As none of the parameters tried, have lived up to reasonable classification, it was decided t go into the causes of Behavior, because it is behavior that determines the Life of an Individual and has an impact on the Society.
Behavior is mostly determined by the Genes,expressed in the form of dispositions.though the Hindus were aware of the environment playing a vital part.
Karna also says the same to him when he was appointed the Chief of the Army after Bhishmacharya.
Aswathama, after the death of his father Drona’s death, seeking to avenge his death and thinking that he would please Duryodhana, kills all the offspring of the Pandavas, save Parikshit, informs Duryodhana of his deed.
Duryodhana , bleeding to death, says to him,
‘You, in your anger have killed my sons, for Pandavas are my brothers,it is a different issue that I had to fight them.
That does not mean that their children are my enemies.
As a Brahmin, you should have thought of this.
At least , as a Kshatriya, you should have compassion ,Kshama,
You did neither.
You are now neither a Brahmin by disposition or a Kshatriya by duties”
Karna, though a Kshatriya by birth , was not recognized as such, because he was brought up by a Charioteer,
Viswamitra was a Kshatriya by birth, became a Brahmin by disposition and gave the world the Gayathri mantra, the sacred mantra of the Hindus.
Parasurama, a Brahmin by birth is not revered as such for killed his mother at the bidding of his father and he avenged the Kshatriyas for having killed his father Jamadagni for 21 Generatiosn till he was vanquished by Lord Rama.
Nor his Father Jamadagni’s name is among the Gothras of Brahmins for he bade his son to kill his wife.
His wife Renuka Devi, though of Brahmin lineage by Birth and Marriage, after resurrection was made a Minor Deity, called Mariamman.
Now we come across an interesting concept,
That of assigning Caste to God!
Vishnu is a Kshatriya.
Brahma is a Kshatriya.
These two perform the functions of Protecting, Creating respectively.
As these two activities lead to Births and Deaths, Samsara,- these activities are of a Kshatriya.
Siva is called a Brahmin for He dispenses Knowledge, not to be confused with Rudra, the Annihilator.
The term Siva means ‘Auspicious’
He is the embodiment of Sat, Chit, and Anandam(Being,Consciousness and Bliss).
His mouth formed the Brahmin (teacher or Priest), his two arms were made the Rajaanya (Kshathriya or warrior), his two thighs the Vaisyaa (traders or Agriculturist) and from his feet the Soodhra (worker or servant) was born.(Purusha Sooktham)
Another seeming contradiction is that while The Vishnu Purana is categorized as a Sathva(Noble,Pure,Diligent,Calmness) Purana while Siva Purana as Tamasa Purana( Indifference)
Probable that these are so named as to indicate the qualities of the Reader , Vishnu Purana for Karma,Bhakti Yogins while Siva Purana for karma Yogins(Non action , action with detachment)!
Ravana was a Brahmin by birth but by duties he was a Kshatriya.
He was respected for his knowledge and compassion .
His fatal flaw was to lust after other’s wife.
His status as Kshatriya did not affect his status as a Brahmin as Lord Rama performed Tharpana for him for Brahmahathi Dosha(the sin of slaying a Brahmin) at Rameswaram; normally Tharpana is not performed by the Victors if the slain were to be Kshatriyas unless they happen to be relatives, for example by the Pandavas for the Kauravas.-Pandavas performed the Tharpna for the slain Kauravas..
It may be noted that Birth alone does not determine the Caste, though it is also a factor.
Disposition, performance of duties, the way one is brought up determines the Caste.
An interesting fact is that while Kshatriyas can become Brahmins, Brahmins can never become Kshatriyas in its full connotation
Ravana was an exception who could balance both the functions, that of remaining a Brahmin by Wisdom and Knowledge and a Kshatriya by the performance of his duties.
As shown in the case of Aswathama, a Brahmin becomes neither, in fact without a Caste, if he vacillates between Kshatriya Dharma and Brahmana Dharma.
Therefore, the Classification of Caste is determined by , mainly Four factors.
1. Realizing Brahman, Reality
“O Arjuna, the duties of sudras, kshatriyas, Vaishyas and brahmanas are attributed according to the qualities determined by their own deeds.” image credit:.mallstuffs.com
2.tendencies.
3.Dispositions.
4.How one is brought up and whom he marries.
Now let us see how the word Caste has come into our Lexicon.
There is no word to denote ‘Caste’ as we understand it now in Hindu Thought.
“The English word “caste” derives from the Spanish and Portuguese casta, which the Oxford English Dictionary quotes John Minsheu‘s Spanish dictionary (1599) to mean, “race, lineage, or breed.”[5] When the Spanish colonized the New World, they used the word to mean a “clan or lineage.” However, it was the Portuguese who employed casta in the primary modern sense when they applied it to the many in-marrying hereditary Hindu social groups they encountered upon their arrival in India in 1498.[5][6] The use of the spelling “caste,” with this latter meaning, is first attested to in English in 1613.[5](wiki)
This is totally alien to Hindu Concept.
Caste is called as Varna , indicates disposition, disposition.
While arguing before the Constitutions Bench, Delhi, The Union Government of Delhi submitted that the SC,ST, OBC Candidates could get seats in Super Specialty Medical Courses only on Merit and after completing it, he/she could revert to their OBC etc status to to claim appointment, under Reservation Policy, to the Faculty of All India institute of Medical Sciences.(AIIMS).
Students of Government Medical College stage a demonstration against proposed reservation policy in Amritsar on Saturday. — PTI
These candidates have reached a stage where they had come up the level for qualifying to appear for Medical College.
Does the present admission not admit they have reached their present stage without being qualified.
This means you have been promoting below standard people all the while.
If these people have been given reservations so far, why not now?
This submission has serious implications, invalidating Reservation system.
Looks as though the Reservation Policy is like a Condom to be used whenever necessary and be thrown out once it is used.
The difference is the Reservation Policy is Eternally Usable.
Source:.The Times of India , Page 8, Bangalore Edition dated 5th July 2013.
Related:
Reservation Policy of The Government of India FAQs.
What is the policy of the Government on reservation for SCs, STs, and OBCs? ANSWER : Reservation to the SCs, STs and OBCs in case of direct recruitment on all the India basis by open competition is given at the rate of 15% 7.5% and 27% respectively. In case of direct recruitment on all India basis otherwise than by open competition, reservation for SCs, STs and OBCs is 16.66% 7.5% and 25.84% respectively. In case of direct recruitment to Group C and D posts which normally attract candidates from a locality or a region, percentage of reservation for SCs/STs is generally fixed in proportion to the population of SCs and STs in the respective States/UTs. For OBCs it is fixed keeping in view the proportion of their population in the concerned State/UT and the fact that total reservation for SCs/STs/OBC is remains within the limit for 50% and reservation for OBCs remains within the limit of 27%.
Reservation in promotion by non-selection method is available to SCs and the STs in all groups of services viz. A, B, C and D at the rate of 15% and 7.5% respectively. In case of promotion by selection method reservation is available upto the lowest rung of Group ‘A’ at the same rates. In promotion by selection method reservation is available upto the lowest rung of Group ‘A’ at the same rates. In promotion by selection of posts within Group ‘A’ which carry an ultimate salary of Rs.18,300/- or less (in pre-revised scale) there is no reservation, but the Scheduled Caste / Scheduled Tribe Officers who are senior enough in the Zone of consideration for promotion so as to be within the number of vacancies for which the select list is to be drawn up, would be included in that list provided they are not considered unfit for promotion.
I am posting excerpts(some) relating to the Duties of a Brahmin and on the Vedas.
Here one finds that the Duties prescribed for the Brahmins are tough and unrelenting.
Manu offers greater respect and status to Brahmins – the educated ones. Dwijas or twice born or those who completed their education are provided heightened standing in society so far they conduct noble deeds. But when it comes to crimes, they also have to face more severe punishments. With greater potentials, come greater responsibilities and stricter punishments when one fails to fulfill those responsibilities.
One may also note that in the vent of a conflict between Vedas and Smriti(Tradition) what is to be practiced.
For more follow the Link;
The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction…
Whatever law has been ordained for any (person) by Manu, that has been fully declared in the Veda: for that (sage was) omniscient.
8. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on (the performance of) his duties.
9. For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this (world) and after death unsurpassable bliss.
10. But by Sruti (revelation) is meant the Veda, and by Smriti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter, since from those two the sacred law shone forth.
11. Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the virtuous, as an atheist and a scorner of the Veda.
12. The Veda, the sacred tradition, the customs of virtuous men, and one’s own pleasure, they declare to be visibly the fourfold means of defining the sacred law.
13. The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth and to the gratification of their desires; to those who seek the knowledge of the sacred law the supreme authority is the revelation (Sruti).
14. But when two sacred texts (Sruti) are conflicting, both are held to be law; for both are pronounced by the wise (to be) valid law.
Let twice-born men seek to dwell in those (above-mentioned countries); but a Sudra, distressed for subsistence, may reside anywhere.
25. Thus has the origin of the sacred law been succinctly described to you and the origin of this universe; learn (now) the duties of the castes (varna).
26. With holy rites, prescribed by the Veda, must the ceremony on conception and other sacraments be performed for twice-born men, which sanctify the body and purify (from sin) in this (life) and after death.
27. By burnt oblations during (the mother’s) pregnancy, by the Gatakarman (the ceremony after birth), the Kauda (tonsure), and the Maungibandhana (the tying of the sacred girdle of Munga grass) is the taint, derived from both parents, removed from twice-born men.
28. By the study of the Veda, by vows, by burnt oblations, by (the recitation of) sacred texts, by the (acquisition of the) threefold sacred science, by offering (to the gods, Rishis, and manes), by (the procreation of) sons, by the great sacrifices, and by (Srauta) rites this (human) body is made fit for (union with) Brahman.
29. Before the navel-string is cut, the Gatakarman (birth-rite) must be performed for a male (child); and while sacred formulas are being recited, he must be fed with gold, honey, and butter.
30. But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child), on the tenth or twelfth (day after birth), or on a lucky lunar day, in a lucky muhurta, under an auspicious constellation.
31. Let (the first part of) a Brahmana‘s name (denote something) auspicious, a Kshatriya‘s be connected with power, and a Vaisya‘s with wealth, but a Sudra’s (express something) contemptible.
32. (The second part of) a Brahmana’s (name) shall be (a word) implying happiness, of a Kshatriya’s (a word) implying protection, of a Vaisya’s (a term) expressive of thriving, and of a Sudra’s (an expression) denoting service.
33. The names of women should be easy to pronounce, not imply anything dreadful, possess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction.
34. In the fourth month the Nishkramana (the first leaving of the house) of the child should be performed, in the sixth month the Annaprasana (first feeding with rice), and optionally (any other) auspicious ceremony required by (the custom of) the family.
35. According to the teaching of the revealed texts, the Kudakarman (tonsure) must be performed, for the sake of spiritual merit, by all twice-born men in the first or third year.
36. In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmana, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya.
37. (The initiation) of a Brahmana who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth.
38. The (time for the) Savitri (initiation) of a Brahmana does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth.
39. After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vratyas (outcasts), excluded from the Savitri (initiation) and despised by the Aryans.
40. With such men, if they have not been purified according to the rule, let no Brahmana ever, even in times of distress, form a connexion either through the Veda or by marriage.
41. Let students, according to the order (of their castes), wear (as upper dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool.
42. The girdle of a Brahmana shall consist of a of a triple cord of Munga grass, smooth and soft; (that) of a Kshatriya, of a bowstring, made of Murva fibres; (that) of a Vaisya, of hempen threads.
43. If Munga grass (and so forth) be not procurable, (the girdles) may be made of Kusa, Asmantaka, and Balbaga (fibres), with a single threefold knot, or with three or five (knots according to the custom of the family).
44. The sacrificial string of a Brahmana shall be made of cotton, (shall be) twisted to the right, (and consist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woollen threads.
45. A Brahmana shall (carry), according to the sacred law, a staff of Bilva or Palasa; a Kshatriya, of Vata or Khadira; (and) a Vaisya, of Pilu or Udumbara.
46. The staff of a Brahmana shall be made of such length as to reach the end of his hair; that of a Kshatriya, to reach his forehead;
(and) that of a Vaisya, to reach (the tip of his) nose.
47. Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire.
48. Having taken a staff according to his choice, having worshipped the sun and walked round the fire, turning his right hand towards it, (the student) should beg alms according to the prescribed rule.
49. An initiated Brahmana should beg, beginning (his request with the word) lady (bhavati); a Kshatriya, placing (the word) lady in the middle, but a Vaisya, placing it at the end (of the formula).
50. Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of (some other) female who will not disgrace him (by a refusal).
51. Having collected as much food as is required (from several persons), and having announced it without guile to his teacher, let him eat, turning his face towards the east, and having purified himself by sipping water.
52. (His meal will procure) long life, if he eats facing the east; fame, if he turns to the south; prosperity, if he turns to the west; truthfulness, if he faces the east.
53. Let a twice-born man always eat his food with concentrated mind, after performing an ablution; and after he has eaten, let him duly cleanse himself with water and sprinkle the cavities (of his head).
54. Let him always worship his food, and eat it without contempt; when he sees it, let him rejoice, show a pleased face, and pray that he may always obtain it.
55. Food, that is always worshipped, gives strength and manly vigour; but eaten irreverently, it destroys them both.
56. Let him not give to any man what he leaves, and beware of eating between (the two meal-times); let him not over-eat himself, nor go anywhere without having purified himself (after his meal).
57. Excessive eating is prejudicial to health, to fame, and to (bliss in) heaven; it prevents (the acquisition of) spiritual merit, and is odious among men; one ought, for these reasons, to avoid it carefully.
58. Let a Brahmana always sip water out of the part of the hand (tirtha) sacred to Brahman, or out of that sacred to Ka (Pragapati), or out of (that) sacred to the gods, never out of that sacred to the manes.
59. They call (the part) at the root of the thumb the tirtha sacred to Brahman, that at the root of the (little) finger (the tirtha) sacred to Ka (Pragapati), (that) at the tips (of the fingers, the tirtha) sacred to the gods, and that below (between the index and the thumb, the tirtha) sacred to the manes.
60. Let him first sip water thrice; next twice wipe his mouth; and, lastly, touch with water the cavities (of the head), (the seat of) the soul and the head.
61. He who knows the sacred law and seeks purity shall always perform the rite of sipping with water neither hot nor frothy, with the (prescribed) tirtha, in a lonely place, and turning to the east or to the north.
62. A Brahmana is purified by water that reaches his heart, a Kshatriya by water reaching his throat, a Vaisya by water taken into his mouth, (and) a Sudra by water touched with the extremity (of his lips).
63. A twice-born man is called upavitin when his right arm is raised (and the sacrificial string or the dress, passed under it, rests on the left shoulder); (when his) left (arm) is raised (and the string, or the dress, passed under it, rests on the right shoulder, he is called) prakinavitin; and nivitin when it hangs down (straight) from the neck.
64. His girdle, the skin (which serves as his upper garment), his staff, his sacrificial thread, (and) his water-pot he must throw into water, when they have been damaged, and take others, reciting sacred formulas.
65. (The ceremony called) Kesanta (clipping the hair) is ordained for a Brahmana in the sixteenth year (from conception); for a Kshatriya, in the twenty-second; and for a Vaisya, two (years) later than that.
66. This whole series (of ceremonies) must be performed for females (also), in order to sanctify the body, at the proper time and in the proper order, but without (the recitation of) sacred texts.
67. The nuptial ceremony is stated to be the Vedic sacrament for women (and to be equal to the initiation), serving the husband (equivalent to) the residence in (the house of the) teacher, and the household duties (the same) as the (daily) worship of the sacred fire.
68. Thus has been described the rule for the initiation of the twice-born, which indicates a (new) birth, and sanctifies; learn (now) to what duties they must afterwards apply themselves.
69. Having performed the (rite of) initiation, the teacher must first instruct the (pupil) in (the rules of) personal purification, of conduct, of the fire-worship, and of the twilight devotions.
70. But (a student) who is about to begin the Study (of the Veda), shall receive instruction, after he has sipped water in accordance with the Institutes (of the sacred law), has made the Brahmangali, (has put on) a clean dress, and has brought his organs under due control.
71. At the beginning and at the end of (a lesson in the) Veda he must always clasp both the feet of his teacher, (and) he must study, joining his hands; that is called the Brahmangali (joining the palms for the sake of the Veda).
72. With crossed hands he must clasp (the feet) of the teacher, and touch the left (foot) with his left (hand), the right (foot) with his right (hand).
73. But to him who is about to begin studying, the teacher always unwearied, must say: Ho, recite! He shall leave off (when the teacher says): Let a stoppage take place!
A Brahmana, learned in the Veda, who recites during both twilights that syllable and that (verse), preceded by the Vyahritis, gains the (whole) merit which (the recitation of) the Vedas confers.
79. A twice-born man who (daily) repeats those three one thousand times outside (the village), will be freed after a month even from great guilt, as a snake from its slough.
80. The Brahmana, the Kshatriya, and the Vaisya who neglect (the recitation of) that Rik-verse and the timely (performance of the) rites (prescribed for) them, will be blamed among virtuous men.
81. Know that the three imperishable Mahavyahritis, preceded by the syllable Om, and (followed) by the three-footed Savitri are the portal of the Veda and the gate leading (to union with) Brahman.
82. He who daily recites that (verse), untired, during three years, will enter (after death) the highest Brahman, move as free as air, and assume an ethereal form.
83. The monosyllable (Om) is the highest Brahman, (three) suppressions of the breath are the best (form of) austerity, but nothing surpasses the Savitri truthfulness is better than silence.
84. All rites ordained in the Veda, burnt oblations and (other) sacrifices, pass away; but know that the syllable (Om) is imperishable, and (it is) Brahman, (and) the Lord of creatures (Pragapati).
85. An offering, consisting of muttered prayers, is ten times more efficacious than a sacrifice performed according to the rules (of the Veda); a (prayer) which is inaudible (to others) surpasses it a hundred times, and the mental (recitation of sacred texts) a thousand times.
86. The four Pakayagnas and those sacrifices which are enjoined by the rules (of the Veda) are all together not equal in value to a sixteenth part of the sacrifice consisting of muttered prayers.
87. But, undoubtedly, a Brahmana reaches the highest goal by muttering prayers only; (whether) he perform other (rites) or neglect them, he who befriends (all creatures) is declared (to be) a (true) Brahmana.
I am used to hearing Brahmins as the people who inspired, nay, concocted The Vedas,organised The Indian Society on the basis of Castes, gained control over the others,enjoy maximum benefit out of the Society and name calling as ‘Aryan Invaders,Kulluka Bhattars,Thieives,Exploiters !
But to brand Brahmins as Terrorists, is very interesting.
A terrorist has an agenda, say, Nationhood(LTTE),Religious fanaticism(AL Qaeda) or any specific goal for a particular community.
If Having a Nation has been the goal of Brahmins, they could have had it long back, right from Chandra Gupta period, why even from Vasishta’s Period?
Did they seek it?
Even in modern India there have been kingmakers and Politicians, some big, some not so popular.
They have been king Makers,but at the request of Kings!
No doubt Nehru family is ruling India.
But who kept on crying for them to head the country?
Brahmin Politicians India. Terrorists?
Brahmins?
All the Brahmins who have ruled India(Modern India) were elected , not nominated.
That they have won elections despite Brahmins being a Minority.
They do not seek Power, but it thrust upon them.
What did VP Singh do with Mandal Report?
Did he wipe out Brahmins?
What did DK and DMK do?
they persecuted Brahmins.
But Brahmins did not fight back.
They quietly slipped away from Tamil Nadu and settled elsewhere where they are respected and their merits are rewarded.
All the Brahmin baiters ahve received benefits from Brahmins for some for or other.
From Ambedkar to Karunanidhi
.
Many Dalit intellectuals have burnt a lot of midnight oil trying to analyze why our saviour Babasaheb Dr. Bhim Rao Ambedkar married Mai Savitha Ambedkar, a chitpavan brahmin from Maharashtra. Did Babasaheb fall a prey to the Brahmin conspiracy. Many of my dalit brothers and writers in Maharashtra hint that there is a conspiracy from the brahmins. Some of the upper caste people laugh at this. Some of their twice born intellectuals even claim that Babasaheb wanted a trophy Brahmin wife. How true are all these. Why have we dalits come to such a stage that we are even questioning our leader. Do these people think that they are more intelligent than Babasaheb, the most revolutionary leader since Gautama Buddha.”
“remember a Brahmin’s helped Ambedkar for his study.”
Karunanidhi’s spewing venom on Brahmins is well know.
He was helped by Brahmins right from his child hood to capturing power(by Rajaji).
He has personal Brahmin Doctors,Lawyers, CAS,Advisors.
His family is married to Brahmins including his grandson!
Yet none of the people close to the center of power ,grabbed power.
Did Narasimha Rao do it?
It was thrust on him.
Take any social cause,be it eradication of untouchability,widow remarriage, Freedom Struggle,allowing Dalits to enter temples. Brahmins are/were there to lead.
Brahimns do not need crutches, nor or they bothered about mudslinging.
Yatho Guno Tth Bhavathi”
Brahmins are terrorists.
Read for fun or for use as fodder to attack Brahmins.
Visit the Link to know more of Brahmin Baiting.
In Bashistha Upanishad regarding the Himabatkhand Nepal, Basistha Rishi quotes ‘Bharatkhande Uttarayane Himalaya Tate Swornabhoomi Sworgabhoomi (There is golden land and heaven in northern part of India. In first verse of Kumar Sambhav, Kaidas (a Chhetri) also said that the land from east to west of Himalayan range is the land of Aryans. Not only Brahmins but other ethnics and castes created ancient Hindu literatures (Bedas, Purans, Upanishads, Shruti, Smriti etc). They all were creators of Brahmanbad. Bhrahmanbad is the source and origin of civilization. Because Nepal has been flooded with knowledge of Bedas, Shruti, Smriti and Yoga, it is considered as origin of human civilization and oldest land of world civilization. In the same land, Gautam Buddha was borne in Shakya dynasty and enlightened the world. The point is that he was not a Brahmin. Swayambhunath that is linked with the story of Manjushree, is also a property of all castes and races of Nepal. It has been said “Bodhisatya Mahasatya: Swayambhu Chaitya Namanyamha” (The message of the Buddha is as great as Swayambhu Chatya.) The Hindu Civilization has deep and arguably the longest continuous history of existence.
In Nepal, none of the cultures are limited to a caste or race. All Nepalese people decorate in TIKA on their forehead. Several seven sages like Kasyap, Bhardwaj, Biswamitra (Kauishik), Basistha, Atri, Gautam, Jamdagni were there in Himabatkhand Nepal. Further Parsu Ram, Upamanyu, Mautgalya, Shandilya, Marichi, Angira Pulah, Bhrigu, Mandav, Garki, Yagyabalkya, Maiteyi, Byas were also in existence. Nobody can challenge the fact. Lichhivis were the founder of Bikram Sambat and Senbanshi, Malla, Shah & Thakuri have been following the indigenous Bikram Sambat. They are all Chhetris but not Bahun. But some communal man and pro-foreign party leaders in Nepal are trying to spoil the reality of Brahmanbad.
So, I am expressing with a pure intention of unity amongst every caste and tribes of Nepalese nationalists that in future we have the capacity and are able to face any kinds foreign intervene. So, the time has come to fight against the destructive force of civilization. The Lord Krishna (Chhetri) had said-’If you will not fight this righteous war, then you will fail in your duty, lose your reputation, and incur sin.’ Treating pleasure and pain, gain and loss, and victory and defeat alike, engage yourself in your duty. By doing your duty this way you will not incur sin.’ So, we should be active to save our identity. Culturalism and Intellectualism= Brahmanbad. Rama (was not Brahman) said in Ramayan- ‘The motherland is greater than heaven.’ Both are the creator of Brahmanbad.
Can anybody prove that here was no existence of above mentioned sages, Bedas and Upanishad in this region? Some frontline ethnic leaders, Christian people of different ethnic communities and aesthetics want to hurt the emotions of real Hindus. Without arguments, they are trying to suppress the values of Brahmanbad. In the evolutionary process of the world’s civilization, many sages had guided the way of life in the world by Beds, Upanishad. Actually, ‘Brahmanbad is the philosophy of civilization. Brahman is mind. Hinduism and Buddhism known as earth, water, fire, air and sky. Brahman is the Absolute self-luminous Consciousness.-(Dr.V.Malavalli.) A famous scholar Aldous Huxley has said-’In Hinduism the first of these four doctrines is stated in the most categorical terms. The Divine Ground is Brahman, whose creative, sustaining and transforming aspects are manifested the Hindu trinity.’ Thus, consciousness is eternal for all castes and tribes. It proves that we, Bhahun, Chhettri, Magar, Rai, Limbu, Newar, Tharu, Dhimal, Madeshis are all equal in nature. So, the western philosopher Voltaire, George Bernard Shaw, German scholar Nitse, Megasthaniz and Fai-Han has written many books supporting the Hindu philosophy expressing the evolutionary process of the world’s civilization. Hindu philosophy is incomparably greater intellectual work than the Bible?
Caste, language, religion, land and mines of Nepal are considered to be highly sensitive issues. If you raise these issues without your understanding and enough homework, you will be trapped in net. Since past few years, some leaders raised these issues so lightly that their Pandora’s Box has been broken and totally exposed. In fact, there are three types residents in the country viz An-adibasi (those who are living from immortal time), Aadibasi (indigenous caste), Aaprabasi (migrants). Brahmins, Chhetri and few Newars are Anadibasi. Magar, Gurung, Tamang, Rai, Limbu, Sherpa, Rajbansi, Tharu and Dhimal etc are indigenous castes. Unlike, migrants are Muslims, Bengalis Marwadis, and Madhesis, who came to Nepal extending their business and trade. But, some culprit political leaders of Nepal are creating a dangerous condition of conflicts among these three groups of residents. Federalism and racism are neither issues nor solutions of Nepal. Who lives if the country’s identity dies and who dies if the country’s identity lives? So, our realistic issue is to assure their equal and active participation in every sector of nation building.
Read the Lines below the image., How merit is questioned
The difference between theOIdisha Bengali Brahmins is very thin.
However, Odisha Brahmins have a distinct identity and Rituals.
But the original Character of the Brahmins throughout the World remains the same.
he Utkala Kingdom was located in the eastern portion of the modern-day Indian state of Orissa. This kingdom was mentioned in the epic Mahabharata, with the names Utkala , Utpala , Odra Desha, Oddyana and Okkali. The name of Utkal is mentioned in the Puranas, Epics and different religious text book. According to Skanda Purana, the land of Utkala is the holy land in Bharata Varsha where Purusottama Kshetra is situated. It is mentioned in India’s national anthem, Jana Gana Mana. The Utkala Kingdom was also known as Kalinga, Kangoda, Odra Desha, Odra Vishaya, Oddiyana, Mahakantara, Attabhika, Matsa Desa, Dakhina Koshala, Dandabhukti, Odabadi, Yajanagar, Uddisa Subah etc. in different time period of. The boundary of Utkala region was from mouth of river Ganges in the north to river Godavari in the south and Amarkantak hills in the west to Bay of Bengal in the east. Suryavanshi emperor of Orissa Gajapti Kapilendra Dev renamed his kingdom from Utkala to Orissa Rastra.
Translation: The Karnātakas, Tailangas, Dravidas, Mahārāshtrakās and Gurjaras; these five types who live south of Vindhya mountains are called “five Dravidas” Brahmins.
Keshari dynasty established massive Brahmin Bhatta-Agrahara and Bhatta-Grama around Jajpur and Vaitarani River tributary. Huen Tsang also wrote about massive Yajnas and the holy smoke coming from villages nearby Vaitarani River, when he visited the monasteries in Kalinga. Following 8th century many Brahmins ( Dikshit (Dixit), , Mishra, , Chaturvedi, Tripathy, , Dwivedi, Trivedi, Upadhyaya, , sharma, along with some Mahant now mahanty. (belonging to Kashyapa: gotra), )from Hastigrama, Takari of Magadha and upper gangetic plain also migrated to coastal districts. Finally the Eastern Ganga dynasty brought more number of Brahmins from all over North India, esp Kannauj, Ujjain and Ahichatra. As Orissa or then Utkala grew to a effluent kingdom, many Brahmins of Godavari delta region also migrated to settle in Mahanadi basin. Still the Paippalada shakhins of Atharvaveda claim to belong to upper Mahanadi and Narmada basin, and migrated to Orissa during late 11th century.
In the phylogenetic tree, the Orissa Brahmins showed close affinity to populations of North India. They occupy 9% of the total Oriya speaking population of Orissa[3]
The Sanskrit textBrāhmaṇotpatti-Mārtaṇḍa by Pt. Harikrishna Śāstri mentions according to which a king named Utkala invited Brahmins from Gangetic Valley for performing a yajna in Jagannath–Puri; when the yajna ended the invited Brahmins laid the foundation of the Lord Jagannath there and settled there for serving the Lord.[4]
Another Sanskrit text mentions ślokas which say a king named Sudyumna was born of King Ila in the Ikṣvāku dynasty ; Sudyumna had three sons who founded independent kingdoms : one son Utkala founded the state Utkala with capital at Puri, another son Gaya founded Gayā in Bihar and third son Haritāśca went to south.[5] The King Utkala Deva invited Brahmins from Gangetic velly and settlled them in his kingdom.
Brahminism seems to have flourished in Orissa under the Mathara rulers between the 4th and 5th century AD. The Sailodbhava rulers made arrangements for the study of Vedic wisdom and anAshwamedha sacrifice was performed by King Madhav Varman in 7th century. In the time of Keshari rulers, Shaivism gained importance. In 9th century Utkalaadhipati Yajati Keshari, to preserve the sancity & purity of Brahminism, brought 10,000 Brahmins from gangetic valley and Kannauj and settled them in his capital Yajati Nagar or Yajna pura(modern day Jajpur). The Jajpur area was once famous for organising Somayajna, Shrauta karma. Its a famous site for the performance of ancestral rites, known as Nabhi Gaya.
Utkala Brahmins are responsible for priestly and related functions at the Jagannath Temple in Puri (also known as Jagannath Puri) and other temples in earstwhile Orissa rulers and their feudatories. Puri where famous Jagannath deity is installed and one of the four holiest religious place of Hindus. They are responsible for priestly functions of other religious places of the state of Orissa and of neighbouring states.
In 11th century AD Ganga Vamsi King Chodaganga Dev renovated the existing Jagannath temple at Puri. He established Brahmin villages around Puri which are known as “Sashan” and bestowed them with land and other endowments for living a dignified life and dedicated to ritualistic responsibility. Six categories of duties were assigned to them—study, teaching, performing, Yagna and help in organizing Yagna, donate and to receive the donation (Adhyayana, Adhyapana, Yajna, Yaajana, Dana and Pratigraha).
Several Brahmin villages established by the Surya Vamsi king of Orissa, Gajapapati Kapilendra, in the 15th century A. D.. Each village devoted to a hundred Brahmin families with adequate tax free land.
Sevayata/Purohita Brahmin or Sarua(:ସେବାୟତ/ସାରୁଆ।)(सेवायत/सारुआ)
Halua Brahmin.(:ହଳୁଆ।)(हळुआ)
Again there are sub-classes in these three classes:
1.“Shrotriya Brahmins”:The Brahmins following Shrauta tradition, have right to read and teach Vedas and hence are known as Vedic Brahmins or Namaskaraniya. They do Yajna, Yaajana, Adhyayana, Adhyapana, Daana, Pratigraha. They are also known as Kulina, Vaidika, Danua etc. They give more importance to Veda, daily upasana and agnihotra. Only These group of brahmins have right to conduct Yaagas and teach Vedas along with Daana, Pratigraha.
Sub classes:
a)Kalinga Shrauta Brahmins:The Brahmins who have come from undivided regions of previous Dhenkanal, Sambalpur, Cuttack, Puri and Ganjam. They follow the samanta panjika or SriJagannathpanjika. They stay south of Brahmani River, hence their name.They marry among themselves or to there relatives.Others brahmins avoid to marry them.They generally do Bhikhya(Begging) to maintain there livelyhood.
b)Jajpuria Shrauta Brahmins:the sub-class which has come from Jajpur and north Orissa area. They follow Sri Virajapanjika. They stay north of Brahmani River. First settled in areas aroundBaitarani River.
These above two sub-classes are eligible to perform Shrauta rites, they abstain from doing temple services and they seldom intermarry with other brahmins.
2.“Sevayata Brahmins” or Saruaa:They are also known as Sevaka, Sarua, Purohita or Pushpalaka Brahmins, they follow the Karmakanda and sometimes act as priests for social as well for some temple functions. They give more importance to temple worship, and priesthood. They don’t have right to organise Yaaga, or take Daana(alms). They can read Veda and teach it. Some of them follow Agama also. The Sevayata(Ashrauta) section of Brahmins are divided into three sub-classes as follows:
a)Devalaka(Deyulia)Brahmins: Surnames Badapanda, Pujapanda etc. Their chief occupation is the service of the temple Gods and Goddesses. Many of them expertise in VedicKarmakanda(rites for marriage, upanayan etc) as well as Agama(temple worship). Most of the Daitapati sevayatas of Jagannath Temple, Puri and Lingaraj Temple belong to this sub class. Most of the temple in Orissa have this sub class of Brahmins as chief priests..They marry among themselves or to there relatives.Others brahmins avoid to marry them.They generally do Bhikhya(Begging) to maintain there livelyhood.
b)Paniyari(Panda)Brahmins: Surnames majorly Panda. They also form the priestly section, for some rites and some do temple services. some of them are cooks in temples and even in private houses , and travel all around India for pilgrims to visit the temples of Jagannāth. Some of them are engaged in business and trade of Agricultural products. They have high percentage of population among all Oriya Brahmins.They populate very fast and spread everywhere.They have right to bhikhya and dana.
c)Aranyaka(Jhadua)Brahmins:Also known as Panchadesi and Jhadua.They constitute good population of brahmins in odisha.They are migrants of north india and calcutta.
3.“Halua Brahmins”:These are similar to Bhumihar in north India and Niyogis of Andhra Pradesh. They are also known as Balaramgotri or Mahasthana Brahmins. History says, These are the village leaders, administrators of brahmin ancestry so they were included themselves as a brahmin but they have not the brahmin characteristics. Generally with surname ‘Thakur’,’Naik’,’Grampradhan’,’Choudhury’,’Sahu’,’Samantray’,’Sabat’, ‘Dalbehera’. Once they enjoyed same status as above brahmins but later they accepted vocational jobs for livelihood and gave up their sacred duty of Shrauta and Smriti. These are engaged in agriculture or agriculture related business. Some of them are allowed to do Shraadh and associate in temples and religious functions. They are never allowed for any Vedic rites or Yajna. Most of them are business- oriented, also do cultivation of lands granted during Eastern Ganga dynasty but have entirely lost their sacerdital rites and living in and around South Orissa. For the purchase of the land many of them migrated to other country. There is also a significant migrant population of Haluas in Mauritius, Suriname, Trinidad and Tobago, Guyana and others.
Russel noted one exceptional feature at Jagannātha Temple of Puri : “All castes now eat the rice cooked at the temple of Jagannath together without defilement, and friendships are cemented by eating of little of this rice together as sacred bond.”.[6]
The vaidika shakha may vary family to family in all of the above Shrotriyas and Sevayatas. Majority of them follow Kaanva Shakha(କାଣ୍ବ ଶାଖା) of Shukla Yajurveda or Kauthuma(କୌଥୁମ ଶାଖା) shakha of Samaveda. Whereas Brahmins belonging Shakala shakha of Rigveda and Paippalada shakha of Atharvaveda are less. It is thought that Rigveda Brahmins exist due to Govardhana matha of Adi Shankara.
The Paippalada Shakha of Atharvaveda in Orissa should be noted for its existence till now, although by few scholars. They trace their origin from Narmada basin, supposed that they migrated during Eastern Ganga Dynasty. Many Brahmins having surname Upadhyaya and Acharya have Paippalada shaakha as their family Shakha.
The sutra of different shakha people are
Rigveda:Ashwalayana Shrauta and Grihya Sutra(Shakal Shakha)
Shukla Yajurveda:Katyayana Shrauta and Paraskara Grihya(Kaanva Shakha)
Samaveda:Drahyayana Shrauta and Gobhilya grihya (Kauthuma Shakha)
Atharvaveda: Vaitana Shrauta and Kaushika grihya(Paippalada Shakha)
he Utkala or Oriya Brahmin Surnames are Acharya, chaulia, Dikshit (Dixit), Debta or Devata, Dash or Dash sharma, Mishra, Dhar, Sharma, Chaturvedi, Nath, Kar, Tripathy, Bhatt-Mishra, Nanda,Guru, Rajguru, Rayguru, Mahapatra, Bishi, Patra, Panigrahi, Mohapatra(some of them), Rath & Rath Sharma (belonging to Atreya gotra), Patri, Satapathy, Sadangi or Sarangi, Bahinipati, Bastia, Thakur, Chaini (found mostly in Kalahandi and Sambalpur), Pati, Vedi, Dwivedi, Trivedi, Upadhyaya, Palo (Pala or Pal in OrissaOrissa), Pattajoshi, Joshi, Nayak, Panda, BadaPanda,Mallia, Barpanda, Muni, PujaPanda, Praharaj, Padhi, Pani, Paathi, Purohit, Pujari, Behera (found mostly in Kalahandi and Sambalpur), Sar, Sabat, Gantayat, Suara, Mahasuara, Garabadu, Sabata, Choudhury, Sahu, Samantray, Boxi, Boxi-patra, Bakshi, Nepak, Khadanga, Devasharma, Udgata, Hota, Otta, Bebarta.According to Pundit Narayana Shiromani,(late 18th century) the gotra decides the surname. He mentions that Gautama gotra have surname DharaSharma, Bharadwaja gotra have KaraSharma,Kashyapa gotra people should keep Nanda or AnandaSharma, Atreya gotra people should keep RathSharma, Kaushika and Vatsa gotra have DashShrama. These above gotra Brahmins are considered as topmost among Utkal Brahmins. Rest all are Sharma or Devasharmas.
In certain areas Utkal Brahmin surnames are unique and are similar to the surnames of Vaishya, Kshatriya and Shudras. These surnames were given to the Brahmins either by Gajapati King or by his fuedotory kings as punishment or reward. In course of time this title became the surname, and the subsequent generations inherited it. E. g. Behera (found mostly in Kalahandi and Sambalpur, their surnames were changed ) from Mishra or Dash to Behera, Bahinipati, Senapati, Pradhan, Swain, jena, Mohapatra, Mohanty etc. Some people with ‘Mohapatra’ title are Brahmins and others are Karanas or belong to lower castes.
UTKAL BRAHMIN IN BENGAL During the reign of Gajapati empire the Utkal Brahmins were migrated to Bankura Purulia, Midnapore, & Hoogly districts of West Bengal as representative of the Gajapati King under leadership of Nakurtanga and Sripati Mahapatra, since then those areas were under the monarch of Orissa. Their surnames are Singhababu, Singhamahapatra or Sinhamahapatra, Mahanty, Pathak, Panda, Pati, Patra, Padhi, Kar, Das, Dandapath Satapathi, Sannigrahi Hota, Mishra, Goswami Praharaj, Pyne, Tewary, Pani, Nayek, Layek,Tripathi etc.
Please read this in conjunction with my post of Bengali Brahmins.
The Utkala Brahmins are of two classes 1) Shrotriya (vaidika) and 2) Sevaka (doing accessory rites) Brahmin. Again, there are many sub-classes in these two classes.
1) Shrotriyas are mainly adherents of Vedas, especially:
2) Sevakas generally belong to brahmins doing accessory rites like cooking in temples, helping in procession of temple deity. They generally follow any of the Veda of their choice for family rites but they cannot perform Vedic sacrifices.
Utkala or Oriya Brahmin surnames include: Acharya, Mishra, BhattaMishra, Tripathi, Dash, DashSharma, Dwivedi, Udgata or udgātṛ, Hota or Hotṛ, Dikshit, Satapathy, Chaturvedi, Debata (Devta), Kar, Bishi, Suara, Mahasuara, Garabadu, Sharma, Nath, Choudhury, Sahu, Dyansamantray, Panigrahi, Guru, Rajguru, Rayguru, Mahapatra, Pani, Mohapatra (some of them), Rath, RathSharma, Sharma, Patra, Sadangi, Pani, Thakur (found mostly in Kalahandi and Sambalpur), Pati, Bahinipati, Vedi, Trivedi, Sarangi, Pattajoshi, Joshi, Gantayat, Behera (found mostly in Kalahandi and Sambalpur), Sar (Found mostly in Hindol, Dhenkanal), Sabat, Swain (some of them), Shukla, Pandaor Pandit, BadaPanda, PujaPanda, Sabata, Nanda, Purohit, Pujari, Padhiary, Pathi, Nepak, Devasharma, Praharaj, Padhi, Otta, Khadenga, and Pradhan (some of them)senapati.
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