Apr 19, 2024
Apr 19, 2024
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.
Grama Paddhati
The origins of Tuluva Brahmins are recorded in the manuscript, Grama Paddhati. There are various recensions of the document. It is believed that the documents were re-written in its current form sometime in the 15th century, although additions could have been made in the ensuing centuries. Grama Paddhati can be divided into three different sections for the purposes of studying it. It is the only document that contains the history of Tuluva Brahmins.
The first deals with the legend of Parashurama, who created coastal Tulu nadu by reclaiming land from the sea. When Parashurama’s father sage Jamadagni and his wife were heckled by Kshatriya Kartaveeryarjuna, who also stole their precious cattle, Parashurama defeated the Kshatriya and vowed to annihilate the Kshatriya tribes. Later when he repented for his actions, he handed the newly reclaimed land over to sage Kashyap as penance for destroying twenty-one successive generations of Kshatriyas.
When Parashurama found no Brahmins in the land, he is said to have elevated the fishermen class to the upper class of Brahmins. After giving them all the amenities, Parashurama went to the Meru Mountains for his meditations but not before promising the new Brahmins to summon him if they needed any help. Soon after, the Brahmins wanted to test the veracity of Parashurama and summoned him without a valid reason. An angered Parashurama immediately stripped the Brahmins of their upper class status.
The second part of Gram Paddhati deals with the story of settlement of Tulu nadu by Brahmins. The Kadamba king Mayuravarma facilitated this migration. On the advice of sages, Mayuravarma invited Brahmins to the area from Ahichhatra. Sixteen families were settled in Haige in Uttara Kannada, thirty-two Brahmin families in Tulu nadu and sixty-four in Kerala. Ahichhatra (Ahiksetra?) was located on the banks of River Godavari. This new migration in the 7th or 8th century created skirmishes between the new comers and the Brahmins who were already there (Parashurama’s Brahmins?). To appease the rioters, Mayuravarma donated land to them.
Kadamba’s history is also touched upon in this section of the document. A son was born to Parameshvara and Parvati under a Kadamba tree. The baby Kadamba was given a boon that he would be a ruler of a kingdom. His son Vasu Chakravarti followed King Kadamba. He had a daughter named Susheela. Hemanga from Suryavamsha married Susheela and adopted Kadamba name. Their son Mayuravarma is our hero, who invited Brahmins to settle in the land created by Parashurama. He not only donated land and villages to the thirty-two Brahmin families in Tulu nadu but also arranged for servants for them called Nayars.
When his son Chandrangada was born, Mayuravarma renounced his throne and went to the forest for contemplative meditation. All the Brahmins now left Tulu nadu and returned to Ahicchatra. After Chandrangada became the ruler he saw the deficiencies of a society without Brahmins and invited them back again, enticing them with more facilities and land. After his death, a Shudra king Hubbasiga started hectoring the Brahmins and some of them left Tulu nadu again. Chandrangada’s son Lokaditya, with the help of a Chandasena from Gokarna, used craftiness and intrigue to murder Hubbasiga. Lokaditya went back to Ahichhatra to escort the Brahmins back to Tulu nadu following the riddance of the menace of Hubbasiga.
The third part of Grama Paddhati deals with naming the various villages and districts and the names of the families settled there. The thirty-two villages with the names of the Brahmin family that usually bore the name of the villages are named.
The Migration
Thirty-two Brahmin families, purified by twelve thousand agnihotras, were said to have been brought and settled in Talagunda and Kuppatturu, both in Shimoga district (this effort of procurement is credited to a Mukkanna Kadamba). From here, during the rule of the Alupas in Tulu nadu, certain batches of Brahmins migrated to Alvakheda (ancient name for Tulu nadu) and Haive (current Uttara Kannada). Talagunda agrahara however was in existence in the 3rd century. Mayuravarma may have influenced Ahicchatra Brahmins to migrate here, who then migrated to the various agraharas in Dakshina Kannada.
The earliest Brahmin presence mentioned in Dakshina Kannada was in the seventh century (Grama Paddhati). They are the migrants from Ahichhatra invited by Mayuravarma. Later, Brahmins from different agraharas may have come to Tulu nadu at different times. In the 11th century another migration occurred after the destruction of the agraharas in Talagunda and Kuppagadde in Shimoga district, by the Chola kings. This might have provided a major impetus for the Ahichhatra Brahmins to migrate to Tulu nadu and settle in Haive, Shivalli, Kota, Koteshvara, and Kandavara etc. The migration from Mysore was a more continuous process that occurred many centuries into the medieval times.
The Tulu nadu Brahmins settled in different places and developed their own individual characteristics. By virtue of their settlements in various regions, five such groups came to be recognized in the Tulu nadu. They are Shivalli, Kota, Koteshvara, Kandavaras and the Panchagramis. However, it is likely that there were only two settlements in Shivalli and Kota, both villages in Udupi district. Later, religious differences may have resulted in schism, thus the other three may have split off from the original two to form their own settlements.
Grama Paddhati does not differentiate between the Shivalli, Kota or Kandavara Brahmins, all of who claim to be Ahicchatra Brahmins.
The Brahmins of Tulu Nadu
All the sects of Brahmins in Dakshina and Uttara Kannada follow different deities as their main idol of worship. Prior to Madhvacharya’s Dvaita philosophy took a firm base in Udupi, most of them were Shiva worshippers. Shivalli Brahmins belonged to Balekuduru Matt, which is an Advaita (Shankara) Matt. After Madhva founded the Ashta (eight) Matts in Udupi with its sixteen Upamatts, many Shivalli Brahmins became followers of Vishnu (followers of Sode Matt in Udupi). However, all Shivalli Brahmins are not Vaishnavites. They follow different sampradayas, like Bhagavata, Smarta, and Vaishnava etc. Of these Smarta and Bhagavata Sampradayis perform the Panchayatana puja with Shiva or Vishnu at the center of their altars, during abhisheka).
Koteshvara Brahmins living in Koteshvara village were also converted by Sri Vadiraja Swami of Sode Matt and were taken as disciples of Vishnu. The Kota Brahmins from a village near Udupi did not convert to Vaishnavism, and remained as bhasma-dharis and followers of Smarta Sampradaya. Kandavara Brahmins remain attached to Balekuduru Matt with Skanda as their family deity. Sthanikas are Shaiva Brahmins, who acquired their name owing to their managerial positions in temples. They are followers of Shankaracharya and have customs similar to Kota Brahmins. They speak the same dialect of Tulu as Shivalli Brahmins.
Kota, Kandavara and Koteshvara Brahmins speak a variant of Kannada, despite their presence in Tulu nadu for many centuries. Shivalli and Sthanikas are the only two sects that speak Tulu language. Both Kandavara and Koteshwara are villages in Kannada speaking Coondapur Taluk, which explains why these Brahmins speak a variant of Kannada rather than Tulu.
The Havikas (or Havyakas) settled in Haive in Uttara Kannada and established a community there. A dissenting group of Havikas called the Saklapuris settled in the border town of Saklapuri (between Uttara and Dakshina Kannada). Curiously, the Havikas also have four subdivisions, namely, Havikas, Kotas, Saklapuris and Shivallis! Havikas are followers of Shankara Matt in Ramachandrapur.
There are number of other Brahmins in current day Tulu nadu, distinguished by their own different spoken languages and forms of worship. They migrated in later centuries by land and sea. These include Chitpavana, Karadi, Konkanastha and Sarasvatha Brahmins. Marathi Brahmins, Chitpavana and Karadi Brahmins, who are Advaita followers, migrated to Tulu nadu from Ratnagiri and Karad in Maharashtra. Another Marathi immigrant group is called Padia Brahmins, of whom there are very few in Dakshina Kannada. Deshasthas, among whom both Smartas and Madhvas are to be found, are relatively recent migrants.
The Konkanas migrated to Tulu nadu by about 12th century and have a flourishing community today. The Sarasvathas are further subdivided into Sarasvathas and Gouda-Sarasvathas. The former are Smartas and the latter converted to Vaishnavism. The Sarasvathas originally hailed from Punjab and then later migrated to Kashmir, East Bihar and Goa. In Goa they had inhabited 96 villages and hence were called ‘Shannavatyas’ (or Shenvis). When Goa fell into the hands of Portuguese, they migrated southward and settled in coastal South India all the way down to Malabar and Travancore.
Tradition tells us that there are 360 Brahmin families spread all over Tulu nadu. There are also 360 Janardhana temples scattered over the region of Tulu nadu, each representing a family of a particular line.
It is also interesting to note that Neria, Gangamula and Kalasa Hebbars perhaps originally belonged to the Panchagramis. Sri Ramanuja moved to Melukote in Karnataka to escape from the relentless hector of Shaivite Chola kings. He was welcomed by the Hoysala raja and was given asylum. Sri Ramanuja’s followers, the Hebbars, who originally hailed from Srirangam and Kanchipuram, followed him to Karnataka. Then they settled in five of the following districts: Kadaba, Grama, Srirangapattana, Muloor and Belur. Hence they came to be known as Panchagramis. In the year 1515, Krishnadevaraya of Vijayanagara bestowed vast lands to some of the Hebbars. The three families of Hebbars in Gangamula, Kalasa and Neria, who were beneficiaries of Vijayanagara Empire, are still in existence. However, some Hebbars (e.g. Hebbars from Neria) converted from the Sri Vaishnava sect of Ramanujacharya to the Dvaita teachings of Madhvacharya at a later date. They joined the Sode Matt of Udupi during the time of Sri Vadiraja Swami. They now are considered Shivalli Brahmins. The other two Hebbar families of Gangamula and Kalasa joined the Sringeri Matt of Sri Shankaracharya.
In the course of history the Hebbars aided in converting the Shaivas of the region (called bhairava aradhakas) to Madhva Brahmins (or bhasma-dharis to nama-dharis). They also converted the Shudras to Gowda communities. Thus, from worshippers of Bhairava, the Gowdas of Dakshina Kannada became followers of Tirupathi Venkataramana.
Original worshippers among Tulu Brahmins mainly followed different deities. They were the followers of Shaiva, Saura, Shakta, Ganapatya and other sectarian cults. Sri Shankaracharya visited Kumaradri (Subramanya) and Kolluru in the late 8th or early 9th century and defeated the local followers of different deities in a philosophical discursion and established the spread of Panchayatana (Shiva, Vishnu, Shakti, Ganapati and Surya) form of worship and helped unify all sects of Brahmins under the large umbrella of Hinduism.
The Brahmins of Tulu nadu are classified in many ways. The division of Havika, Kota and Shivalli is generally based on the place of their origin. Another division is also based on the deity they worship and thus are classified as bhasma-dharis (Shaivites) or nama-dharis (Vaishnavites). Their form of worship divides them into different sampradayis, hence Bhagavata, Smarta or Vaishnava sampradaya etc. The ritual of performance of puja differs according to one’s sampradaya. Even further divisions like shat-karmis and tri-karmis also exist. The calendars followed by the various Brahmin sects are also different. Some follow the lunar calendar while others follow the solar calendar. The Vaishnava sampradayis follow the Udaya-thithi for a full day and Smarta sampradayis follow the actual running thithi. Because of this ekadasi falls on different days for Vaishnava and Smarta sects. Shivallis are also divided into nada Shivalli or grama Shivalli; again depending on the area they settled in, be it in the village or in the general vicinity of the village.
The Sacred Temples
The Shivalli Brahmins gained a reputation as learned Vedic scholars. They are most commonly employed as arhchakas (priests, pujaris) in the temples in Tulu nadu. The Sthanika sect at one time was powerful because of their managerial positions in the temples and access to the temple coffers. With newer immigration of Brahmins from Shimoga and Mysore, the Shivalli Brahmins became more powerful claiming superiority. The immigration of Talagunda and Kuppegudde Brahmins to Tulu nadu to escape from the onslaught of the Cholas at this time, gave the resident Shivalli Brahmins more power. Sthanikas were eventually relegated to more insignificant jobs in the temples. The Shivalli Brahmins became the administrators as well as the main priests of the temples.
The earliest temples of Tulu nadu are Shiva temples from the 7th or early 8th centuries. One such early temple is the Anantheshvara temple of Udupi. The Sri Krishna temple of Udupi, founded by Madhvacharya is from the 13th century. For the last eight centuries Udupi has remained the hub of Hindu’s Madhva philosophy. Mukambika temple of Kollur is an example of Shakti worship in the region. Seven temples all nestled in the coastal Karnataka, in Udupi, Kolluru, Subramanya, Gokarna, Kumbasi, Koteshvara and Shankaranarayana are collectively called Mukti Stalas. All of them are built in the holy land reclaimed from the sea by Parashurama and hence they are called Parashurama Kshetras. Several temples house Shiva, Parvati and Ganesha - a monument to a happy family in Dakshina Kannada. Kumbasi has a Ganesha idol and Koteshvara enshrines Kotilingeshvara, Ardhanarishvara, Parvati and Ganesha. Shankaranarayana, as the name implies is a combination of Shiva and Vishnu, thus called Hari-Hara. The shrine has lingam as well as Anjaneya, Subramanya and Venugopal.
Mangala Devi temple in Mangalore is responsible for the name of the city – Mangalapura –later anglicized as Mangalore. It is also an ancient temple with an interesting history. Perhaps in the ninth century a Queen Premila of Malabar became a disciple of Matsyaendranath and renounced her kingdom and decided to follow her guru. The cult called Nath cult advocated renouncement of materialistic pleasures and acceptance of meditation as path to salvation. As the guru and her new disciple crossed the River Netravathi near Ullal, she fell ill. She was confined to a home in Bolar, where she spent her last days in meditation. The site became a shrine, where later the Ballals (the feudal lords of Mangalore at that time) built a Durga temple there, calling the deity Mangala Devi. In the year 968 C.E., then Alupa ruler Kundavarma renovated the temple. The town around the temple grew and came to be called Mangalapura, the land of Mangala Devi.
Famous Sons
The most famous son of Tulu Brahmins is Madhvacharya. The story of Tuluva Brahmins cannot be complete without the mention of this great scholar and saint. Born to a poor family of Brahmins near Udupi, he was named Purnaprajna. True to his name, he became a scholar and well versed in Upanishads and Vedanta. The enlightened Madhva (the name given to him by his guru) argued a dualistic (Dvaita) theory with his guru who had preached Advaita’s monistic themes. He professed theism and made Vishnu (Vishnusarvothamattva) as the central figure of the universe. Eventually, he persuaded and converted his guru Achyutprajna to accept Dvaita philosophy. After gaining fame and popularity, Madhva established the eight monasteries (Matts) in Udupi and established the fabled Sri Krishna temple there. At age 79 he attained Moksha during a pilgrimage to Badrinath.
Madhva was blessed with a handsome physique and was also interested in physical training. In addition he was an avid fan of music. He claimed to be an avatar of Hanuman, thus the son of Vayu (Wind). Madhva remains the greatest and the most important gift to Hinduism from Tulu nadu.
Vadiraja Swami of Sode Matt in Udupi attained legendary fame during his time. He visited many sacred pilgrim centers and wrote a sort of travelogue of his visits. He also elaborated on Madhva’s philosophy and laid a foundation for future Dvaitis to argue their cases with others. Vadiraja wrote many bhajans in praise of Vishnu and gave the women the popular ‘Lakshmi Shobhane’ that even today the women sing every day in the South.
There are many prominent Brahmins from Tulu nadu who have gained fame for their contributions to the community. Scientist Dr. U. R. Rao, award-winning physician Dr. K. N. Udupa, and philosopher-thinker Dr. U. R. Ananthamurthy are products of Tulu nadu. Internationally known artist K. K. Hebbar hails from the Brahmin community of Tulu nadu. Poets and authors like Gopalakrishna Adiga, Vyasaraya Ballal, and Shivarama Karanth are well known. The numbers of classical musicians of fame from Tulu nadu of Brahmin origin are too numerous to mention in this article.
Conclusion
In summary it is noted that there are three main divisions of Brahmins in Tulu nadu, namely Havika, Shivalli and Kota with three subdivisions such as Koteshvara, Kandavaras and Panchagramis. Sthanikas and Saklapuris form other sub sects. Newer immigrations of Brahmins to the region complete the picture with Chitpavana, Karadi, Padia, Deshastha, Konkanastha and Sarasvatha taking root in Tulu nadu. The ancient land called Tulu nadu, now with its unique language spoken only in this region by some of inhabitants can also boast about the sanctity of its land with a legendary tale of creation by Parashurama and some of the oldest temples in the South. All the major deities are represented equally with their own temples. Madhvacharya, a Shivalli Brahmin from Udupi, is the most significant contributor to Hinduism. His Dvaita tenets are followed by most of practicing Hindus today in India. There are many more famous Tulu Brahmins, who have made precious contributions to the society.
References:
Studies in Tuluva History and Culture; Prof. P Gururaja Bhatt
Shivalli Brahmanas: A Historical Analysis of Their Origins; Malini Adiga
Grama Paddhati Mattu Taulava Brahmana Itihasa: Nagendra Rao Udupi (Kannada)
Shivalli Brahmanuru, Ondu Saamajika Sammekshe; Prof. P. Sripathy Tantri (Kannada)
12-Jan-2003
More by : Dr. Neria H. Hebbar
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Stating that no job is insignificant, could it be possible that British colonization significantly distorted the history of local communities like the Sthanikas? Simultaneously, it's imperative for us to revisit and rewrite our Indian history, which might have been manipulated by the ruling powers such as kings. It's essential for all of us to take pride in our Indian heritage so we need elite historians with strong integrity to rewrite the history. |
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Dear Dr. Hebbar, I have also written a book MALAYALA BRAHMIN AUTOCHTHON THEORY published by District Bar Association Manjeri in 1995, with a Malayalam version translated by Pulikkathodi Vijayan Nambudiri and published by Yogakshemasabha Palakkad township upasaba President Olappamanna Manakkal Subramannian Nambudiripad from Kottakal in 2000. |
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Regarding the origin of Nambudiri Brahmins also, a similar view is found endorsed. I have written a book MALAYALA BRAHMIN AUTOCHTHON THEORY published by District Bar Association Manjeri Manjeri in 1995 with a Malayalam version by Pulikkathodi Vijayan Nambudiri at a private gathering by Yogakshemasabha Palakkad upasaba President Olappamanna Manakkal Subramannian Nambudiripad |
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Before 1836, Temples were not mere pooja centers. Temples were also acting as local courts (You can see this live example even today in Dharmasthala) and tax collection centers. Till 1836 the administration and chief priesthood of temples were with Sthanika Brahmins. British wanted to get the tax and also temple money. Sthanikas revolted against this & hence were sacked by british from their traditional posts. British wrote wrong about sthanikas to make sure they never come back to power again. |
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British purposefully wrote the wrong history about Sthanikas to ensure that Sthanikas will never come back to theier original posts and become problems for them in the future. This is the main reason why Sthanika community was recorded wrongly as OBC. Many leaders of the community tried thier best to correct this wrong history created by British in the past and the Karnataka Gazetter was updated in the year 1973. As you know, it is very easy to spoil ones reputation but very hard to correct it. |
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krishna bhatta First point of my answer will be that OBC is not a caste..it is a CLASS which classifies communities on the basis of their BACKWARDNESS (जो तर्रकी के रास्ते में काफी पीछे रह गये). Any caste can come under it if proved and agreed by government of India. Indian Constitution classifies communities backward on the basis of 1 FINANCIAL STATUS 2 POLITICAL STATUS 3 ECONOMICAL STATUS Now i come to the main point. Yes there are some communities which comes under OBC and they come under BRAHMIN caste. e.g. Vishwakarma is a brahmin Community which comes under brahmin category but they are financially, politically and economically backward that is why they have been categorised under OBC category for their upliftment. Another example Bhumihar brahmin. They are found in bihar, uttar pradesh and Nepal and comes under General category. Now have a look at this बिहार में भूमिहारों के लिए आरक्षण व उनके आत्मसम्मान के लिये खड़ा हुआ एक युवा, सोशल मीडिया में पॉपुलर, देखें वीडियो Bhumihars are also demanding OBC reservation. If government considers their demand after genuinely looking into the matter then BHUMIHARS will also get OBC status. But but but In British times Some of the early censuses of British India categorised Bhumihars as Shudras, the lowest of the four varnas. This was considered insulting, especially since several zamindars (land-owning aristocrats) were Bhumihars.[16] Like many other aspirational castes, the Bhumihars followed the process of sanskritisation to achieve their end. The Bhumihar zamindars and princely state rulers established caste-based associations (sabhas) to form a community network and to advance their claims to Brahmin status. The Pradhan Bhumihar Brahman Sabha("Chief Assembly of Bhumihar Brahmins") was established in Patna in 1889. Its objective was "to improve moral, social and educational reforms of the community and to represent the wants of the community to the government".[17] The Bhumihar Brahmin Mahasabha ("great assembly") was established in 1896.[18] The local Bhumihar Brahmin Sabhas included the ones at Muzaffarapur (1899), Patna (1899), Gaya (1900) and Saran (1908).[19] These associations filed numerous petitions to be classified as Brahmins in the 1901 census report. Edward Albert Gait, the author of the census report, stated that the Bhumihars did not remain Brahmins, although there was evidence favouring their Brahmin origin. Sources Bhumihar - Wikipedia Fhewwwwwwwwww Now let me clearly tell you what my opinion is.. The whole matter is that every community claims itself as upper and other communities as lower and they also need preferences, domination and reservation also in each and every thing. This is wrong. We all are equal. Our constitution has given all the people of India EQUAL rights. No upper caste No lower caste We should not fight on the basis of caste. We should not FIGHT behind any type of “RESERVATION” Those who get reservation should use those resources provided specially to them for their upliftment so that others who are in need may also be uplifted after them..because population of India is now around 137 crores..and we cannot not make a percent of 200 instead of 100 %..uplift your community and take an EXIT from RESERVATION.. Besides all these things there are some examples of communities which are in need of RESERVATION and government granted them this opportunity BUTTTTT They REJECTED………. Yes SAINI Community REJECTED RESERVATION of their community under OBC in Punjab. The reason is very good. They don't want RESERVATION on the basis of caste. Salute to them.. Last but not the least RESERVATION to any community is not for LIFETIME… I |
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First point of my answer will be that OBC is not a caste..it is a CLASS which classifies communities on the basis of their BACKWARDNESS (जो तर्रकी के रास्ते में काफी पीछे रह गये). Any caste can come under it if proved and agreed by government of India. Indian Constitution classifies communities backward on the basis of 1 FINANCIAL STATUS 2 POLITICAL STATUS 3 ECONOMICAL STATUS Now i come to the main point. Yes there are some communities which comes under OBC and they come under BRAHMIN caste. e.g. Vishwakarma is a brahmin Community which comes under brahmin category but they are financially, politically and economically backward that is why they have been categorised under OBC category for their upliftment. Another example Bhumihar brahmin. They are found in bihar, uttar pradesh and Nepal and comes under General category. Now have a look at this बिहार में भूमिहारों के लिए आरक्षण व उनके आत्मसम्मान के लिये खड़ा हुआ एक युवा, सोशल मीडिया में पॉपुलर, देखें वीडियो Bhumihars are also demanding OBC reservation. If government considers their demand after genuinely looking into the matter then BHUMIHARS will also get OBC status. But but but In British times Some of the early censuses of British India categorised Bhumihars as Shudras, the lowest of the four varnas. This was considered insulting, especially since several zamindars (land-owning aristocrats) were Bhumihars.[16] Like many other aspirational castes, the Bhumihars followed the process of sanskritisation to achieve their end. The Bhumihar zamindars and princely state rulers established caste-based associations (sabhas) to form a community network and to advance their claims to Brahmin status. The Pradhan Bhumihar Brahman Sabha("Chief Assembly of Bhumihar Brahmins") was established in Patna in 1889. Its objective was "to improve moral, social and educational reforms of the community and to represent the wants of the community to the government".[17] The Bhumihar Brahmin Mahasabha ("great assembly") was established in 1896.[18] The local Bhumihar Brahmin Sabhas included the ones at Muzaffarapur (1899), Patna (1899), Gaya (1900) and Saran (1908).[19] These associations filed numerous petitions to be classified as Brahmins in the 1901 census report. Edward Albert Gait, the author of the census report, stated that the Bhumihars did not remain Brahmins, although there was evidence favouring their Brahmin origin. Sources Bhumihar - Wikipedia Fhewwwwwwwwww Now let me clearly tell you what my opinion is.. The whole matter is that every community claims itself as upper and other communities as lower and they also need preferences, domination and reservation also in each and every thing. This is wrong. We all are equal. Our constitution has given all the people of India EQUAL rights. No upper caste No lower caste We should not fight on the basis of caste. We should not FIGHT behind any type of “RESERVATION” Those who get reservation should use those resources provided specially to them for their upliftment so that others who are in need may also be uplifted after them..because population of India is now around 137 crores..and we cannot not make a percent of 200 instead of 100 %..uplift your community and take an EXIT from RESERVATION.. Besides all these things there are some examples of communities which are in need of RESERVATION and government granted them this opportunity BUTTTTT They REJECTED………. Yes SAINI Community REJECTED RESERVATION of their community under OBC in Punjab. The reason is very good. They don't want RESERVATION on the basis of caste. Salute to them.. Last but not the least RESERVATION to any community is not for LIFETIME… I |
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Krishna bhat sir, First point of my answer will be that OBC is not a caste..it is a CLASS which classifies communities on the basis of their BACKWARDNESS (जो तर्रकी के रास्ते में काफी पीछे रह गये). Any caste can come under it if proved and agreed by government of India. Indian Constitution classifies communities backward on the basis of 1 FINANCIAL STATUS 2 POLITICAL STATUS 3 ECONOMICAL STATUS Now i come to the main point. Yes there are some communities which comes under OBC and they come. |
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Shri chera nattoja Harihara prasad rao has written so many comments for just couple of lines in the original article. Till recently Sthanikas were in OBC category in Karnataka. Does he deny that ? |
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Dear Shankara Narayana Bhat, what you are saying is utterly nonsense,lets not talk about past because nobody knows very well about past its all just speculations at preset i find havyakas as the most self centered persons among hindus , they only care about their casts and don't let others to mingle around them , they are selfish and they are good with their tongue always irritate others .All they care about is their idealogy and support their guru raghaveshwara even if he does wrong deeds . |
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Tulu Gramapaddhati has lot of versions and many flaws in it. The flaws has been acknowledged by famous historian Dr. Gururaj Bhat in his book Tulunadu. The southcanara manual written by John Sturrock has lot of wrong information which were introduced with ill intention to divide and rule people. Lot of inferior things have been written against the communities who went against British during non-cooperation movement of south canara so that society sees them with inferiority. |
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Interested to know the connections if any btwn Kerala and Tulu Brahmins. |
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Tulu Gramapaddatti has been acknowledged and cited with approval by John Sturrock in his Manual of South Canara. Your appraisal of Tulu Brahmin origin is laudatory to the extreme. In similar context since a section of Nambudiri Brahmins are migrants from Tuluva, it is why Namburies are described as of the same stock mentioned in Gramapaddatti. My book Malayala Brahmin Autochthon Theory gives a paragon of description on origin and descent of Nambudiri Brahmins similar to Tulu Brahmins. |
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article kindled a light about Brahmins of Dakshinna kannada |
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Chera nattoja harihara Rao please give me your contact number or email I like your opinion please contact me at rakshithraom@gmail.com |
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This article is completely false |
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I found this article has no historical value and it is far from the truth. Also, the tone of the author is just creating division among people. Request the Editor, Boloji.com to delete this article at the earliest in interest of National integration and make people leave harmoniously without any discrimination. I hope Boloji.com takes this seriously and take necessary actions. |
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The Author is just trying to create a wrong history. I would name this article as "Tale of Lies" So, I request Boloji.Com to delete the article and help to make the healthy society. The below sentence about Havyaka Brahmins is completely false. "Curiously, the Havikas also have four subdivisions, namely, Havikas, Kotas, Saklapuris and Shivallis! Havikas are followers of Shankara Matt in Ramachandrapur" about Havyaka brahmins is completely false. After reading the article I clearly felt like the author is just creating division among different sects of Brahmans with his divide and rule policy. In short Tulu Brahmins or Tuluva Brahmins of ancient Tulu Nadu consist of following sub sects: 1. Original inhabitants of Tulunadu: Whose history predates back even before 380B.C. Sthanika Brahmins ,also called as "Sthanika Tulu Brahmins" ; and/or "Tulu Brahmins". 2. Second Migration: Later part of 9th Cent. A.D. Havyaka Brahmins 3. Third Migration: 11'Cent A.D. Chitpavan Brahmins Karhade Brahmins Kota Brahmins Shivalli Brahmins Saraswat Brahmins The conclusion drawn out of the article is completely wrong. Thanks |
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Dear Mr chera nattoja Harihara prasad rao, Thank u for the information, As we have under a proper constitution i think we could try to regain the position so pls mail me to raghavendrarao20@gmail.com will start a mission in the name of "shankara" by shringeri Jagadgurus ashirvadam. Thanks & regards, Raghavendra Rao |
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The article Tuluva Brahmins has created so much stir in other Brahman sects because of sentence “relegated insignificant jobs”. As per me no work is insignificant and I am sure you like reputed American doctors will also agree with the same. If you peep into the history, sthanika brahmans are considered as the oldest shatkarmi tulu brahmans who were of course powerful because of their good character, efficiency, proficiency in dharma shastras and not just because they had access to temple coffers as you have mentioned in the article. They lost their power because of acute Shaiva Vaishnava rivalries during the time of Vadiraja and as they have joined hands in Indian freedom fights against British. In 1836 Dewan Lakshminarayya a Sthanika brahmin started the first Non-cooperation movement in south canara and prepared a plan to revolt against the British rule with the help of the king of Kodagu. At this time the administration of temples was with Sthanika Brahmins and had an influence over large section of the people. The Sthanika Brahmins who were at the helm of affairs in anti-British movement, were sacked from their traditional posts and their hereditary trusteeship of the temple was also cancelled. Also so many sthanika brahmans have been hanged by british. Because of which they became economically poor and week in the society. Please do not use this opportunity to degrade a section of Brahmana community who have lost their life for the freeing our country from the hands of british. I could see people requesting for correction of the article "Tale of Tuluva Brahmins" right from 09/30/2012. As a responsible author you could have replied to their comments and corrected the article so that it does not consider any community in a lighter vein. I request you to correct the article at least now and contribute to the cause of uniting all sects of Brahmans.Let noble thoughts come from all sides – Rigveda Narayana Iyer |
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The word and the high previlaged post of STHANIKA TULU BRAHMIN was called as Sthaliathiri, Thaliathiri, Naalithil mukhyapurushan in-Kerala Sthanapanthulu,Sthanadhikari in -Andhra Sthanatthar,Sthalathar, Sthanapadhiyan in-Tamilnadu Thaniker ,Baner, Anner in -Palatamil i.e old tamil also called as tulu language Sthanikar ,Sthanika, Sthanika tulu brahmin,Sthanadhyaksha-in kannada. In parashurama Kshetra which extends from gokarna till thiruananthapuram this high post was given to a particular sect of vaidika-agamika tulu smartha brahmins WHO WERE RIGVEDI AGNIMAAN SWAYAMPAAKI SHATKARMI BRAHMINS right from 370 B.C so they were called as STHANIKA TULU BRAHMINS |
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Kerala had only 32 brahmin graamams, not 64 as mentioned in the article. The remaining 32 are in Tulunad. This is the theory historians generally follow. In Kerala, they settled in fertile lands near rivers. The southern-most village is Chengannur. Why they did not go beyond Chengannur, about 70 km north of Trivandrum, is a mystery. The article needs to be rewritten because it does not rely on history but mythology and beliefs. |
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Shivalli madhwa Brahmins use to have a separate line (Addapankti) during having meals with us too (Havyakas & Karadas). When Havyaka Brahmins become economically stronger with their hard work these shivalli Brahmins started including us with them. It is so unfortunate that Although most of the Madwa Shivalli Madhwa Brahmins are born out of Mogera (Fisher woman) we smarthas (Havyakas, Kota, chitpawan, sthanika) consider them as Brahmins, until recent times they were not considering smarthas as Brahmins. A true Brahmin is one who treats everyone as himself (Atmavat Sarva Bhooteshu yah pashyati saha brahmanaha).Dwaita mata existed even before Madhwacharya and there were many Matha’s like Shaiva, Shakta, Vaishnava, Skanda, Ganapatya etc. When people belonging to different Matas were fighting each other Adishankaracharya cameand introduced Panchayatana pooja and united all. It is so unfortunate that Madwacharya came and created Chaos again. Adishankarcharya has been praised by every people including rastra kavi kuvempu. I also recently seen kannada translation of “Manimanjari” published by some fanatic Madhwa Brahmins. It clearly shows their ignorance and shows their Thamasic nature. At last I would like to comment regarding the article Brahmans of tulunadu. Everyone knows that Sthanika Brahmans are the original Brahmans of tulunadu and they are the founders of almost all temples of tulu nadu and even they were main priests till it was taken by Madhwa Brahmins . They are the disciples of sringeri from the time of adishankaracharya and they were the mudradhikari’s of respected sringeri peetam. They even had mutt at subrahmanya till it has been cunningly taken over by Shivalli Madhwa Brahmins. Madhwa Brahmins also converted some of the shiva temples into Vishnu temples. One good example is Kukke Subrahmanya itself. Every temple of south canara where they removed Vinayaka idol and placed Narasimha swamy . No smarthas (Havyaka, chitpawan, kota, sthanika, karada) claim that they are superior over others but only Shivalli Madwa Brahmins tell all other people that they are only true Brahmins to gain business. As per Shaivagama one should atleast wear a rudrakshamala and do bhasma dharana before worshipping shiva and worshiping without these two fruitless. In tulunadu Shivalli Madhwa Brahmins do pooja without bhasma and rudraksha dharana. Shivalli Madhwa Brahmins were good at marketing & creating false history that is the reason they are praising themselves everywhere. They have even reffered shankaracharya as manimantha rakshasa (Devil) who is born out of as widow adulteress woman in Manimanjari and similar version has been written even on Sthanika Brahmins with the help of British and has found a place in Gazeteer published during british period. Also in Uttarasahyadri kanda "Karada Brahmins" have been referred to as patita brahmins. How can Shivalli Madhwa brahmins say their history is authentic as described in “Madhwa Vijayaya” written by Narayana Panditacharya who has written Manimanjari ? My humble request to shivalli madhwa Brahmins please don’t try to pain others while writing any article and treat everyone as yourself and join hands in uniting all brahman sects. Shankara Narayana Bhat |
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My dear Narayana iyer Thank you very much . now I can consider i 'am having support from tamilnadu too. Please go through shilapaddikaram which is a poem about the life of kannagi in tamil and see the high position of sthanika brahmins even in tamil nadu. Even today the chennai high court judje was called Sthanika nyayapadhiyan. The aadhinams even today consider sthanika job in high esteem. Now coming to the point of sthanikas being converted into shivallis let me make it clear that during the time of redoubtable vaadiraja he had power only uptill kaup dandateertha i.e near padubidri. He used to harass the Sthanika brahmins to the limit to get converted into madhvism but with no fruits . When he started giving physical harassment those sthanikas who could'nt take it no more gave a suggestion that they will give off one of their eldest son, on adoption basis (dattaka putra vidhi) to madhva sampradaya but after that he should not come back to the original house of the sthanika and also he will be married off to shivalli girls and the children born out of them will only do archana in shiva temples. Vaadiraja agreed and just imagine the emotional pain a sthanika have went through when giving his son to adoption. So those shivallis uptill padubidri doing archana in shiva temples are having slight genecity of sthanikas but still they are thri karmi as they have married shivalli girls. Narayana Iyer ji keep one thing in mind even today in shivallis house during shraddha pitr karmas ladies never enter the kitchen for cooking even after 55 years of age and nonsense reasons are being for that The real fact is being in previous comments. Those sthanikas who didn't yeild even to this were forcibly thrown out and the shiva temple was being converted into janardhana temples. You can even find those shivalingas in the water tanks near the temples even today. |
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If the author is considering Archakatwa of temple as a high grade job, compared to other, then it is false. In Tamilnadu Archaka/priests taking salaries are considered to be of lower grade than Brahmans who work in temples not for the sake of money/dakshina in temples. In my view there is no Job is insignificant when it comes to God’s work and all are God’s work. Kindly remove statements such as “insignificant jobs” from the article as this creates division in the Brahman community rather than unity. As per Sringeri Jagaduru all Brahmans are same and only Gotra-Pravaras are important for us. Even this has been emphasized by Sri Vishwesha Teertha swamiji of Pejawar mutt as “The predominant sects under Tuluva Brahmin community include, Shivalli, Havyaka, Sthanika, Kota, Koteshwara, Chithpavana, Karada and Deshashta. "Only when these sects shed their differences can the community collectively grow" and “We are one” in Brahmin awareness convention [Please refer to reference 1, 2 & 3] [1] http://www.coastaldigest.com/index.php/news/52866-brahmins-did-not-start-untouchability-pejawar-seer [2] http://timesofindia.indiatimes.com/city/mangaluru/Brahmins-cannot-be-blamed-for-casteism/articleshow/19670326.cms [3] http://www.megamedianews.in/index.php/93740/brahmins-not-to-be-blamed-for-untouchability-pejawar-swamiji/ It is so unfortunate that even today some of the Madwa Brahmin parents teach their children saying smarta’s are not Brahmans. Jagadguru Shri Adi Shankaracharya who is treated with a great respect by the whole world has been referred to as a Manimantha Rakshasa born to a Widow adulteress woman in a work named “Mani Manjari” written by Sri Narayana Panditacharya (A Madhva Brahmin) [4] Even today Madhva brahmans are reprinting the copy of Mani manjari and the copies with translation are available in book stalls. Manimajari is also posted on the web by many people and I am giving reference just as an evidence to my point and not to hurt anyone [4]: [4] http://web.onetel.com/~kishoredadlani/papers/other/manimanjari.html (See verses 6.7, 6.22, 8.6 and many more). Please remember that before Madhva mata came everyone was following smartha tradition and it is because of Sri Adishankaracharya sanatana dharma is present today. It is true that Sthanikas are original orthodox brahmans of tulunadu and they are disciples of Sringeri Jagadguru Samstanam from the time of Adishankaracharya. It is true that the original Shaiva/Smarta sthanika Brahmins have been forcibly disposed of their positions and many Smarta sthanika Brahmins have been even killed during this in the event of forcible acquisition of temples from them. Some of the sthanika Brahmans got converted into Madhva Brahmins and those who remained as smarta’s were became the victims. For more information one can refer to below links [5] [6][7] Being Brahmin, Being Modern: Exploring the Lives of Caste Today, By Ramesh Bairy [Page 163] https://books.google.co.in/books?id=GAS8TN50bJcC&printsec=frontcover&dq=being+brahmin+being+modern&hl=en&sa=X&ved=0CBsQ6AEwAGoVChMImePOiZjuyAIVoeamCh2AYgMv#v=onepage&q=sthanika&f=false [6] Vaishnavism in Vijayanagara, BA Saletore [Page 192 ~ 195] https://archive.org/details/VaishnavismInVijayanagaraBASaletore [7] The Sthanikas and Their Historical Importance, Dr.B.A.Saletore https://archive.org/details/TheSthanikasAndTheirHistoricalImportance It is true that Large number of Sthanika Brahmins took part in freedom struggle against british. As usual British took this opportunity and used their divide and rule policy by supporting Shivalli Madhva Brahmins and even snached away the temples from Sthanika Brahmins and gave as reward to Shivalli Brahmans [8] [8] Rebellion of Kalyanaswamy (1834-37): A Case of Local Protest Against British Rule, Shyam bhat My intention was not to hurt anyone but to make understand that pulling the legs of other Brahman communities/Brahmans is nothing but equivalent to performing suicidal act themselves (Atmaghata). As Brahmans let us not teach our future generation bad things instead let us teach Vedas and Shastras and make them broad minded. Let all Brahmins unite together teach each other Vedas & Shastras along with modern education. Let all Brahmins teach the society Sanskrit, Bhagavadgeeta and stotras etc as per their adhikara and make the society healthy and rich with spiritual knowledge. Let us join our hand in building the nation. Let Noble Thoughts come to us from all sides' – Rigveda Thanks, Narayana Iyer Let us not follow the divide and rule policies of British and create differences between communities by posting the questions on the web like this. This is all past and now in 21st century all Brahmans are regarded as same and even marriages happen between different sects. However since someone has posted this question, I would like to answer the question to make clear why the differences came between shivalli Madva and Stanika Smarta Brahmins before. [Reason 1] Sthanikas are original orthodox brahmans of Tulunadu and they are disciples of Sringeri Jagadguru Samstanam from the time of Adishankaracharya and they follow Advaitha philosophy. Shivalli Madhva Brahmins follow Dvaitha philosophy founded by Madhvacharya. [Reason 2] All the temples in Tulunadu were shaiva temples and were under the control of Shaiva/Smarta sthanika Brahmins and Sringeri mutt. When Madva mata prevailed in Udupi, Sthanika Brahmins have been forcibly disposed of their positions violently and many Smarta sthanika Brahmins have been even killed during this in the event of forcible acquisition of temples from them. [1] Some of the Sthanika Brahmans got converted into Madhva Brahmins and those who remained as Smarta’s were became the victims. This caused differences between Shivalli Madva and Sthanika Smarta Brahmins. For more information one can refer to below links [1] Being Brahmin, Being Modern: Exploring the Lives of Caste Today, By Ramesh Bairy [Page 163] [2] Vaishnavism in Vijayanagara, BA Saletore [Page 192 ~ 195] [3] The Sthanikas And Their HistoricalImportance, Dr.B.A.Saletore [Reason 3] Large number of Sthanika Brahmins took part in freedom struggle against british. As usual British took this opportunity and used their divide and rule policy by supporting Madhva Brahmins. [4] [4] Rebellion of Kalyanaswamy (1834-37): A Case of Local Protest Against British Rule, Shyam bhat The above reasons created difference between Shivalli and Sthanika Brahmans. However it is good to know that both Shivalli’s and Sthanika’s have forgotten their past and even marriages are also happening between these communities today. Let Noble Thoughts come to us from all sides' – Rigveda Thanks, Narayana Iyer |
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Divakara udupa ji Please go through the history of mandya Iyyengars and please try to find out why they have mass shraddhas on deepavali day and becauce of whose instigaton the tragedy took place |
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Dear Mr.Divakara Udupa, From your elaborate comment on 9/6/2015, when you opine that we should appreciate Mr Neria H Hebbars well reserched article, since it is incomplete research, I requested Dr. Chera Nattoja Harihara Prasad to research about the same and come out with trueth with all the Historical references. Instead of appreciating the Historical facts presented by Dr. Chera Nattoja Harihara Prasad, you are stil asking to appreciate Dr Neria H Hebbar's article of Ardh Satya,If you are so much disturbed for just the responce with Trueth, imagine how Sthanika Brahmins feel, for the words used in the article like 1) Sthanika Brahmins were relegated to lesser work in temples 2) Adda Pankthi, which are lies, as proved by Dr Chera Nattoja Harihara Prasad. Further you say, we sholuld not indulge in nitpicking on minor issues. But the real nitpicking was done by the Dr. Neria H Hebbar in his article by mentioning the above mentioned 2 lies as well as incomplete info on Tuluva Brahmins. Definetly we all should think of uniting ourselves, but not before thrashing out all these ill informed article |
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Dear Divakara udupa ji. Sir I never said that the article of Neria hebbar ji is completely false or fabricated . I too even agree that the article was written on the basis of available books as mentioned by Dr Neria h hebbar but those which doesn't contain the complete truth. What i wanted to say was about the statement made and the fallacity of the statement. It is not a minor issue and do you know even today in 21'st how much insults are being heaped on us in temples without knowing real facts .What is the heading of the article 'The tale of tuluva brahmins" when history has to be written how can you expect that the time frame has to be ruled out and in 21'st century conclusion has to be drawn by ruling it out . then why do you want history. This is not nit picking about minor issue but a major thing which has to be routed at the bud . You have said that brahmins have not instigated killings during16'th century How can yoy vouch for that? Shall I give you the names of families who have borne the burnt of that . THEY ARE STILL GIVING TARPANA TO THEM IN MAHALAYA ON CHATUR DASHI AS SHASTRA HATHA SHRADDHA VIDHI .You say that Dr. Neria h Hebbar has done a great job; then why that sentence in 21 'st century If he can pass that comment and we should forget and forgive it right divakara ji!!!. I was the one who claimed in my comments that there is nothing as superior or inferior jobs of brahmins . This is 21'st century thinking and I'am not trying to categorize as which job is important and unimportant..Again look at the way you are saying brahmins are not good at marketing whether spirutuality is an expendable marketing commodity and temples shopping malls . This shows what is your mentality. Don"t be sad of being a brahmin be very proud of it and do your Nitya anustana properly you will have viveka by that and then you will know which things should be appreciated from the core of your heart I suppose since you are a fictional novel writer you like histories of brahmins of tulu nadu with a touch of fiction . If you want to know the true brahmins history of south india especially tulu nadu go through the list of books i have mentioned and also build up your sanskrit knowledge thus by which you can go through the dharma shastras and nibandha granthas and then you can appreciate my comments for which i have also taken a lot of time & patience to go through those books and kadathas persent in our moola mane and arrive at a true foundational conclusion. |
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My Dear Dr. Chera Nattoja: First we should thank Dr. Neria H. Hebbar for writing his well-researched and a very good article. As he has taken lots of pain and time to write about Tuluva Brahmins, we are getting an opportunity to read and comment. We should all take positive points instead of nitpicking on “minor” issues. Of course, even “minor” is a very debatable one. I am not an expert on Hinduism or even Brahmins. I don’t have much knowledge of either of them. These are my very weak spots/points. In India, I got hurt because of being a Brahmin. Currently, I am a fictional novel writer. I am/was a mechanical engineer and a computer scientist. Please keep these issues while reading my comments/posts. I would like to make a few general points on Dr. Chera Nattoja H. Hariharaprasad.rao’s comments. 1. Lots of issues/things go with the territory and times. In corrupt/sick societies, one can’t get too many saints. 2. While researching, comparisons have to refer to the same times. In 21st century, I should not judge too much of what went on among Brahmins of coastal region in tenth century. We have to factor out time frames also while coming to conclusions. 3. All most all religions and castes/sects of a religion have their own history of good, bad, and ugly. In case of some religions history can be classified further as good, bad, and beastly. Like others Hindus, Brahmins made their own mistakes. However, Brahmins can claim at least one point: in the history of Hinduism, Brahmins were never too violent or indulged in killing or managing/arranging to kill others in large numbers due to differences. Even in this century, one can notice what are going on with other religions and their followers. 4. Religions and castes/sects have to move with times. They need to continuously reform learning from the past. From this angle, Brahmins need to forget minor differences at least in 21st century and be optimistic and positive in attitudes. So here I disagree with differences even among Brahmins. We need to learn to tolerate or forget minor differences. We should learn to appreciate great jobs done like by Dr. Neria H. Hebbar by this article. 5. Brahmins, by and large, are meek or mild. This has been one of our weak points. World has been managed/controlled by those having “barrel of gun” and not what is right or wrong. 6. Brahmins and Hindus are not that great in marketing. Here just examine how Roman Catholics have been very successful. 7. In information and communication technology (ICT) age, changes are going to be faster. Please consider the above issues, With kind regards, Divakara K. Udupa September 6, 2015 |
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If we see theTOTAL percentage of population of brahmins all over india it is just 2% of the other population . But in daksina kannada the percentage is 11% . How did this happen ? Some sort of magic!!! See shivallis including madhvas of uttaradi matha and koteshwara and kandavara and panchagrami hebbars are 3500000 in number, kotas are 800000 haivakas and sakalapuri haviyaka are 700000 where as sthanika tulu brahmins are just 20000 . What does this mean? If you take only the percentage of sthanika tulu brahmins it is just 2% of the total population in dakshina kannada even today. |
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As mentioned in this article the reference is grama paddathi / or also called as sahyadri khanda (skanda purana antargata) . but when grama paddhati was shown to kashi hindu vishwa vidyalaya pandits they declared that original skanda purana doesen't contain that sahyadri khanda and it is half fabricated . so we sthanika tulu brahmins from our available documents shilalekhas rajapatras tamrapatras made Hosabale anantha sharma to write uttara sahyadri khanda which also has certain portions from sahyadri khanda This contains the real history of tulu nadu brahmins which you shivallis /madhvas never agree Uttara sahyadri khanda is available in pdf format downloadable from internet |
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During any asta mangala / swarna mangala prashna which takes place in any temple before any brahma kalasha or jeernoddhara all the the things which I've given as comments do come up as dodhas but it is being clearly avoided craftily and cunningly by the shivallis/ madhvas and they say' these things are not necessary please continue forward by cutting off these details'. Because they fear that if these things do come out the localites will know everything and the cat will be out of the bag |
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Dear readers, CLASSIFICATIONS OF BRAHMINS: According to astadasha smriti sangraha , smriti sandarbha , brahmanotpatti marthanda, ashwalayana gruhya sutra and kautilya arthashastra brahmins are classified as A)Yachaka brahmins ; these people do archaka vritti for the purpose of dakshina B)Ayachaka brahmins: these people teach the vedas vedangas upavedas and upangas and are advisors for the royale families in matters of administration They are given umbali lands for their work on which they build Devasthanams There is one more classification that is A) Shatkarmi brahmins : The shat karmas are 1) Yajana karma : That is mantaining the agni hotra agnis( aahvaniya , dakshaniya and garahapatya agnis) and giving that agni during shrouta yagjnas like somayagjna etc This is the most important work of vedanti brahman and because of this he had to travel to distant kingdoms along with the agni for officiating big yagnas which some times runs for 15 years 2) Yajana karma : that is maintaining the gruhya agni and doing agni aupasana along with a legally wedded genetically brahmin wife and doing the naivadyam for darshapoorna masa homas lighting the lamps with that agni in house and attached temples in umbali lands and doing the poorva and apara shodasha VAIDIKA smskaras with this agni doing agama tantra and doing shivalinga archana For pouranika samskaras this agni is not required 3) adhyayana: Chanting and reciting the veda samhitas in temples teertha mantapa and studying the brahmana granthaas aranyakas and upanishads shrouta sutras and gruhya sutras 4) adhyapana: Studying the vedangas( shiksha , vyakarana, jyoyhisha, dharma shastraas, and chandas ) upangas like (nyaya vaisheshika sankhya yoga mimansa and vedanta) upavedas like ( ayurveda , artha sthapatya and gandharva) 5) dana : giving alms which comes under pancha maha yajna 6) prathigraha : taking alms or umbali lands as the case may be A thri karmi will be restricted only to adhyapana dana pratigraha and doing archana according to pouranika karmas as agni is not required for that.( he should not do shiva lingaarchana as lot of maadi is required for that other vigraha archana like vishnu canbe done) Now it was a rule / law/ regulaton/ (SHASANA) during those days that when a shat karmi brahmin takes his shrout agni to different kingdoms on invitation by emperors to officiate big yagjnas like soma yaga or rajasooya yaga which may somtimes take 15 to 20 years to complete he never used to take his genetically brahmin wife to large distances as gruhya agni has to be maintained at home At that time he can keep cordial sambandham with soodra women and the children born out of them are legitimate yachaka thri karmi brahmins . There was nothing called as sin in that process as it was legal Ref- kautilya artha shastra. There was nothing called as superior or inferior in their minds which was instilled by the british divide and rule policy. E,g migrations of brahmins from ahichatra So see even today in shivallis ( thri karmis) during shraddha karma women never participate in that they don't even cook food on that day. MODALITY OF ADMINISTRATION: Whatever mode of administration which is being carried out today from gram panchayats , taluka panchayat zilla parishad and different courts university education was carried out by emperors from DEVASTHANAMS before 1906 after which british took over Sthanam means officce in thulu See the sthanam word is there even in erstwhile russia as kajakasthanam turkmeinistahnam which were great centres of administration So for every village there was a grama devasthanam for every 50 grama devasthamans there was a seeme devasthanams for every 75 seeme there was a magane devasthanam for every 100 magane there was a mahatobhara devasthanams which was also called ghatika sthanams which is a university( so today university covocation is called GHATIKOTSAVA For every 200 ghatika sthanams there was one samsthanam and for every 250 samsthanams there was one Mahasamsthanans / aamnayaapeetam e.g SRINGERI JAGADGURU MAHASAMSTHANAM So he is having the birudavali MOORU SAVIRA SEEMEYA OODAYA and depending on these administrative division there were ranks in kings as kavander tundaarasa, arasa, raja maharaja chakradhipathy ekachakradhipathy and all were controlled by aamnaya peeta that is JAGADGURU Inside the temple all the affairs was looked after by the post of sthanika which means a high ranked officer like today it is called Tahsildar comissioner judge vice chancellor So we were called as sthanika tulu brahmins( who were ayachaka shat karmi) as we had that post and we used to do the agnihotra and do the naivadyam and light temple lamps and then do the veda parayana ( AFTER WHICH A THRIKARMI HAS TO POUR WATER FROM A POT AT THAT PLACE TO WASH OUT DROPLETS OF SALIVA SPITTED DURING PARAYANA WHICH WAS WORAGLY PROPAGATED AS AFTER STHANIKA ENTERS A TEMPLE IT SHOULD BE CLEANED AS THEY ARE INFERIOR .SO STHANIKA TULU BRAHMINS STOPPED DOING THE PARAYANA ALTOGETHER) and then look into administrative affairs and report to the different kings as the case may be , look into the temple tantra/ agama during utsava So every temples kattalai dittam( book of byelaw ) is still in sthanika brahmin houses Britishers found that if they had to win they had to remove this temple mode of adminstration i.e remove sthanika tulu brahmins from power. NOW TELL ME WHERE DOES THE QUESTION OF RELEGATION TO INSIGNIFICANT JOBS ARISE. IT IS A WRONG PROPAGANDA WITH A HIDDEN MOTIVE THIS IS A WARNING TO STHANIKA TULU BRAHMINS ALSO DO YOUR SHAT KARMA ANUSTANA PROPERLY BY AGAIN STUDYING IT SO YOUR DORMANT BRAHMATEJAS WILL AGAIN GLOW . DON'T GET DISHEARETENED BY SUCH COMMENT AND LEAVE YOUR KARMA . FOR A THRIKARMI ONLY VISHNU SAHASRANAMA PARAYANA A POURANIKA METHOD WILL SUFFICE BY LOOKING AT HIM IF YOU STHANIKA TULU BRAHMIN WILL ALSO ONLY DO IT IT WON'T HELP ALONG WITH THAT FOR YOU VEDA SAMHITA PARAYANA IS REQUIRED SO YOU SEE TODAY THRIKARMI IS HAVING MORE TEJAS THAN YOU AND THEY HAVE THE POWER TO PASS BASE LESS COMMENTS |
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CLASSIFICATONS OF BRAHMINS; According to brahmanotpatti marthanda , Astadasha smriti samucchaya, smriti sandarbha kautilya artha shastra and other references there are many classifications of brahmins they are, 1 Yachaka & Ayachaka brahmins -yachaka brahmins live by doing archaka vritti and takes dakshina for that whereas ayachaka brahmin teaches the vedas , vedangas, upangas and upavedas and will give advice to the kings and emperors regarding administration based on dharmashastra and arthashastra and danda neeti and umbali lands were given to them for their service. 2 Shat karmi and tri karmi brahmins A shat karmi always has to do six karmas they are a)Yajana - doing the agnihotra and maintaining shroutagni for conducing yagnas like rajasooya ashwamedha etc b)Yaajana- doing agni aupasana along with legally wedded brahmin wife of same genetic character and doing poorva and apara shodasha samskara and doing naivadiyam and lighting lamps through this AGNI. so it is called ghruya agni. With this naivadiyam darsha poorna masa homa has to be done in temples and doing shivalinga archana and agama karmas c)Adhyayana- reciting and studying vedic samhita/ brahmana / aranyaka / upanishadas and doind padapata /krama pata/ jatapata/ malapata/ shikahapata/ rekhapata/ dwajapata/dandapata/ghanapata/ ghanavallabhapata/ panchasandhi ghanapata of vedic mantras according to his shakha d) Adhyapana- studying and teaching vedangas(shiksha, vyakarana, nirukta,,jyothisha, kalpa, chandas), upangas (vaisheshika, nyaya, sankhya yoga mimansa vedanta) and upavedas (ayurveda stapathya, gandharva artha) and doing archana to vigrahas in temples by pouranika vidhis other than to shiva lingas e) Dana- giving alms pancha yagyna f)Prathi graha- Taking dakshina A tri karmi Brahmin will only do adhyapana dana and prathigraha Now what is this tri karmi brahmin. Keep one thing in mind in olden days rajas and emperors used to do shrouta yajnas like somayaga/ ashwamedha yaga which takes more than 15 years for completion and brahmins used to come from distant places by migrating and finish the yaga and go back. this was called as' vasahatu' . As they had to go by walk only men used to go for vashatu . So the emperors used to make shasanas/ laws that shoodra women should do their seva and during that time they will be considered as brahmins as they are helping the brahmins officiating yagas and the children born of them are considered as trikarmi brahmin( eg migration from ahichatra) Ref kairalotptti. kautilya artha shastra. So there is nothing called as superior or inferior brahmins . Britishers did it for their convenience eg aryan invasion theory MODALITY OF ADMINISTRATION; During days of yore whatever the administration/law and order/ education are being done today from grama panchayats , taluka panchayats ,zilla panchayats different courts universities was done from temples. So they were called DEVASTHANAS. STHANA means an office and STHANIKA means a person who officiates every thing called asMUDRADHIKARI i.e an high ranking officer (tehsildar, commissioner judge or vice chancellor) . This job was given to sthanika tulu brahmins who are shatkarmis rig vedis agamikas. teachers danda neetijna so they were called sthanikas. So for every 50 grama devasthanas there was a seeme devasthana for 75 seeme devasthana there is a magane devasthana for 100 magane there is a mahthobara devasthana for every 200 mahatobhara there is a samsthana for every 300 sansthanas there is mahasansthanam/aamnaya that is today JAGADGURU MAHASAMSTHANA DAKSINAMNAYA SRINGERI- mooru savira seemeya odaya birudavali means this JOB OF STHANIKA TULU BRAHMIN/HIGH RANKING OFFICER: To do the shat karma in temples and do veda parayana in front of the teertha mantapa (after which a tri karmi brahmin will wash that place by flushing water from a pot as droplets of saliva gets spilled during vedapata and it was worngly propagated by trikarmis that after a sthanika tulu brahmin enters a temple it has to be cleaned as they are inferior so we stopped the vedapata itself ) and officiate every thing and report to the king matters of urgency and give raja neeti advice ( this is a warning to every sthanika tulu brahmins do your karma properly and don'stop it just because some tri karmi make fun of you and pass comment otherwise your brahmatejas will become dormant and trikarmi will get the tejas by just vishnu sahasranama) Now where does the question of relegation to insinificant job comes to prejudiced sick minds without knowing these facts |
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In madaviya shankara digvijaya when JAGADGURU ADI SHANKARACHARYA came to subrammanya temple he was completely happy and praised sthanika tulu brahmins for their dharmic vidhi vidhanas . , but now in neria hebbars so called digvijaya sthanika tulu brahmins are a relegated lot to pre supposed prejudiced insignificant jobs!!!! HAROHARA |
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The Dasha naami pantha was introduced by JAGADGURU AADI SHANKARACHARYA for the unification of all the sadhus yatis aghoris nagas nathas and their dwadasha akhadas They are as follows SARASWATHI; BHARATHI; GIRI; TEERTHA; Etc These are being used by all the sanyasis and sadhus following advaitha sampradaya Thus the honourfic title of JAGADGURU was being confered upon the four SHANKARA AMNAYA PEETAMS and should be sported only by them by vijayanagara samrajya cheras cholas pandyas and other emperors.The adhikara of first bathe in maha kumbha mela is also given by the naga sadhus to the FOUR AAMNAYA PEETAMS; Many other birudavalis like SARVAJNA PEETADHIPATHI, KARNADU SIMHASANADHIEESHWARA are also there. If you people don't accept supermacy of advaitha philosophy and pass taunts and guillible remarks on the AMNAYA PEETAM why do your dvaithi swamis want their birudavalis like teertha, jagadguru etc. Such cunning double standards. You shivallis don't have even your own birudavalis you are borrowing it from others Advaitha philosophy is being accepted all over India and abroad It is rational and scienticfic Even foriegn scientists are in awe of that and call it as the grand unification theory it is having an international acclaim and charm whereas your dvaitha philosophy is not having a strong foothold even in tulu nadu leave alone north india Even. madhvacharya had reservations and doubts about it and he hid his original books during his last days of life So we can safely claim SARVATOBHAVENA DVAITHA MUKHA BHANJANA ADVAITASYA DIGVIJAYA DIGVIJAYA DIGVIJAYA. Ref- Dvatha matha kandane- Muddana ballal |
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Sir, It has been claimed in the article that shivallis are learned vedic pandits but if you see all the oriental manuscript libraries of south india all the manuscripts are donated from either sthanika tulu brahmin houses, nampoothiripad houses, smartha vaidic brahmin houses of andhra , uloocha kamme and babbor kamme houses. What does this indicate? Ref-AURFECHTS CATALOGUS CATALOGORUM -LAST VOLUME. Last 450 pages which deals with the donators names.and families If you people are so learned you should have made contributions of national use. But you have given nothing The original karikas on rigveda are still with us safely preserved which you people have not even dreamt of leave alone seeing it. |
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Whenever we say tulu brahmins it means those who are present in tulu nadu right from the begining and not just those who speak tulu For e.g if a haivayaka learns brahmins tulu he is not tulu brahmin but a haivyaka. Similarly shivallis due to their contact with sthanika tulu brahmins learned and talked tulu and are just shivallis and can't be considered as tulu brahmins . Thus the most famous son of tulu brahmins is ADI SHANKARACHARYA.Because of of him we are having vaidika dharma still in hindustan otherwise there would have been no temples but only boudha viharas and you shivallis couldn't have had the chance to even kick start your dvaita philosophy |
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The reasons for why sthanika thulu brahmins are being browbeaten time and again by any tom dick and harry are given below as given the books already mentioned by me which are well researched ones are as follows 1.Vijya nagara samrajya got rampaged during the talikote war of 15 A.D. and vyasa raya teertha found this as an opportunity to convert Krishna deva raya to vaishnavism. Sthanika tulu brahmins were all powerful at that time and you shivallis and other sect of brahmins were just our paid salary workers in temples. We still have kadatha records for this statement vouching it You got the samskaras of dooing archana in temples by looking at our vidhi vidhana which is only followed till date. You are not having anything of your own We were also going uptill kerala and tamilnadu to teach tantra/ agamas/mantras.The choutas banga ajilas ballals and other vassals got upper hand during this period of anarchy. 2 At this time the crafty cunning self proclaimed redoubtable VADIRAJA took these vassals into his confidence and literally murdered mauled and threw sthanika tulu brahmins out of the temples and converted many SHIVA TEMPLES into janardhana and subramanya into adi janardhana. as a token of his assumed success over sthanikas he called the agrapanthi of sitting during bhojana of sthanikas as ADDAPANTHI.. He could succed in doing this only upto padubidri and no furthur as sthanika tulu brahmins were still powerfull in kudla puttur etc 3 During 1836 Sthanika tulu brahmins fought against the british under kalyanaswamy [ kalyanappana kattukai] ref. -The rebellion of kalyanaswamy of 1836. Nearly 1300 sthanika tulu brahmins were hanged in bikara nyaya katte in mangalore now called as bikarnakatte. You shivallis ,smartha shivallis, kota koteshwara,haiviyaka sakalapuri haviyaka chitpavanas and karadis and also bunts supported the british [ now you people talk greatly of patriotism]. Nothing happened to you people and you as a reward got the authority of temples from british which you people and the courts claim as original records but not the vijayanagara tamra patras and you claim anuvamshika mookteshar posts. SHAME ON YOU. Due to these reasons sthanika tulu brahmins clan lost confidence and they surrender meekly on the onslaught and remarks on the whims and fancies of any individual and they fear for their dear lives. |
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Divakara udupa ji You have suggested that i should write a well researched article. There is no neccessity of that as the list of books mentioned by me are all well researched ones and every body can go through them. Whatever comments i'am giving are from those books only and you can see for it there itself. The topics in these books and my comments are as true as sun and the moon and remain so till they exist. Significance or insignificance of ajob has to be decided by veda shastras and not according to whim and fancies of an individual.What i want to clarify is that the article by neria hebbar is only half truth and only those points which highlight the shivalli brahmins are given so rather than history tulu nadu brahmins it is history of shivallis which is also masked/ fabricated just like the history of india. If i write the history every points will come out which will contain points like 1The origin of asta maths and what happened to sthanika tulu brahmins livig there . 2 What about madhva sarovar. 3 what about kadagolu krishna whether it is dandayudapani murugan ? and what happened to venugopala krishna [ enne krishna ] consecrated by padma padacharya disciple of ADI SHANKARACHARYA. 4 the fallacity of tapta mudra dharana. 5 The history of KUKKE SUBHRAMANYA TEMPLE AND SIDDHI GANAPATHI 6 the truth of kanakana kindi 7 the atrocities of redoubtable self proclaimed VADIRAJA METED OUT TO STHANIKA TUKLU BRAHMINS All this will again start a mud slinging business and will be like washint linen in public. So it is better you only go through those books mentioned by me. LET ME ADD: I DIDN'T LIKED THE ARTICLE BECAUSE OF BIASED AND UNCONFIRMED STATEMENT LIKE ''STHANIKA TULU BRAHMINS WERE RELEGATED TO INSIGNIFICANT JOBS " |
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The reasons for this pitiable state of sthanika tulu brahmins is due to the following reasons 1. The fall of Vijaya nagara empire due to talikote war during 15th A.D. during that time vyasa teertha raya was able to convert krishnadeva raya from shaivism to vaishnavism. Due to the fall of the empire the chouta, bangas,ballal etc and small vassals of the empire got the upper hand. 2 during this time the redoubtable self proclaimed VADIRAJA used this ocassion and cunningly and craftily used these vassals and forcibly threw, mauled and killed the sthanikas from temples. and converted the ballals who were jains and bunts as brahmins as a reward for their work. He even made bhajans to this effect to instigate the killings as "kollu kollu kallarannu ......". See the hatred he had . Can he be considered as guru 3 Sthanika tulu brahmins fought against the british during 1836 which was called as the rebellion of kalyanaswamy [kalyanappana kattukai] as a result 1300 sthanikas were hanged in beekara nyaya katte which is called as bikarnakatte in mangalore. The shivallis/ smartha shivallis/ kotaas,/ koteshwara/ haviyakas / chitpavanas / karadis/ deshastas were spared as they supported the british. This was the first freedom struggle in which brahmins were hanged in this number. You people now talk of patriotism.As a reward many temples were given to shivallis by british .This is what they talk about that they are having original documents of temples from british But they don't have tamrapatras shilalekhas from vijayanagara samrjrya . That is original records which nowadays court don't agree This is the reason why Sthanikas are terrified and don't speak up when injustice is done to them and people like Neria hebbar can pass any comment |
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Divakara Udupaji Definately I'am not wtiting these comments by cooking it up. The list of books which has to be reffered has already given by me. There are many more books which has not been mentioned. Those are all well researched boks only. Our ancestors didn't write it by figment of imagination. You can go through those and find for yourself that whatever i've written is true to the core of every word and WILL remain so till sun and the moon exists. So I don't find it really necessary to write an article all over again. If i write an article i'll have to write about 1 About udupi and its true history 2 about the origin of ashta matas 3 about the self proclaimed redoutable vadiraja and the atrocities meted out to sthanika tulu brahmins by him 4 about the fallacity of tapta mudra dharana 5 ABOUT KUKKE SUBRAMNYA TEMPLES HISTORY These things will again start a mud slinging business. You can refer to all this from DVAITHA MATHA KHANDANE BY MUDDANA BALLAL . What really irks me is the sentence in this article STHANIKA TULU BRAHMINS WERE RELEGATED TO INSIGNIFICANT JOBS. What does this mean? 1 Whether there is any refreence or records for this statement 2 significance is decided from shastras vedas smritis not by whims and fancies of any individual 3 where were you brahmins 900 years back. Only Sthanika tulu brahmins were present and doing archana in temples till1856 AD. 4 this article is regarding history of tulu nadu but it seems as the history of madhvas and shivallis and their so called dig vijaya So it is biased 5 why does all the original records of temples are in sthanika tulu brahmins name Ref Historical importance of sthanikas- B.A. SALATHORE LET ME ADD:MY SENTIMENTS ARE DEEPLY HURT AND I DID'NT LIKE THE CORE CONCEPT OF THE ARTICLE i.e STHANIKA TULU BRAHMINS BASHING AND INSULTING. THE ARTICLE IS BIASED. ALL OF YOU READ THE BOOKS WHICH I'VE MENTIONED IN PREVIOUS COMMENT WITH HIGH REGARDS THANK YOU |
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About the Tale of Tuluva Brahmins, I request a well researched article by referring all the available historical writings, even referring to the Gauzette publications of earstwhile Madras Presidency is very importent, to be published so that ultimately the truth alone prevails. |
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Divakara ji Thanks ,For your wholehearted compliments. Definately ,I'am very eager to write a real well researched article.It will follow soon. The list of books which you can go through in the meanwhile has been given by me. WITH VERY HIGH REGARDS. THANK YOU. |
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I have a suggestion to Dr. Chera Nattoja H. Hariharaprasad.rao. If he feels that this article by Dr. Hebbar is incomplete, Dr. Rao should write a well-researched article on Tuluva Brahmins. I am looking forward to one complete article by Dr. Chera Nattoja H. Hariharaprasad rao on Tuluva Brashmins. Let me add: I liked this article by Dr. Hebbar. With regards, Divakara K Udupa. |
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The concept of shivallis being born out of mogers (fishermen) and from bunts was present even in kerala. In days of yore nampoothiris used to keep sambandham/relation with nairs women and also with mukkomar women and children born out of them were called poduvals embranthiri respectively. Nair are called as bunts and mukkomar as moger in tulunadu.So they were given the job of jyothisha and archana in temples respectively and they are thrikarmi anagniman brahmins but not agni hotra shat karma brahmins even there. That job was present with NAMPOOTHIRIPADS/ STHANIKAS/ADYAN. Embranthiri are called shivallis in tulunadu. pothis are called as kota/koteshwara in tulunadu.ADI SHANKARACHARYA was nampoothripad i.e a shatkarmi agnihotri brahmin |
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Sincere attempt. Just One Kg Salt from ARABIAN SEA |
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This article is not a well researched one as being claimed. It encompasses a baised and a hatecrime type of attitude towards one section of brahmins. It is deficient in rayasa patras, shilalekhas, raja patras.Only two books i.e grama paddathi and Studies in tuluva history and culture are of research material quality.The list of books that has to be still referred are smrithi sandarbha astadasha smriti sangraha mahapuranas and upa puranas shilapaddikaram sahyadri kanda uttara sahyadri kanda vaishnavism in vijaya nagara historical importance of sthanikas- salathore. sthanika brahmins -I.K rao brahamins of kanara and kerala tulunadu-p.gururaja bhat udupiya naija charitre-achuta sharma castes and tribes of southern india- foreword for its genetic tests report- Dr edgar thurston killes history of tulunadu. madras presidency report of brahmin census of 1906 brahmanotpatti marthanda brahmins of south india-francios gautier rayasa patras of shringeri jagatguru peetam- DAKSINAMNAYA and still more. |
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Dr .hebbar, your article is incomplete due to insufficient research material ,like rayasa patras, shilalekhas, tamra patras,Geneticprofile conducted by british east india company. It is even biased giving importance only to a certain sect of brahmins |
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Dear Dr. Hebbar: Very glad to read your super article. Please bring out more such well researched articles. With kind regards, Divakara K. Udupa |
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Sthanika tulu brahmins are called as namboothiripats,/Adyan, in Kerala; Sthanapanthulu in andhra and gurukkal Iyers/ baner/ anner in tamilnadu in days of yore . But they migrated to thulu nadu in 2B.C. Now those people living in kerala , andhra, tamilnadu, and doing the work of sthanika post are other brahmins. Namboothiripats are diffrerent from namboothiri. ref - shilapaddikaram |
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sthanika thulu brahmins have rayasa patra from shringeri jagadguru peetam stating that sthanadhipathi; sthanapanthlu; sthanadhikari; sthanika thulu brahmins are the original rigvedis shatkarmi agnihotri/agnimaan brahmins of dakshinapatha/ south india and they are the original agamikas /tanthris/ prathistapanacharya of temples. this is the reason why they prepare naivadyam and light lamps from that agnihotra agni in temples which is not insignificant. that is the reason why they dont take food along with other brahmins tomaintain shuddhata/ maadi.which has been wrongly projected as ADDAPANTHI. It is actually AGRAPANTHI. |
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shivallis/madhwas doing archana /pooja in shaivaite temples keep saligrama below the shiva linga and do archana to that which is completely against shaiva agamas;. they don't even partake naivadyam/teertham of shaiva temples.They still have matsya pooja/samudrapooja on the fourth day after their marriage which is not in vaidika shastras. they have surnames like baris of fishermen like ending in thayaa, nayaa. layaa, ayaa (aggithayya , yrekadithayya) etc.What does this suggest. Even in shaiva temples they don't give bhasma & bilvapatra as prasada but tulasi and gandha which is against shaiva agamas. and these people consider themselves as superior and try to banish / relegate sthanika tulu brahmins who are original agnihotris /rigvedis of south india to insignificant jobs like preparing naivadyam. Actually that is significant as it is prepared from specific agni which others don't have.In the absence of shivalli sthanika can do archanaa but in absence of sthanika shivalli can't do naivadyam . Referance of sthanikas can be had even from thiruananthapuram padmanabhapuram temple original records wherein it states that the temples original prathistapanacharya was divakara muni a tulu brahmin on the 964 day after kaliyuga started.i.e 5000 years back . Where were you shivallis/ embrantharis at that time. You didn't even come from aahichatraa. you came only 900 years back . Dont get confused that sthanika tulu brahmin and kumble sthanikas are same. Kumble sthanikas are nambishas of kerala. they are called sthanikas for different reason which is another fact which will be revealed after deep study. Ref tulu nadu- p.gururaja bhat historical Importance of sthanikas-( salothere history dept. gazette of central govt) |
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It is written in this article that sthanikas tulu brahmins were relegated-Banished to insignificant jobs in temples . the job of lighting lamps and preparing naivaidyam are not insignificant but main as these are done by agnihotri/agniman shat karmi brahmins. others brahmins coming from outside are anagniman thrikarmi brahmins who do pooja /aarchana for salary. stahnikas didn't have salary but umbali lands were given to them by emperors on which these temples were built which can be seen in adangal / durmukhichiti records till date in madras presidency endowment department and sthanika tulu brahmin houses. shivallis are madhwas/vaishnavas who don't beleive in shiva/ eeshwara and consider him to be the servant of vishnu in the ninth order . then what work do these vaishnavas have in shaiva temples. they don't even know shaiva agamas properly as original shaiva agamas are still with famous stahanikas tulu brahmins houses like chera nattoja, moroja, kedige etc. They only want the dakshina from shaiva temples and not even his naivadyam and bhakthi. |
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The article is really extensive and throws light deep into Shivalli Brahmins origin. It is also told to me by my elders that Shivalli Brahmis are expected to eat the vegetables that are grown only in South Kanara. This may be to make them stick to that place since earlier attempts by Parasurama to convert Fishermen into Brahmins was not very much successful. |
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Study of history from all four corners,it is evident that thulu brahmins, thulunau zamindari system, land dedicated to temples etc. are only after the NEW KINGS & KINGDOM period, say after 7th or 8th century.Most of the ancient temples are of SHIVA here, next DURGA. BUT u can find Budhist & Jains earlier to this. Perhaps these budhist stupas etc.might have converted as temples in south India. It is said some where in Kerala history that all the Bhagavati temples were earlier Budhist stupas. The story of migation of Brahmins on the West coast i.e.from Gujarat to Kerala after 7 th or 8th century also supports your claim. Please throw some light on the above points. SECONDLY, the Kadri Manjunath Temple is the original and very old temple of Mangalore than Mangaladevi, Nath cult was also very old one, the name Mangalapura might have derived from manjunatha's name & place? The Stanika brahmins were suppose to be the original inhabitants of tulunadu, and when Vaidika Brahmins got the power of Pooja and domination of land, these brahmins were sidelined? (I am a shivalli brahmin). It is also said that Bunts were migrated alongwith Brahmins as protecting guards?.In the ancient & medieval Indian history,there were two types of SAINIKS, one permanent soldiers paid by the kings, another based at the villages and guard & manage administration, and called by King in need.They were not paid soldiers, but given land to cultivate? This started the system of Zamindari... |
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Dear Sir, I have been an ardent reader of your articles and all of them give me great joy. I am presently a student, and belong to the Hebbar Brahmin family from Kalasa. I have always been pondering upon certain thoughts until I read this article, which happened to shed so much light into that process. Despite my continuous attempts, I haven't been able to contact you. It would be great if you could reply to me, through my E-mail ID- as I have a few basic questions to ask. Thanks and regards. |
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This article, as well as history, clearly shows that Brahmins were originally outsiders, who settled in an alien land, and usurped the rights of the original inhabitants. Even now, these pests are the responsible for most of the problems which India faces. It is high time these useless people are removed from their pedestals and shown the door. |
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sir, the exact reference & detailed explaination of sthanika post and sthanika brahmins can be had from shilapatthikar of tamilnadu written in grantha lipi dating 15000 years availablefrom kanchi kaamakoti peetam |
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i want to buy the tale of tulu brahmins |
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sir ,the mentioning of sthanikas is in lighter vein . they are the real brahmins of south india, with history of three thousand years,other brahmins being migrated from northern parts of india and had a inter mixture with other castes like mogers and bunts,.the founders and propagaters of agama in south india as reffered by sahyadri kanda are stanikas |
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Very good article, nice to know about Tuluva Brahmins histroy. |
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Hi Mr.Sripathi, Can you mail that to me as well? Very much interested to read...you can send that to me @ sphinx.seti@gmail.com. |
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can i have mr neria h hebbar s e mail id? I have many questions to ask regarding the article tuluva brahmins. |
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Great article! Information is very enlightening and educative. Thanks for taking the time to research and publish. Regards. |
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Very good article, nice to know about our histroy. |
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Dear Prof Tantri You can email your article to me at rk@boloji.net Thank you |
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Dear Hebbar, Ihave an article written recently about the Brahmins of Kerala showing similarity between Shivalli and Namboothiris. If interested Ican mail. to you. |