Atul and Sarika Mohlajee with Family

I received an interesting mail from Atul Mohlajee-litty to me- my younger brother who was fondly refered as my Shagird (disciple) by his Grandfather Pandit Shiv Narain Mohlajee. Though 5-6 years(please check my calculation) younger to me , both of us when together excelled in all sorts of naughtiness and ran around the place, jumped over walls and did all non sense that children of our age could do. Tayaji( Pt.Shiv narain Mohlajee) was the only person in that household who laughed and enjoyed our activities. He was our great admirer and staunch supporter.

Atul is the elder son of Shiv Kumar Mohlajee-refer V-2 of English translation of Vanshavali

His mails are reproduced herewith

"Subject: Lahore Visit
Date: Sat, 19 Sep 2009

Dear Ajaya Bhaiya,

Your Lahore visit was impressive. I wonder why no one else has gone there before. I can see that you could not video all due to purdah in the house. Here is our photo for the blog per Mahendar uncle's email earlier.

See more of the blog. Keep it going.

Atul Mohlajee (Litty)"

Second one:

"Hello Ajay Bhaiya,

Our names are:

Atul Mohlajee, Sarika Mohlajee, Divya Mohlajee 14, and Navya Mohlajee 10,
and we are from Chicago. We live in OakPark, Illinois, about 8 miles West from Downtown Chicago. Any Mohlajees coming or passing by Chicago is welcome to stay with us. This photo is from Anshu's wedding.

It was a good description of my dad's (Shiv Kumar Mohlajee's) study room now a kitchen. It is understandable why everyone had to get jobs in Delhi at age 17 or 18, without full education since they were all uprooted by partition.

Atul Mohlajee
Illinois 60304
U.S.A."
Dear Atul,

We look forward to hear from you more and would encourage you to have gmail account so that entries could be made directly on the blog. As soon as you have an account, please send me its detail to enable you as contributor.

Love to All.

Ajaya

Mohalian Da Mohalla

Upon my request , our host sought some facts about of Mohlian Mohalla inside Suttar Mandi of old city lahore.They came out with following report, which is more less same as given in Wikipedia

The origins of the original Lahore may be as early as 2,000 B.C.E. Lahore had many names throughout its history. Mohallah Maulian (मोहल्लाह मौलियन ) represents one of the two most probable sites of the original Lahore। The other, Suttar Mandi (the yarn market) inside Lohari Gate, had been called Mohallah Chaileywala Hammam located in Machli Hatta Gulzar, just off Chowk Chalka, Lahore's original red-light area.

Maybe our ancestors became known as Mohla instead of Misr(which was generic name for brahmans) due to their dominance of this area (मोहल्लाह मौलियन ) especially on their return from Para Chinar along with Raja Ranjit Singh. It is alleged by present Lahoris that during his regime Hindus and Sikhs dominated the city. They hardly built new structures instead, ravaged and destroyed several mosques and monuments of the old fort . They further believe that some of these establishments were used as Horse stable ( अस्तबल ).Quite possible, as all powerful Kings of those days were known for religious fanaticism or intolerance.

We know Our Greatest Grandfather Madho ramji was credited to have constructed a shivam temple hence earned the title or name of Mohla. It is pure conjecture and anybody's guess.It's for sure that Mohallah Maulian or Mohla Mohalla are one and the same; and that , a very old settlement of LAHORE.

First Puja with personal visiting card of Mohla-Punjabi Saraswat Brahman

Recently i was in Coimbatore District of Tamil Nadu(India) and on my way to Pollachi further south towards Kodaikanal, i stopped and performed puja at a temple Dedicated to Vinayaka(Ganesha). Echanari Vinayagar temple is located about 13 km away from Coimbatore on the way to Pollachi. Dated back to 1500 AD, it is considered as one of the oldest temple in the city. The idol of the deity is one of the biggest in South India with a height and width of 6 feet and 3 feet respectively. It is believed that the moolavar (deity) was actually taken from Madurai to be installed at Perur Patteshwarar temple. But on its way, it got struck at Eachanari and the place became blessed by installing the deity. Here for the first time i used my personal visiting card

This is another Ganesha idol where i pay my reverence on every visit to Coimbatore. Till recently, i was made aware of its status as Asia's largest idol of Ganesha. It stands imposingly in Puliakulam-Coimbatore. The temple was built in 1993 and the idol weighs about 14 tonnes. Personal visiting card was used second time here.

LAHORI GATE TO SUTTAR MANDI TO KUCHA BULO MAL –OUR HOUSE- IN OLD CITY OF LAHORE

LAHORI GATE TO SUTTAR MANDI TO KUCHA BULO MAL –OUR HOUSE- in old city of LAHORE

My Guide had done his reiki the previous days hence knew his way to our place. His brisk walking and keenness to reach the known destination made me miss few landmarks as explained by Uncle Mahender in his directions. His written note said “Go inside the Lahori Gate; continue until you reach a fork. Stay on the left side (do not go straight) for Suttar Mandi Chowk. There used to be sweet shop on the left side, Bauji used to purchase sweets every night while coming back from his shop around 9 p.m. By the way, the shop used to make my favorite Chaana Murki. After the partition, he opened the shop in Jalandhar to my great enjoyment and satisfaction. When you reach Suttar Mandi Chowk, you will notice that there are at least 4 streets radiating out of the Chowk. Continue onto the street on the right hand side to Vaccho Wali”.

I learnt from my Guide that Walled City(Androon Shehar) of Lahore had 13 gates: Akbari Gate, Bhati Gate, Delhi Gate, Kashmiri Gate, Lahori Gate, Masti Gate, Mochi Gate, Mori Gate, Roshnai Gate, Shahalmi Gate, Shairanwala Gate, Taxali Gate, and Yakki Gate. All of these gates survived until the 19th century. In an effort to defortify the city, the British demolished almost all of the gates except Roshnai Gate. Some were rebuilt in simple structures, except for Delhi Gate and Lahori Gate. The "Shahalmi Gate" was named after the son of the Mughal Emperor Aurangzeb, Shah Alam I. Before his death, the gate was called the "Bherwala Gate." During the 1947 independence riots, the gate was burnt and today only the name survives. One of Lahore's biggest commercial markets, "Shah Alam Market," exists near the site of the gate, selling iron and related material.

Today, out of 13, only Bhati Gate, Delhi Gate, Kashmiri Gate, Lahori Gate, Roshnai Gate and Shairanwala Gate survive. Most of them were in urgent need of repair and restoration.

The "Lohari Gate” and not “Lahori Gate” as we know,is very close to "Bhati Gate." Like many other gates, it was built to keep enemies out. Although it is now surrounded by shops and stalls, it still has great architectural significance. In Pakistan after partition due to Urdu’s dominance they exchanged the placement of vowels. Moreover, loha means "iron," and the gate thus named Lohari because many lohars (blacksmiths) workshops were based just outside this gate.

At Lahori gate on the left hand side we saw shops selling fruits and on the right hand side florists sell variety of flowers -predominantly “Genda” Marigold flowers- and garlands made out of them. They cater to the needs of people calling on a “Muslim Masjid” (Mosque) besides Lahori Gate. As you move towards the gate, carts and hawkers are strategically placed, so that you cannot miss a collision course with them and pause a while to have peep into stuffs lying. Most glaring and out of place thing seen by me was mouse traps and rat poisons/cockroach killers of all kinds. An indication for me, a warning bell, of the decay and neglect expected ahead.Inside the arch of this gate , small rooms-originally meant for sentries(guards) were used as shops selling household wares and utility tools. Interestingly sugarcane cubes (Gunderi) were also prepared and sold over the counter.

The convoluted and unpainted walls around streets of the inner city remain almost intact, the “Lahori” bricks stead fasted, stuck to their place, even the rapid demolition and frequently illegal rebuilding taking place throughout the city could not affect them. Instead newer and inferior construction attracts attention as a cause for erosion of the historic fabric. The old houses in the city are usually two or three stories tall, with brick façades, flat roofs, richly carved wooden balconies and overhanging windows, all untended yet as stubborn and obstinate as Religious Fanatics.

Lahore's old city, with its narrow lanes, roadside stalls and decadent squalor vaguely resembles Old Delhi. In the old city, one catches a glimpse of the kind of poverty that is ubiquitous in the Muslim settlements(बस्ती) in India's big cities. Here you would see narrow streets, dark alleys, old houses, poor people, lots of carts, busy people, starving children. They somehow retained the stone paved roads of olden days thereby managing to keep history intact. Yet every now and then young guys are seen riding Honda/Yamaha motorcycles. Unlike India where the lower end motorcycle is powered by 125 cc engines, here in Lahore one see 70 to 75cc bikes loaded with heavyweight figures of Pakistanis with overflowing “Kurta” and “Salwar” make an interesting sight. In a way, the speed need not be checked as the under capacity drive works an ideal deterrent for speed. Uncle Madan Lal's word often crept in my mind, Bhapaji(Chander shekhar Mohlajee) would lift me on his shoulders and walk the streets of lahore. Now I was treading on the same stones that must have been pounded by my father and ancestors day in day out. Feelings that can hardly be described best said "a feeling of Deja vu'".

As per the list I should have encountered Favorite sweet shop-“Chaina Moorki” or “Chana Murgi”-instead I found that to be a Meat shop with overhanging Beef meat, denuded, blood exuding and dripping , a sight often disliked and detested by Hindu’s of pre partition days.

Finally we reached Suttar Mandi Chowk as my guide pointed to the place. Hardly a “chowk”-cross road- by definition it almost looked like 4 way coinciding alleys, trying to run each other over. The physical conditions in the walled city itself are in a serious state of decay. Electrical wiring is old and dangerous, loosely hung at times “Phanda”(loop) on the main line- a source of free power at the expense of electricity boards and the exchequer-could be seen everywhere. Water supply and street drainage lie at the root of most of the environmental and structural problems of the walled cities of this subcontinent. The water distribution network is very old and the pipes that are carrying water are all arranged through private connections. The result is lack of pressure. The existing sewerage consists of a system of open drains into which all the refuse are discharged. Heaps of garbage can be seen in every street and road of the walled city, creating both traffic and environmental problems.

The space left by emigrants from the old city then got filled by commercial interests, mostly small scale manufacturers and wholesalers. The advantages for commercial interests were the readily available cheap labour, as well as relative anonymity, which facilitated the evasion of most national and local taxation. This led to more commercial development mainly because of the absence of enforcement of building regulations and cheap plots. An analogy can be easily drawn with Indian old cities that have dominant muslim population and similar socio-economic fabric.

Natural gas pipeline works undertaken by the Government with the help of program called SUSTAINABLE DEVELOPMENT OF WALLED CITY (SDWCL) was the only difference I could see between Jumma Masjid/ Ajmeri Gate of areas old New Delhi and Lahore Shehar.

I was told that population in walled city averages about 1100 persons per hectare, compared to about 160 persons per hectare in the rest of the metropolitan area. The building stock in the walled city has not increased in over a hundred years. Plot sizes are extremely small with average size of 40 square meters. The average household size is nearly seven persons and one third of the population lives in single room units.

Anyway, these talks made me exhausted and thankfully my guide stopped dead in front of our Lane” Kucha Bulo Mal”. Uncle Mahender’s word kept ringing in my ears “Continuing on, the 3rd gali on the right hand side is Kucha Bullo Mal. There are 2 Kucha Bullo Mals. If you face the gali with probably 2 steps and irongate, on your back will be a Haveli with a store underneath on side. That was our Kucha Bullo Mal”. My happiness was unbounded to see the Iron Gate (remnant hinges clinging to the side pillars) and leading 3-4 steps up to the lane. Exactly the way described. To check further I looked backward and found a big “haveli” (Mansion) that had a tailoring shop next to its entrance. To satisfy me, our Guide asked the Tailor, Is it Kucha Bulo Mal? Alike all Lahoris he gave a smile and enquired about us. My guide told him that this guest is from India coming here in search of his roots especially to see his ancestral properties. Next Question “ Are you Hindu or Muslim?”. No I am Punjabi Lahori Brahman and Hindu. He immediately rose with one leg holding onto his clutch and tried to pull me inside his shop. To avoid embarrassment I volunteered myself to enter and sit on an old chair. “Bauji(Sir) Tussi ithe rehnde si” (You lived here?). “No No! Mere Dadaji rehnde see naal mere Bauji vi”(My grandparents and my father lived here) I said. He exchanged few pleasantries in the name of Allah and praised the lord for all he giveth and then smiled at me reassuringly. “Fikar na karo twanoon Ghar dikhawan ga pehlan cha sha ho jai”. No worries I shall lead you to the house first have a cup of tea. He raised his voice looking nowhere to say “Oye! Mundya ja mehmana laiye kuch ley ke aa” (Oh Boy! Go and fetch something for our guests). There came “Pink Tea” leaving me with no choice but to drink. After the formalities and exchange of information with pleasantries about my ancestors, he rose and led us towards the house as Uncle’s directions popped every now and then “Continue inside the “gali”(lane). On the left hand side is a covered well. Our house was the second house past the well. The entry door was a double door, probably 4’-6” to 5’-00 wide. It was set 2 or more steps above the” gali” level”.

Forget the well(not to be seen) this person stood right in front of the house described so vividly by Uncle that came alive in front of my eyes. The left side of the entrance had a Ayala (Niche) as usual in earlier days for lighting of “diya”(lamp) in the evenings.

“If you do go inside, as you reach the ground floor (which is up 4+ steps), the room on the right side is the one Papaji used to sleep in during the winters. During day time, it was used by ladies as a drawing room”. Yes! The room was very much there. I shall describe it later.

Tayaji’s( Shiv Narain Mohlajee V-2)Floor and Shiv kumar Mohlajee’s study.

He further directed “If you do venture upstairs, at the first mid level there was a small room which was by Shiv bhai’s study room”. Well it was exactly as he described except that Saddi Uncle’s/Shiv Bhai ( Shiv Kumar Mohlajee) study became kitchen for the present incumbent where a big size chapatti was being roasted on LPG gas stove. His room was actually a recess-a balcony covered. Perhaps this very room fermented in him a famous photographer as sight from the window outside must have given him many a views and fertile imagination.

Mahender Uncle’s words kept coming back “The first floor was the living space for Bade Tayaji (Shiv narain Mohlajee) and family, with its own kitchen, pujasthan in a recessed built-in almirah, drawing/ eating/ winter sleeping areas.”

The present incumbent had kept the house in a good shape with wall papers plastered all over and presented a typical lower middle income group show with color TV in the drawing room, colorful PAK ceiling fans- let me tell you they are as sturdy as any Russian equipment but power guzzlers, highly uneconomical and drain on electrical resource. An opening in the ceiling was covered by a camouflaged sheet. This must be "Magh" dumbwaiter of those days, a means of commuting and transferring things from ground floor to the floors up. Two big shelves besides fireplace were covered differently, one with curtain and the other with wooden doors. The fire place was more like a dummy, and used as a mantle with record player on top. A window, opening to the other side, overlooking a Shiv Mandir behind (Maybe that was Mohalla Mohlian) could be seen. The hall looked big as the intermediate wall was removed to give it an open look.

The dining room had a refrigerator, microwave oven, toaster, washing machine and even sewing machine neatly placed with wash basin in the corner. A niche (made later) was evident above this dining area and I was invited to go up the ladder for a peep. The person with moustache in the video is the tailor who led us to the house.

I think this was a place where BadeTayaji and family would sit over a “dari”-rug on the floor and have food served on a thali laid over wooden stool. This reminds of a very fascinating and amusing sight of my great grandmother ( Karam devi V-1) having her food. I must have been less than 5 years in age, watching this military drill; elaborate and precise; during my frequent visits to Gandparents home at Motinagar New Delhi. The floor would be sprinkled with water (if she had her ways with Holy Ganges water) and wiped clean. Two wooden stools were laid for her one with large thali (plate) and other covered with rug for her to sit. She would then come down from her bed, a frail lady would be transformed into a ferocious fighter who would utter no words and express only in symbols (I was told it is customary not to speak while eating food). She would first wash her hands-check me someone if I am wrong- and sprinkle the water around the thali, recite some prayers. She would then take one bite and leave it aside or give to someone- I am not very sure- to start her food intake. The call for a chapatti or dish or water would be invariably through sign language well known to my grandmother who in fact would anticipate her needs. Once in a while she would err to have a violent reprimand in signage from the Grand lady. As the “Parpota” (great grandson) and naughty one, it used to be my endeavor to make her speak or utter some words. Initially it was relished by some, and then persistent nagging on my part became a nuisance of sorts, which was best avoided by drawing me away on some pretext or the other. On occasions I would imitate her style but failed to match her discipline of “no talk”, personal hygiene and utterance of hymns. All these thoughts came in a flourish and vanished as they came. Amazing! How memories have a way of playing hide and seek with you.

In Search of Chander Shekhar & Bros. Family book store on Mohan Lal Rd.(Urdu Bazar now) Lahore

The devastation of Sheetla Mata Ka Mandir left me indented with the unending and outdated politics of these two nations one Father and other the son. These meaningless attacks on religious places inflicting wounds that heal but leave indelible scars and marks on the psyche of progenies, who otherwise have pure embryonic mind that attains life untainted, unaffected and unscarred of any impressions. Since the day of my landing at Lahore Airport I have been showered with love and affection never seen or felt in my own nation from my own people or relations. Yet this sight of disappointment left me expressionless, quite lost and hollow within.

Once inside the quiet of Toyota (very favored car in Pakistan) I drew a piece of paper having notes and directions given by Mahender (Mohlajee) uncle to set out for a new destination.

“As you come out of the Mandir to proceed towards Lahori Gate, on your left is Police Station (Thana) Lahori Gate” he wrote. There it was before I could finish reading. Hurriedly, I took the picture of Police Station that looked as forlorn and dumb as a man who stood witness to the meaningless carnage and Hindu slaughter during 1947 August. It failed to make an impression as the walls appeared unpainted and worn-out caused by the pollution and dust of this crazy traffic. I should have gone inside to have a peak into its character and find out how many an innocent Hindu’s were betrayed by the Gora Sahib and Muslim dominated Police force of Lahore.

Never mind, perhaps my heart and feelings were partial to my hosts as their love and affection enveloped all my gloom. Now"gopast it and enter Mohan Lal Road,whichI think branches off on the left side from Circular Road. Mohan Lal Road is famous for book stores, publishers and printing presses.” Very detailed and graphic directions made my host comment on the writers’ memory and ability to recall finer points. He was further left speechless when told that my Uncle was just 11 or 12 years then.

I waded my way with a purpose and vigor of a young boy following his father to buy books for his new school. Apparently I was walking briskly, at the same time absorbing the surroundings and its activities through the corner of my eyes. There were all sorts of people, some carrying huge wicker baskets on their head balancing and carrying loads of books, some carrying note books and some carrying waste papers. It was very difficult, if not impossible, for any vehicle to drive through this maddening crowd, analogous of the scenes witnessed at Chandni Chowk or Ajmeri Gate or Khari Baoli of Old Delhi. I noticed a “Bharbunjan” selling “singara’s” (water-nut) at the road side. An all time favorite nut fruit sold from Lahore to the plains of Punjab, Delhi and Kolkata, a stark reminder of similarities in nature of forcibly divided nations. This “Bharbhunjan” woman reminded me of “Shaani” of Delhi who used to sit in a lane connecting Mata Sundari Place to Bengali Market and we children would watch her fascinatingly parching maize, wheat or lentils on a large iron Karahi(open hearth made of steel) that had sand filled. The maize in particular, used to puff and envelop the entire vessel and at times pop out to our amusement. The chana (Lentils) would be colored slight green and leave an all pervasive, invigorating and tasteful smell that still lingers in my memory. In winters she would be seen baking Tandoori Rotis( Flour dough baked pancakes), as we carried kneaded dough or plain flour for her from our homes.

Some street vendors were selling pens, envelopes, lighters (an odd man out), key chains, stickers, maps and all sorts of accessories needed by students of all classes.

On our way to Bauji’s Old Shop (Book Store) and Daddy’s Chander Shekhar & Brothers, informed my guide that Mohan Lal Road is now called Urdu Bazar. Earlier it was called Mohan Lal Road (Book Street of the East) that once boasted of famous shops like Doaba Press, Malhotra Brothers, Punjab Kitab Ghar, We manage to spot a temple that had smudged inscriptions in Sanskrit which managed to convey that it was a Hindu temple and not a Jain Mandir as stated by Uncle. Later Prem Uncle agreed that it was a Hindu temple managed by Great Grandfather and frequented by children during day time for studies. Bauji’s double door shop was first owned by Great Grandfather whose picture is shown in the blog (Shri Har Narain Mohla). Intial search led us nowhere as nobody agreed for a Jain Mandir in that area. We moved to parallel lane which was similar to Mohan Lal road in character as it housed book stores and stationery shops all over.There we were introduced to an old man of around 85 years in age who remembered olden days a fair bit. He recalled a twin shop underneath a Hindu temple (hinduan da mandar honda si) owned by Brahmans. He also remembered that one portion of the shop is closed ever since partition days. He recalled Doaba press but could not recall Chander Shekhar & Bros. location very succinctly. This gave us a new impetus.

Before I proceed further I must appreciate one Lahori practice of first seeking a persons name and origin and upon knowing that one is original Lahori, their happiness is unbounded and beyond my scope of defining. The amount of love, warmth and affection that outpours from within-as if compressed by a spring- overwhelms all your emotions and make you forget the very purpose of your existence in that place. It is nigh impossible to leave without having Piping hot “Pink tea” of Lahore-a “khalis”(pure) buffalo milk mixed tea, with flavours, pistacchios and almonds, unmistakably Pink in colour, sometimes also refered a “Kashmiri Chah” or “Green tea”. I was told that during chilly winters “karak”(strong) tea overtakes pink tea as it is boiling hot and thick, to be taken without blowing air to cool at rims of “kullar” (earthen ware glass)-usual practice adopted to lessen the impact of hot drink.

Anyway, we restarted from original place where temple was and pinpointed on a twin shop that had one shop open other closed-since partition days- and a small door leading upstairs. We went and spoke to the owner of shop who agreed to the fact that, these shops belonged to Hindu Brahmans before partition. Strengthened in belief that I am at the right place, imagined Bauji and Daddy sitting exactly how present Father and son duo were seated, going about their business. It was a great feeling, I mentally placed all the “kaidas”( grammar) books of Chander Shekhar & Bros. on the shelves of this shop- that Bauji managed to store for many decades in Motinagar house and later few samples were left at our place in Munirka. Regretfully, all of them have been lost for various reasons. As a naughty child (baal of chachiji) I relished touching those books especially when Bauji was around to watch his reaction from the corner of my eyes that would seemingly say “ here goes ancestral property at the hands of useless grandson” As always he held himself in check fearing Chachiji’s retort “Baal Hai”.

Next Search: New Shop CHANDER SHEKHAR & BROS.

“Go past the Mandir,” wrote Uncle Mahender in his directions to important landmarks of Lahore “a street will branch off on the LHS; this was a short cut to Anarkali. Continue on Mohan Lal Road, on the LHS there was book bindery, Parpunja’s and entry door to a house. Past the entry door 1^st or 2^nd shop was the “Chander Shekhar & Bros.” book shop. A book store was next door followed by a door to a house. Then, 2 book shops of Doaba Brothers. Across was Lala Jagat Narain’s printing press. He was an important congress leader of Lahore. After partition, he settled in Ludhiana and started Hind Samachar group. He was a minister of Education. At Papaji-Bhabiji(Chander Shekhar & Sheela) wedding, he sent a letter of congratulation and best wishes. The letter might be in Papaji(Chander Shekhar) or Bauji’s( Grandfather Mohan Lal) papers.”

We did exactly the same and located Parpunja’s shop (you will see in the video with a street leading to Anarkali bazaar) but to our great dismay original shop of Chander Shekhar & Bros. was demolished and a new building stood as stark contrast to all olden structures, thereby robbing me of a great chance to experience, enjoy and imitate my father’s business of pre-partition days.

Thus, my hot pursuit of an important landmark i grew up hearing all my childhood, came to an end. It was a damp squib(anti) climax of a movie that promised a lot but failed to deliver at the Box-office.

NOURSHING THE MOHLAJEE BLOG

NOURSHING THE MOHLAJEE BLOG


Dear Family,

Greetings and Namaskar to you all!

The MOHLAJEE’S WORLD Blog started by dear Ajaya in June has grown tremendously during the past few months. We have learnt that we are Punjabi Sarsawat Brahmins, belong to the Mohla Clan, are a part of Panchjati of Purohits, and our Gotra is Somastam. And thanks to the well researched Ajaya’s Posting, we have a Visiting Card to proudly announce our roots and heritage to the Purohits of Mandirs and Tirathsthans.

Our known Vanshavali goes back atleast to 300 plus years. However, probably no historical records exist that could describe as to how did our distant ancestors live? Purohits or other work?Moved from? Moved to? When? Dresses? Social customs? Family traditions? Marriages and other ceremonies? Names of womenfolk and children? These and similar questions will remain unanswered in our mind for ever. We will , however, continue to do research. May be with the information from the Tirathsthan Purohits , that you all will gather, some of the questions may be answered.

Together we can answer similar questions about Thula Misr Ji and his descendants. Recent postings of Sharda bahinji, Prem bhai, Jyoti bhabhi, dear Shivani, Ajaya, Anjali, and Nakula are a good start. We now are familiar with their families' lives and also have a glimpse at the lives of Thula Misr Ji and Bhaiyaji.

Now, we are at cross roads. The Blog needs more nourishment from the family for it to continue to grow. Madan bhai has given us an outline of a job for each one of us to fulfill the mission of our Blog.

As posted by Ajaya, it reads:

“ I received another interesting comment(s) on my postings from my learned Uncle Lall (Madan) over telephone last night. He said:

1. Try and find date of birth and death and place of living of all those mentioned in the english(version) Vanshavalli.

2. To begin with start from the latest generation and the immediate elders.

3. Try and place their individual pictures and sketch their bio data or brief note about them.

4. Reach out to people who are mentioned in the Vanshavali and currently out of touch to expand the horizon.e.g. he will search for contact details of M.L.Jhingan (Murari) mentioned therein, who is a learned scholar of economics and potentially great contributor to our blog.

5. Most important task assigned: download all the entries in print and store someplace for future archives or library of Mohla Clan so that it remains an eternal document for future generations to come.I think great ideas and we should work on them.”

Here are my suggestions to the family to accomplish our "Blog" mission:

Family Photos: The photo idea was originally suggested by Anshu when we were preparing the English Vanshavali. Anjali tried to locate the photos but it was difficult for us to decide which photos to use. Finally, we came to the conclusion that it should be left to each family to decide which photo to publish.
So please post your family photos making reference to the Vanshavali sheet like V-2 etc. Alternately, you can send the photos to Ajaya or me for posting.

Birth and death and place of living: Please send information to Ajaya or me for adding the information to the Vanshavali.

Bio data or brief note: Jyoti bhabhi, and dear Shivani and Ajaya have posted very commendable bio-data of their families. We need contributions from each and every one of us about their families, parents, aunts, uncles, siblings and children. We all are busy; please do find a few minutes now and then to this.

Bhaiyaji, Bhabhoji, Dadaji and Dadiji: This is urgent! Only a few us have knowledge about and memories of our recent ancestors’ lives. We should follow the example of Sharda bahinji and share our memories with the family and upcoming generations. Please write SOON.

Unansered Queries: Ajaya and others have queried about certain individuals and facts in their postings. Please read the postings and post your responses and/ or comments as new Postings.

Travels: Ajaya has posted his impressions na video of his trip to Sheetla Mandir in Lahore.
We all need to share our interesting travles with the family.

Please share this posting with your family, read it to them, print for them to read, and translate in Hindi if need be.

Spread the mission of the Blog! And encourage every one to contribute.


Thanks
Mahender

Note: Most sections of the posting was sent as an e-mail to the addresses that I had.

Sheetla Mata Mandir visit- Lahore

MY VISIT TO SHEETLA MANDIR, LAHORE

Lahore! Lahore! Saadha Lahore!(Our Lahore) Pichhe reh gaya Lahore!(Lahore that is left behind) Lahoria.ay!(Citizens of Lahore) Lahore dian Galiyan!(LANES OF LAHORE).These words kept ringing in my ears, interjected my visual survey of the environment, at times blinding my vision, and shattering my concentration. All the buildings and traffic a visual muddle left behind by car journey, amongst a potpourri of my thoughts, until Nadeem, my guide, suddenly stopped the car amongst various tonga walas, rickshaw pullers, parked motorcycles, street vendors on trolleys and squatters on the dusty pavements.

He jumped out of the car asking me to follow. Hurriedly, with camera in one hand I jostled amongst the crowd oblivious of cacophony made by bustling traffic, and halted in front of a place pronounced as Sheetla Mata ka Mandir. It is on the left side of circular road on the way to Lahori Gate from Shah Alami Gate of Lahore.

This was my first step of eagerly awaited journey to seek my roots and see places where my ancestors lived, worked, worshipped, shopped, and strolled before the cruel fate of partition, did them apart from what they loved most.

I had to train my eyes so as to locate the familiar façade of a temple and found a dilapidated structure once Famous Temple that withstood the test of times and stayed with the great city of LAV-Lahore. Even the ravaging armies of Alexander who looted and plundered it many times over, could not decimate its soul and character.

Excitedly I said first take my pictures before this vanishing façade-as if it will erode any moment into oblivion. Janaab! Mandir nu Dha ta Twade Babri Masjid de jhagde wele.(The Mandir was demolished after Babri Masjid episode of Yours(India). Said a person in Lahori Punjabi, sitting as Dwarpals(Door keepers) at the entrance of the Mandir and selling cigarettes, cool drinks and popcorns for their maintenance and livelihood. We made further inroad to the temple through an old brick lined arch that had been lowered due to raised floor level. We had to bend to cross this arch-alike we waive our way through natural cave of Mata Vaishno Devi. It appeared that Sheetla Mata found her way of teaching these inmates a lesson for ravaging her abode. They surely have to bend over many times a day, a punishment for their barbaric act.

What I saw then was another shocker. In this small cave like entrance a box (shoe box) making unit was operational. It was a mass of cardboards and small children working. There was too little a space for the people living inside, yet they guarded their own as all Mohajirs or immigrants from neighboring towns and villages of Lahore have done to possess the properties of Hindus. Too many families lived (my wild guess 100 families), not so much in squalor but within confines of a single room, niche under the staircase; on the balconies or recesses (thada). Everywhere multitude of humanity and litter, bhangaar (scrap) broken furniture, charpoys (wooden cots with jute nettings) greeted me till I reach a place once inner sanctum of the temple. My God! Where are the idols? The inner sanctum now flushed with materials- a store room perhaps- screaming for fresh air. Where is the tower (burj/shikhar) a must in all Hindu temples of Punjab? Search! Search! My camera feverishly weaving around the eroded structures looking for famous hindu structures, carved pillars, zooming in zooming out, but to no avail.

We moved around the sanctum to at least follow the parikrama(circum ambulance) route but met with same resistance a sea of humanity, filth, broken furnitures, clothlines blocking our path and cockerels floating around objecting to my presence with their "cuckudu kudu" cackling. My secret desire, to follow on the footsteps of my elders, tread on their footmarks made by constant walking around, met with no success. As tears rolled out of the corner of my eyes I dug deeper into viewfinder of my camera.

Someone suggested going to the roof top for a look at the Shikhar (Tower). As we climbed the steps several small rooms and their doors made our movement quite difficult especially with curious looking inmates coming out. On reaching the top I asked an old man who accompanied my climb upstairs. Where is the Gumbad/Shikhar (tower)? “ Kee gal karde ho Bauji ethe 60 salaan ch bande mar jaande ne te Gumbad kithe labbe ga.”( What Sir! People die in 60 years and you come searching for Tower?) Came the reply in Lahori Punjabi-can hear him in the video.

How would they know the importance of this temple in my psyche?. I have grown up watching Bauji(Grandfather Mohlan Lalji) sitting opposite Chachiji(my Grandmother maimon) inside kitchen of Motinagar reciting Matas shlokas(verses) with regret that he missed his daily chore of going to Sheetla Mata Mandir at Lahore for his Paath and Puja(Daily prayers).Lateron I was told that Idols of most Hindu Temples (around 250-300 in Pakistan) have either been looted or missing or deposited in Government Archaeological Department.

In fact Doodhwali Mata Mandir between Shah Alami and Lahori gate has somehow managed to survive (amongst 3-4 dozen Hindu temples in Pakistan survived) in its dilapidated sanctum sanctorum. Most of the other surviving temples exist in Sindh (Karachi).A recent survey has revealed that Lahore has only one Hindu temple for its over a one thousand-strong Hindu population.The Krishna Temple at Ravi Road is not visited by many because of the distance that devotees have to travel.The temple has been named after Lord Krishna, but it is famous as Kali's Temple, and therefore, followers of Lord Ram and Krishna don't want to pray there. Some groups were making an effort for a temple that would be named after Lord Ram. Met one Hindu Agarwal a business man in Lahore who said "We are Pakistanis without rights of citizenship,"

A study conducted by the Daily Times reveals that city has no place where Hindus can be cremated.

Punjabi Saraswat Brahman-Mohla, Somastam Gotra, Som, Budh, Pururava and Soumaya Pravara,Kalpa Sutra, Madhyandina Shakha, Shukla Yajurvedi- Part 3

Q5. What is our Parivar? Ans. Som Pravara. Namely,Som,Budha, Pururava, and Soumya.

Pravara. — The word literally means a person duly appointed. Such as Rishis who were entitled to be appointed as assistant priests for the performance of the religious ceremonies of his ancestors. Pravara is the number of the most excellent Rishis who belonged to that particular gotra to which a person belongs. Gotra is the name of the founding father. In Vedic ritual, pravara appears to be used in proclaiming, one as a descendant of worthy ancestors, one is fit and proper person to do the act that he is performing.

The sacred thread called as Upavita or Yagnopavita or Janeo has close connection with the concept of pravaras related to Brahmin gotra system. While tying the knots of sacred thread, an oath is taken in the name of each one of these three or five or seven or nine of the most excellent Rishis belonging to one's gotra. While the Gotras were classified initially according to nine (?) Rishis, the Pravara was classified under the names of the following seven Rishis namely, Agastya, Angirasa, Atri, Bhrigu, Kashyapa, Vasista, Viswaamitra.
The pravara identifies the association of a person with three or sometimes five and some times seven and interestingly sometimes nine.

What is Yajñopavītam ?

Yajñopavītam - the "Sacred Thread" or “above the shoulder” –are meaning in Sanskrit.Brahmans, Kshatriyas and Vysyas are called Dvijas meaning twice born. A man of these castes is born once in the womb of his mother and again during the Upanayanam (Yajñopavītam ceremony) when he learns the Gayatri Mantra.

Upanayanam ceremony is the wearing of the Yajñopavītam/Janeo (Sacred Thread) on the body. The thread is circular, being tied end-to-end (only one knot is permissible); it is normally supported on the left shoulder (savya) and wrapped around the body, falling underneath the right arm. The length of the thread is generally 96 times the breadth of four fingers of a man, which is believed to be equal to his height. Each of the four fingers represents one of the four states that the soul of a man experiences: waking, dreaming, dreamless sleep and knowledge of the absolute.

Yajñopavītam has three threads (actually only one thread, folded three times and tied together) each consisting of three strands. These threads represent

Goddess Gayatri (Goddess of mind),

Goddess Saraswati (Goddess of word) and

Goddess Savitri (Goddess of deed).

It denotes that one who wear the sacred thread should be pure in his thought, word and deed. The sacred thread reminds a Brahmachari to lead a regulated life with purity in his thought, word and deed. These threads also represent the debt that is owed to the guru, parents and society.

The knot in the middle, represent the formless Brahman, the pure form of energy which pervades all. The three threads again represent the manifestation of Brahman as Srishti (creation), Sthithi (status) and Vinasa (destruction). The sacred thread illustrates the fact that everything in the universe emerges from and then merges with Brahman.

Ancient texts refer to the wearing of the Yajñopavītam in three forms:

1. Upavītam, where the Yajñopavītam is worn over the left shoulder and under the right arm. This is for Gods. Upavītam is also called Savya (Katyayana Shrauta Sutra.).
2. Nivītam, where the Yajñopavītam is worn around the neck and over the chest. Nivīta form is to be used during Rishi Tharpana, sexual intercourse, answering the calls of nature etc. (Shadvimsha Brahmana, Latyayana, etc.).
3. Prachīnavītam is where the Yajñopavītam is worn above the right shoulder and under the left arm. This is for Spirits and is used by men when performing the death ceremonies of an elder. Prachīnavītam is also called apsavya (Katyayana Shrauta Sutra, Manusmriti, &c.).

This reminds me of Bade Tayaji (Pt. Shivnarain Mohlajee) who followed these rituals diligently, to my amusement as a child.

The numbers of thread vary, according to communities as they keep adding on for reasons as per Vedas followed by them.

Ancient Hindu texts specify an age for the Upanayanam ceremony based on the caste (7 for brahmans, 11 for Kshathriyas etc.) Upanayanam marks the start of learning of "Brahman" and Vedic texts. Once a student achieves a certain level of Brahma knowledge ("Brahma Vidya"), the guru adds 3 more strings signifying "Graduation" and the student goes on to study. In South Indian wedding ceremony, the addition of the 3 more string is followed by "Kashi Yatra"- a journey equivalent to going abroad or other place for study.

In modern days, the entire ceremony is packaged within the wedding ceremony.

I recall, during every religious functions / marriage/ ceremonies,elders in our family used to tease we boys. Wait till your time comes for (Upanayanam) they will make you drink COW URINE (Gomutra) which made us run for cover. Thankfully, I was not asked to drink Gomutra for my Janeo(Upanayanam) on the occasion of marriage

The sacred thread is supposed to be worn for the rest of one's life after the ceremony has been performed. A new thread is worn and the old thread discarded every year; the change-over ceremony is held on a specific date calculated as per the Hindu lunar calendar. Among Brahmans, this date varies depending on which of four Vedic Shakhas one belongs to. As per my understanding Shukla Yajurvedis perform this ceremony on a Full Moon day of the month of Shravan (Monsoon)

Q6. What is your Veda?

Ans. We follow Shukla Yajurveda

There is a story of the formation of Yajurveda as earlier period had known only two Vedas Rig veda and Sam-veda.

The story

According to Indian tradition, Yajnavalkya(pronounced as Yagnavalkya) was the son of sage Devaraata and was the pupil of sage Vaishampayana. Once, Vaishampayana got angry with Yajnavalkya as he sensed pride in his demeanour. The angry teacher asked his pupil Yajnavalkya to give back all the knowledge of Yajurveda he taught him. As per the demands of his Guru, Yajnavalkya vomited all the knowledge that he acquired from his teacher in form of eaten food. Other disciples of Vaishampayana took the form of partridge birds and consumed the vomited stuff because it was knowledge and they were very eager to receive the same.

The Sanskrit name for partridge is "Tittiri". As the Tittiri (partridge) birds ate this Veda, it is thenceforth called the Taittiriya Yajurveda. It is also known as Krishna Yajurveda or Black-Yajurveda or Mixed –Yajurveda on account of it being a vomited substance. The Taittiriya Samhita thus belongs to this Yajurveda.

Then Yajnavalkya determined not to have any human guru thereafter. Thus he began to propitiate the Sun God, Surya. Yajnavalkya worshipped and extolled the Sun, the master of the Vedas, for the purpose of acquiring the fresh Vedic portions not known to his preceptor, Vaishampayana.

The Sun God, pleased with Yajnavalkya’s penance, assumed the form of a horse and graced the sage with such fresh portions of the Yajurveda as were not known to any other. This portion of the Yajurveda goes by the name of Shukla Yajurveda or White-Yajurveda on account of it being revealed by Sun. It is also known as Vajasaneya Yajurveda, because it was evolved in great rapidity by Sun who was in the form of a horse through his manes. In Sanskrit, term "Vaji" means horse. Yajnavalkya divided this Vajasaneya Yajurveda again into fifteen branches, each branch comprising hundreds of Yajus Mantras. Sages like Kanva, Madhyandina and others learnt those and Shukla Yajurveda branched into popular recensions named after them.

Yajnavalkya married two wives. One was Maitreyi and the other Katyayani. Of the two, Maitreyi was a Brahmavadini ( one who is interested in the knowledge of Brahman ) . Yajnavalkya described greatness of the Absolute Self, the nature of its existence, the way of attaining infinite knowledge and immortality, etc. This immortal conversation between Yajnavalkya and Maitreyi( his favored wife) is recorded in the Brihadaranyaka Upanishad where he also shares his wisdom equally with King Janak .He also participates in a competition arranged by King Janaka about selection of great Brhama Jnani ( knower of Brahman). His intellectual dialogues with Gargi (a learned scholar of the times) form a beautiful chapter filled with lot of philosohical and mystical question-answers in BrhadaranyakaUpanishad. His precepts as contained in this Upanishad stand foremost as the crest-jewel of the highest teachings on knowledge of Brahman. In the end, Yajnavalkya took VidvatSanyasa (renunciation after the attainment of the knowledge of Brahman) and retired to the forest.

His Works

Main articles: Shatapatha Brahmana and Brhadaranyaka Upanishad

Yajnavalkya has made important contributions to both philosophy, including the apophatic teaching of 'neti neti' , and to astronomy, describing the 95-year cycle to synchronize the motions of the sun and the moon. Yajnavalkya Dharmasmriti has been subject of numerous commentaries. The most celebrated of all the commentaries of Yajnavlkyasmriti is Mitakshara and is practically the beginning of the Brahmin law and the so-called Hindu law. Passages from Mitakshara have been found practically in every part of the Indian Continent and became an authority. Passages from Yajnavalkyasmiriti appeared in Panchatantra.

Yajnavalkya is known to be a native of Mithila City in North Bihar and probably lived anywhere from few centuries before Christ to 200 AD. However, some scholars think he belonged to first or second century AD.

The Shatapatha Brahmana ( śatapatha brāhmaṇa, "Brahmana of one-hundred paths", abbreviated ŚB) is one of the prose texts describing the Vedic ritual, associated with the Shukla Yajurveda. It survives in two editions, Madhyandina (ŚBM, of the vājasaneyi madhyandina śākhā) and Kanva (ŚBK, of the kāṇva śākhā), with the former having the eponymous 100 brahmanas in 14 books.Linguistically, it belongs to the Brahmana period of Vedic Sanskrit, dated to the first half of the 1st millennium BCE (Iron Age India).

Among the points of interest are the mythological sections embedded in it, including myths of creation and the Deluge of Manu. The text describes in great detail the preparation of altars, ceremonial objects, ritual recitations, and the Soma libation, along with the symbolic attributes of every aspect of the rituals.

Shukla Yajurveda mentions numbers in ascending power of the tens. They believed in division of society according to Varnas and not colors.

Every verse ends with “ten me manah shivsankalpa astu” On that the auspicious will of the divine may my mind dwell.

Greatest contribution of Shukla Yajurveda is addition of Prefix “Bhur Bhav Svah” in Gayatri mantra of Rigveda.

Our ancestors followed this Veda which explains their moderate behavior, simplified ceremonies and spirit of tolerance towards others sects, cults and varnas. We are the followers of Yajnavalkya’s Shukla Yajurveda.

Q.7.What is your Sakha(Shakha)?

Ans. We are followers of Madhyandina Sakha of Shukla Yajurveda

A Shakha (Sanskrit śākhā, "branch" or "limb"), is a Hindu theological school that specializes in learning certain Vedic texts. An individual follower of a particular school or recension is called a śākhin. Akin to our following CBSE (Central Board of secondary education)or ICSE (Indian council for secondary education) curriculam in High School.

A related term Caraṇa, ("conduct of life" or "behavior") is also used to refer to such a Vedic school " caraṇa properly applies to the sect or collection of persons united in one school, and śākhā to the traditional text followed, as in the phrase śākhām adhite, ("he recites a particular version of the Veda")". The schools have different points of view, described as "difference of (Vedic) school" (śākhābhedaḥ). Each school would learn a specific Vedic Saṃhita (one of the "four Vedas" properly so-called), as well as its associated Brahmana, Aranyakas, Shrautasutras, Grhyasutras andUpanishads.

In traditional Hindu society affiliation with a specific school is an important aspect of class identity. By the end of the Rig Vedic period the term Brahaman had come to be applied to all members of the priestly class, but there were subdivisions within this order based both on caste and on the Shakha (branch) with which they were affiliated. A Brahaman who changed school would be called "a traitor to his śākhā" (śākhāraṇḍaḥ).

Map of early Iron Age Vedic India after Witzel (1989). Location hypotheses for Vedic shakhas are shown in green.

According to “Hindu Castes & Sects” (pages 85-86) that Madhyandina Sakha attach great importance to the performance of sandhya prayer after 11 am. Whereas Rig vedis can perform such ceremonies at any time of the day.

Madhyandina sakha emphasizes the need to give some knowledge to Shudra and Viashyas too. Stated by Arthur Anthony Macdowell in his “Vedic Mythology”

The 14 books of the Madhyandina recension can be divided into two major parts. The first 9 books have close textual commentaries, often line by line, of the first 18 books of the corresponding samhita of theYajurveda. The following 5 books cover supplementary and ritualistically newer material, besides including the celebrated Brhadaranyaka Upanishad as most of the 14th and last book.

Shukla Yajurveda mentions numbers in ascending power of the tens.

They believed in division of society according to Varnas and not colors.

Thus we see the difference in customs, practices, ceremonies and teachings of different Sakha.

Finally,

A Brahman named 'Ajaya' introduces himself as follows: I am 'Ajaya Mohla', a Punjabi Saraswat Brahman of Somastam gotra, of Kalpa sutra, of Madhyandina shākha of Shukla Yajurveda, of Som pravaras named Som, Budh,Pururava, Soumya.)

References & Readings from:

1.WikiPedia

2."Vedic Mythology" By A.A.Macdonell

3."Indian caste" By John Wilson

4."A glossary of the tribes and castes of the Panjab and North-West Frontier Province" by H.A.Rose

5."A classical dictionary of India : illustrative of the mythology, philosophy, literature, antiquities, arts, manners, customs &c. of the Hindus (187l)" By John Fl. Garrett 1845-1873

6."Ethnography -castes & tribes" By Sir Athelstane Baines

7."The Puranas" A compact english-only version of the major 18 puranas in one document By Dharmic Scriptures Team

8."Hindu Castes & Sects" By Jogender Nath Bhattacharya

9. Inspired by the articles of Smt. Sharda Kapuria,Shri Prem Narayan Mohlajee & Shri Mahendra Pratap Mohlajee in this blog.

Punjabi Saraswat Brahman-Mohla, Somastam Gotra, Som, Budh, Pururava and Soumaya Pravara,Kalpa Sutra, Madhyandina Shakha, Shukla Yajurvedi- Part 2

Q3. What is your Gotra? Answer. Somastam

The Gotra system is part of a two type classification (according to Sherring M.A "Hindu Tribes & Castes”) of various Brahmin families in ancient times. The two classifications are (1) Gotra and (2) Charana.

The Charana is based on the lineage of teachers and their students who then become teachers. The Gotra classification took form probably (according to some accounts) sometime during the Yajur Veda period,after the Rig Veda period (some scholars have attributed this to the fact that Rig Veda seem to point to Charana more frequently than Gotra).It is believed that the Gotras (now account to a total of49) were a plenty and started to consolidate some around 10-8 Century B. C. The present day Gotra classification is created from a core of 8 rishis (The Saptha Rishis +Agastya). The Seven Rishis are Bhrigu, Visvamitra, Angirasa,Atri, Bharadvaja, Vashistha, Kanva. It is believed that once there were 88000 Rishis who were following the Shastras and were not tied down by the Samsara (Sansar).Of these, 8 of them desired progeny and received it. The first of these 8 were Agastya. All present day Brahman communities are said to be descendants of these 8 Rishis.

The Gotra system was instituted for the purposes of identifying one's ancestors and pay respects during various invocations and other rituals to honour their fathers, fore-fathers and so on, up to their respective Rishis. This was later adopted to other aspects of the Brahman life, such as Marriage and temple worship.

In present days, the Gotra classification is mainly used for marriages, so that that progeny will not be allowed within the same Gotra in order to avoid impure Matrimony. In fact the Manusmriti (according to some accounts) strongly advises a man NOT to seek father's sisters's daughter, mother's sister's daughter and mother's brother's daughter for marriage. This however, is not followed in many parts of India, Southern India in particular.

I have already narrated the origin of Somastam in my earlier posting dated Aug. 8, 2009 titled MERCURIAL MOHLAS. I further traced the progeny of Somastam (Budha) to understand the Parivar or Pravara of SOM. As per Rig Veda the lineage moved further through Pururava.

When he grew young, Buddha produced Pururava from Illa. Pururava was very magnanimous and handsome. Once an elf Urvashi happened to see him and at once fell in love. She then approached Pururava. Her beauty enchanted Pururava also. There is a long story of Pururava and Urvashi to cut it short Pururava lost Urvashi for a while to finally locate her in kurukshetra.

Pururava had six sons- Aayu, Amavasu, Vishwavasu, Shrutaayu, Shataayu and Ayutayu.

Pururava’s son Aayu had been married to Rahu’s daughter. They had five sons- Nahusha, Kshatravriddh, Rambh, Vraji and Aneyna

Nahusha had six sons- Yati, Yayati, Sanyati, Aayati, Viyati and Kriti.

Yayati had two wives, Devyani, the daughter of Shukracharya and Sharmishtha, the daughter of Vrishparva.

Devyani gave birth to Yadu and Turvasu whereas

Sharmishtha gave birth to Druhayu, Anu and Puru.

Amongst them Druhayu went and settled in GANDHARA(Para Chinar connection), ANU(West), Puru(Centre) Yadu(East) and Turvase(South & South east-Kerala, Chola and Kola of South India)

Through Puru we got Bharatvansh. Now this lineage is called Lunar Dynasty. If we see above 8 Rishis then we find ATRI as our originator-since Som was born out of Atri’s tears.

Q. What is our Sutra? Ans. The Sutras are ritualistic works, and the

Sutra of a Brahman is the name of the Rishi whose manual of rituals regulates the religious ceremonies of his family. Explains Pandit Jogendra Nath Bhatacharya in “Hindu Castes & Sects” In our case we follow KALPA SUTRAS.

Between 1000 BC to 200 BC(also known as Sutra Period), Brahmans became divided into various Sakhas or branches, based on the adoption of different Vedas and different readings and interpretations of Vedas. The teachings of these distinguished Rishis are called Sutras. Every Veda has its own Sutras.

There are several Brahman law givers such as Angirasa, Apasthambha, Atri, Brihaspati, Boudhayana, Daksha, Gautama (he gave principles of Upanayanam), Harita, Katyayana, Likhita, Manu, Parasara, Samvarta, Sankha, Satatapa, Usanasa, Vasishta, Vishnu, Vyasa, Yajnavalkya and Yama. These twenty-one Rishis were the propounders of Dharma Sastras. There is a lot of contradiction among these Darmasastras, even within one Smriti. These differences in the rules and rituals resulted in the rigid stratification of subcastes among Brahmans. None of these Smritis is supreme and universally applicable throughout the Indian Continent. The oldest among these Dharma Sutras are Apasthambha, Baudhayana, Gautama and Vasishta Sutras.

Some of the sutras related to their Vedas are:

Krishna Yajurveda: Baudhayana Sulbasutra, Manava Sulbasutra, Apastamba Sulbasutra

Shukla Yajurveda: Katyayana Sulbasutra

Katyayana: Yajnavalkya mentions Katyayana. Katyayanasmriti is quoted in several works of Viswarupa, Mitramisra etc. Smriti Chandrika cites 600 verses of Katyayanasutras. He may belong to the same period as Narada and Brihaspati.

KALPA SUTRAS: Those of them which teach the mode of performing Vedic sacrifices are called Kalpa Sutras , even the Brahmans themselves admit that though authoritative they are composed by human authors like Mashska,baudhayana, Apasthamba, Ashvalayana, Katyayana & others. They are to be distinguished from SMARTA SUTRAS the sutras of the smriti (recollection or memory) or the sutras of the tradition, which form Law books.

Kalpa is one of the six disciplines of Vedanga, treating ritual.

Tradition does not single out any special work in this branch of the Vedanga(six technical subjects related to Vedas).The six subjects of Vedanga are:

Phonetics (Śikṣā);Meter (Chandas);Grammar (Vyākaraṇa);Etymology (Nirukta);Astrology (Jyotiṣa);Ritual (Kalpa);

The Kalpa-Sutras, or rules of ceremonial, are of two kinds: (1) the Shrauta Sutras, which are based on the shruti(hearing), and teach the performance of the great sacrifices, requiring three or five sacrificial fires;how to perform chaturmasam? And (2) the Smarta Sutras, or rules based on the smrti (recollection or memory) or tradition. The latter class again includes two kinds of treatises: (1) the Grhyasutras, or domestic rules, treating the rites of passage, such as marriage, birth, namegiving, etc., connected with simple offerings into the domestic fire; and (2) the Dharmasutras, which treat customs and social duties, and have formed the chief sources of the later law-books.

Further, the Shrauta-sutras of the Yajurveda have usually include a set of so-called Shulva-sutras or Sulba Sutras, i.e. rules of the cord, which treat of the measurement by means of cords, and the construction, of different kinds of altars required for sacrifices. These Sulba sutras were written by Katyayana who is also recognized for his work “Varttika” an explanation on Pannini’s grammar,which formed the basis for Sanskrit grammar. He also composed one of the Sulba sutras. It is a series of nine texts on geometry of altar construction, dealing with rectangles, right handed triangles, rhombuses and many more. He was a learned man but not pure mathematician. His mathematics was for religious sake.These treatises are of special interest as supplying important information regarding the earliest geometrical operations in India.

Other important Brahmans who gave smritis/sutras/laws are: Angirasa, Atri, Daksha, Devala, Laugakshi, Prajapati, Pitamaha, Pulatsya, Yama, Vyasa, Samvarta and Satatapa.