Brahmin Motto:
|| Lokaha Samastaha Sukhino Bhavanthu || (May the whole world be happy)
|| Sarve Jana Sukhino Bhavanthu || (May all people be happy)
|| Sarva Jeeva Janthu Sukhino Bhavanthu || (May all beings be happy)
"The wisdom of the ancients has been taught by the philosophers of Greece, but also by people called Jews in Syria, and by Brahmins in India."
-Megasthenes, Greek Ambassador to Gupta Empire of India (now Afghanistan, Pakistan and Northern India), writing around 300 BC.
Meaning of “Brahmin”
The word Brahmin means many things to many people resulting in confusion. One of the reasons for this confusion is Sanskrit language5. Many words in Sanskrit have many meanings6. Depending upon the context one has to take the meaning of the word. The word Brahmana (hereinafter "Brahmin") means the God, one who knows God, one who has the knowledge of God, one who has the knowledge of Vedas, an intellectual, a priest, a teacher, a professor, a person belonging to Brahmin caste, a superior person, a text related to Vedas, and so on7. Accordingly, priests in a mosque, church, a synagogue, a gurudwara etc. are all Brahmins because they are all , obviously, priests. They are also Brahmins because they are supposed to have the knowledge of God. They are also Brahmins because they are intellectuals. However, none of them are God and at least a couple of them would consider it blesphemous to say so. They may not have the knowledge of the Vedas and they may not belong to the Brahmin caste. And certainly, they are not the texts related to Vedas. To add to this confusion there are Boston Brahmins who are Americans and have nothing to do with the Vedas or vegetarianism. They are not even remotely related to the Indian Continent.
There are hundreds of religions, practices, traditions, castes, tribes etc. dubbed as Hinduism. One among those religions is the Brahminism8 practiced by the Brahmin caste. Brahmins have distinct traditions, culture and religion and follow certain principles and practices. This religion9 may also be called Sanatana (ancient) Dharma or Vedic religion. However, there is a lot of confusion as to the definition of Hinduism10, which encompasses everything indigenous to the Indian Continent, e.g., some groups of Indians like Busddhists, Jains, Sikhs, dalit Christians, Muslims, and people like Iliah Kanche, a Kuruma Christian, confuse Brahminism with Hinduism (Indigenous Religions of Indian Continent). Iliah Kanche declares that he is not a Hindu, because he does not follow any of the principles of Brahmins such as vegetarianism etc. However, Brahminism is only one of the many religions of India that are collectively called Hinduism. Yet, almost all other Indian (Hindu) religions also respect the Vedas because they are essentially the human heritage and the most ancient texts. The Rig Veda was declared by UNESCO as part of the world heritage.
Most of the practicing Brahmins adhere to the principles such as acceptance of the Vedas with reverence; recognition of the fact that the means or ways to salvation and realization of the truth are diverse; God is one, but has innumerable names and forms to chant and worship due to our varied perceptions, cultures and languages; that a Brahmin works for the welfare of the entire society and so on. Daily practices of Brahmins include sandhyavandana (prayers to Gayatri and Sun God), prayer to ishtadaiva or ilavelpu (personal God), yoga, non-violence, vegetarianism etc. Everything in the daily life of a Brahmin is a ritual. However, special rituals include marriage, ritual conception and consummation of the wedding, rituals of childbirth, naming ceremony, first feeding ceremony, the child’s first tonsure, upanayana (the sacred-thread ceremony - initiation into vedic learning and ritual), ritual baths, cremation rituals, shraaddha, etc. All of these rituals are very important for a practicing Brahmin.
The Vedas are the primary source of knowledge for all Brahmin traditions, both orthodox & heterodox. All religions of Brahmins and all traditions, in one way or other, take inspiration from the Vedas. Traditional Brahmin accepts Vedas as apaurusheyam (not man-made), but revealed truths and of eternal validity or relevance and hence the Vedas are considered Srutis that which have been heard and are the paramount source of Brahmin traditions and is believed to be divine. These Srutis include not only the four Vedas (the Rigveda, the Yajurveda, the Samaveda and the Atharvaveda), but also their respective Brahmanas. Brahmins also give tremendous importance to purity of body and mind and hence attach importance to ritual baths and cleanliness.
The Beginning of Divisions among Brahmins: sutra Period: During the sutra period, roughly between 1000 BC to 200 BC, Brahmins became divided into various Sakhas or branches, based on the adoption of different Vedas and different readings and interpretations of Vedas. Sects or schools for different denominations of the same Veda were formed, under the leadership of distinguished teachers among Brahmins. The teachings of these distinguished rishis are called sutras. Every Veda has its own sutras. The sutras that deal with social, moral and legal precepts are called dharma sutras, whereas those sutras that deal with ceremonials are called Srauta sutras and domestic rituals are called gruhya sutras. sutras are generally written in prose or in mixed prose and verse. These sutras are based on divine Vedas and are manmade and hence are called Smritis, meaning “recollected or remembered.”
There are several Brahmin law givers such as Angirasa, Apasthambha, Atri, Brihaspati, Boudhayana, Daksha, Gautama, Harita, Katyayana, Likhita, Manu, Parasara, Samvarta, Sankha, Satatapa, Usanasa, Vasishta, Vishnu, Vyasa, Yajnavalkya and Yama. These twenty-one rishis were the propounders of Dharma Sastras. There is a lot of contradiction among theseDarmasastas, even within one Smriti. These differences in the rules and rituals resulted in the rigid stratification of subcastes among Brahmins. None of these smritis is supreme and universally applicable throughout the Indian Continent. The oldest among these Dharma Sutras are Apasthambha, Baudhayana, Gautama and Vasishta Sutras.
Apasthambha: Apasthambha, a native of Andhra Country, belonged to Krishnayajurveda School. He belonged to fifth century BC. Apasthambha’s teachings are called Apasthambhasutra or Apasthambhasmriti.
Baudhayana: Baudhayana also belonged to Krishnayajurveda School and was an inhabitant of Andhra Country. Baudhayana’s teachings are called Baudhayanasutra or Baudhayanasmriti.
Brihaspati: Brihaspati was probably the first jurist to make a clear distinction between civil and criminal justice. Yajnavalkya referred to Brihaspati. However, Brihaspati is considered to belong to 200-400 AD. Brihaspatismriti has a lot of similarities with Dhammathats of Myanmar (Burma).
Gautama: Gautama was the most ancient sage of all Brahmin lawgivers. He was quoted by Baudhayana and belonged to Samaveda School. Gautama’s teachings are called Gautamasutra or Gautamasmriti.
Harita: Baudhayana and Vasishta in their Dharmasutras quote Harita. Haritasmriti or Haritasutra is an extensive work.
Katyayana: Yajnavalkya mentions Katyayana. Katyayanasmriti is quoted in several works of Viswarupa, Mitramisra etc. Smriti Chandrika cites 600 verses of Katyayanasutras. He may belong to the same period as Narada and Brihaspati.
Manu: Manu is a mythical personality and is the ancestor of the entire humankind. Manu received the code from Brahma, and communicated it to ten sages and requested Bhrigu rishi to repeat it to the other nine. This code of conduct recited by Bhrigu is called Manusmriti. For convenience, the British took Manusmriti as the paramount law of the Indian Continent. Manudharma is not only revered by Brahmins and Hindus, but also by Buddhists in Java, Siam and Myanamar. Manusmriti was composed around 200 BC, around which time a revival of Brahminism took place under the rule Sungas in the North India.
Narada: Sage Narada was probably a native of Nepal around first century AD. Naradasmriti is the first legal code unhampered by the mass of religious and moral teachings. Some authors think that Narada belonged to Gupta period when there was a distinct revival of Brahminism and Sanskrit literature.
Vasishta: Vasishta belonged to 3rd century BC and a native of North India. Vasishta’s teachings are called Vasishtasutra or Vasishtasmriti.
Vishnu: Vishnu belonged to 1st or 2nd century AD. Vishnu’s teachings are called Vishnusutra or Vishnusmriti.
Yajnavalkya: Yajnavalkya belonged to Suklayajurveda School12. He was a native of Mithila City in North Bihar and probably lived anywhere from few centuries before Christ to 200 AD. However, some scholars think he belonged to first or second century AD. Yajnavalkya Dharmasmriti has been subject of numerous commentaries. The most celebrated of all the commentaries of Yajnavlkyasmriti is Mitakshara and is practically the beginning of the Brahmin law and the so-called Hindu law. Passages from Mitakshara have been found practically in every part of the Indian Continent and became an authority. The Yajnavlkyasmriti is concise, more systematic and better arranged than the Manusmriti. From early times, commentators like Viswarupa, Vijnaneswara, Apararka, Sulapani, Mitramisra etc., from every part of India selected the Yajnavalkyasmriti as the basis of their commentaries. Passages from Yajnavalkyasmiriti appeared in Panchatantra.
Other important Brahmins who gave smritis/sutras/laws are: Angirasa, Atri, Daksha, Devala, Laugakshi, Prajapati, Pitamaha, Pulatsya, Yama, Vyasa, Samvarta and Satatapa. Prominent smriti writers of later age include, Devanabhatta or Devanandabhatta of Madras province, who belonged to ~1200 AD and wrote Smritichandrika, and Madhavacharya or Vidyaranya, who was the Prime Minister of Vijayanagara dynasty and pontiff for some time of the celebrated mutth at Sringeri in Mysore province. He wrote Parasaramadhaviya, which is a commentary on Parasarasmriti.
Major Brahmin Castes: Major Brahmin castes in the Indian Continent include Chitpavana Brahmins, Daivajna Brahmins, Deshastha Brahmins, Dhima Brahmins, Gouda Saraswat Brahmins, Havyaka Brahmins, Hoysala Karnataka Brahmins, Iyers, Kandavara Brahmins, Karade Brahmins, Karhada Brahmins, Kayastha Brahmins, Khandelwal Brahmins, Kota Brahmins, Konkanastha Brahmins, Koteshwara Brahmins, Nagar Brahmins, Namboothiri Brahmins, Niyogi Brahmins, Padia Brahmins, Rajapur Saraswat Brahmins, Saklapuri Brahmins, Sanketi Brahmins, Saraswat Brahmins, Shivalli Brahmins, Smarta Brahmins, Sthanika Brahmins, Thenkalai Iyengars, Tuluva Brahmins, Vadagalai Iyengars, Vaidiki Brahmins and Vaishnava Brahmins.
In addition to the above major castes of Brahmins, there are several Brahmin subcastes. The Rev. M.A. Sherring4 had, in the 1860s, compiled some 2,000 of them in the second volume of his Hindu Tribes and Castes. He considered the list incomplete. The Brahmin subcastes are grouped under various gotras13 that are patrilineal groups.
According to some Shashtras and popular belief as mentioned in "Hindu Castes and Sects" (by Jogendranath Battacharya), the Brahmins in the Indian Continent are divided into two major groups: Panch Gaur and Panch Dravida. Panch Gaur (the five classes of Northern India) group constitutes: 1) Saraswata, 2) Kanyakubja, 3) Gaudra, 4) Utkala, and 5) Maithila. In addition, for the purpose of giving an account of Northern Brahmins each of the provinces must be considered separately, such as, North Western Provinces, Gandhar, Punjab, Kashmir, Sindh, Rajputana, Kurukshetra, Oudh, Cetral India, Trihoot, South Bihar, Orissa, Bengal, Assam etc. Panch Dravida (the five classes of Southern India) group constitutes: 1) Andhra, 2) Dravida (Tamil and Kerala), 3) Karnataka, 4) Maharashtra, 5) Gujarat.
According to one legend (according to Sherring), all the chief Brahmin gotras are descended from the Saptarishis (seven sages). Sherring says the Vatsa, Bida, Arshtikhena, Yaska, Mitryu, Shaunak and Bainya gotras claim descent from sage Bhrigu; the gotras of Gautam, Bharadwaj and Kewal-Angiras from sage Angirah; the Atre, Badbhutak, Garishtira and Mudhgala from sage Atri; the Kaushika, Lohit, Raukshak, Kamkayana, Aja, Katab, Dhananjya, Agamarkhan, Puran and Indrakaushika from sage Viswamitra; the Nidruba, Kasyap, Sandila, Rebha and Langakshi from sage Kasyap; the Vashisht, Kundin, Upamanyu, Parashara and Jatukaraniya from sage Vashisht; and the Idhamabahar, Somabahar, Sambhabahar and Yagyabhar from sage Agastya. Other gotras are said to have been derived from these gotras.
Sherring has also listed some chief gotras according to the Veda each one observes. Thus the Bhargaus, Sankritas, Gargs (Chandras), Bhrigus and Saunaks follow the Rig. The Kasyaps, Kaasyaps, Vatsas, Sandilas and Dhananjays follow the Sama. The Bharadwajs, Bhaaradwajs, Angirahs, Gautams and Upamanyus observe the Yajur; and the Kaushikas, Gritakaushikas, Mudhgalas, Galawas and Vashishts follow the Atharva. All others follow the Yajur. The Brahmin subcastes are broadly categorized into two great geographical divisions-the north and the south. The dividing line is the Narmada River. The gaur (white) subcastes, according to Sherring, inhabit the region north of the Narmada and the draviDa subcastes, the south. The chief gaur subcastes are Kanakubja, Saraswat, Gaur, Maithila and Utkala and the chief draviDa subcastes are Maharashtra, Tailanga, Dravida, Karnata and Gurjar. Then there are supplementary subcastes like Mathur (from Mathura), Magadh, Malwa, Kurmachali, Naipali (from Nepal), Kashmiri, Sapt-Shati, Shenevi, Palashe, Sengardaro, Sankahar, Thatiya, Ahwasi (Haiwasi), Byas, Bilwar, Lrikhishwar, Agachi, Bagaria (Parchuniya), Unwariya, Golapurab, Lyariya, Nade, Myale, Dasadwipi, Dehra-dun, the names largely indicating their habitat. Today, many Brahmins don't know and don't care about these distinctions, which are now of historical importance only. Intermarriages are becoming very common among these groups, nowadays. As a matter of fact, Brahmins have been marrying non-Brahmins also.
Various Brahmin Communities15 (Note: The following list does not represent all the Brahmin castes of the Indian Continent)
1) Andhra Brahmins
i) Niyogi Brahmins
ii) Vaidiki Brahmins
2) Chitpavana Brahmins
3) Daivajna Brahmins
4) Deshastha Brahmins
5) Dhima Brahmins
6) Gaur Brahmins
7) Gouda SaraswatBrahmins
8) Havyaka Brahmins
9) Hoysala Karnataka Brahmins: The Hoysala Karnatakas are Smarta Brahmins living in the State of Karnataka in the Indian Union. Many eminent scholars, musicians, philosophers, generals and religious pontiffs belong to this community. (Read more here)
10) Iyers
11) Kandavara Brahmins
12) Karade Brahmins
13) Karhada Brahmins
14) Kashmiri Saraswat Brahmins
15) Kayastha Brahmins
16) Khandelwal Brahmins
17) Konkanastha Brahmins
18) Kota Brahmins
19) Koteshwara Brahmins
20) Nagar Brahmins
21) Namboothiri Brahmins
22) Padia Brahmins
23) Rajapur Saraswat Brahmins
24) Saklapuri Brahmins
25) Sanketi Brahmins
26) Saraswat Brahmins
a) The Chitrapur Saraswat Brahmins
b) Kashmiri Saraswat Brahmins or Kashmiri Pandits
c) Rajapur/Balawalikar Saraswat Brahmins
d) Haryana Saraswat Brahmins
27) Shivalli Brahmins
28) Smarta Brahmins
29) Sthanika Brahmins
30) Tuluva Brahmins
31)Vaishnava Brahmins
Brahmins of Andhra Pradesh16
Brahmins have been migrating from time immemorial. The Brahmin families that migrated made an impact peacefully by example rather than converting people by any means.
The Brahmin migration to the South features in the legends of sage Agastya. The Vindhya mountain range in central India continued to grow higher showing its might and obstructed cloud movement causing draught. Sage Agastya decided to solve the problem and traveled south. The Vindhya mountain bowed to Agastya and the sage requested Vindhya to stay prostrated until he returns. Vindhya complied with this request and sage Agastya never returned to north.
The earliest Brahmins to arrive in Andhra were most probably sage Viswamitra's students and progeny around 1200 BC. South Indian kings showed respect and patronage for Brahmins and Brahminism since ancient times, e.g., Satavahana dynasty that ruled for five centuries and extended over Andhra and central India, founded by Srimukha (221-198 BC), supported Brahminism and Vedic tradition.16a One of the most important features of Satavahana dynasty was granting land to Brahmins.16b Sangam era of Chera, Chola and Pandya kings in Deep South also used to grant lands to Brahmins.16c Similarly there have been Brahmin migrations back and forth that continue even today. Due to these waves of Brahmin migrations, perhaps, we see today various sub-castes and traditions among Brahmins.
Most of the Brahmins in Andhra Pradesh belong to smaarta Brahmin group, i.e., the followers of smritis and followers of Adi Sankaracharya. The smaarta Brahmins follow Apastambasmriti or Apastambasutra (not Manusmriti). Apasthamba (~600 BC) was one of the earliest lawmakers of south India who lived on the banks of River Godavari. Boudhayana, Parasara, Yajnvalkya sutras and other laws were also important in the past, e.g., in the courts of Srikrishnadevaraya.16d Pradhamasakha Niyogi Brahmins (see below) follow Yajnavalkya sutras and Kanva sutras. The smaarta Brahmins in Andhra Pradesh can be grouped into two major divisions formed about a thousand to about 700 years ago (most probably during Kakatiya rule), Niyogi and Vaidiki. However, in addition to smaarta Brahmins, there are other Brahmin groups such as Sri Vaishnavas, Madhavas and Aradhyas. I have grouped them in Vaidiki Brahmin group below for convenience only. Today, many Brahmins don't know and don't care about these distinctions. Intermarriages have been very common among theses groups. As a matter of fact, Brahmins have been marrying non-Brahmins also. The following is only of historical importance.
i) Niyogi Brahmins : Niyogi Brahmins are those Brahmins who took up various secular vocations including military activities and gave up religious vocation, especially the priesthood. Niyogi Brahmins depend and emphasize on modern education. They were ministers in the courts of kings and feudatories. Many of them were village accountants/clerks, karanams (Andhra) or patwaris (Telangana), until recently. The Niyogis are considered to be eligible for priestly service. But they will never either accept a religious gift or partake of Sraaddha food (food given to Brahmins duiring the death related rituals). According to Jogendranath Bhattacharya16e, Niyogi name is derived from Yoga, which means religious contemplation or meditation, as opposed to Yaga, which means religious sacrifice. Niyogin in Sanskrit also means "employed" or "appointed" and accordingly, it is probable that they are so-called because they accept secular employment.
They were very rich and influential. Legendary Rayamantri belongs to this group. Niyogi Brahmins include eminent personalities like Veeresalingam Kandukuri, Radhakrishnan Sarvepalli, Venkatgiri Varahagiri, KL Rao, Prakasam Tanguturi, Venkatanarasimharao Pamulaparti (PV), General K. V. Krishnarao etc. PV was the only Brahmin Chief Minister (1971-72) of Andhra Pradesh and also the only Telugu Brahmin Prime Minister (1991-1996) from South India who ruled the modern Indian Union. Over the past millennium the Niyogi Brahmins are divided further into various groups:
a) Pradhamasakha (First Branch) Niyogi Brahmins
b) Aruvela Niyogi
c) Nandavarika Niyogi
d) Karanakamma Niyogi
e) Velanati Niyogi
f) Telaganya Niyogi
g) Dravida Niyogi
h) Karanalu
i) Sristikaranalu or Sistukaranalu or Sistakaranalu.
j) Kasalanati Niyogi
k) Pakanati Niyogi.
a) Pradhamasakha Niyogi Brahmins: This caste belongs to Sukla (white) Yajurveda School12, while majority of Brahmins in Andhra Pradesh belong to krishna (black) Yajurveda School. In Maharashtra also there is a group of Brahmins called Pradhamasakha Brahmins. The Pradhamasakha Niyogi Brahmins16f are further divided into branches such as Vajasaneyulu, Saivulu, Yajnavalkyulu and Kanvulu.
b) Aruvela Niyogi: Aruvela Niyogi group is the largest Niyogi group. They belong to Krishna Yajurveda School. According to some, the word "Aruvela" is derived from 6000 (Aruvelu) villages in velanadu area of Andhra Pradesh. Some believe that Arvelanadu is an alternate name for Velandu and hence the Niyogi Brahmins of that region are Arvela Niyogis. Aruvela Nioyogi Brahmins are political, worldly-wise, and business minded. They were ministers in the courts of kings and feudatories, and clerks and accountants (Karanalu). Pamulaparti family belongs to Aruvela Niyogi Brahmins.
c) Nandavarika Niyogi
d) Karanakamma Niyogi
e) Velanati Niyogi
f) Telaganya Niyogi
g) Dravida Niyogi
h) Karanalu
i) Sristikaranalu or Sistukaranalu or Sistakaranalu: These are teachers, officials, village accountants (karanam). They are mostly located in Ganjam and Visakha districts. Famous poet Krishnamurthy Sistu belongs to this group of Brahmins.
j) Kasalanati Niyogi
k) Pakanati Niyogi
ii) Vaidikulu (Vaidiki Brahmins): Vaidiki Brahmins are those Brahmins who practice mainly religious vocation performing various religious activities, in addition to other mainstream secular vocations like agriculture, cooking, teaching, clerical, management, administration, architecture, science etc. They perform various religious activities including performing rituals and prayers to please Gods, planets and stars as priests for both Brahmins and non-Brahmins, at homes and in temples. However, they are not the priests for many Hindu temples in which animal sacrifices are common. The priests in such Hindu temples are non-Brahmins. Vaidikis also perform rituals for every occasion in life such as birth, giving solid food to the infant for the first time (annapraasanamu), initiation into education (upanyanamu), female puberty, marriage, consummation of marriage, several stages of pregnancy, death, carrying the dead bodies, cremating the dead, etc. Many of these rituals are very important and limited to Brahmins, except a few ceremonies like marriage. They also take up even begging as ascetics. This ascetic life of Brahmins was the inspiration for the Buddhist ascetics.
The majority of Vaidikulu belongs to krishna Yajurveda School. However, there are Rigvedis, Samavedis etc. also. Some Brahmins had proficiency in several Vedas, e.g., Dvivedi is one who has proficiency in 2 Vedas, Trivedi in 3 vedas and Chaturvedi in 4 vedas and are known by those titles as such. However, these titles became family names, even though the family members may not know any Veda at all today. While Niyogis embraced western education, Vaidikulu had shunned Western education and as a consequence many Vaidikulu are poor and not well educated in Western education, contrary to the notion that Brahmins are rich and well educated.
According to Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji, the Brahmins who perform priestly duties and other religious activities should follow certain rules:
The Brahmin has to wake up at four in the morning and bathe in cold water, rain or shine, warm or cold. Then, without a break, he has to perform one rite after another: sandhyavandana, Brahmayajna, aupasana, puja, vaisvadeva and one of the 21 sacrifices. If you sit before sacrificial fire for four days you will realise how difficult it is with all the heat and smoke. How many are the vows and the fasts the Brahmin has to keep and how many are the ritual baths....
.... Other castes do not have to go through such hardships. A Brahmin cannot eat "cold rice"in the morning like a peasant - he has no "right" to it. The dharmasastras are not created for his convenience or benefit, nor to ensure that he has a comfortable life. He would not have otherwise imposed on himself the performance of so many rites and a life of such rigorous discipline. When he has his daytime meal it will be 1 or 2. (On the day of a sraddha it will be three or four). This is the time the peasant will have his rest after his meal under a tree out in the field where he works. And the Brahmin's meal, mind you, is as simple as the peasant's. There is no difference between the humble dwelling of the peasant and that of the Brahmin. Both alike wear cotton. The peasant may save money for the future but not the Brahmin. He has no right either to borrow money or to live in style. ...
In the "Yaksa-prasna" of the Mahabharata the simple life of Brahmin is referred to:
pancame' hani saste va sakam pacati svegrhe
Anrni ca' pravasi ca sa varicara modate
If daytime is divided into eight parts, the Brahmin may have his food only in the fifth or sixth part after performing all his rites. Before that he has neither any breakfast nor any snacks. And what does he eat? Not any rich food, no sweets like almonds crushed in sweetened milk. "Sakam pacati" - the Brahmin eats leafy vegetables growing on the banks of rivers, such areas being no one's property. Why is he asked to live by the river side? It is for his frequent baths and for the leafy vegetables growing free there and for which he does not have to beg. He should not borrow money: that is the meaning of the word "anrni", because if he developed the habit of borrowing he would be tempted to lead a life of luxury. Poverty and non-acquisitiveness (aparigraha) are his ideals. A Brahmin ought not to keep even a blade of grass in excess of his needs. ...
The Brahmin must be conversant with the fourteen branches of the Vedic lore. He must be proficient even in Gandharva-veda or music and must be acquainted with agricultural science, construction of houses, etc. At the same time he must give instructions in these subjects to pupils from the appropriate castes. His own vocation is the study of the Vedas and he must have no other source of income. ...
If the Brahmin is asked, "Do you know to wield a knife? " he must be able to answer, "Yes, I know". If he is asked, "Do you know to draw and paint" again he must (be able to) say, "Yes". But he cannot wield a knife or become an artist to earn his livelihood. All he can do is to learn these arts and teach others the same according to their caste. He is permitted to receive a daksina to maintain himself and he must be contented with it however small the sum may be. The Brahmin's specialty is his true vocation is Vedic learning.
... The goal of Vedic works is the happiness of all mankind, indeed the happiness of all the worlds ("Lokah samastah sukino bhavanthu"). The sound of the Vedas creates universal well-being, so too Vedic sacrifices. … Brahmins would be committing a sin if they gave up Vedic rituals and earned money by doing other types of work.
However, it is important to realize that the successive secular governments in the Indian Union are determined to destroy the Hindu religions, in favor of non-Hindu religions. The modern Indian democracy tends to support Abrahamic religions to appease the rich and powerful global proselytizing religions. The ancient tradition of rulers protecting Brahmins is an obsolete tradition. Accordingly, it is upon the individual citizens to step up to help and protect Brahmins, temples and their traditions. As the times have changed, even Vaidika Brahmins should earn money to protect the Dharma, despite the traditional ban on earning money. That was one of the main reasons for the existence of Niyogi Brahmins. However, many Brahmins in India are Naxalites, communists and atheists. Thus, it is incumbent on all Brahmins, who believe in their culture, to rise to the challenge of protecting the Vedik culture. Otherwise, the extinction of Hindu culture and Brahmin tradition is not far away. See a review of Brahmin Poverty in Andhra Pradesh: http://www.vepachedu.org/brahmana-tribe.html.
There are many subcastes in Vaidiki Brahmins as well:
l) Vaishnava
m) Draavidulu
n) Madhvulu
o) Velanati Vaidikulu
p) Telaganyulu or Telaganadu Vaidikis
q) Venginati Vaidikulu
r) Kasalnati Vaidikulu
s) Muraknati Vaidikulu
u) Adisaivulu
v) Saivulu
l) Vaishnava: Pancharatra and Vaikhanasa Brahmanulu: Among the Vaishnavities, the strict vegetarians and highly educated people also are given the approximate status of brahmins in Andhra Pradesh. They adhere to either the medieval Tenkalai or Vadakalai and Agaama scriptures. One section follows Vaikhanasa scriptures and other the Pancharaatra, dealing mainly with temple ritual. They run large temple establishments very efficiently. They rose to prominence during Vijayanagar times. They are followers of panchasanskara, ekayanayajussakha and katyayanasutra. These Vaishnavite Brahmins are spread mainly in Karnataka and Andhra, and to some extent in Tamilnadu also. Vaikhanasa subcaste belongs to this group. The great Vaishnavite reformers like Ramanujacharya, Ramananda (north India), Madhva (all over south India), Vallabhacharya (found among velanadu, gujarat, rajasthan and UP), Nimbaarka, etc. Not all the followers of these Vaishnavite reformers are Brahmins. Some of these Vaishnavites include Acharis, Iyengars and velanadu vaideekulu. These Vaishnavas are also known as Andhra Vaishnava.
They rely on the doctrines laid down in the medieval scriptures (agamas). Many of the famous temple establishments like Tirupati and Ahobilam are run per vaishnavite agamic canons. The big hearted Raamanuja fought against caste distinctions and gathered under his doctrine, people from all walks of life and caste and religion and occupation and said henceforth they shall be known as one community. Thus he created the Iyengar community, and told them to always work for reform of society. Some of the earlier vaishnava and bhagaavata adherents also merged into the iyengars. Later there was a large immigration of Ramaanandi vaishnavas from north India and another large migration from Gujarat. While they too merged, slight differences arose.
The great Raamanuja specifically included among his followers sc's, tribals, immigrant foreign soldiers, arabs and turks, destitutes women, jains, etc. Raamanuja's efforts are glossed over by modern pseudo-secular writers. Ramanuja and his later disciples running the movement, certainly saw to it that there was no more exclusivism of caste groups inside the community. All the same it appears they made sure that the brightest were selected as iyengars, evangelizers of vaishnavism, without any regard to their former caste or other origins. It is however true, after some centuries this reformist movement became just another caste, not quite sure about its place in the hierarchy.
The immense and lasting influence of Raamanuja is probably not realised by many Indians. Here are some direct and indirect descendants of his thought: ---the entire actual live vaishnava tradition of today, and including offshoots and modifications and the movements heavily influenced like those of Raamananda Kabir Ravidas Nanak Tulsidas Vallabhacharya Nimbaarka Madhvacharya Raghavendra Chaitanya Ramdas. ...even recent reformers like Phule and isckon and others
One characteristic method used by the gurus was community dinners, where everybody sat together without distinction. This went a long way towards reduction of old discriminations. As a consequence there are expert cooks who easily handle very large scale cooking among them. Old tribal cult spots and medieval pilgrimage centers like the Varaaha shrine at Tirupati were modernised, along with the new scriptures and new rituals invented by Ramanujacharya to foster a cooperative spirit. He also kept in mind the weaning away of simple tribal people from blood sacrifices. It seems many jains also merged with vaishnavites, just like in an earlier era buddhists shifted to various sects of saivism. His followers also took up the spread of education, whose effect which lasts to this day. The vaishnavite communities in Andhra Pradesh have a marked bent towards education, literature and performing arts like music and dance.
The Madhvaas date from the recent reform activities of Madhvacharya (somewhere in the 12th century) also of the vaishnava sampradaya , and they were prominent in the last days of Vijayanagar (1500's) . A famous guru of the line was Raghavendraswami. (They are found all over karnataka, south Maharashtra, Tamilnadu as well as Andhra). Their roots include a strong marathi one, and a north Indian connection as well.
(http://netinfo.hypermart.net/reformist.htm)
m) Draavidulu: Draavids, who seem to be north Indian Brahmins who arrived in coastal Andhra. Dravidas are further divided into subcastes like Aaraamadravidulu, Perurudravidulu, Ryalidravidulu, Divili Brahmins, Pudurudravidulu, Tummagunta Brahmins etc based on the locations they settled. Some of these Dravida Brahmins belong to Rigveda school and some belong to Krishnayajurveda school. The Telangana Vaidiki Brahmin caste to which Goutamiputra Satakarni beloged to is a Dravida Brahmin caste (?). This group belongs to Rigveda school. For more on Dravida Brahmins click here.
n) Madhvulu: Madhvas are the followers of Sri Madhvacharya, (a k. a. srimad Anandateertha), the 13th century saint-philosopher of Karnataka, India (see also http://www.madhva.org and http://www.madhva.net). They were prominent in the last days of Vijayanagar (1500's). Raghavendraswami was a famous guru of this caste. They are found all over Karnataka, south Maharashtra, Tamilnadu and Andhra and have very strong roots in Maharashtra and the north.
o) Velanati Vaidikulu16e: The Velnadus are most numerous class of Vaidiki Brahmins. Vallabhachari, who in the 15th century attained great success as prophet, and whose descendants are worshipped almost as gods still Rajputana, Gujarat and Maharashtra was a member of this caste. The Velnadus are most numerous in the Godavari and Krishna districts. Colonies of this caste are found in the erstwhile Mysore State (Karnataka), except Kadur.
p) Telaganyulu or Telaganadu Vaidikis: The Telaganya Vaidikis are as numerous as the Velnadus and found mostly in Telangana, chiefly in the Northeaster part of erstwhile Hyderabad Kingdom.
q) Venginati Vaidikulu: The Venginadus are chiefly found in the districts of Godavari and Vizianagaram, formerly known as the Vengi Country.
r) Kaasalnati Vaidikulu: The Kasalanadu derive their name from Kosala, the ancient name of Oude, from where they migrated to Kalinga Country, where they are found now.
s) Muraknati Vaidikulu: Murakanati Vaidikis are found mostly in the country sounth of the River Krishna. They are numerous in Karnataka.
t) Gouda Brahmins are teachers and priests. They belong to Sukla Yajurveda and Kanva madhyandina sakha and have the family names such as Joshi, Ojjhulu etc.
u) Adisaivulu: They belong to Krishna Yajurveda school. These Saiva Brahmins are further devided into several castes such as Kanchisaivulu, Antarvedisaivulu, Balajipetasaivulu, Tiruvalngadusivulu, Sakteya Brahmins etc.
v) Saivulu: The Saivite Brahmins follow the Saiva aagamas. However, they study Vedas also and belong to Krishna Yajurveda school. One of the sects of these saivite Brahmins is called Aradhyas, related to Panditaradhyas of Sivakaviyugamu (Era of Saiva poets) of 12th century. They generally run Saiva and Shakti shrines, often very large, and famous ones like Kalesvaram, Vemulavada, Srisailam, Kalahasti, etc. They have a link to Kashmir Saivism, Varanasi and Jyotirlinga shrines all over India like Kedarnath. The rituals they follow are different from the smaartas. Aradhyas are in fact semiconverted Lingayats. They following Basava and attach great importance to Linga worship. However, they adhere to Brahminism, recite Gayatri prayers and marry Smaarta Brahmins. Although Lingayat Saiva religion attempted to dismatle the tribal differences, the Lingayats adhere to their original castes naturally. Thus Aradhyas remain designated to be Brahmins, just like other castes in Lingayat religion (followers of Basava) today, e.g., various Jangamas.
2) Chitpavana Brahmins: Konkanastha Brahmins17
Chitpavan brahmins are basically from Konkan, the coastal belt of western Maharashtra. Since they are from Konkan they are known as Konkanastha. Chhatrapati Shahu Maharaj appointed Balaji Vishwanath Bhatt as his Peshwa or Prime Minister. It was the first time a person from Konkan appointed to an important post in Deccan. Eventually, many people from Konkan migrated to join the service of Marattha kingdom. Chitpavan Brahmin folks are easily recognised by the certain characteristics suc as fair skin, light coloured eyes (blue, green or grey), sharp nose, distinct jawline, and some have light or blonde hair.
3) Daivajna Brahmins
4) Deshastha Brahmins
5) Dhima Brahmins
The Brahmins of Haryana14 are divided into four main groups: Gaurs, Saraswats, Khandelwals and Dhima. The Khandelwals and Dhima came into this region after Saraswats and Gaurs, most probably from neighboring Rajasthan. The Brahmins themselves had a ranking system between them with the Gaurs being on the top followed by the Saraswats, the Khandelwals and the Dhima. The Gaurs used to consider themselves to be superior to the other Brahmins and neither ate, drank nor intermarried with them.
6) Gaur Brahmins
The Gaurs of Haryana claim that they come to Haryana originally from Bengal. It is believed they came as Purohitas along with various immigrant farming tribes. The Brahmins themselves had a ranking system between them with the Gaurs being on the top followed by the Saraswats, the Khandelwals and the Dhima. The Gaurs used to consider themselves to be superior to the other Brahmins and neither ate, drank nor intermarried with them.
7) Gouda Saraswat Brahmins
8) The Havyakas18
It is believed that the Kadamba kingdom had many Kshatriyas and Havyakas were brought in to perform the royal rituals and the related functions of the empirical government. Thus the first few families were settled in Banavasi, the beautiful capital of the Kadambas and the place so adored by Pampa. Since the very purpose of bringing these Brahmin families was to perform Havana (Havya) and Homa (Gavya), they were aptly named as Havyaga or Haveega, which has transcended to the present day "Havika" or "Havyaka." This functionality of naming even extended to the specific role played by families in the whole gamut of rituals. Thus originated the seven family names given by Raja Mayooravarma. The Havyakas are the only Brahmins who derive their surnames from the job they perform rather than by their origin (e.g., Kota, Shivalli) or by the preacher (e.g., Madhva) or by God worship (e.g., Shivite, Vaishnavite). Thus came the names "Hegade (Hegde)" for the head of the village who sponsors the ritualistic activities, "Dixit" for one who is the head of the Yajna, "Bhat", who actually performs the rituals and so on.
9) Hoysala Karnataka Brahmins
10) Iyer19: The earliest group of Brahmins to come to Tamil Nadu is largely known as Gurukuls. They have been here from very ancient times and were primarily invited to be temple priests in the early Chola period. Many of them were great Vedic scholars. They conducted the coronation of the kings and acted as their spiritual advisors and Gurus. They also acted as the Gurus to the villages and the towns where the temples were located. They advised people on various matters including fixing of auspicious time for commencing important ventures. Many of them were the great exponents of Vedic Astrology and Ayurvedic Medicine. They are supposed to be followers of Baudhyana sutra and are divided as 'Kanchipuram', 'Tiruvalangadu' and 'Thirukazhakundram' Gurukuls. It is interesting that all the three are the names of ancient towns and temples around Kanchipuram. This clearly indicates that the earliest migration was to Kanchipuram. Kanchipuram is one of the two most ancient cities of India, the other being Varanasi (Kashi). The linkage between the Varanasi (Kashi) and Kanchi has existed from earliest times and has been facilitating the migration of priests between the North and the South. It is possible that Kanchipuram, Tiruvangadu and Tirukalikundram were the first destinations for the Gurukuls who arrived. They stayed and worked there till they were redeployed to other interior temples and towns.
11) Kandavara Brahmins
12) Karade Brahmins
13) Karhada Brahmins
14) Kashmiri Saraswat Brahmins
15) Kayastha Brahmins
16) Khandelwal Brahmins
The Brahmins of Haryana14 are divided into four main groups: Gaurs, Saraswats, Khandelwals and Dhima. The Khandelwals came into this region after Saraswats and Gaurs, most probably from neighboring Rajasthan.
17) Konkanastha Brahmins
18) Kota Brahmins
19) Koteshwara Brahmins
20) Nagar Brahmins
21) Namboothiri Brahmins
22) Padia Brahmins
23) Rajapur Saraswat Brahmins
24) Saklapuri Brahmins
25) Sanketi Brahmins
26) Saraswat Brahmins
a) The Chitrapur Saraswat Brahmins20
The Chitrapur Saraswat Brahmins represent a relatively small group of Brahmins who firmly established their identity as a unified group in the year 1708. The history of migration of their ancestors from Kashmir to a variety of places all over the country of India serves to demonstrate how their strong religious and cultural beliefs developed into the present century. Today, members of this group are in Maharashtra, Goa, Karnataka, and Tamilnadu.
b) Kashmiri Saraswat Brahmins or Kashmiri Pandits21
According to accepted traditions in the rest of the country, Kashmiri Brahmins are believed to be a branch of the Saraswat Brahmins who were so called because they were believed to have settled along the course of an ancient river in the North-West Indian Continet (Indo-Pak region) called Saraswati. When this river dried up, these Brahmins migrated. A large section of this uprooted community was settled in the Western Konkan coast of the present state of Maharashtra. Others moved further North into the Valley of Kashmir. The first Prime Minister of the Indian Union, Pandit Jawaharlal Nehru, belongs to the Pandit community. The Nehru dynasty ruled the Union for almost half a century. Yet, Kashmiri Pandits are subjected to a genocide, which under UN resolution, means any of the following acts committed with intent to destroy, in whole or in part, a national, ethnical, racial or religious group, as such:
(a) Killing members of the group;
(b) Causing serious bodily or mental harm to members of the group;
(c) Deliberately inflicting on the group conditions of life calculated to bring about its physical destruction in whole or in part;
(d) Imposing measures intended to prevent births within the group;
(e) Forcibly transferring children of the group to another group. (Article 2 of Convention on the Prevention and Punishment of the Crime of Genocide, adopted by Resolution 260 (III) A of the U.N. General Assembly on 9 December 1948. Entry into force: 12 January 1951. U.N.T.S. No. 1021, vol. 78 (1951), p. 277)
Genocide in Kashmir22
400,000 Kashmiri Pandits, constituting 99% of the total population of Hindus living in the Kashmir Valley, were forcibly pushed out of the Valley by Muslim terrorists, trained in Pakistan, since the end of 1989. They have been forced to live the life of exiles in their own country, outside their homeland, by unleashing a systematic campaign of terror, murder, loot and arson.
Genocide of Kashmiri Pandits has reached its climax with Muslim terrorism succeeding in 'CLEANSING' the valley of this ancient ethno-religious community.
With the completion of 11th year of their forced exile, this peace loving, culturally rich community with a history of more than 5000 years, is fighting a grim battle to save itself from becoming extinct as a distinct race and culture.
Main Refugee Camp Sites in Jammu: Muthi Camp, Transport Nagar, Purkhoo Camp, Stadium Camp, Jhiri Camp, Nagrota Camp, Mishriwala Camp, and Battalbalian Camp, Udhampur
Main Camp Sites in Delhi: Nandnagri, Sultanpuri, Kailash Colony, Maviya Nagar, South Extension, Palika Dham, Lajpat Nagar, Aliganj, Bapu Dham, Amar Colony, Mangol Puri, Patel Nagar, Sultanpuri, Moti Nagar and Begampura.
(See also: http://www.kashmir-information.com/Atrocities/index.html)
c) Rajapur/Balawalikar Saraswat Brahmanas22
Rajapur/Balawalikar Saraswat Brahmanas,as they are known, belong to the "Pancha (five) Gauda Brahmana" groups or "Gaudadi Panchakas". The Saraswats of all subsects of today are said to have originated from the Saraswath region, from the banks of river Saraswati. In Rigveda, references to river Saraswati has been frequently made in the shlokas praising the river as the most mighty river and describe her as "limitless, undeviating, shining and swift moving". But the Saraswati vanished from the region.
d) Haryana Saraswat Brahmins
The Saraswats of Haryana are original settlers of this region, taking their name from the Saraswati river.
27) Shivalli Brahmins
28) Smarta Brahmins
29) Sthanika Brahmins
30) Tuluva Brahmins23: The ancient Tulu nadu extended from Gokarna in the north, all along coastal Karnataka up to Kasargod in the south. This included both coastal Uttara Kannada district as well as all of Dakshina Kannada district. Over many centuries the principal language of Tulu nadu was Tulu. Today Tulu is spoken only south of River Kalyanpur in Udupi and Dakshina Kannada districts of Karnataka. This is the heartland of Tulu nadu today. While Udupi is the religious center of Tulu nadu, Mangalore is the commercial hub. Innumerable smaller towns and villages comprise of a green landscape within the mountainous range of the Western Ghats as well as along the coastal Karnataka with access to Arabian Sea. Here Tulu language, one of the five main Dravidian languages of the South, with its extinct script is spoken. For historical purposes the regions settled by Brahmins are three in number. Haige or Haive (Uttara Kannada), Taulava (Dakshina Kannada) and Kerala.
31)Vaishnava Brahmins
(This page is under development and will be updated as and when more information is available. If you have any suggestions or information please email it to the editor)
Brahmin Population4
The census of 1881 enumerated 1,929 castes. Brahmins, Kunbis and Chamars accounted for approximately 10 million each. Of these 1,929 castes, 1,432 (74 per cent) were geographically localized groups and each caste or tribe is unique to a particular place. Only few castes like Brahmins had an all-India presence.
Brahmins are one of many minority groups in India. In 1931, Brahmins were 4.32% of the total population. The so-called Muslim minority in India is approximately 20 to 25 percent of the total population, even after Muslim Pakistan and Muslim Bangladesh separated from India. However, registered Muslim percentage is only ~15%, less than the real percentage of the total population, due to misrepresentation. Brahmins even in Uttar Pradesh, where they are most numerous, constitute just 9 percent. In Tamil Nadu they form less than 3 percent and in Andhra Pradesh they are less than 2 percent.
During the Islamic conquests in India, it was a typical policy to single out the Brahmins for slaughter, after the Hindu warriors had been bled to death on the battlefield. Even the Portuguese in Malabar and Goa followed this policy in the 16th century, as can be deduced from Hindu-Portuguese treaty clauses prohibiting the Portuguese from killing Brahmins.(http://sarvadharma.org/Museum/Articles/islamicgenocide.htm)
Geographical Location
Brahmins are Vedik people. The Vedas describe the landscape of northern India, Pakistan and Afghanistan. Over and over the Vedas mention a mighty river called the Sarasvati where Brahmin communities flourished, where the Indus Valley civilization flourished and dispersed when the Saraswati river dried up around 1900 BCE. Long before, during the Ramayana period Brahmins migrated to Dandakaranya (Dandaka Forest) in the south with Viswamitra, the author of several hymns in Rigveda including Gayatri mantra, and practiced Vedik religon performing yajnas under the protection of Lord Rama and Lakshmana. Long before Rama went south, Agastya, a prominent Brahmin sage and writer of several hymns of Rigveda, crossed Vindhyas and established Vedik religion in south India. Sage Agastya appeared to Rama when he was despondent at the impending war with Ravana and instructed him in the use of Aditya Hridayam, a hymn praising the Sun God. Brahmins have been migrating to various regions within the Indian Continent since time immemorial and recently to other continents as well.
Thursday, December 31, 2009
Puranas
The Puranas are an important source of popular Hinduism. Purana means "very old" or "ancient," and the books themselves claim greater antiquity than the Vedas. Nevertheless. scholars consider them to be more recent scripture, dealing with what they term the "later deities" – Brahma, Vishnu and Shiva.
There are many books but eighteen main or maha (great) Puranas.These form three sets of six books, with each set connected to one of the trimurti – Vishnu, Brahma and Shiva. Some Hindus say that each set is suitable for readers influenced by the corresponding gunas (goodness, passion, and ignorance). There are also eighteen Upa ("following" or "subsidiary') Puranas.
The Puranas deal with creation, genealogies of deities and patriarchs, rules for living, descriptions of various worlds, and many of the popular myths and stories. Some of them, such as the Vishnu-, Bhagavata- and Devibhagavata-Puranas are often recited publicly.
Of them all, the Bhagavat Purana (Srimad Bhagavatam) is most popular. It consists of over 18,000 verses divided into twelve cantos (volumes). It specifically glorifies Lord Vishnu, twenty-two of His incarnations, and His devotees. Especially popular is the tenth-canto that tells the much-loved stories of Lord Krishna, both as the cowherd boy of Vrindavan and later as the powerful king of Dvaraka.
Common Misunderstandings
The stories in the Puranas are all allegorical
The word myth is often used to refer to the stories found in the Puranas. The word should be used with discretion, and we should be careful not to equate it with "fairy tale." Some Hindus believe that the events described are allegorical, but others believe that they are factual, happening beyond our realm of direct perception and comprehension (i.e. they happen on higher dimensions).
Hindu stories can he interpreted however one likes
Stories are often presented to teach a specific lesson. Though there is room for flexibility, and deeper understanding, we should be careful not to exploit the stories, or trivialise them, simply to promote our own values, or in the name of making them more accessible.
There are many books but eighteen main or maha (great) Puranas.These form three sets of six books, with each set connected to one of the trimurti – Vishnu, Brahma and Shiva. Some Hindus say that each set is suitable for readers influenced by the corresponding gunas (goodness, passion, and ignorance). There are also eighteen Upa ("following" or "subsidiary') Puranas.
The Puranas deal with creation, genealogies of deities and patriarchs, rules for living, descriptions of various worlds, and many of the popular myths and stories. Some of them, such as the Vishnu-, Bhagavata- and Devibhagavata-Puranas are often recited publicly.
Of them all, the Bhagavat Purana (Srimad Bhagavatam) is most popular. It consists of over 18,000 verses divided into twelve cantos (volumes). It specifically glorifies Lord Vishnu, twenty-two of His incarnations, and His devotees. Especially popular is the tenth-canto that tells the much-loved stories of Lord Krishna, both as the cowherd boy of Vrindavan and later as the powerful king of Dvaraka.
Common Misunderstandings
The stories in the Puranas are all allegorical
The word myth is often used to refer to the stories found in the Puranas. The word should be used with discretion, and we should be careful not to equate it with "fairy tale." Some Hindus believe that the events described are allegorical, but others believe that they are factual, happening beyond our realm of direct perception and comprehension (i.e. they happen on higher dimensions).
Hindu stories can he interpreted however one likes
Stories are often presented to teach a specific lesson. Though there is room for flexibility, and deeper understanding, we should be careful not to exploit the stories, or trivialise them, simply to promote our own values, or in the name of making them more accessible.
Ramayana
The Ramayana, "the Journey of Rama," is a Sanskrit epic compiled by the poet-sage Valmiki. Scholars say that it received its present shape perhaps as late as the second century CE, but that it contains much older material. Indian scholars date Valmiki to the third millennium BCE.
Though academics consider the Ramayana a mythical account, Hindus consider Rama a historical figure, and an avatar of Vishnu. Some date him back to the Treta-Yuga, whereas others consider him far more recent.
There are two principal vernacular versions; the Hindi Ramcharitmanas by Tulsidas and a Tamil version by Kambha. Tulsidas's version is extremely popular, but is shorter than Valmiki's, excluding the final chapter about Sita's banishment, the birth of her twin sons, and her disappearance. The Ramayana is the subject of many art forms, particularly drama, and is increasingly well known outside the Hindu community.
Brief summary of the story
A painting of Hanuman shortly after finding Sita. Ravana's men subsequently captured Hanuman. They set fire to his tail, but he escaped and burned down much of the city.
The story tells of how Rama was cheated out of his throne and unfairly banished to the forest. His wife, Sita, and brother, Lakshmana, chose to go with him. Despite the hardships, Rama actually enjoyed forest life, for it allowed him to keep company with the many sages and saints who lived there. Ravana, king of the Rakshasa race (man-eaters), heard of Sita's beauty and kidnapped her. Rama was beside himself with grief, but resolved to rescue his wife. He eventually formed an alliance with a race of Varnaras (monkey-like people). Their general, Hanuman, eventually found Sita on the isle of Lanka. Thereafter, Rama ordered his army to throw boulders in the ocean. Miraculously they floated, and the monkey warriors constructed a floating bridge to Lanka. The two armies met outside the city gates. Rama's army managed to gain the upper hand and many of Ravana's sons were slain. Eventually Rama killed Ravana, was reunited with Sita, and returned to his capital, Ayodhya. During his reign everyone was freed from misery.
The triumphant restoration of Lord Rama to his own kingdom is celebrated during the famous festival of lights, Divali. Rama, with Sita, Lakshman, and his entire army, returned on the night of the new moon. It was pitch dark, and the jubilant citizens lit the way with thousands of divas (lamps).
Though academics consider the Ramayana a mythical account, Hindus consider Rama a historical figure, and an avatar of Vishnu. Some date him back to the Treta-Yuga, whereas others consider him far more recent.
There are two principal vernacular versions; the Hindi Ramcharitmanas by Tulsidas and a Tamil version by Kambha. Tulsidas's version is extremely popular, but is shorter than Valmiki's, excluding the final chapter about Sita's banishment, the birth of her twin sons, and her disappearance. The Ramayana is the subject of many art forms, particularly drama, and is increasingly well known outside the Hindu community.
Brief summary of the story
A painting of Hanuman shortly after finding Sita. Ravana's men subsequently captured Hanuman. They set fire to his tail, but he escaped and burned down much of the city.
The story tells of how Rama was cheated out of his throne and unfairly banished to the forest. His wife, Sita, and brother, Lakshmana, chose to go with him. Despite the hardships, Rama actually enjoyed forest life, for it allowed him to keep company with the many sages and saints who lived there. Ravana, king of the Rakshasa race (man-eaters), heard of Sita's beauty and kidnapped her. Rama was beside himself with grief, but resolved to rescue his wife. He eventually formed an alliance with a race of Varnaras (monkey-like people). Their general, Hanuman, eventually found Sita on the isle of Lanka. Thereafter, Rama ordered his army to throw boulders in the ocean. Miraculously they floated, and the monkey warriors constructed a floating bridge to Lanka. The two armies met outside the city gates. Rama's army managed to gain the upper hand and many of Ravana's sons were slain. Eventually Rama killed Ravana, was reunited with Sita, and returned to his capital, Ayodhya. During his reign everyone was freed from misery.
The triumphant restoration of Lord Rama to his own kingdom is celebrated during the famous festival of lights, Divali. Rama, with Sita, Lakshman, and his entire army, returned on the night of the new moon. It was pitch dark, and the jubilant citizens lit the way with thousands of divas (lamps).
Bhagavad-gita
The Bhagavad-gita, the "Song of God," is the best-known Hindu scripture in the world. Forming two chapters of the Mahabharata, it is a spiritual treatise spoken by Krishna to Arjuna as they sat on a chariot between two armies poised for battle.
Blind King Dhritarashtra, sitting in his palace, was worried as to how the proposed battle-site, Kurukshetra – even then a place of pilgrimage – might favour the righteous Pandavas standing opposite his own sons. Doubtful and perturbed, he confided in Sanjaya, his secretary. Sanjaya, by mystic vision, saw events unfolding in Kurukshetra and thus narrated to the blind king the entire Bhagavad-gita.
The king was pleased to hear of Arjuna's perplexity upon seeing friends and relatives on both sides. Arjuna dropped his bow, refused to fight and implored Krishna to become his teacher. Lord Krishna then explained how Arjuna's affection for his kinsmen was based on the bodily concept of life. Under this illusion, Arjuna considered the body to be the self and those connected with his body to be his kinsmen.
In the first six chapters, Krishna explains how the real self (atrnan) is different from the body and can be elevated to self-realisation through different types of yoga, culminating in bhakti (devotion). The middle six chapters discuss the Supreme Lord, his service and his devotees. In the third six chapters, Krishna explains about the soul's entanglement within the three gunas, and how it can be liberated.
Upon hearing these instructions, Arjuna again took up his bow, determined to fight. In the final verse of the Gita, Sanjaya plunges Dhritarashtra back into despair, informing him that his sons, fighting opposite Krishna and Arjuna, had no chance of victory. The whole Gita is completed in 700 verses.There are now thousands of editions, translated into all major languages and usually published with extensive commentary on the text.
Meaning and Purpose
The purpose of life and how to achieve it
Why do we suffer?
Scriptural Passages
"Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me." (2.8)
"Arjuna said: 'My dear Krishna, 0 infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.'" (18.72)
[Sanjaya concludes] "Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality That is my opinion." (18.78)
Blind King Dhritarashtra, sitting in his palace, was worried as to how the proposed battle-site, Kurukshetra – even then a place of pilgrimage – might favour the righteous Pandavas standing opposite his own sons. Doubtful and perturbed, he confided in Sanjaya, his secretary. Sanjaya, by mystic vision, saw events unfolding in Kurukshetra and thus narrated to the blind king the entire Bhagavad-gita.
The king was pleased to hear of Arjuna's perplexity upon seeing friends and relatives on both sides. Arjuna dropped his bow, refused to fight and implored Krishna to become his teacher. Lord Krishna then explained how Arjuna's affection for his kinsmen was based on the bodily concept of life. Under this illusion, Arjuna considered the body to be the self and those connected with his body to be his kinsmen.
In the first six chapters, Krishna explains how the real self (atrnan) is different from the body and can be elevated to self-realisation through different types of yoga, culminating in bhakti (devotion). The middle six chapters discuss the Supreme Lord, his service and his devotees. In the third six chapters, Krishna explains about the soul's entanglement within the three gunas, and how it can be liberated.
Upon hearing these instructions, Arjuna again took up his bow, determined to fight. In the final verse of the Gita, Sanjaya plunges Dhritarashtra back into despair, informing him that his sons, fighting opposite Krishna and Arjuna, had no chance of victory. The whole Gita is completed in 700 verses.There are now thousands of editions, translated into all major languages and usually published with extensive commentary on the text.
Meaning and Purpose
The purpose of life and how to achieve it
Why do we suffer?
Scriptural Passages
"Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me." (2.8)
"Arjuna said: 'My dear Krishna, 0 infallible one, my illusion is now gone. I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to Your instructions.'" (18.72)
[Sanjaya concludes] "Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality That is my opinion." (18.78)
Mahabharata
Mahabharata,
the history of greater India, was originally composed by the sage Vyasa. Handed down over thousands of years, its present form of 110,000 verses makes it the longest poem in the world. The plot is gripping, with many twists and turns, and intertwined with intricate sub-plots. It focuses on the political tensions between the Pandavas and the Kauravas, and culminates in the fratricidal battle of Kurukshetra. The book also includes narrations of other historical tales, and several philosophical discourses. The story particularly explores many of the intricacies of dharma, especially for the warrior and priestly classes.
Krishna, cousin of the Pandavas, and Arjuna's charioteer during the great battle
The Mahabharata is a favourite subject of art and drama. One film version, screened on TV in the early 1990s was so popular that it practically brought the whole of India to a stop! The plot is interlaced with intrigue, romance, fighting and chivalry. Tradition holds that it is especially meant to capture the attention of people in Kali-yuga, who prefer entertainment to philosophy Nonetheless, the message of Mahabharata is ultimately spiritual and at the heart of the epic is the Bhagavad-gita, narrated as the two sides stood poised for battle.
Brief summary of the story
Dhritarashtra, Pandu's elder brother. He was not qualified to rule but became regent after Pandu's early demise.The story tells of a struggle for the throne between the five sons of Pandu (the Pandavas) and their impious cousins, the Kauravas (sometimes called the Kurus). Pandu was the second of three princes, and took the throne in preference to his blind elder brother, Dhritarashtra. As the result of a curse, Pandu died tragically while his sons were minors. Pandu's younger brother, Vidura, though pious and learned, was born of a maidservant and could not ascend the throne. It thus remained vacant and by the law of succession should have passed to Pandu's sons, headed by the pious Yudhisthira. As the boys grew up, alongside their cousins, Dhritarashtra acted as regent. However, his one hundred sons, headed by Duryodhana, were increasingly resentful that fate had deprived them and their father of the vast empire.
Arjuna, the third son of Pandu, to whom Krishna spoke the Bhagavad-gita. Here disguised as a brahmana, he wins the hand of Draupadi.
The Kauravas therefore plotted to kill the teenage Pandavas and their widowed mother, Kunti, by burning them alive. The princes were tipped off and escaped the burning palace via a tunnel. Now aware of their cousins' treachery, they opted to remain in the forest. During this time, the third brother, Arjuna, won Draupadi as a bride in an archery contest. Due to a benediction gained in a previous life, Draupadi became the wife of all five brothers.
The blind king, feeling repentant, arranged to return to his nephews half the kingdom – but by far the worst half. However, with the help of their friend Krishna, the Pandava kingdom flourished and became opulent in all respects.
Hearing of Yudhisthira's fame and popularity, Duryodhana seethed with envy. He threatened and cajoled his blind father to arrange for a gambling match between the two groups of cousins. The weak and affectionate Dhritarashtra reluctantly consented. Duryodhana ensured that the dice were rigged, and Yudhisthira lost everything.
A pivotal point in the Mahabharata. In this painting Krishna protects Draupadi, as one of the Kurus tried to disrobe her. According to Hindu theology, the abuse of a woman incurs heavy "bad karma." None of the nobles intervened and in this way they precipitated their destruction on the field of Kurukshetra.One of the Kurus even tried to strip Draupadi naked, but Krishna protected her by supplying an endless length of sari. None of the warriors intervened, sowing the seeds of their future destruction.The five brothers took terrible and irrevocable oaths to destroy the offenders. Nonetheless, according to the terms of the contest, they and Draupadi were exiled to the forest for thirteen years. During the final year they were to remain incognito and if discovered were to remain in exile for a further twelve years.
Krishna and Arjuna on the battlefield
The five princes and their wife again entered the forest. After many adventures, they adopted disguises for the final year, trying to avoid the spies sent by their cousins. They remained undetected and finally returned to reclaim their kingdom. The Kauravas refused, and the two parties prepared for war on the plains of Kurukshetra. The carnage lasted eighteen days and the Pandavas came out victorious, but with very few soldiers left. Yudhisthira was crowned emperor. His kingdom flourished for 30 years, after which the Pandavas retired to the Himalayas, leaving their grandson on the throne.
the history of greater India, was originally composed by the sage Vyasa. Handed down over thousands of years, its present form of 110,000 verses makes it the longest poem in the world. The plot is gripping, with many twists and turns, and intertwined with intricate sub-plots. It focuses on the political tensions between the Pandavas and the Kauravas, and culminates in the fratricidal battle of Kurukshetra. The book also includes narrations of other historical tales, and several philosophical discourses. The story particularly explores many of the intricacies of dharma, especially for the warrior and priestly classes.
Krishna, cousin of the Pandavas, and Arjuna's charioteer during the great battle
The Mahabharata is a favourite subject of art and drama. One film version, screened on TV in the early 1990s was so popular that it practically brought the whole of India to a stop! The plot is interlaced with intrigue, romance, fighting and chivalry. Tradition holds that it is especially meant to capture the attention of people in Kali-yuga, who prefer entertainment to philosophy Nonetheless, the message of Mahabharata is ultimately spiritual and at the heart of the epic is the Bhagavad-gita, narrated as the two sides stood poised for battle.
Brief summary of the story
Dhritarashtra, Pandu's elder brother. He was not qualified to rule but became regent after Pandu's early demise.The story tells of a struggle for the throne between the five sons of Pandu (the Pandavas) and their impious cousins, the Kauravas (sometimes called the Kurus). Pandu was the second of three princes, and took the throne in preference to his blind elder brother, Dhritarashtra. As the result of a curse, Pandu died tragically while his sons were minors. Pandu's younger brother, Vidura, though pious and learned, was born of a maidservant and could not ascend the throne. It thus remained vacant and by the law of succession should have passed to Pandu's sons, headed by the pious Yudhisthira. As the boys grew up, alongside their cousins, Dhritarashtra acted as regent. However, his one hundred sons, headed by Duryodhana, were increasingly resentful that fate had deprived them and their father of the vast empire.
Arjuna, the third son of Pandu, to whom Krishna spoke the Bhagavad-gita. Here disguised as a brahmana, he wins the hand of Draupadi.
The Kauravas therefore plotted to kill the teenage Pandavas and their widowed mother, Kunti, by burning them alive. The princes were tipped off and escaped the burning palace via a tunnel. Now aware of their cousins' treachery, they opted to remain in the forest. During this time, the third brother, Arjuna, won Draupadi as a bride in an archery contest. Due to a benediction gained in a previous life, Draupadi became the wife of all five brothers.
The blind king, feeling repentant, arranged to return to his nephews half the kingdom – but by far the worst half. However, with the help of their friend Krishna, the Pandava kingdom flourished and became opulent in all respects.
Hearing of Yudhisthira's fame and popularity, Duryodhana seethed with envy. He threatened and cajoled his blind father to arrange for a gambling match between the two groups of cousins. The weak and affectionate Dhritarashtra reluctantly consented. Duryodhana ensured that the dice were rigged, and Yudhisthira lost everything.
A pivotal point in the Mahabharata. In this painting Krishna protects Draupadi, as one of the Kurus tried to disrobe her. According to Hindu theology, the abuse of a woman incurs heavy "bad karma." None of the nobles intervened and in this way they precipitated their destruction on the field of Kurukshetra.One of the Kurus even tried to strip Draupadi naked, but Krishna protected her by supplying an endless length of sari. None of the warriors intervened, sowing the seeds of their future destruction.The five brothers took terrible and irrevocable oaths to destroy the offenders. Nonetheless, according to the terms of the contest, they and Draupadi were exiled to the forest for thirteen years. During the final year they were to remain incognito and if discovered were to remain in exile for a further twelve years.
Krishna and Arjuna on the battlefield
The five princes and their wife again entered the forest. After many adventures, they adopted disguises for the final year, trying to avoid the spies sent by their cousins. They remained undetected and finally returned to reclaim their kingdom. The Kauravas refused, and the two parties prepared for war on the plains of Kurukshetra. The carnage lasted eighteen days and the Pandavas came out victorious, but with very few soldiers left. Yudhisthira was crowned emperor. His kingdom flourished for 30 years, after which the Pandavas retired to the Himalayas, leaving their grandson on the throne.
4 Vedas & Upanishads
The Vedas are considered the oldest Hindu texts. Scholars believe that they were written down some 2,500 years ago, though the tradition often dates them to the beginning of Kali-yuga (circa 3000 BCE). Some Hindus say that there was originally only one Veda, the Yajur, which was later divided into four. Scholars, however, usually consider the Rig-Veda the oldest of all Hindu writings. The following is an overview of the four Vedas.
The Rig-Veda
The most important and, according to scholars, oldest of the Vedas. It is divided into ten books (called mandalas) and has 1028 hymns in praise of various deities. These include Indra, Agni, Vishnu, Rudra, Varuna, and other early or "Vedic gods." It also contains the famous Gayatri mantra and the prayer called the Purusha Shukta (the story of Primal Man).
The Yajur-Veda
A priestly handbook for use in the performance of yajnas (sacrifices) It is divided into two sections, the earlier "black" and the more recent "white."
Sama-Veda
This consists of chants and melodies to be sung during worship and the performance of yajna.
Atharva-Veda
Contains hymns, mantras and incantations, largely outside the scope of yajna.
Within each of the four books there are four types of composition, or divisions, as shown below. In the narrowest of senses, only the Samhitas comprise the true Vedas. The first two divisions relate to the performance of sacrificial rituals (the karma-kanda section), whereas the second pair consists of philosophy (and belong to the jnana-kanda section).
The Samhitas – literally "collections," in this case of hymns and mantras. They form the Veda proper.
The Brahmanas – prose manuals of ritual and prayer for the guiding priests. They tend to explain the Samhitas. They also contain early versions of some stories.
The Aranyakas – literally "forest books" for hermits and saints. They are philosophical treatises.
The Upanishads – books of philosophy, also called "Vedanta," the end or conclusion of the Vedas.
There are also two important bodies of supplementary literature, related closely to the Vedas themselves. They are:
The Vedangas, which expound the sciences required to understand and apply the Vedas.
The Upavedas (usually considered smriti) which deal with the four traditional arts and sciences.
The Six Vedangas (limbs of the Vedas)
Kalpa (ritual detail)
Siksha (pronunciation)
Vyakarana (grammar)
Nirukti (etymology)
Chandas (metre)
Jyotisha (astronomy/astrology)
The Four Upavedas (following the Vedas) explain arts and sciences
Ayur-veda (medicine)
Gandharva-veda (music and dance)
Dhanur-veda (warfare)
Shilpa-veda (architecture)
Scriptural Passage
"We meditate on that most adorable, most desirable and most enchanting effulgence of the Supreme Lord, who is the source of creation, inspiration and eternal happiness. May His light inspire and illumine our intellect."
Gayatri Mantra (from the Rig Veda)
Upanishads
Upanishad means "sitting near," alluding to the tutorials given by a guru to his disciples (who would traditionally sit "at his feet'). The Upanishads are philosophical texts delineating some of the key concepts within Hinduism, including notions of the soul, reincarnation, karma, Brahman and liberation. The Upanishads are sometimes considered the beginning of direct spiritual instruction within the Vedas. The traditional number of Upanishads is 108, though there are many more, especially of recent origin. Of these, 13 are usually considered most important.
Vedanta Sutras
The Vedanta Sutras (also called the Brahma Sutras) are an attempt by the sage Vyasa (Badarayana) to systematise the teachings of the Upanishads. There are a total of 550 aphorisms divided between four chapters. Various authors wrote lengthy commentaries upon them, giving rise to the many different and often conflicting schools of Vedanta (see Vedanta and Mimamsa). Important commentaries – considered smriti – include the Shariraka Bhasya by Shankara, the Shri Bhasya by Ramanuja, the Shrikara Bhasya by Shripati, and the Govinda Bhasya by Baladeva.
Because people are less philosophically inclined in Kali-Yuga, the Upanishads and Vedanta Sutra are considered difficult to understand without the guidance of the supplementary smriti literature.
The Rig-Veda
The most important and, according to scholars, oldest of the Vedas. It is divided into ten books (called mandalas) and has 1028 hymns in praise of various deities. These include Indra, Agni, Vishnu, Rudra, Varuna, and other early or "Vedic gods." It also contains the famous Gayatri mantra and the prayer called the Purusha Shukta (the story of Primal Man).
The Yajur-Veda
A priestly handbook for use in the performance of yajnas (sacrifices) It is divided into two sections, the earlier "black" and the more recent "white."
Sama-Veda
This consists of chants and melodies to be sung during worship and the performance of yajna.
Atharva-Veda
Contains hymns, mantras and incantations, largely outside the scope of yajna.
Within each of the four books there are four types of composition, or divisions, as shown below. In the narrowest of senses, only the Samhitas comprise the true Vedas. The first two divisions relate to the performance of sacrificial rituals (the karma-kanda section), whereas the second pair consists of philosophy (and belong to the jnana-kanda section).
The Samhitas – literally "collections," in this case of hymns and mantras. They form the Veda proper.
The Brahmanas – prose manuals of ritual and prayer for the guiding priests. They tend to explain the Samhitas. They also contain early versions of some stories.
The Aranyakas – literally "forest books" for hermits and saints. They are philosophical treatises.
The Upanishads – books of philosophy, also called "Vedanta," the end or conclusion of the Vedas.
There are also two important bodies of supplementary literature, related closely to the Vedas themselves. They are:
The Vedangas, which expound the sciences required to understand and apply the Vedas.
The Upavedas (usually considered smriti) which deal with the four traditional arts and sciences.
The Six Vedangas (limbs of the Vedas)
Kalpa (ritual detail)
Siksha (pronunciation)
Vyakarana (grammar)
Nirukti (etymology)
Chandas (metre)
Jyotisha (astronomy/astrology)
The Four Upavedas (following the Vedas) explain arts and sciences
Ayur-veda (medicine)
Gandharva-veda (music and dance)
Dhanur-veda (warfare)
Shilpa-veda (architecture)
Scriptural Passage
"We meditate on that most adorable, most desirable and most enchanting effulgence of the Supreme Lord, who is the source of creation, inspiration and eternal happiness. May His light inspire and illumine our intellect."
Gayatri Mantra (from the Rig Veda)
Upanishads
Upanishad means "sitting near," alluding to the tutorials given by a guru to his disciples (who would traditionally sit "at his feet'). The Upanishads are philosophical texts delineating some of the key concepts within Hinduism, including notions of the soul, reincarnation, karma, Brahman and liberation. The Upanishads are sometimes considered the beginning of direct spiritual instruction within the Vedas. The traditional number of Upanishads is 108, though there are many more, especially of recent origin. Of these, 13 are usually considered most important.
Vedanta Sutras
The Vedanta Sutras (also called the Brahma Sutras) are an attempt by the sage Vyasa (Badarayana) to systematise the teachings of the Upanishads. There are a total of 550 aphorisms divided between four chapters. Various authors wrote lengthy commentaries upon them, giving rise to the many different and often conflicting schools of Vedanta (see Vedanta and Mimamsa). Important commentaries – considered smriti – include the Shariraka Bhasya by Shankara, the Shri Bhasya by Ramanuja, the Shrikara Bhasya by Shripati, and the Govinda Bhasya by Baladeva.
Because people are less philosophically inclined in Kali-Yuga, the Upanishads and Vedanta Sutra are considered difficult to understand without the guidance of the supplementary smriti literature.
Bharadwaja Rishi
Bharadwaja (भरद्वाज / भारद्वाज) was one of the great sages (rishis) whose accomplishments are detailed in the Puranas. He was the disciple of Bhagwan Valmik.
Early Life
It is said that the Marudwaja Devta found him abandoned as a baby. Looking at the plight of the baby and the radiance which shone from his face, they adopted him. Devta is a sankrit word which implies the chosen people of god. These are the not ordinary human beings. Devta are endowed with supernatural powers.
Young Bharadwaja was characterized by an insatiable desire to learn. He is among the seven original saints (rishis), who were responsible for preaching people in the world the teachings of Vedas. Rishi Bharadwaj spent all his time trying to understand the Vedas. The Marudwaja gods taught him all they knew about the Vedas but Bharadwaja wanted to learn more. So he was asked to meditate upon Indra.
Bhagwan Valmik ji came down on this earth due to the penance of Rishi Bhardwaj. Rishi Bhardwaj meditated for years and years without opening his eyes as stated in the yoga Vasistha and the Valmiki Dharam sasther written By Satguru Puran nath ji.
He was one of the Saptarshis (Seven Great Sages Rishi) in the present Manvantara; with others being Atri, Vashishtha, Vishvamitra, Gautama, Jamadagni, Kashyapa .
He was the father of Dronacharya, which makes him the grandfather of Ashwatthama, one of the seven Chiranjeevins (immortals).(Sanskrit: अश्वत्थाम, ashvatthāma) or Ashwatthaman (Sanskrit: अश्वत्थमन, ashvatthamana) who was Dronacharya's only son.
Marital Life
Bharadwaja married Susheela and had a son called Garga, who was well versed in the Vedas and the Upanishads. It is said that when Bharadwaja's time in this world came to an end, the celestial Gods showered flowers on the couple and Indra came on his divine chariot, offered his respects to Bharadwaja and took them to heaven.
Bharadwaj's descendant lead the life of Dharma, which includes following and preaching vedas, teaching the art of warfare, teaching the art of administration, teaching the art of life to people of the world.
Legends from Puranas
Devotee of Indra
It is said that Bharadwaja performed rigorous penance for years resulting in his body becoming weak, and eventually he found it impossible to even sit. The Marut devta were filled with pity for him. One day as Bharadwaja fell down meditating, Indra devta appeared. Bharadwaja was filled with joy. Indra devta asked Bharadwaja what would he do if he were given a longer life. To this Bharadwaja replied that he would continue to meditate and learn more about the Vedas.
Indra told Bharadwaja that this was his third life and he had already worn out himself in the previous two lives trying to understand the Vedas. Indra then materialized three mountains, took three handfuls of soil from the mountains, and showed it to Bharadwaja. He said that the three Vedas were like the three mountains, and what Bharadwaja had learnt was the equivalent of those three handfuls, but that did not mean it was small; he had already gained more knowledge than the Devtas. Indra told Bharadwaja that Vedic knowledge is endless, and while gaining knowledge is important, spreading it among the people is equally important.
Indra then advised Bharadwaja to pray to the Almighty Shiva (one of the three facets of God) to bless the yagna; the completion of which was deemed equivalent to mastering the Vedas. When Bharadwaja approached Kailasa, the abode of Lord Shiva, he was busy in the divine natyam (dance) with Goddess Parvati. Parvati noticed the sage and simply smiled. It is said Bhradawaja had to wait for several days for the natyam to complete and by that time the sage who was waiting was struck with paralysis and collapsed. Shiva and Parvati noticed this and immediately revived the sage back to consciousness and showered him with blessings. Then Bhardwaj ji went to Brahm lok where Brahma lives and asked him who the almighty god was.he then told him to go to Vishnu.Bhardwaj then went to ask Vishnu Who the almighty god was Vishnu then told him That it Was Bhagwan valmiki who is the almighty god and to do penance and meditate upon Bhagwan valmiki's name From that day onwards, Bharadwaja decided that spreading the Vedic knowledge among the people and freeing society from poverty, disease, and war were his life's objectives. He traveled far and wide and took many virtuous kings as his disciples. Prominent among them were Abhayavarti and Divodasa. He helped the virtuous kings in times of peril, using his supreme knowledge and the help of the Gods. The Kshatriya disciples of Bharadwaja call themselves with surname varma.
With the help of Bharadwaja, a long period of peace was achieved, where people prospered both physically and spiritually. Bharadwaja was also the adopted son of the Emperor Bharata, the son of Dushyanta and Shakuntala. Though he could have taken over the vast kingdom of Bharata, the great sage Bharadwaja had no interest in worldly affairs. With his advice, Bharata carried out a yagna through which he got a son and so the line which had great warriors before and after that was continued.
Victor of Vaarashikha
Mention has previously been made of the Vaarashikha demons. Varashikhas children were Varashikhas. Demon Parama was the eldest of them. He had a hundred younger brothers. Their capital was situated on the banks of the river Hariyoopeeya. They were all wicked, avaricious and were constantly harassing people. They possessed a large army. They had learnt to wear protective armors; which would be invisible to others. Arrows shot by the enemies in war would hit the armor and become useless; they could not penetrate the body. Thus no warriors could face them. Consequently, the whole world was in fear of them.
Vaarashikhas invaded the kingdom of Abhyavarti. They interrupted religious ceremonies, destroyed dwellings, cut off the heads of people, even of children and of women, and plundered the property they could lay their hands on.
To assist Abhyavarti's army, Divodasa also arrived. Both faced the Vaarashikhas and fought. But the demon had the upper hand. The armies of the kings sustained losses, and defeat seemed certain. Seeing no way out, Abhyavarti and Divodasa escaped and reached Bharadwaja's hermitage.
"O great soul, having been defeated by the Vaarashikhas, we have come here. They have occupied our kingdom our riches and treasuries have fallen into their hands. In future only the hermitage will be our place of said Abhyavarti and Divodasa.
On hearing these words, Bharadwaja felt as if the sky had fallen from the heavens. Those whom he had considered the pillars of morality had arrived in a hopeless condition! The eyes of Bharadwaja, who never knew of anger, became red. Like an angry serpent he said:
"By your diffidence you are bringing disgrace to the warder race. Like cowards, you fear a war! Get up, Abhyavarti, arm your bow, and chase away the - unrighteous demons. For once, remember your people who are suffering like orphans. For their safety, sacrifice your body!"
"0 godly man, you are our family priest. In addition, you are born to protect the good 'people. You have the power to call gods to appear before you. We are sure to win if we have your help.
Rishi Bharadwaj defeated the Demons and restored peace in the area.
The Guru
Bharadwaja's proclamation spread in several countries. Numerous students came to Bharadwaja for education. For their convenience a hostel was built and a school was started on the banks of the Saraswati river. It was here that Bharadwaja's famous son Garga was born.
As time passed, the number of students in the school increased. The hermitage on the banks of the Saraswati river reverberated to the chanting of the Vedas. In addition to the Vedas, the people of the warrior community were taught the use of arms and the administration of justice.
Gotra
Many people in India have Bharadwaj Gotra. These people trace their roots to Rishi Bharadwaj. These people of Bharadwaj Gotra use last names like Bharadwaj, Bhat, Sharma, Mishra, Datt and Dutt. (like Ravikant Bhardwaj) There are some Anavil Brahmins in South Gujarat with surname Naik who have Bharadwaj as a Gotra. The descendants of Bharadwaja use Bhardwaj as their surname in Northern India and identify with him in the gotra 'Bharadvaja' in Brahmin and Kshatriya castes throughout Southern India. Bhardwajs belong to the Brahmin community.Mylavarapu descendants is one among Bharadwaj gotras.
For centuries Bharadwaj's descendants have helped maintained peace and have only raised sword when the sins of the earth have reached the pinnacle.
Early Life
It is said that the Marudwaja Devta found him abandoned as a baby. Looking at the plight of the baby and the radiance which shone from his face, they adopted him. Devta is a sankrit word which implies the chosen people of god. These are the not ordinary human beings. Devta are endowed with supernatural powers.
Young Bharadwaja was characterized by an insatiable desire to learn. He is among the seven original saints (rishis), who were responsible for preaching people in the world the teachings of Vedas. Rishi Bharadwaj spent all his time trying to understand the Vedas. The Marudwaja gods taught him all they knew about the Vedas but Bharadwaja wanted to learn more. So he was asked to meditate upon Indra.
Bhagwan Valmik ji came down on this earth due to the penance of Rishi Bhardwaj. Rishi Bhardwaj meditated for years and years without opening his eyes as stated in the yoga Vasistha and the Valmiki Dharam sasther written By Satguru Puran nath ji.
He was one of the Saptarshis (Seven Great Sages Rishi) in the present Manvantara; with others being Atri, Vashishtha, Vishvamitra, Gautama, Jamadagni, Kashyapa .
He was the father of Dronacharya, which makes him the grandfather of Ashwatthama, one of the seven Chiranjeevins (immortals).(Sanskrit: अश्वत्थाम, ashvatthāma) or Ashwatthaman (Sanskrit: अश्वत्थमन, ashvatthamana) who was Dronacharya's only son.
Marital Life
Bharadwaja married Susheela and had a son called Garga, who was well versed in the Vedas and the Upanishads. It is said that when Bharadwaja's time in this world came to an end, the celestial Gods showered flowers on the couple and Indra came on his divine chariot, offered his respects to Bharadwaja and took them to heaven.
Bharadwaj's descendant lead the life of Dharma, which includes following and preaching vedas, teaching the art of warfare, teaching the art of administration, teaching the art of life to people of the world.
Legends from Puranas
Devotee of Indra
It is said that Bharadwaja performed rigorous penance for years resulting in his body becoming weak, and eventually he found it impossible to even sit. The Marut devta were filled with pity for him. One day as Bharadwaja fell down meditating, Indra devta appeared. Bharadwaja was filled with joy. Indra devta asked Bharadwaja what would he do if he were given a longer life. To this Bharadwaja replied that he would continue to meditate and learn more about the Vedas.
Indra told Bharadwaja that this was his third life and he had already worn out himself in the previous two lives trying to understand the Vedas. Indra then materialized three mountains, took three handfuls of soil from the mountains, and showed it to Bharadwaja. He said that the three Vedas were like the three mountains, and what Bharadwaja had learnt was the equivalent of those three handfuls, but that did not mean it was small; he had already gained more knowledge than the Devtas. Indra told Bharadwaja that Vedic knowledge is endless, and while gaining knowledge is important, spreading it among the people is equally important.
Indra then advised Bharadwaja to pray to the Almighty Shiva (one of the three facets of God) to bless the yagna; the completion of which was deemed equivalent to mastering the Vedas. When Bharadwaja approached Kailasa, the abode of Lord Shiva, he was busy in the divine natyam (dance) with Goddess Parvati. Parvati noticed the sage and simply smiled. It is said Bhradawaja had to wait for several days for the natyam to complete and by that time the sage who was waiting was struck with paralysis and collapsed. Shiva and Parvati noticed this and immediately revived the sage back to consciousness and showered him with blessings. Then Bhardwaj ji went to Brahm lok where Brahma lives and asked him who the almighty god was.he then told him to go to Vishnu.Bhardwaj then went to ask Vishnu Who the almighty god was Vishnu then told him That it Was Bhagwan valmiki who is the almighty god and to do penance and meditate upon Bhagwan valmiki's name From that day onwards, Bharadwaja decided that spreading the Vedic knowledge among the people and freeing society from poverty, disease, and war were his life's objectives. He traveled far and wide and took many virtuous kings as his disciples. Prominent among them were Abhayavarti and Divodasa. He helped the virtuous kings in times of peril, using his supreme knowledge and the help of the Gods. The Kshatriya disciples of Bharadwaja call themselves with surname varma.
With the help of Bharadwaja, a long period of peace was achieved, where people prospered both physically and spiritually. Bharadwaja was also the adopted son of the Emperor Bharata, the son of Dushyanta and Shakuntala. Though he could have taken over the vast kingdom of Bharata, the great sage Bharadwaja had no interest in worldly affairs. With his advice, Bharata carried out a yagna through which he got a son and so the line which had great warriors before and after that was continued.
Victor of Vaarashikha
Mention has previously been made of the Vaarashikha demons. Varashikhas children were Varashikhas. Demon Parama was the eldest of them. He had a hundred younger brothers. Their capital was situated on the banks of the river Hariyoopeeya. They were all wicked, avaricious and were constantly harassing people. They possessed a large army. They had learnt to wear protective armors; which would be invisible to others. Arrows shot by the enemies in war would hit the armor and become useless; they could not penetrate the body. Thus no warriors could face them. Consequently, the whole world was in fear of them.
Vaarashikhas invaded the kingdom of Abhyavarti. They interrupted religious ceremonies, destroyed dwellings, cut off the heads of people, even of children and of women, and plundered the property they could lay their hands on.
To assist Abhyavarti's army, Divodasa also arrived. Both faced the Vaarashikhas and fought. But the demon had the upper hand. The armies of the kings sustained losses, and defeat seemed certain. Seeing no way out, Abhyavarti and Divodasa escaped and reached Bharadwaja's hermitage.
"O great soul, having been defeated by the Vaarashikhas, we have come here. They have occupied our kingdom our riches and treasuries have fallen into their hands. In future only the hermitage will be our place of said Abhyavarti and Divodasa.
On hearing these words, Bharadwaja felt as if the sky had fallen from the heavens. Those whom he had considered the pillars of morality had arrived in a hopeless condition! The eyes of Bharadwaja, who never knew of anger, became red. Like an angry serpent he said:
"By your diffidence you are bringing disgrace to the warder race. Like cowards, you fear a war! Get up, Abhyavarti, arm your bow, and chase away the - unrighteous demons. For once, remember your people who are suffering like orphans. For their safety, sacrifice your body!"
"0 godly man, you are our family priest. In addition, you are born to protect the good 'people. You have the power to call gods to appear before you. We are sure to win if we have your help.
Rishi Bharadwaj defeated the Demons and restored peace in the area.
The Guru
Bharadwaja's proclamation spread in several countries. Numerous students came to Bharadwaja for education. For their convenience a hostel was built and a school was started on the banks of the Saraswati river. It was here that Bharadwaja's famous son Garga was born.
As time passed, the number of students in the school increased. The hermitage on the banks of the Saraswati river reverberated to the chanting of the Vedas. In addition to the Vedas, the people of the warrior community were taught the use of arms and the administration of justice.
Gotra
Many people in India have Bharadwaj Gotra. These people trace their roots to Rishi Bharadwaj. These people of Bharadwaj Gotra use last names like Bharadwaj, Bhat, Sharma, Mishra, Datt and Dutt. (like Ravikant Bhardwaj) There are some Anavil Brahmins in South Gujarat with surname Naik who have Bharadwaj as a Gotra. The descendants of Bharadwaja use Bhardwaj as their surname in Northern India and identify with him in the gotra 'Bharadvaja' in Brahmin and Kshatriya castes throughout Southern India. Bhardwajs belong to the Brahmin community.Mylavarapu descendants is one among Bharadwaj gotras.
For centuries Bharadwaj's descendants have helped maintained peace and have only raised sword when the sins of the earth have reached the pinnacle.
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