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The Tale of Tuluva Brahmins
by Dr. Neria H. Hebbar Bookmark and Share
 

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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Article Comment 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
Dr. Chera Nattoja H. Hariharaprasad.rao
09/03/2015
Article Comment 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
Dr. Chera Nattoja H. Hariharaprasad.rao
09/03/2015
Article Comment 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

Dr. Chera Nattoja H. Hariharaprasad.rao
09/03/2015
Article Comment 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
Dr. Chera Nattoja H. Hariharaprasad.rao
09/01/2015
Article Comment 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
Dr. Chera Nattoja H. Hariharaprasad.rao
08/26/2015
Article Comment 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
Dr. Chera Nattoja H. Hariharaprasad.rao
08/26/2015
Article Comment 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.
Dr. Chera Nattoja H. Hariharaprasad.rao
08/24/2015
Article Comment 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
Dr. Chera Nattoja H. Hariharaprasad.rao
08/21/2015
Article Comment 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.
Dr. Chera Nattoja H. Hariharaprasad.rao
08/21/2015
Article Comment 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 "


Dr. Chera Nattoja H. Hariharaprasad.rao
08/21/2015
Article Comment 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
Dr. Chera Nattoja H. Hariharaprasad.rao
08/18/2015
Article Comment 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


Dr. Chera Nattoja H. Hariharaprasad.rao
08/18/2015
Article Comment 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.
Chera Nattoja Ananthaprakash Rao
08/17/2015
Article Comment 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.
Dr. Chera Nattoja H. Hariharaprasad.rao
08/16/2015
Article Comment
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.
Divakara K Udupa
08/14/2015
Article Comment 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
chera nattoja harihara prasad.rao
08/11/2015
Article Comment Sincere attempt.
Just One Kg Salt from ARABIAN SEA
Er.Umesh Rao .,Badanidiyoor., Mangalore
08/02/2015
Article Comment 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.

Dr. Chera Nattoja H. Hariharaprasad.rao
07/08/2015
Article Comment 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
Dr. Chera Nattoja H. Hariharaprasad.rao
07/06/2015
Article Comment Dear Dr. Hebbar:
Very glad to read your super article.
Please bring out more such well researched articles.
With kind regards,
Divakara K. Udupa
Divakara K Udupa
07/03/2015
Article Comment 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
Dr. Chera Nattoja H. Hariharaprasad.rao
06/13/2015
Article Comment 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.
Dr. Chera Nattoja H. Hariharaprasad.rao
06/11/2015
Article Comment 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)
chera nattoja harihara prasad.rao
06/10/2015
Article Comment 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.
chera nattoja Harihara prasad rao
06/08/2015
Article Comment 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.
M Rajgopal
05/20/2015
Article Comment 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...
PRAKASH MALLAR
10/03/2014
Article Comment 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.
Jishnu M Ravindra
02/22/2014
Article Comment 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.
Dinesh Kumar
12/05/2013
Article Comment 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
Dr H Harihara prasad rao
10/31/2013
Article Comment i want to buy the tale of tulu brahmins
lakshmi sadanandan
05/24/2013
Article Comment 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
dr h harihara prasad rao
09/30/2012
Article Comment Very good article, nice to know about Tuluva Brahmins
histroy.
prudhviraju ch.andhrapradesh
05/03/2012
Article Comment 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.
rajan
02/01/2012
Article Comment can i have mr neria h hebbar s e mail id? I have many questions to ask regarding the article tuluva brahmins.
nachiketha kashyapa
10/17/2011
Article Comment Great article! Information is very enlightening and educative.
Thanks for taking the time to research and publish.

Regards.
Ram & Veena Manja
08/21/2011
Article Comment Very good article, nice to know about our histroy.
Manjunath Ibhat
07/06/2011
Article Comment Dear Prof Tantri
You can email your article to me at rk@boloji.net
Thank you
Raj
02/27/2011
Article Comment Dear Hebbar, Ihave an article written recently about the Brahmins of Kerala showing similarity between Shivalli and Namboothiris. If interested Ican mail. to you.
Prof. P.Sripati Tantri
02/27/2011
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