, Brahmin Lawyer, Auditor but public you will denigrate Brahmins?
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