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Tag: Ramanuja

  • Lakshmi In Person Three Acharyas

    Recorded information has it that Mahalakshmi appeared in person to three Acharyas.

     

    Lakshmi Gif
    Mahalakshmi

     

    Adi Shankaracharya,

     

    Swami Vedanta Desikan, and

     

    Swami Vidyaranya

     

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    Vedanta Desika (Swami Desikan, Swami Vedanta Desikan, Thoopul Nigamaantha Desikan) (1269–1370) was a Sri VaishnavaGuru. He was a poet, devotee, philosopher and master-teacher. He was the disciple of Swamy Sri Kidambi Appullar alias Sri Aathreya Ramanujachariar who comes in the lineage starting from Sri Ramanuja with Sri Thirukurugai Piran Pillan alias Sri Kurugesar,Sri Kidambi Aachan, Sri Aathreya Ramanujar, Sri Aathreya Rangarajachariar and many in the order. He is considered as an Avatar(incarnation) of the divine bell of Lord Venkateswara of Tirumalai by Sri Vaishavites.

    Vidyaranya
    Swami Vidyaranya

     

     

    Vidyaranya.

    It was while Sri Vidyaranya was doing tapas at Matanga hill that the two warrior brothers, Harihara and Bukka, sons of Sangama, approached him. Directed by a dream, they sought his blessings and guidance. Earlier, these two brothers had been taken prisoner and led to Delhi. It is believed they were under compulsion to embrace Islam. But the Delhi ruler recognising their valour sent them back to the south. They were sent back as the heads of an army to contain the rebellions brewing in the Deccan.

     

     

    Seizing this opportunity, the two brothers asserted their independence. With the guidance and blessings of Sri Vidyaranya, they established their own independent kingdom with its capital on the left bank of Tungabhadra river. Following the sage’s counsel, they shifted their capital to the right bank, naming it Vidyanagara, as a mark of respect and gratitude to the sage, whom they regarded as their Guru, God and saviour. The city, which came to be popularly known as Vijayanagara or City of Victory was planned in accordance with the directions of sage Vidyaranya in the form of a Sri Chakra“

     

    Shankaracharya, was/is the greatest Adavaitin and the Greatest Intellect Humanity has seen.

     

    Swami Vedanta Desikan, Great Exponent and Visishtavaita, master of Sanskrit prose and

     

    Vidyaranya, the brain behind the establishment of Vijaya Nagara Empire.

     

    Laksmi appeared before Shankaracharya after he beseeched her to come to the help of a poor woman,Kanakahra Sthavam.

     

    Mahalakshmi appeared thrice for Vidyaranya.

     

    Vidyaranya wanted to establish an Empire with Harihara and Bukka.

     

    Being a poor Brahmin he did not have the wealth to do it.

     

    He prayed Lakshmi.

     

    When she appeared in person, he was so overwhelmed, he did not ask Her for anything.

     

    This happened for the second time.

     

    Still he did not ask  Her.

     

    The third time when She appeared,, on being asked by Her why he called Her, he remembered He prayed Her for Wealth.

     

    He immediately felt ashamed and told Her,

     

    “Mother , I invoked You for Wealth to establish an Empire.

     

    I now realize that it is a mistake.

     

    For the Mother knows what the child needs.

     

    I am sorry I thought of Wealth, when You are There.

     

    Vijayanagara Empire was established successfully by Her Grace.

     

    On Desika I had a reference but seems to have misplaced it.

     

    There seems to be no information on the web.

     

    Please contribute.

     

     

    Works of Shankaracharya.

     

     

    Volume 1. Brahmasutra-bhashya

    Volume 2. Brahmasutra-bhashya

    Volume 3. Brahmasutra-bhashya

    Volume 4. Upanishad-bhashya, vol. 1: Isa, Kena [2], Katha, Prasna

    Volume 5. Upanishad-bhashya, vol. 2: Mundaka, Mandukya, Aitareya

    Volume 6. Upanishad-bhashya, vol. 3: Taittiriya, Chhandogya 1-3

    Volume 7. Upanishad-bhashya, vol. 4: Chhandogya 4-8

    Volume 8. Upanishad-bhashya, vol. 5: Brihadaranyaka 1-2

    Volume 9. Upanishad-bhashya, vol. 6: Brihadaranyaka 3-4

    Volume 10. Upanishad-bhashya, vol. 7: Brihadaranyaka 5-6, Nrisimhapurvatapani

    Volume 11. Bhagavad-Gita-bhashya, vol. 1: chaps. 1-9

    Volume 12. Bhagavad-Gita-bhashya, vol. 2: chaps. 10-18

    Volume 13. Vishnusahasranama and Sanatsujatiya Bhashyas

    Volume 14. Vivekachudamani, Upadeshasahasri

    Volume 15. Miscellaneous Prakaranas vol. 1: Aparokshanubhuti, etc. [7 works]

    Volume 16. Miscellaneous Prakaranas vol. 2: Prabodhasudhakara, etc. [25 works]

    Volume 17. Stotras, vol. 1 [30 works]

    Volume 18. Stotras, vol. 2 [35 works, plus Lalita Trisatistotra Bhashya]

    Volume 19. Prapanchasara, vol. 1

    Volume 20. Prapanchasara, vol. 2

     

    Swami Desikan’s Works.

     

    A: DEVOTIONAL POEMS (STOTRAS)- (in alphabetical order)- 29
    1. Abheeti Sthavam
    2. Achyuta Sathakam
    3. Ashtabuja Ashtakam
    4. Bhagavad Dhyaana Sopaanam
    5. Bhoo Sthuthi
    6. Dasaavataara Stotram
    7. Dayaa Sathakam
    8. Dehaleesa Sthuthi
    9. Devanaayaka Panchaasath
    10. Garuda Dhandakam
    11. Garuda Panchaasath
    12. Godhaa Sthuthi
    13. Gopaala Vimsathi
    14. Hayagriva Stotram
    15. Kaamaasika Ashtakam
    16. Nyaasa Dasakam
    17. Nyaasa Tilakam
    18. Nyaasa Vimsathi
    19. Paramaartha Sthuthi
    20. Raghu Veera Gadhyam (aka) Mahaveera Vaibhavam
    21. Saranaagathi Deepikai
    22. Shodasa Aayudha Stotram
    23. Sree Sthuthi
    24. Sudharsana Ashtakam
    25. Vairaaghya Panchakam
    26. Varadaraaja Panchaasath
    27. Vegaa Sethu Stotram
    28. Yathiraaja Sapthadhi

    B: KAAVYA GRANTHAS -5
    1. SUBHASHITHAANIVI
    2. YAADHAVAABHYUDHAYAM
    3. PAADUKAA SAHASRAM
    4. HAMSA SANDHESAM
    5. Samasya Sahasri (Luptham-Lost)

    C: DRAMA -1
    1. SANKALPA SURYODHAYAM

    D: RAHASYA GRANTHAS (ESOTERIC WORKS) -32
    1. Sat Sampradaaya Pari Suddhi
    2. Tattva Padhavi
    3. Rahasya Padhavi
    4. Tattva Navaneetham
    5. Rahasya Navaneetham
    6. Tattva Maatrukai
    7. Rahasya Maatrukai
    8. Tattva Sandhesam
    9. Rahasya Sandhesam
    10. Rahasya Sandhesa Vivaranam
    11. Tattva Ratnaavali
    12. Tattva Ratnaavali Prathipaadhya Sangraham
    13. Rahasya Ratnaavali
    14. Rahasya Ratnaavali Hridhayam
    15. Tattva Thraya Sulakam
    16. Rahasya Thraya Sulakam
    17. ABHAYA PRADHAANA SAARAM
    18. Rahasya Sikhaamani
    19. ANJALI VAIBHAVAM
    20. PRADHAANA SATHAKAM
    21. UPAKAARA SANGRAHAM
    22. Saara Sangraham
    23. Muni Vaahana Bhogam
    24. Madhura Kavi Hridhayam (Luptham- Lost)
    25. PARAMA PADA SOPAANAM
    26. PARA MATHA BHANGAM
    27. HASTHIGIRI MAHAATHMYAM
    28. RAHASYA THRAYA SAARAM
    29. Saara Saaram
    30. Virodha Parihaaram
    31. Nigama Parimalam (Lutham-Lost)
    32. Thiru Mudi Adaivu (Luptham- Lost)

    E: VEDANTHA GRANTHAS -11
    Group 1:
    1. Tattva Mukthaa Kalaapam
    2. Adhikarana Saaraavali
    3. SATHA DHUSHANI (aka) Satha Doshaani)
    4. Nyaaya Parisuddhi
    5. Seswara Mimaamsa
    6. Mimaamsa Paaduka

    Group 2:
    7. Nikshepa Raksha
    8. Sat Charitha Raksha- containing-
    ? (i) Sudharsana Paancha Janya Vidhi
    ? (ii) Oordhva Pundra Dhaarana Vidhi
    ? (iii) Bhagavan Nivedhitha Upayoga Vidhi
    9. Rahasya Rakshaa
    Group 3:
    10. DRAMIDOPANISHAD TAATPARYA RATNAAVALI ( A commentary on Nammalwar’s Tiruvoimozhi)
    11. Dramidopanishad Saara ( A shorter version of above)

    F: VYAAKHYAANA GRANTHAS ( Commentaries) -10
    1. Sarvaartha Siddhi
    2. Tattva Teekha
    3. Chatus Slokee Bhashya
    4. Stotra Ratna Bashya
    5. Gitaartha Sangraha Raksha
    6. Taatparya Chandrika
    7. Isaavaasyopanishad
    8. Vedaartha Sangraha (Luptam-Lost)
    9. Rahasya Raksha (aka) Gadhya Thraya Bashya)
    10. Adhikarana Darpanam

    G: ANUSHTAANA GRANTHAS -4
    1. Bhagavad Aaraadhana Vidhi
    2. Yagnopaveetha Prathishta
    3. Hari Dina Tilakam
    4. Vaishnava Dinasari

    H: MISCELLANEOUS GRANTHAS -13
    1. Bhoogola Nirnayam
    2. Silpaartha Saaram
    3. Stheya Virodham
    4. Chakaara Samarthanam
    5. Vaadhi Thraya Khandanam
    6. Vaisvadeva Kaarika
    7. Guru Paramparaa Saaram
    8. Dathi Panchakam
    9. Yamaka Ratnaakaram
    10. Daasa Deepikaa Nigantu
    11. Vedaartha Sangraha Vyaakhyaanam
    12. Saara Dheepam
    13. Tattva Sikhaamani (Luptham-Lost)

    I: TAMIL PRABHANDHAMS -24
    1. Amrita Ranjani
    2. Adhikaara Sangraham
    3. Amritaaswaadhini
    4. Parama Padha Sopaanam
    5. Para Matha Bhangam
    6. Mei Vratha Maanmiyam
    7. Adaikkalap Pathu
    8. Artha Panchakam
    9. Sri Vaishnava Dhinasari
    10. Tiruchchinna Maalai
    11. Panniru Naamam
    12. Tiru Mantira Churukku
    13. Dvaya Churukku
    14. Charma Sloka Churukku
    15. Gitaartha Sangraham
    16. MumManik Kovai
    17. Navaratna (aka Navamani) Maalai
    18. Prabhandha Saaram
    19. Aahaara Niyamam
    20. Pandhu (Luptham-Lost)
    21. Kazhal (Luptham-lost)
    22. Ammaanai (Luptam-Lost)
    23. Oosal (luptham-Lost)
    24.  Yesal (Luptham-Lost)

    Works of Vidyaranya.

    Vidyaranya’s most famous works are Pārāśara-Mādhavīya and the Sarva-darśana-saṅ̇graha (Compendium of Speculations), a compendium of all the known Indian schools of philosophy. To quote Dr. S. Radhakrishnan, the Sarvadarśanasaṅ̇graha “sketches sixteen systems of thought so as to exhibit a gradually ascending series, culminating in the Advaita Vedanta (or non-dualism).” The sixteen systems of philosophy expounded by him are:[2]

    1. Cārvāka
    2. Buddhism
    3. Arhata or Jaina
    4. Purna-Prajna
    5. Nakulisa-Pasupata
    6. Saivaism
    7. Pratyabhijña
    8. Raseśvara
    9. Vaiseshika or Aulukya
    10. Akshapada or Nyaya
    11. Jaimini
    12. Paniniya
    13. Sankhya
    14. Patanjala or Yoga
    15. Vedanta or Adi Shankara

    Complete works of Shankaracharya Download pdf

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  • What Is Pancharatra Of Sri Vaishnavism

    Pancharatra is a system of mental attitude and worship followed by the Vaishnavites.

    Pancharatra Agama.
    Pancharatra Agama.

    This has been popularized by Sri Ramanuja, Philosopher and Social Reformer of South India (11 A.D)

    Vedic Thoughts contain Theology and Philosophy.

    It has various thought streams, Non Dualism, Dualism, Qualified non dualism.Monotheism,Henotheism and Polytheism.

    The purport of the Vedas is to provide the platform for individuals to evolve spiritually.

    With this in mind, the Seers have shared their experiences and suggest ways of Realizing Reality or God.

    The choice is left to the individual.

    In The Bhagavad Gita, Lord Krishna, to wards the close of the Gita informs Arjuna,

    ‘I have taught you that which is the secret among secrets.

    Are your doubts dispelled?

    Are you clear in your Mind?

    Now that you heard Me, think according to your disposition, choose what is Best for you and follow'( Chapter 18)

    Hinduism prescribes many a Route to realize God.

    1.The Path of Physical and Spiritual exercise, Raja Yoga,

    2.The Jnana Yoga, The Path of Knowledge,

    3.The Karma Yoga, The Path of Action , and

    4.The path of Devotion, Bhakti Yoga.

    Any of these may be followed.

    It depends on one’s dispositions, Svabhava.

    All the three Acharyas , Adi Shankara, Ramanuja and Madhvacharya take their premise from the three Mahavakyas,

    ‘Aham Brahma’ I Am Brahman, Reality.

    ‘Tat Tvam Asi’,You are That.

    Soham Asmi ‘He is That.

    Interpretations of these Acharyas differ.While Shankara advocates Non Dualism, Ramanuja, The Qualified Non Dualism and Madva Dualism.

    I had an interesting discussion with Sri Abhinava Vidyatirtha Swamiji of Sri Sringeri  Mutt, who is my Guru, about 40 years back.

    I asked him that if The Veda is the Ultimate Authority, and if all the three Acharyas have taken the same three Mahavakyas to found their systems, why there is a difference in their conclusions?

    He replied,

    Acharyas know that the dispositions of the Individuals vary.

    You will be able to follow things that suits your Nature.And as the Vedas say the Truth is One, but it is spoken of as Many’

    (Ekam Sat Vipra bahudha vadanti)

    Therefore the Acharyas have provided different approaches to reach God.

    One may follow any of these.

    There is no question of what is Right and What is Wrong.

    That is left to reason, which is useless in Spiritual Development.

    You follow what suits you and do not bother.

    You are here to realize Brahman, not to prove One is Right and another is wrong”

    Of these three approaches, Vaishnavism places importance on The Bhakti Yoga. The Path of Devotion.

    The path of devotion is the total surrender to God.

    Ramanuja systematized the Bhakti Yoga and popularised the Pancharatra system.

    What is Pancharatra?

    Pāñcarātra are Vaishnava Sanskrit Agamic texts.[1] Literally meaning five nights (pañca: five, rātra: nights),[2] the term Pancharatra has been variously interpreted.[3] The term has also been attributed to the Shatapatha Brahmana 12.6 wherein Narayana performed a sacrifice for five nights and became a transcendent and immanent being.[2][4] The Pancharatra Agamas constitute the most important texts of the Srivaishnava Sampradaya of Ramanuja.[4] The Pancharatra Agamas are composed of more than 200 texts;[3] with various suggested time periods of composition; including the 3rd century BC,[5] and a period between 600 AD to 850 AD.[3]

     

    The Reality is both with and devoid of Attributes. Nirguna Brahman and Saguna Brahman

    To realize the Nirguna Brahman, one has to go through the Saguna Aradhana.

    This Saguna Aradhana is systematised for the Vaishnavites in the Pancharatra.

    This is practiced by the Thengaliyar Sect in South India.

    While total surrender to God  is enough for the Thengalai Traditions, the Vadagalai traditions  state that Effort for Realization(through His Grace, in the form of Guru) is also essential

    Now onto Pancharatra.

    Purusha is the Cosmic Being and the Purusha Sooktham describes the Evolution of the Universe.

    The Narayana Sooktam is about Narayana, the Manifestation of the Purusha.

    Vishnu Sooktam is about the manifestation of Vishnu, in his incarnation, which changes in every Aeon, as the Protector.( Vishnu is from the word, Jishnu , the one who supports)

    In the Pancharatra, Vasudeva( The Dwadasa nama of Lord Narayana),

    “Vasudeva, characterized by the six gunas, is sometimes called the first Vyuha. From Vasudeva emanates Sankarshana in whom jnana and bala alone get manifested. From Sankarshana comesPradyumna to whom belong aishvarya and virya. From Pradyumna emanates Aniruddha to whom shakti and tejas appertain.
    As we have seen, the Pancharatra thinkers were very much particular in safeguarding and preserving the purity and unchanged nature of the transcendent Supreme Being. From that point of view, the chief merit, and hence its primary significance, is that it is such a process of emanation in which the Supreme Being remains unaffected and unchanged in all the five-fold manifestations.’

    This aspect is that of the Apara Vasudeva, creating and simplifying things for the Devotees .

    Avatara Manifestation
    Closely connected with the doctrine of vyuhas, is the next manifestation of God, named as vibhava (manifestation) or avatar (descent). The only supreme being the Pancharatra philosophers knew about was the Transcendent One, who was not in any way directly related to the world. Therefore, the Samhitas explicitly describe the avataras as either all springing from Aniruddha, or some from Vasudeva and the rest from the other three vyuhas. One should not be mistaken here in assuming that the Supreme Being himself takes avatara. This is a puranic conception. The Pancharatra Samhitas nowhere maintain that the Supreme Being, laying aside its transcendent, unmoving nature assumes these finite forms. This is impermissible by the premises of the system. The Supreme Being is merely a spectator with an attitude of passivity and indifference. It cherishes no attachment to the mundane world, and it is beyond its nature to do so.

    Antaryamin Manifestation
    The fourth manifestation is the Antaryamin avatara, which is Aniruddha as the ‘Inner Ruler’ of all souls. It is a mysterious power seated in the ‘lotus of the heart’. Here again it should be noted that this is not a manifestation of the Supreme Being, but only of Aniruddha, one of the vyuhas.’

    This approach does not really alter the essentials of the Vedas or the Attributes of the Reality.

    Look at the word used,

    ‘Vyuha’ Strategy.

    This is a strategy to realise God hood or reach the feet of the Lord.

    Six Aspects of Surrender.

    Surrender to god is one of the core teachings of Pancharatra. The six aspects are explained below in brief:

    i) Atma-nikshepa or nyAsa – placing oneself completely and directly under God’s care. This involves giving up independent ownership in matters of actions or fruits thereof. This in fact is the real SaraNAgati. The subsequent five are to be regarding as assisting this. The obstacle to nyAsa is phalepsA or the desire for mundane benefits,which should therefore be avoided.

    ii) kArpaNya – This refers to absolute humility bordering on lowliness and honest awareness of one’s own natural ignorance, impurity etc., partly because of stains acquired through countless births. We all know the enormous feeling of kArpaNya that our AzhvArs have expressed through their compositions. This leads to ridding the arrogance that one may have because of parentage, learning, wealth, etc., and to get the sense that without the aid of Godhead, whatever we undertake on our own is bound to fail. The enemy for kArpaNya is the feeling that one is free, independent,and competent to do whatever he likes (sva-svAtantryAvabodha).

    iii) mahA-viSvAsa – irrepressible and great faith in Godhead. Involves the understanding that God is the benefactor of all beings, and His compassion is always and readily available. The firm conviction that He will not fail to protect us is ‘viSvAsa’. This by itself is capable of eradicating all sins.

    iv) goptR – The deliberate choice of bhagavAn SrIman nArAyaNa as the sole Protector. Even when it is granted that anyway He is the sole protector, lakshmI-tantra points out that what is involved in this a’nga is the conscious and mindful selection of Him, the acknowledgment that we need protection, and that He and only He can protect us.

    v) prAtikUlya-vivarjana – giving up whatever is antagonistic to any of His creations or to Him. A devotee must realize that all beings are like himself.

    vi) AnukUlya-niScaya – The resolve to do good to all beings. The realization that all beings are in actuality the body of God, and the resolve to live in accordance with the will of God. Ahirbudhnya samhitA gives a beautiful illustration of SaraNAgati using a passenger who wants to cross a river in a boat. It is the passenger’s responsibility to go and sit in the boat, and that is the end of his responsibility; the job or rowing the boat is not his, but that of the boatman (in this case God Himself).

    Six aspects of surrender are described in many PancarAtra samhitas such as Ahirbudhnya Samhita, Lakshmi Tantra etc., thought the order of importance may vary. Lakshmi Tantra give the following:

    “AnukUlyasya samkalpah prAtikUlyasya varjanam |
    rakshishyatIti viSvAso goptRtva varaNam tathA ||
    AtmA nikshepa kArpaNye shadvidhA SaraNagatih || (Lakshmi Tantra 17, 59-61)

    Thus the order of the limbs given in Lakshmi Tantra is: Anukūlya Samkalpam, Prātikūlya Varjanam, Mahā Viṣvāsam, Goptṛtva VaraNam, Atma Nikshepam, and kArpaNyam. In Ahribudhnya Samhitā, the order given is: Atma Nikshepam or Nyāsam, KārpaNyam, Mahā Viṣvāsam, Goptṛtvam, Prātikūlya Varjanam, and Anukūlya Sampakpam. Svāmi Deṣikan has addressed these confusions in his Nyāsa VimSati (Slokam 12), and concludes that those who know Prapatti Sāstra well agree that there are five anga-s to Prapatti, and the different positions taken in respect of the number and sequence of importance etc. of the aspects of Prapatti really say the same thing in the end (sarva vākya eka kaNThyam).

    Atma Nikshepam or nyāsam is considered the main ingredient of Prapatti – the conviction that one’s own effort in attaining Him will not bear fruit, and placing oneself directly under His care and giving up ownership of one’s own protection or the benefits from any actions to Him. The other five are then the limbs for Nyāsa, that are of equal importance as conveyed to us by Svāmi Deṣikan. Thus, for performing surrender or Atma Nikshepa or Nyāsam, one needs absolute humility (KārpaNyam), Anukūlya Samkaplam, Prātikūlya Varjanam,

    http://en.wikipedia.org/wiki/Pancharatra

    * Corrections, with Source are welcome.

     

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  • Kannada Brahmin Surnames Who Is Smartha

    Narayanamurthy, Infosys
    Narayanamurthy, Infosys

    There is a misconception about the term Smartha.

    The term Smartha is taken to mean Brahmins who worship Siva.

    Ramanuja, founder of the Vishishtadvaita philosophy found sanctuary in Karnataka at a time when the Hoysala empire, ruled by Vishnuvardhana, were at their zenith. Adi Shankaracharya, founder of the Advaita philosophy chose Sringeri as the site for the first Matha. Madhvacharya, founder of the Dvaita philosophy, was the son of Karnataka. As such,south Indian Brahmin belongs to any one of three specific sects (schools of philosophy), being:

    • the Smartha sect – adherents of the Advaita philosophy propounded by Sri Adi Shankaracharya.
    • the Srivaishnava sect – adherents of the Vishishtadvaita philosophy propounded by Sri Ramanujacharya.
    • the Madhwa sect – adherents of the Dvaita philosophy propounded by Sri Madhvacharya.'(wiki)

    This is incorrect.

    A ‘Smartha’ is one who follows ‘Smriti’, ‘Smriti yeti Smarthaha’.

    Those who follow the general code , other than ‘Sruthi’ (Vedas) a or both are called Smarthas,

    The systems of Advaita,Visishtadvaita and Dvaita came later, these systems having been  organised by Adi Sankaracharya, Ramanuja and Madvacharya respectively.

    All are Smarthas.

    Those who follow Sankaracharya ,Siva are Saivites(here I mean those who worship Siva and not those who follow Saiva Siddhanta).

    Those who worship Vishnu are Sri Vaishnavas.

    And those who follow Madvacharya’s Dvaita are Madhwas.

    • Kandavara/Shivalli Brahmins from coastal Karnataka
    • Babboor Kamme
    • Badaganadu
    • Hoysala Karnataka
    • Kota brahmin – Smartha sect brahmins from the central part of coastal Karnataka
    • Halenadu Karnataka Brahmin also known as Mooguru (Muguru) Karnataka Brahmins
    • Panchagrama Brahmins
    • Sankethi
    • Sthanika
    • Shukla Yajurvedi Smartha Brahmins
    • Sama Vedi Smartha Brahmins
    • Havyaka
    • Vishwabrahmins

    Kannada Srivaishnava Iyengar Brahmins

    • Hebbar Iyengars
    • Hemmige Iyengars
    • Mandyam Iyengars
    • Mysore Iyengars

    Kannada Madhva Brahmins

    • Madhwa Brahmins
    • Shivalli Madhwa Brahmins
    • Shukla Yajurvedi Madhva Brahmins
    • Deshastha Brahmin Deshastha Brahmins

    Common Surnames of Karnataka, Kannada Brahmins:

    Rao,-this surname  is used both in Andhra and Karnataka and at times are also used by other communities in Andhra, especially by those belonging to Khamma Community.

    Readers may clarify.

    Aithal,Bhat,Adiga Deshpande( of these the term Adiga denotes those Brahmins who specialize in Cooking)

    Somayaji( got this name because they were/are specialists in performing the Soma Yaga),Sharma and Shastri.

    Hebbar, Iyer, Iyengar, Karanth,Bendre.

    Source.

    http://en.wikipedia.org/wiki/Kannada_Brahmins

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