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.

Punjabi Saraswat Brahman-Mohla, Somastam Gotra, Som, Budh, Pururava and Soumaya Pravara,Kalpa Sutra, Madhyandina Shakha, Shukla Yajurvedi- Part 1

Knowing your Vansha brings you closer to your heritage. I realized myself much better as most of my queries were aptly answered. Whenever, I traveled to different countries closer to ours, like Iraq, Iran, Turkey, Syria,UAE, and Egypt my urge to know the roots became stronger as familiar features sometimes close resemblances to my relatives, tickled my funny bone. How are they here? Did our ancestors leave their progeny or we are one of them left behind in India? Somewhere I have tried to answer myself by analyzing the origins of Brahmans in India.

Anyway, I can proudly define my personal Visiting card on the following basis.

1. What is your caste? 2. What is your clan? 3. What is your Gotra? 4. What is your Sutra? 5. What are your Pravaras (Parivars)? 6. What is your Veda? 7. What is your Sakha?

These questions are often asked when you visit a well organized South Indian style Mandir(temple) in India and call yourself a Brahman. For the benefit of all we can answer these above-thanks to Uncle Mahendar’s excellent presentation. I wish to elaborate further on these matters with some more explanations, so that my pears and younger generation can all benefit from our small research. I urge others to equally contribute or correct wherever my comprehension and grasp of the subject has gone wrong.

Q1. What is our caste?

Ans. Brahman

Q.Who is Brahman? Manu says:—

“Since the Brahman sprang from the most excellent part, since he was the first born, and since he possesses the Veda, he is by right the chief of this whole creation."— Manu, I, S3. They were held in the highest status of our Hindu Society.

(as per “Hindu castes & sects”):

1. Studying the Shastras
2. Teaching the Shastras
3. Performance of religious rites for the three superior classes.
4. Acceptance of gifts from the three superior classes.

Some addressed Brahmans as “Maharaj” “ Thakur” or “Misr” as stated by Pandit Jogendra Nath Bhatacharya in “Hindu Castes & Sects” page 80 wherein he says general name for Panjab Saraswat Brahmans was “Misr”.

It appears to have been derived from “Mishra", which is a word from the Sanskrit language meaning "mixed, mingled, or blended".

"Mishra" or Misra is also an Indian surname, normally associated with the Brahman. Mostly, Maitreya or Maitra or Maitri (friendship) or Mishra, written in devnagri script look almost identical and both have same meaning. It is one of the most widespread Brahman surnames in the fertile Gangetic plain region and in the Indian states of Punjab, Orissa, Bihar, Uttar Pradesh, Madhya Pradesh, Rajasthan, Assam and West Bengal. It is also found in countries such as Guyana and Trinidad and Tobago under the anglicized version of Misir, where many Mishras were taken to work on sugar plantations due to their agricultural prowess and skills in other fields. Stories say that even Britishers used to call Mishra my sir hence Misir and Mishra. The surname is also found in Fiji and Mauritius, as well as in other Indian diaspora communities. It is one of the most common surnames among the Brahmans in India.

It is believed that 'Misir' is the original pronunciation and 'Mishra' the anglicized version. The above can be justified from the following - MiSir if separated reads as Mi Sir or My Sir. No where I read any derivation of the name”Misr” with “MISRI” of EQYPT as I always believed. "Mishra" is a surname associated with Gautam Gotra (descent from one of the three great sage Gautam) Brahman. However it is also found in other gotras like Shandilya too. Some of the very famous historical personalities of Mishra were TANSEN, BAIJU BAWRA.

I may have digressed from the topic but felt like erasing the doubt about our ancestors being called "Misr".

Q2. What is our Clan? Ans. Punjabi Saraswat Brahman

First we define Saraswat Brahman in India and then go on to understand Who is Punjabi Saraswat Brahman?

The Brahmans in India were divided into two major geographical groups namely Gowd Brahman who lived to the north of the Vindhyas and Dravida Brahmans living south of Vindhyas. Each group was further divided into 5 sections.

The five (Pancha) Gowda Brahman groups were Saraswats, Kanyakubjas, Gaudas, Utkals, and Maithilas. The five (pancha) Dravida Brahman groups were Andhras, Maharashtras, Dravidas or Tamils, Karnataka, and Kerala Brahmans.

The origin of Saraswat Brahmans

The exact origin of the Saraswat Brahmans is difficult to ascertain. One theory puts them as Aryan(indo-iranian) migrants from Central Asia who came to the Indian sub-continent through the Hindu-Kush Mountains and the Khyber pass to south in about 4000-1500 B.C.

Most of them settled along the banks of Saraswati River. They (Saraswats) settled for an agrarian life. Education was of great importance to the Saraswats, so they taught their young the Sanskrit language and enlightened themselves from the Veda(s). Although they spoke Sanskrit in public, their invented a simplified version of Sanskrit called Brahmani and spoke only at home. Over the years along the Saraswati, they established the concept of Kuladevata or family gods, and began worshipping them.

Kuldevtas

Normally Saraswats believe in the concept of "Panchayatan" - worshipping 5 gods like form of Shiva, Vishnu, Durga, Surya and Ganapati.

Many Kuldevs/Kuldevatas temples situated in Goa, Karnataka region are supposedly the most beautiful and grand temples.

They accepted the Great Sage Saraswat Muni (son of Rishi Dadichi), living on the banks of Saraswati as their Guru. At the advice of their Guru who was pragmatic, they started to feed on fish from the Saraswati River for survival, after a prolonged famine. Thus they became the only fish-eating Brahmans ever known. The fish eating habit of Saraswat Brahmans finds mention even in Ramanyana. Before performing Rajasuya yagna, Shri Rama asked Lakshmana to invite all the Brahmans for the yagna. Lakshmana invited everybody, except Gaud Saraswat Brahmans. When asked, Lakshmana explained that he observed Gaud Saraswat Brahmans eat the middle portion of a fish, separate the head and tail from the fish, and then using vedic mantras rejoined the head and tail. The fish would live again. Shri Rama was impressed. Since the Brahmans were not killing the fish, he felt that no sin was commited. Shri Rama instructed Lakshmana to invite Saraswat Brahmans to the Rajasuya Yagna.

This settlement was in the land between the Saraswati, Drishadvati(many stones)and lavanavati rivers forming a channel till Arabian sea. Kurukshetra was a plain land that lied south of saraswati and north of Drishadwati Rivers. In Manu Smriti Manu 2.17 it has special mention “That land created by the Gods, which lies between the two divine rivers Saraswati and Drishadwati, the(sages) call BRAHMAVARTA” The Drashadvati river has often been identified with Chautang river. The Chautang River is a seasonal river in the state of Haryana. Rigveda mentions about Saraswati in many of its verses. The one that is pertinent here is as follows: “ ambe tame devi tame nadi tame Saraswati….” Which means that “You are the Goddess, You are the river, Saraswati”. Today Ganga holds the same status. In fact Rigveda is full of references for Saraswati and hardly mentions Ganga once.

The Migrations

Some calamity struck Saraswat Desh and Saraswati began to dry out to become non-existent by 1000 BC. Saraswats had no choice but to pack up and move. This period of history saw many civilizations abandoning their settlements. The migration happened not overnight but spread over centuries. The Saraswats migrated in three directions - mostly followed the river routes and migrated to the South-West (Sind), North (Kashmir), East (Bihar).
Migration to South and West
The migrations to south and west followed the course of the River Saraswati, went up to Dwaraka and by ship they sailed to Goa. For their stay in Dwaraka, these settlements have been referred to as Saraswat Tirthas in Mahabharata. From Goa they spread to entire Konkan, Karnataka and Kerala region.
Migration to North and East
The second route of migration was from Punjab into Kashmir. They were haunted by Muslim rulers for centuries until some prominent Kashmiris appealed to the Sikh Chief Ranjit Singh for help and he succeeded in getting rid of the Afghans. The Kashmiri Saraswats were Devi worshippers.
Those who migrated to Kashmir called themselves as Kashmiri Pandits, Sind-Sind Saraswats, Kutch-Kutchi Saraswats, Punjab-Punjab Saraswats, Rajasthan-Rajasthan Saraswats and Gomantak- Gowda Saraswats.

Migration to Bihar

The Saraswats who moved South East were mainly from the Saraswat Desh and they followed the Ganges and reached Trihotrapura or modern Tirhut in upper Bihar. This was in 400-350 BC. The major settlements were in Kanyakubja (Kanpur area), Magadha and Mithila.

Saraswats of Punjab:

The Saraswat is essentially the Brahman of the Punjab, just as the Khatri is distinctively a Punjabi caste. Writes Mr H.A.Rose in his “A glossary of the tribes and castes of the Punjab and North West Frontier Province 1911.”

The Saraswat, as a body, minister to all the Hindu castes,” possibly even to those which are unclean and so stand outside the pale of Hinduism”. They were liberal in their outlook. “ He (Saraswat Brahmin) is said to be less grasping and quarrelsome than Gaur, and he is certainly much less rigid in his observance of caste rules, eating and smoking with most of the stricter Hindu castes such as Banyas, Khatris, Suds, and Kayasths. He eats flesh in the Hills and perhaps in some parts of the plains also” says Sir Denzil Ibbetson in his report of the Panjab Census of 1881 “The Races castes & tribes of the People of Panjab”.

He further gives the figure of Total Brahmin population in Panjab as 452000 approx and Saraswat Brahmin in Lahore were stated to be 9,970 only. Highest number of Saraswats were -(in the year 1881)- in Patiala followed by Kangra ,Amritsar, Sialkot, Jallandar in that order. Peshawar had very less Saraswats who had migrated there for the fear of Musalmans in Panjab.

The leading principle of Panjabi Brahmin was that the status of each section depends on the status of the caste to which it ministers. In accordance with this principle, Mr Rose classified thus: —

Sub-group i. — Brahmans of Brahmans, called Shukla.

Sub-group ii. — -Bahmans of the Khatris —

1. Panzjati 2. Chhe-jati 3. Asht-bans

4.Bunjahi’s 5.Khokharan 6. Sarin

Sub-group iii. — Brahmans of Aroras. Sub-group iv. — Brahmans of Jats.

Sub-group v. — Brahmans of inferior castes, e.g., the Chamarwa.

Thereafter we have a complex classification beyond the scope of our discussion. Enough to surmise that we are Punjabi Saraswat Brahmans part of Panchjati that served Khatris.

Two popular and well known panchjati’s were:

1. Gallia 2. Mallia 3.Kapuria 4. Bhaturia (5. Bagga) And

1. Jaitli† 2. Jhingon* 3. Kumaria§ 4. Trikha+ 5.Paumbu( Mohla)

The Sarsut(Saraswat) Brahmans of the Khatris. — The connection of the Khatri

with the Saraswat Brahman caste is peculiarly close. One tradition of its

origin avers that when Parasu Rama was exterminating the Kshatriyas

a pregnant woman of the caste took refuge with a Saraswat(Sarsut). This story has already been given in my posting dated Aug 8,2009 “ Mohla’s from KOT MOHLA in Multan”

Her child, a son, married 18 Kshatriya girls and his sons took the names of the various rishis and thus founded the gotras of the Kshatris, which are the same as those of the Brahmans.

These Punjabi Saraswat Brahmans were the purohits of the Dhaighar Khatris. This group (Panchjati) is also known as Pachhdda or ' western.'

The last-named gotra(Paumbu) was, however, replaced by the Mohlas in approx. 200 years from now, because one of its Paumbu member was discourteous to his daughter-in-law's people.

* Jhingan is said to be derived from Jhinga or Jhanjh, a bell, because the sound of a bell

was heard at its eponym's (mythical character) birth. This Gotra is supposed to be only 20 generations old.

It has three sub-sections, Gautam, Athu and Nathu. Further, Nathu's descendants are sub-divided into the less known sub-divisions of Chamnapati and Kanwlapati. The Jhingans Gotra Bhardwaj ; Their Parivar as Bhrigu,Bharjan and Bhardwaj, their Shakha as Madhunjan and the Rig Veda their Veda. At Dipalpur at the house of an ancestor, Baba Chhajjil, they hold a fair in Magh, at which the Chila, Jhand, Janeo and other rites are performed. Nathu's descendants all wear a “nath” in the nose.

+ Trikha's Gotra is Parashar and it is sub-divided into the Palwarda, Aura and Dwija

sub- sections.

†The Jetli Gotra is Vatsa, and its sub- sections are Vialepotra, Chandipotra, and Rupe-potra— all eponymous. The two former are replaced by Hathila and Harnpotra, according to another account. The Mihrotra Khatris make them offerings on the 12th of the light half of each lunar month.

§ The Kumaria Gotra is also Vatsa and they too have three sub-sections.

*The Mohlas Gotra Somastam , audits sub-sections are Dalwali, Shiv-Nandi and Akashi.

Here Akashi has interesting story.It is a place in Arunachal Pradesh called Akashi Ganga associated with Kalika Puran . It is said that Lord Shiva was roaming around with dead body of Sati, to detach him, Lord Vishnu cut her body into several pieces through his Sudarshan Chakra and one piece fell on earth where Akashi Ganga falls in West Siang District of Arunachal Pradesh, a great Pilgrimage centre.

Interestingly I came across Mohle’s from UP and now found similar sounding Surnames in Karnataka such as Mahale which is also pronounced as Mallya(famous Vijay Mallya who for sure is Goud Saraswat). Also I found similar caste as MOLIO in Karnataka. Further research is needed.

Drawn and inspired from “A glossary of the tribes and castes of the Punjab and North West Frontier Province 1911.” By Mr H.A.Rose Pages 123-125