Devputra Darshan

Devputra Darshan : Page 1 of 29
Devputra Darshan
By
Including: Preface by the Father
http://chitraguptvanshi.wetpaint.com
This book is dedicated to my Ancestors.

|| My God is my Ancestor, my Ancestors are my Gods ||
Welcome to the Kayastha Research Wing!

This site (http://chitraguptvanshi.wetpaint.com) is designed so that you can co-ordinate with fellow researchers; share and enhance your knowledge, add text, photos, videos, polls and more. Take a look around, read the scholarly articles and add something to any of these pages. If you're not sure where to start, update your profile and tell everyone why you joined the site! Click the EasyEdit button to get started. This is your own site and you ought to see to it that everyone maintains the decorum. The following points will guide you in monitoring the infringements, if any: We are here for research activity with full objectivity and in good faith. We are here to research on various topics including those that have been misrepresented or not at all represented in the present body of knowledge. We are not here to criticize anyone on the basis of religion, ethnicity or other affiliations. We are not here to spread hate messages or use indecent language. Lastly, this is your own site, you are the most important stakeholder and you are the one who is responsible to attain the high aim that we aspire for. You may be the seeker but it is the truth that seeks you.
Preface
This book is not for me, it is for my progeny. For me; My God is my Ancestor and my Ancestors are my Gods. I dont need any book to tell me that. But my son, I wont tell it to you either, you ha ve to find it out. One day you will find this book and read it without the knowledge that your father wrote it. What you sure will know, after you are through with this, is the greatness of the lineage you are born in and a few lessons that will help you through life. 1. Lesson one: Collect facts objectively; never start with a conclusion, once you have all the facts, analyze them intelligently and finally reach a conclusion that comes naturally to you. 2. Lesson two: A conclusion formed after such a thorough process should command your respect, others may doubt it but dont you ever flinch, by the grace of Lord Chitraguptji, your intelligence is far greater than theirs. Convert them to believe your conclusions. 3. Lesson three: Come what may, never ever forget your duties towards your ancestors, for you are what we made you. Be proud of yourself only if you have done your duty well. 4. Lesson four: When you rise above others, they are bound to feel frustrated. Some industrious ones will take the high road and work hard to rise, but a few will try to pull your ladder instead of climbing theirs. If you fall prey to these; then my son, I am sorry to say, you disappoint me. Never disappoint your ancestors. With these four lessons I end this preface and hope that my son build s a temple only if theres also an idol of his father there. || Aum Yamay Dharmarajay ShreeChitraguptay Vain Namah ||
-The Father
P.S. Make 11 copies of this book and distribute it to 11 different families and tell them to do the same. Thus, the probability that your son reads this increases manifolds. Also, do remember that the final decision of your mukti rests with Bahgvaan Chitragupt, if I were you, I would do so.
Duty Well Done

The day has come when I have to die. In grief, Death sheds her precious tears , But not one falls from my eyes, for, I know, with me she will not be as fierce.
Here I leave this earthly form to unite with the ONE, with me are two of His men. But I say, whats this? I am as light as air as I cross this river to reach the Heaven.
I see my Progenitor seated on the high throne, judging men with serene aloofness There this one goes to hell and that one to Heaven, says thank you your Highness.
My head bows in reverence and the next instant my chest fills with hearty pride. For did I not do my duty right, defend His honour and mine, my brothers implied.
He sees me and the stern look melts into a smile. He leaves His high golden throne Rushes to embrace me as His true son, says, well, my son, your duty was well done. *****
Kayastha as described in the Puranas

Kayastha have been described in the oldest of the Puranas, Smritis and Shrutis:
According to the Vedic scriptures, the souls of men after death receive rewards and punishments according to their sins and virtues, and hence it is believed that good and bad deeds of men are not destroyed. The souls of men after death go to Yamapuri which is presided over by the deities called Yamas who keep records of mens actions and accordingly give them their dues. The principal Yama is called Yamaraja or Dharamaraja, that is, the ruler of Yamapuri or the King of Laws.
The Yama Samhita which is an extract from the 9th Chapter of Ahilya Kamdhenu, a work of Hindu Law, says that Dharamaraja complained to Lord Brahma about his difficulties in performing his most responsible duties of keeping records of the deeds of men and doing justice to them. Lord Brahma went into meditation. Shree Chitragupta sprang from his body and stood before him bearing an inkpot and a pen. The God Brahma (Creator) said: "Because you are sprung from my body (kaya), therefore you shall be called Kayastha and as you existed in my body unseen I give you the name of Chitragupta." He then assumed charge of Yamapuri. Dharma Sharma married his daughter Irawati to Chitragupta and Manuji, son of Surya (the Sun) married his daughter Sudakhina to him." Chitragupta had eight sons from the former and. four from the latter and these twelve sons became the progenitors of the twelve subdivisions of the Chitraguptavansi Kayasthas, namely, Mathur, Gaur, Nigam, Ashthana, Kulshretha, Suryadwaja, Balmika Bhatnagar, Srivastava,Ambastha, Saxena and Karana.
In Padma Purana, Uttar Khanda, it says that Shree Chitragupta had twelve sons by two wives. They were all invested with the sacred thread and were married to Nagakanyas. They were the ancestors of the twelve subdivisions of the Kayasthas. The same legend with some slight difference is given inmost of the Puranas. Padma Purana after stating the legend says: "Shree Chitragupta was placed near Dharamaraj to register the good and evil actions of all sentient beings,that he was possessed of supernatural wisdom and became the partaker of sacrifices offered to the gods and fire. It is for this reason that the twiceborn always give him oblations from their food. As he sprang from the body of Lord Brahma he was called Kayastha of numerous gotras on the face of the earth." In Shristhi Khanda the same Purana says that the sacrificial rites and study of the Kayasthas should be of the Vedas and supporting scriptures and their occupation related to writing. Bhavishya Purana states that God, the Creator, gave the name and duties of Chitragupta as follows:
Because you have sprung from my body, therefore, you shall be called Kayastha and shall be famous in the world by the name of Chitragupta. Oh my son, let your residence be always in the region of the god of justice for the purpose of determining the merits and demerits of men.
Vignana Tantra says the same thing.
The same is the enjoinment of Lord Brahma to Shree Chitragupta according to Brihat Brahma Khanda. He was named Kayastha having sprung from the body (kaya) of Lord Brahma. He was directed to perform all sanskars and to have writing as his profession. Garuda Purana describes the imperial throne of Shree Chitragupta in Yamapuri holding his Court and dispensing justice according to the deeds of men and maintaining their record, in the following words:
(There Dharmaraja, Chitragupta, Sravana and others see all sins and virtues which remain concealed in the bodies of men).
The Mahabharata (Anusasan Parva, Chap. 130) recites the teaching of Shree Chitragupta requiring men to do virtuous and charitable acts and performing Yagya, saying that men are rewarded or punished according to their good or bad deeds.
Kayastha as described in the Sruti and Smriti
Turning to the Smritis, Vishnu in Chap. VII, verse 3, says that a document attested by the King is one which is written or prepared by a Kayastha and stamped with the finger prints of the head of the department. The words are Virihat Parasara in Chap. X, Sloka 10 says. Kayasthas should be appointed as writers, they being expert in writing. Again in Chap. I, Sloka 235, he says that Dandadhrita the Magistrates and Judges of the Courts should be (dharmagya), persons versed in laws and good administration, Kayasthas, who are versed in the art of writing. Vyas says that the writer and the accountant should be that is versed in Mimansa (Srutis) and Vedas (Adhyayana) as explained by Mitakshara in commenting upon Yajnavalkya, Chap. II, Sloka 2, which says that the Kings Councillors should be versed in the sacred books of Mimansa and Vedas, expert in law, truthful and impartial. Similarly, Shukraaiti in Chap. XXXII, Sloka 420, describes Kayasthas as lekhaks, and in Chap. II, versa 178, says that the accountant and lekhak knew the Vedas, Smritis and Puranas. Yajnavalkya in Slokas 317 to 320 describes how the edicts of the king should be written, sealed and promulgated. Apararka in his commentary upon these Slokas quotes from Vyas and shows that these edicts should be written by lekhaks, the ministers of war and peace (sandhi vigraha kari), and that they should be promulgated to the gentry and officials among whom Kayasthas have been mentioned. Similarly, Vijnanesvara in his Mitakshara commenting upon these Slokas says:
He (King) should cause it to be recorded by that officer of his, who is in charge of war and peace (i.e. by a Kayastha), and not by anybody else.
As says a Shruti: That officer of his, who is sandhi vigraha kari or the officer in charge of peace and war should be its writer (lekhak). Yajnavalkya uses the word "Kayastha" in Slokas 335 36, Chap. I. Commenting upon this, Mitakshara says that Kayasthas are accountants and writers. He makes the word "Kayasthas synonymous with accountants and writers. Similarly, Apararka says that Kayasthas were revenuecollectors (karadhikrita). The accountants and scribes constitute one of the ten parts of a judicial proceeding. Brihaspati says the same thing, as quoted in Prasara Madhava, Vyavahara Kanda. According to the Smritis, the officers of the realm, such as, ministers of peace and war, courtesans and Councillors, Governors and headmen of villages should be men versed in the Sastras, valorous

and born of noble family, pure, intelligent, affluent in wealth and of tested virtue and comprehension: Manu, Chap. VII, Verses 54 to 121 Yajnavalkya, Chap. I, Verse 312.
Kayastha, Chitraguptji and Lord Brahma

The Kayastha trace their genealogy from Lord Chitragupta. It is said that after Lord Brahma had created the four Varnas (Brahmins, Kshatriyas, Vaishyas, and Shudras), Yama (Dharamraj) requested Lord Brahma to help him record the deeds, both good and evil, of men and to administer justice. According to the scriptures, Lord Brahma went into meditation for 11,000 years and when he opened his eyes he saw a man holding a pen and ink-pot in his hands, as well as a sword girdled to his waist. Lord Brahma spoke: ``Thou hast been created from my body (Kaya); therefore, shall thy progeny be known as the Kayasthas. Thou hast been conceived in my mind (Chitra) and in secrecy (gupta); thy name shall also be Chitragupta. Brahma then enjoined him to dispense justice and punish those who violated the dharma. Thus, the Kayasthas were accorded a dual caste, Brahman/Kshatriya. In the legends of Chitragupta as well as in the Vedas, he is referred to as the greatest king, while the rest are "Rajakas," or little kings. RIG VEDA Book 8/ Hymn 21/ Stanza 18
In the Garud Purana, Chitragupta is hailed as the first man to give the script. "Chitragupta namastubhyam vedaksaradatre" (Obeisance to Chitragupta, the giver of letters) The Rig Veda mentions an invocation to be made to Chitragupta before offering sacrifice. There is also a special invocation to Chitragupta as Dharmraj (Lord of Justice) to be made at the performance of shradh or other rituals. "Om tat purushaya vidmahe Chitragupta dhimahi tena lekha prachodayata." The priests also pay reverence to Shri Chitragupta : "Yamam Dharmarajya Chitraguptaya vain namah."' Lord Chitragupta is the Athi Devathai for Kethu, one of the Navagrahas, and those who worship Chitragupta, would be bestowed with prosperity. Also the evil effects of Kethu during its transit period would be mitigated. The birthday of Shree Chitraguptaji is celebrated on Yamadwitiya and Chitraguptajayanti Puja is performed on this day.

The privileges of performing religious duties related to Yamaraj and Chitraguptaji are reserved by the Kayasthas. Of these, one of most important is the Chitraguptajayanti Puja. The greatness of this yajna is that whoever performs it, is spared the punishments of hell, whatever his records of deeds be.
Temples
There are several temples in India, particularly in South India, enshrining the Lord Chitragupta. The most famous of them is located at Kanchipuram [1], Tamilnadu state, India. One of the ancient temples of Chitraguptaji is situated in Khajuraho. Pictures of this temple can be found at http://chitraguptvanshi.wetpaint.com .
Chitraguptjayanti Legend
The ancient story related to this is now told. There was a mighty king, who had subjugated the whole world by his ambition to be the supreme King of Kings. The stories of his cruel deeds had spread to all the corners of the world. His name was uttered only with great respect and a greater fear at heart, for everyone knew that his deeds were vile and extreme. His name was Sudass, the King of Saurastra, his capital, from where he ruled his vast empire with an iron fist. He was known to be one of most Adharmi (nearest meaning: irreligious and one who crosses the threshold of Dharma) and perpetrator of Paap (nearest meaning: sins). All through his extensive kingdom, it was known that their king had never ever done a Punya in his evil life. This King was fond of hunting, and once on a hunting spree, was lost in the jungle. Unable to find his way out, and unknown to fears of any kind, he decided to see what his jungles were like. He went on exploring the jungles when he heard the sound certain Mantras coming from North. He headed for the place where the mantras where being chanted. There he found a few Brahmins performing a yajna and few common people sitting to witness this. The king lost his cool on seeing a puja being performed without his consent. He thus spoke with thunder in his voice: I am King Sudass, the King of Kings. Salute me you foolish men. Who are you and what are you doing here? I demand an answer. The group of priests kept on chanting their mantra and paid no heed to the angry king, all the while people sitting at some distance and witnessing the yajna being performed kept mum, being afraid of the king. On being so ignored the king lost his cool and raised his sword to hit the head priest. Seeing this, the youngest of the priests stood up and spoke thus: Stop! King Sudass, stop! Dont turn this opportunity into a disaster. You have been sent here not to be condemned but saved. On hearing these words the King became interested and said, You, young boy, have great courage and knowledge for your age. Will you elaborate on what you have just said? The young priest said to the King, O Sudass, you call yourself the King of Kings: how mistaken you are! When you die you would be subjugated to such punishments that your pride will vanish in thin air. You want to know who these men are and what are they doing and what is the purport of my speech. Then listen: We are the sons of Lord Chitragupta, whom the great Rigveda call the true King of Kings, and whose title you are not worth stealing. We are Kayasthas and we are performing yajna to our Lord Yamaraj and our progenitor Maharaj Chitrgupta on this great day of Yamadwitiya. O King Sudass, whoever performs this puja is spared the punishments of hell. You can be free from hell if you will only submit to Yamaraj and Chitraguptaji, who has the record of all the sins that you have done in your vile life! Nothing in this world is hidden from Him and only He could save you. On one hand is salvation and on the other is hell. Come, join us or kill us all. The king was left dumbfounded and followed the young priest as if in a trance. He then performed the puja with full devotion and the exact procedure. Thereafter he took the prasaad and went back to his kingdom with the other men. With the passage of time there came the day when the Yamadoots came to take him away with them, to the Yamaloka. The Yamadoots tied the king's soul in chains and pulled it to the court of

Yamaraja. When the bleeding and dilapidated King reached the court of Yamaraj, Lord Chitragupta opened the book of his deeds and thus spoke to Yamaraj. O great Yamaraj, I can only see a life full of sins in his case, yet this king did perform our yajna in his life time? He performed the puja on Karthik shukla dwitiya and with full devotion and the right procedure. He performed our and your vrat on that day. Thereby, all his paaps have been nullified and according to the rules of Dharma, he cannot be sent to hell. Thus the king was saved from hell and till this day whoever performs the Chitraguptajayannti puja is spared the punishments of hell.
Bhagvaan Chitragupt Puja

Saamgri (Articles needed in Bhagvaan Chitrgupt Puja)
1. Vastra (new cloth) 2. Kalash (A pitcher/pot) 3. Sakkar (Sugar) 4. Deep (Light) 5. Ghee 6. Cotton 7. Dhoop (Scent stick) 8. Phool mala (Flowers and garlands) 9. Chandan 10. Haldi (Turmeric powder) 11. Akshat (Raw rice, a scared article in Hindu Worship) 12. Agarbatti (Scent stick) 13. Ganga Jal (Water from the Holy Ganga) 14. Raksha (A pious red colored thread tied on wrist after worship) 15. Kumkum (A color used for [tilak]) 16. Shankh 17. Mango Foliage 18. Camphor 19. Sweets 20. Fruits 21. Kasora (earthen bowl; could also use metal)

22. Pan (Betel leaf) - it should be with the petiole 23. Supari (Betel nut), whole 24. Pen and Inkpots
Preparations
1. 2. 3. 4. 5. 6. 7. Wash the place for God and spread a cloth (desk or any other place) Wash and clean the God's idol or any other representation such as portrait Respectively put Lord Chitragupta's idol and other Gods as per devotion after washing Place kalash and kasora with sugar, put mango foliage between kasora and kalItalic textash Put Pan & Supari Wrap rakhsha on all the pen & ink pot (ancient and new ones) ahead of placing before God Put [swastika] on papers
Conducting the Pooja

1. 2. 3. 4. Bath the Gods and decorate with tilak of Chandan, Haldi and Roli followed by Akshat Offer flowers, deep, dhoop and praise Lord Chitragupt with agarbatti Offer fruits and sweets Start with Lord Chitragupta's Katha (the mythological story) a. b. c. 5. 6. After completing the decorations, hold your hands and do a Naman before the God. Take the katha book and a flower in your hand and give a flower each to all listeners After completing the Katha, ask listeners to offer their flowers in the service of God
Following the katha, start Chitragupta Chalisa[1] Do the Aarti of Lord Chitragupta
7. Write names of Gods (5 or 7 or 11) on the papers with Swastik (Two thoughts per kalam shayan has resulted in ambiguity in the order of this assignment. While the western hypothesis silence the pens after Diwali pooja, easterners do it after Yum-Dvitiya pooja. Written assignment should find an order w.r.t. kalam shayan) 8. When the writing assignment is over, put all the papers in the offering to God. It is followed by kalam-shayan (which literally means "Resting of the Pens"). This ritual is not homogeneous as different rituals are observed in east and west part of north India.

In the western hypothesis, pens are put to rest post worshiping the goddess Lakshmi on Diwali b. In the eastern part of India (further east of Varanasi), pens are continued with writing; however, they are put on reast following the Chiragupta pooja. 9. Do the Hawan (the holy fire). Organize and structure woods/stick in a hawan-kund or organize on open earth a. b. c. d. 10. Lit a Camphor in a spoon, drop it in the hawan kund chanting Gayatri Mantram Put three/five Aahutis of cotton plugs in the hawan chanting Gayatri Mantram Next, offer hawan-Saamagris in the Hawan kund chanting names of all Gods and Goddess starting with Ganesh followed by Chitragupt, Home God and village God Chant Om shri Chitraguptay namah Swaha during rest of the Hawan a.
Do the aarti with camphor chanting the Chitragupt Aarti
11. The main person performing this worship (usually head of the family in home or the priest in temple) ties rakhsha, put tilak on his forehead and that of other participants, and then take Gods blessings and Prasaadam
The Family Tree

Shree Chitraguptaji married Devi Nandani and Devi Shobhavati and had twelve divine Sons. The 12 Sons started the 12 main branches of Brahma Kayastha.
The 12 clans of Brahma Kayastha:

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. Mathur Gaur/Gour Bhatnagar Saxena Ambashtha Nigam Karna Kulshreshtha Srivastava or Shrivastava Surdhwaja Valmiki Asthana

Sons of Devi Shobhavati/Iravati
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Charu (Mathur): He was a disciple of sage Mathure, Rashi name was Dhurandhar, was married to Devi Pankajakshi and worshipped Devi Durga. Mathureshwari. Maharaj Chitraguptji sent Shree Charu to establish a Kingdom in the Mathara region (between Mahanadi and Krishna River in Orissa). His descendants were known as the Mathurs. After defeating the demons, a term regularly used for the anti-Vedic tribes, they established the Kingdom of Mathara. This done, they also propagated to other part of Aryavartha. In the meanwhile they were further divided into 3 subdivisions 1.The Mathurs of Mathara, 2.The Pancholi or Panchali of Pnachal Kingdom where in garwhal hills there is town of Mathara 3.The Kacchi of Gujrat. The Mathurs seemed to enjoy a long history of ruling many Kingdoms, the most important of which was Ayodhya, ruled by them before the Raghuvanshis took the reign. They are divided into 84 Als. They established Pandya Kingdom covering Madurai Trinivelli etc.[11] They sent an emissary to the Roman Emperor Augustus Ceasar. Sucharu (Gaur) : He was a disciple of sage Vasishtha, Rashi name was Dharamdutta and worshipped Devi Shakambari. Maharaj Chitraguptji sent Shree Sucharu to establish a Kingdom in the Gaud region. Shree Sucharu married Devi Mandhiya, the daughter of Nagaraj Vasuki. The gaurs are divided into five divisions: 1.Khare, 2.Doosre, 3.Bengali, 4.Dehlavi, 5.Vadanyuni. Gour Kaystha have been further sub divided in 32 Als. Bhagdutta of Mahabharat and Rudradutta of Kalinga were famous. Chitraksh (Bhatnagar): He was a disciple of sage Bhat, was married to Devi Bhadrakalini and worshipped Devi Jayanti. Maharaj Chitraguptji sent Shree Chitraksh to establish a Kingdom in the region of Bhat river at Bhattdesh and Malwa.They established Chittor and Chitrakoot He settled then there and his progeny came to be known as Bhatnagar. They are divided into 84 Als. Matimaan (Saxena): He was married to Devi Kokalesh and worshipped Devi Shakambari. Maharaj Chitraguptji sent Shree Matimaan to establish a Kingdom in the Shak region. His(Shree Mati maans) son was a great warrior and established His kingdom in the modern day Kabul-Kandhar and Eurasia region and as they were sakha ( friends Of Sena )the progeny was called Shaksena or Saksena, a part of modern Iran was under their rule. Today they are abundantly found in the regions of Kannuaj,Pilibhit, Bareilly, Shahjahanpur, Badayu, Farrukhabad, Etta, Mainpuri, Aligarh. They are divided into Khare and Dusare and had 106 main Als at present. According to RC Majumdar, they were kings Shena of Shakas hence Shakashena which anglicised to Saxena. Himvaan (Ambashth): His Rashi name was Sarandhar, was married to Devi Bhujangakshi and worshipped Devi Amba-Mata. Settled in Girnar and kathiawar area called Amba-sthan, hence the name. Shree Himvaan had five divine sons Shree Nagasen, Shree Gayasen, Shree Gayadatta, Shree Ratanmool and Shree Devdhar and they married Gandharvyakanyas. These five Sons settled at different locations and accordingly their lineage spread their rule over these and were further divided into: Nagasen: 24 Als, Gayasen: 35 Als , Gayadatta: 85 Als, Ratanmool: 25 Als, Devdhar: 21 Als. Later they settled in Punjab after their defeat by Alexander's general and then by Chandragupt Maurya. Chitracharu (Nigam): His Rashi name was Sumant, was married to Devi Ashgandhmati and worshipped Devi Durga. Maharaj Chitraguptji sent Shree Chitracharu to establish a Kingdom in the Mahakoshal and the Nigam region (on the bank of river Saryu). His progeny were very proficient in the rules laid in Vedas and the Shastras, hence Nigam. Today they live in Kanpur, Fatehpur, Hamirpur, Banda, Jalon, Mahoba. They are divided into 43 main Als.
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Aruncharu (Karna): His Rashi name was Damodar, was married to Devi Kamakala and worshipped Devi Laxmi. They were Vaishnavites. Maharaj Chitraguptji sent Shree Aruncharu to establish a Kingdom in the Karna region (modern day Karnataka). His progeny slowly migrated to the Northern Kingdoms and now live abundantly in the present day Nepal, Orissa and Bihar. The Bihar branch is further divided into two; namely the Gayaval Karna who settled in Gaya and the Maithil-Karna who settled in the Mithila region.Later they adopted Buddhism. They are divided into an astounding 360 Als; this huge figure is attributed to the families who migrated in different phases from South. The clan has nothing to do with Karna of Mahabharata. Jitendra (Kulshreshtha): His Rashi name is Sadananda, was married to Devi Manjubhashini and worsipped Devi Laxmi. Maharaj Chitraguptji sent Shree Atiyendriya(also known as Jitendra) to establish a Kingdom in the Kannauj region. Shree Atiyendriya was one of the most religious and pious ascetic of the twelve Sons. He was known as Dharmatama and Pundit and was a master of passions; His progeny came to be known as Kulshrestha. Today the Kulshreshthas live abundantly in Mathura, Agra, Fawrookhabad, Etah, Etahwa and Mainpuri.A few are in Nandigaon ,Benga. Like Shree Shekhar kulsreshtha[12] and Sugam Kulshreshtha as in Jalesar ( Etah ) Both of them were renowed writer.
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Sons of Devi Nandani/Sudakhina

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Shribhanu(Srivastava): His Rashi name was Dharamdwaj. Maharaj Chitraguptji sent Shree Shribhanu to establish a Kingdom in the Shrivaas(Srinagar)region in Kashmir and Kandhar. He was married to Nagaraj Vaasukis daughter Devi Padmini and two divine sons named Shree Devdatta and Shree Ghanshyam were born. Shree Devdatta got the rulership over Kashmir and Shree Ganshyam got the rulership over the banks of Sindhu river. They were called Srivastava Khare born from second wife Kheri.Two divine sons named Shree Dhanvantari and Shree Sarvagya were born. They were called Srivastava Doosre.The Srivastavas are divided into 65 main Als. Vibhanu (Suryadhwaj): His Rashi name was Shyamsunder, was married to Devi Malti. Maharaj Chitraguptji sent Shree Vibhanu to establish the Kingdom in northern parts of the Kashmir region. Since Mother Dakshina was the daughter of Suryadev, the progeny of Shree Vibhanu carried the emblem of the Sun God on their flags and were called Suryadhwaj.Jarasandha of Mahabharat and Jamnaya of Taxila were well known.Later they settled at Magadh Vishwabhanu (Valmiki): His Rashi name was Deendayal and worshipped Devi Shakumbhari. Maharaj Chitraguptji sent Shree Vishwabhanu to establish a Kingdom in Valmiki region near Chirakoot and Narmada. Shree Vishwabhanu was married to Nagakanya Devi Bimbvati. Hes known to have spend a great part of his life practicing intense meditation(Tapasya) on the banks of river Narmada, when covered with the leaves of creeper Valmiki.His progeny were known as Valmiki.They became Vallabhpanthi. His son Shree Chandrakant settled in Gujarat while the other Sons migrated with their families to the North, near river Ganga and the Himalayas. Today they live in Gujarat and Maharashtra. They are also known as Vallabhi Kayastha in Gujarat. Viryabhanu (Asthana): His Rashi name Madhavrao, was married to Devi Singhdwani. Maharaj Chitraguptji sent Shree Viryabhanu to establish a Kingdom in Adhisthana. His progeny came to be known as Asthana as Ramnagar-Varanasi's king bestowed them with eight jewels.Some say that they had no fixed sthan, hence the name. Today the Asthanas live abundantly in various districts of U.P. In Bihar they live in Saran, Sivaan, Champaran, Mujjafarpur, Sitamadhi, Darbhanga, Bhagalpur regions. Their population is also notable in U.P.s neighboring state M.P. They are divided into 5 main Als.
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Devputra Darshan : Page 20 of 29 ALs

These twelve sub-castes are further divided into ALs. A Vansh originates from a King, a Rishi or a Deity and as it grows it divides itself in to several branches. The descendents start to build their own sub-Vansh depending upon the places and situations met, at the same time acknowledging their submission to the MOOL Vansh. These sub-Vansh add specific nouns to their names which in case of the Chirtagupta Vansha(Chitranshi) are called the Als (Kindly be clear upon the point that the 12 main sub-castes are acknowledged divisions based on the family of the 12 Sons, they are not called Als, their further divisions are what Als are) One has to be careful to avoid confusing them with Gotra. Gotra goes after the name of a Vedic Rishi, who was either a Guru, RajGuru or Progenitor of that Vansh. The gotra for a MOOL Vansh is always the same. It is Kashayap for the Kayasthas. Thus, a Vanshaz can be known from his Gotra and Al (The term Kul is often used for Al, though the former has a much broader meaning).The Als can be thousands in number and must be added to the name in conjunction with one of the 12 main sub-castes. The ignorance of this law is precisely the reason why so many can not find their surnames mentioned amongst the 12 main sub-castes.
Als & Marriage Practices

Kayasthas practice family exogamy and caste endogamy preferring to marry within specific sub-castes. The individuals of same AL (see a definition of AL above) cannot intermarry, while those of same caste and different ALs can. To illustrate, individuals from the Srivastava sub-caste and the Pandey AL do not marry another Pandey of the Srivastava sub-caste, but may marry individuals belonging to another AL of the Srivastava sub-caste.
Distinctive Worship
Kayasthas are unique from other Hindu castes in their worship of an ancestor, Shree Chitraguptaji and the practice of Kalam-Dawaat Pooja, a ritual in which pens, papers and books are worshiped. Both these rituals are performed on the Yama Dwitiya, this is the day when Shree Chitraguptji was created by Lord Bramha and Yamaraj got relieved of His duties and used this leave to visit His sister Devi Yamuna; hence the whole world celebrates Bhaiya dooj on this day and the Kayastha celebrate ShreeChitraguptajayanti, i.e. the 'Birthday' of their progenitor. Kayasthas have the singular distinction of being the only "Ancestor-worshipping" sect of Hinduism.
Meat-eating
Kayasthas use spices, pyaz-lassun, meat in ample quantity. Their eating habits in this rescept is widely different from those of marwaris, jains or several brahmin communities who keep away from such food.
History
Ancient India
Kayastha ministers find mention in Hindu mythology. Prior to the Raghuvanshis, Ayodhya was ruled by Mathur Rulers, progeny of Chitragupta. The Kayastha who are represented by the "Kayath" or the hereditary caste of the scribes of the present day, formed originally a sub-military class.[13] The Anthropological Survey of India conducted a survey during the British Raj which concluded that the Kayastha community were also influential during the Mauryan period as administrators. Also, many proof have been found that the Hindu Kings used to grant lands to the Kayasthas, a practise enjoyed only by a particular caste. Also, it is but logical to consider the status of the Kayasthas when Sanskrit was the state language under the Hindu Kings. The Kayastha were one of the most influential Caste in Kashmiri politics around 7th century [13] (ref. Rajatarangini).In these and contemporary Sanskrit literature we come across the Kayasthas being described as kings, financiers and advisers. King Lalitaditya Muktpida was one glorious King of a Kayastha dynasty of Kashmir. The various scripts used by the Kayastha during most of the Ancient period can only be conjectured, but Brahmi certainly was extensively used and often praised as the scrit of the Vedas given by Bhagvaan Chitragupt himself.
Islamic and Pre-independence India

The Kayastha caste's affinity for learning and socio-economic status, both enabled and dictated that the community develop expertise in the changing administrative policies and official languages, as different empires were established in India. The community learned and adapted terminology to Persian, Turkish, Arabic and later Urdu in Islamic India. Importantly, the community created, maintained and developed empire-wide administrative practices in monetary policy, jurisprudence and taxation. The script used during this period was majorly Perso-Arabic script. Notable example include Raja Todar Mal[14] who translated the Bhagwat Purana into Persian [15]. Raja Todarmal was one of the `Nav Ratans' of Emperor Akbar who founded and gave proper shape to `Revenue System' during Mughal Empire[16]. These roles continued into the colonial era, where many Kayasthas were the first to learn English and become civil servants, tax officers, junior administrators, teachers, legal helpers and barristers. During this period, Kayastha community members were more likely (than other communities) to undertake academic training in England and often rose to the highest positions accessible to natives in British India. As a consequence of their relatively large proportion amongst Indian students abroad, and because many hit ceilings of progression because of racial status, community members played pivotal roles in the early political groups that questioned British rule in India. The script used during this period was Kaithi. The name makes a very clear reference to the creators, the Kaystha are often referred as "Kayath" in middle ages. Kayasthas have a unique distinction of having a script

- Kaithi - associated with their name. Kaithi (also known earlier as Kayati, Kayathi or Kayasthi), similar to Dev Nagri, was used mainly by Kayasthas in northern India. It has its own Unicode now and was the major contender in the race to become national script but was left behind due to being not known to masses.
Modern India
Many Kayasthas were successful in adapting to post-independence India, becoming civil servants, bureaucrats and lawyers. The community's traditional association with higher education also led to heavy immigration to the west in the 1970's and 1980's as community members sought increased educational and research opportunities. Notable examples include the first President of India, Dr. Rajendra Prasad, the third Prime Minister, Lal Bahadur Shastri, social and religious reformer Swami Vivekananda, freedom fighter Subhash Chandra Bose and film-star Amitabh Bachchan.
Appendix I
Now my son we enter a region that is best ignored, yet people around you will one day ask you this question What are the Kayastha, I mean Bahman, Kshatriya, Vaishya or other? To start with none of this is mean or demeaning. If after thorough analysis you have reached a conclusion that you think you are a Sudra or Baniya or Muslim or Christian, be proud to say so. If you, a progeny of deity, is a Sudra then Sudra indeed are worshipped; hence high enough to be proud of. I will again follow the same course of action and present a few facts; the conclusion has to be yours.
Wikipedia intro to Kayastha

Kyastha or Kayasth (Hindi: ) is a caste/ethnic-group of India. They are the only sect who are referred to as direct blood progeny of a Vedic God in the religious texts and the only ancestor worshipping [1] ShriChitragupt Puja sect of Hinduism also called Chitranshi/Devputra. They are said in the Vedas and Puranas to have a dual-caste status i.e. Brahmin and Kshatriya. They are mainly spread across North India and are a subsect of Brahmins whose ancient profession was writing.[2][3][4] [5]
The Sanskrit dictionary at Hindunet.org defines Kayastha as follows: ka_yastha, ka_yata a man belonging to the writer-caste; a tribe of bra_hman.as whose employment is writing (Ka.)(Ka.lex.)[6]
BRAHMINS by vedah.net [2] is an arcticle on who the brahmins are and the various sub-groups of Brahmins. The Kayastha Brahmins are mentioned at sl.no. 15 (in alphabetic order). The Brahmins : A List of Brahmin Communities is an extensive list prepared by Kamat.com [3] of all Brahmin communities in India. Kayastha Brahmins are mentioned (in alphabetic order). Vyoma Samhita quoted in ShabdaKalpadrum says: The Kayasthas have sprung from the kaya or body of Lord Brahma. They are similar in rank to Brahmans.
The major differences between this ministerial class and the proper priestly class, started around 1500 years ago in the Kingdom of Kashmir, where each accused the other of misusing their power. [7] Colonial translation of
Kalhana's Rajatarangini: A Chronicle of the Kings of Kashmir: By M.A. Stein. WARNING: HIGHLY NEGATIVE TREATMENT OF THE CHARACTER OF KAYASTHAS. [8] The great divide: between the Kayasthas and the Kashmiri Pandits.
Few influential and liberal Kayastha God-men of the 20th century are Swami Prabhupada(Hare Krishna Movement-ISKCON), Maharshi Mahesh Yogi(Transcendental Meditation), Sri Aurobindo(Integral yoga), Paramahansa Yogananda(:of Autobiography of a Yogi fame & Kriya Yoga) and Swami Vivekananda(Vedanta).
Devputra Darshan : Page 24 of 29 Sudra as per British courts

This was caste politics during the colonial rule at its worst. It also opened the question whether any caste (including the Brahmin sub-castes) can be sure of their caste status in the years to come. A fancy and novel phrase that had never been heard before in the history of India was introduced : "degraded to Sudradom". The British law court in Calcutta declared the Kayasthas of Bengal to have "degraded to Sudradom" due to their customs. Thus, the caste obsessed Kayasthas, who even had hierarchy among their castemembers with a system named Kulin, were proved low. This turned the caste pride of the Kaystha into shame, if nothing worst. We now present the court case which declared the Bengal Kayastha to be Sudra (while the Kayasthas of north India remained a high caste (Kshatriya) as per the court. What double standards!) The status was later corrected with many proofs to the contrary being present in the Hindu law books. Their present status is Kshatriya. The fiasco lead to much needed unity between the Kayasthas and a modern outlook devoid of orthodoxy. Few of the greatest reformers and revolutionaries are a product of this period. (Ref. Raj Coomar Lall v. Bissessur Dyal 10 C. 688 : 8 Ind. Jur. 621 : 5 Ind. Dec. (N.S.) 462) "According to the decision in Raj Coomar Lall v. Bissessur Dyal 10 C. 688 : 8 Ind. Jur. 621 : 5 Ind. Dec. (N.S.) 462 the Bengali Kayasthas as a class were Sudra. The decision in that case was based upon a passage in the Vyavastha Darpana of Shyama Charan Sarcar where it is stated that the Kayasthas were Kshatriyas but they, at least those of Bengal, have been degraded to Sudradom by using after their proper names the surname "Das" instead of their own Kshtriya epithet "Varma" and also by omitting to perform the Upanayana ceremony." The Brahmins of Benaras called it shocking and were one of the most active group in undoing it. The Kayastha of North got ready to avoid any such future references to them and united in support of the effected groups. In the case that overruled this decision, among various references to the Purana, Srutis and Smritis, it was also wisely pointed out that omitting to perform the Upanayana ceremony will not cause their degradation to sudradom, as Manu himself in Chap. X, Verse 20, definitely lays down that twice born ones devoid of the rights of initiation with the thread are Vratyas (broken vowed ones) called Vratya Brahmans, Vratya Kshatriyas and Vratya Vaisyas respectively. Mitakshara and Balambhatta both explain Vratya as devoid of sacrament,that is excluded from performing the religious ceremonies. They do not say that such a twiceborn will lose the civil rights of succession, marriage and adoption. Sarvadhikari, as already observed, emphatically expressed it and asked the question what would happen if the Kayasthas, (or other high castes who do not perform Upananaya ceremony including many Brahmins of the North) and who according to Shyama Oharan Sarkar omitted to perform Upanayana and thus degraded themselves to sudradom, would again begin, as many are doing, to wear the sacred thread? The reason that the surname Das caused their fall; was a sham, for apart from the Kayasthas of Bengal many other group use it, including the North-Indian Brahmins. The decision was rectified but left bitter memories in the minds of Kayasthas. Even to this day the literature that was produced in Bengal during this period is used to harass Kayastha all over. For example, all the first year Kayastha students (since 2000) of engineering in UP (UPTU) took the shock of their life when they were made to read a story named 'Renunciation'(set in Bengal) in the course for professional communication. These have always been proud of their lineage and were left scarred for life after reading the story! The fun of

the thing was that even during the dark period, the Kayastha of UP were classed Kshatriya by British courts, and even today are categorised 'GENERAL' and pay the price of reservation! A growing movement that demands reservation for Kayasthas is brewing, since the community as a whole depends on professional jobs(including the government sector) and higher education.
Reply of Kayastha Shiromani to Achintyanath on Aug 3 2009 to his question Why copy Brahmins?
The Kayastha certainly are none of the four castes. Fact, it is. The Vedas and Purana, refer Kayasthas to be Devputra, outside the bouds of the four castes for human beings. Yet, this literal and technical division can not be spread too far, unless Kayastha go on a Vedic-education spreading exercise, where everyone is aware of the intricasies of the Vedas and other supporting scriptures! The Vedas and related sciptures do refer to Shree Chitraguptaji as the Greatest King of Kings and the greatest scholar, the giver of Vedic letters and other such accolades, these and other refences to the Kayasthas, if taken in the bounds of the four castes, interchanably refer them to be Kshatriya or Brahmins of the finest and highest order. Further the situation is complicated by the rituals done by Kayasthas, the Kayasthas as a whole are writing and administrative caste. Since writing was the ancient profession and required an early initiation into studies, the Vedic right of upanaya was done at the earliest possible age, the same age as Brahmins. The theory goes that since they are the direct progeny of a Deity they can not accorded a caste and if accorded one, it can not be lower to any living soul, hence Brahmin being the obvious choice.Also, the rights of performing the religious rights related to Yamaraj and Chitraguptaji is done by the Kayasthas. The ancient temples necessarily required the Kayastha of the temple to offer sacrifice, after the head-priest but before the assistant priests. All this does inevitably lead to the caste status being given as Brahmin. The Kshatriya status does originate from the administrative posts and the Rajas pravritiya found in most Kayastha. I do not need to ellaborate on these. The reason probably being the Dev-putra factor, hence these excesses. Further, the Vedic stories connect both the divine wives of Shree Chitraguptjee to Lord Surya, hence the Suryavansh connection from mothers side of Kayasths. Also many Kayastha were the successful runners of many big empires till recent times. Kings like Lalitaditya Muktapida of Kashmir(7th century) was one of the most recent and historically recorded emporer of Kayastha(Karkota dynasty) blood Whatever be the division for the mere mortals, the Kayasthas ought to know this one thing, that they are the direct progeny of Maharaj Chitragupta, and that need be enough. The mere conjecturing of the caste-status is of no consequence. || Aum Yamay Dharmarajay Chitraguptaya vain namah ||
The Great Divide The great divide: between the Kayasthas and the Kashmiri pandits

Till the 5th century AD, we cannot find references to the Kayasthas being ever called a totally non-brahmanic caste, in fact in all the discussions of their caste status (in the Puranas and Hindu law books), their status of being Brahmin (at least partially) occurs without fail. According to the Vedas, the Puranas and Hindu law books, Chitragupt-Kayastha are the progeny of a Vedic God, Bhagvaan Chitrgupt who married Devi Irawati (the daughter of Sage Dharma Sharma) and Devi Sudakhina (the daughter of Manuji, son of Surya(the Sun)). Chitraguptaji had eight sons from the former and four from the latter and these twelve sons became the progenitors of the twelve subdivisions of the Chitraguptavansi Kayasthas, namely, Mathur, Gaur, Nigam, Ashthana, Kulshretha, Suryadwaja, Balmika Bhatnagar, Srivastava,Ambastha, Saxena and Karana. This inevitably lead their status to be uniquely high and certainly not lower than any caste. They mainly were the worshippers of Lord Yamaraj and Bhagvaan Chitragupt and built and ran temples to their deity. Even to this day they follow this practice. (Ref. Chitragupt Puja & Kayastha as described in the Puranas) The Kayastha were required to be well versed in Mimansa (Srutis) and Vedas (Adhyayana). (Ref. Kayastha: in the holy Sruti and Smriti) The Kayastha had to be expert in Sanskrit grammar (Sanskrit being the state language for most Hindu Kingdoms and Kayasthas majorly being writers). The Kayastha held posts such as ministers, magistrates, heads of villages, accountants, record keepers of land, tax collectors etc. all the posts which were not in the non-brahmin (except a few in Kshatriya domain) domain. (Ref. Kayastha as described in the Puranas & Kayastha: in the holy Sruti and Smriti) But we start to see a major drift between one of the Highest Brahmin sub-caste (Kashmiri Pandits) and the Kayasthas in the Kingdom of Kashmir. The major differences between this ministerial class and the proper priestly class, started around 1500 years ago in the Kingdom of Kashmir, where each accused the other of misusing their power. [4] Colonial translation of Kalhana's Rajatarangini: A Chronicle of the Kings of Kashmir: By M.A. Stein. WARNING: HIGHLY NEGATIVE TREATMENT OF THE CHARACTER OF KAYASTHAS. NOTE: The Sanskrit version of this book is advised for the astute reader. In these and contemporary Sanskrit literature we come across the Kayasthas being described as kings, financiers and advisers. Being the financiers of the king, they naturally amassed huge political power. Many Kayastha are seen becoming more powerful than ever before even seizing a number of villages bequeathed to temples. The King and their ministers refused to talk in Sanskrit, and always used the language used by the people (Apabramsha). This further lead to alienation of the Kayasthas from Sanskrit and also making it difficult for the Pandits to get administrative posts. The Pandits on their part produced a huge mass of literature in which the Kayasthas have been reduced to a place of great scorn and redicule. The Kayasthas were alleged to be practitioners of occult and their connection with the God of Death was further used to show them in a negative light. For example the following is said by KSHEMENDRA, a Pandit poet:

"The handwriting (of Kayastha) is crooked, looking like the snares of the death-god. The Kayasthas sit on the file of the birch bark (files) like serpents in a charmed circle." All this inevitably lead to bad blood between the Kayasthas and the Kashmiri Pandits. Thus the brahmin proper decided to strike where it hurt the most, i.e. caste. Kalhana in his book Rajatarangini wrote the following verses: , || , ||[13] "The Karnatakas, Tailangas, Dravidas, Maharashtrakas and Gurjaras; these five (-types who- ) live south of Vindhya (- mountains) are (called-) "Dravida" (- brahmins); (whereas-) Saraswatas, Kanyakubjas, Gaudas, Utkalas, and Maithilas, who live north of Vindhya (- mountains) are known as "five Gauda" (- brahmins)." Nowhere in this shloka is Kayastha mentioned even partially! And this shloka is the basis on which most brahmin discount Kayasthas as a non-brahmin community today. In spite of this shloka, the same Kalhana in the very same book, Rajatarangini, though at few places refers to the Kayastha as Kayastha Brahman; though most of the other times, the Kayastha is an object of ridicule in the book. Certainly, the Kayastha have lost much of their social status by these works. It does not make much of a difference to the Kayasthas whether a few opinions consider them brahmin or not. They are pound of their Progenitors greatness and their blood, yet it does makes them feel cheated when they are called lower to any caste be it Kashmiri pandit or any other. NOTE: Kayastha Shiromani does wonder whether the age old status of a caste, which the ancient books (namely Vedas , Puranas and other ancient Hindu law books) accord to it, can be done away with by a few modern writers (like Kalhana)? If that be the case, no brahmin sub-caste is safe from their brother sub-caste! We also face the question as to how religiously, moraly and ethically wrong would it be? Further if the sons of a Vedic God are lower to any of the followers, what does this reflect on the our seriousness towards the religion and the religion itself?
References
1. ^ Customs of the Kayastha: ShriChitragupt Puja and the related legend 2. ^ a b c Vepachedu, Sreenivasarao. "Brahmins". vedah.net. http://www.vedah.net/manasanskriti/Brahmins.html. Retrieved 2009-07-18. 3. ^ a b c Kamat, Vikas (April 01,2003). "A List of Brahmin Communities". kamat.com. http://www.kamat.com/kalranga/people/brahmins/list.htm. Retrieved 2009-07-18. 4. ^ Sanskrit Dictionary at Hindunet.org 5. ^ Ethnographical notes on Chandraseniya Kayastha Prabhu, Chandraseniya Kayastha Prabhu Social Club, Poona. 1904. 6. ^ Sanskrit Dictionary at Hindunet.org 7. ^ Colonial translation of Kalhana's Rajatarangini: A Chronicle of the Kings of Kashmir: By M.A. Stein. WARNING: HIGHLY NEGATIVE TREATMENT OF THE CHARACTER OF KAYASTHAS. 8. ^ The great divide: between the Kayasthas and the Kashmiri Pandits. 9. ^ Extensive study by Kayastha Research Wing http://chitraguptvanshi.wetpaint.com 10. ^ "Sanskrit Dictionary at Hindunet.org". Hindunet.org. http://www.hindunet.org/hindu_history/sarasvati/dictionary/2059TO.HTM. Retrieved 2009-07-18. 11. ^ Madan Kosh by Madanlal Tiwari of Etawah, p.220 12. ^ Shekhar Kulshreshtha 13. ^ [http://books.google.com/books?id=KzxTkI9iAxkC&printsec=frontcover&dq=rajatarangini&cd=1 #v=onepage&q=&f=false Colonial translation of Kalhana's Rajatarangini 14. ^ "Kayastha". http://www.kayastha.org/kayastha/kayastha-history/kayastha-parivar.html. Retrieved 26 February 2010. 15. ^ "Encyclopaedia of Historiography By M.M. Rahman". http://books.google.co.in/books?id=RZCv3d2XUeUC&pg=PA168&lpg=PA168&dq=raja+todarm al+of+kayastha+caste&source=bl&ots=cKzbR-T863&sig=oLhtpQ2kuJKMD3y2w5oW_ZTRoA&hl=en&ei=UMWGS5feNsqzrAf0ibHDCg&sa=X&oi=book_result&ct=result&resnum= 2&ved=0CAcQ6AEwATgK#v=onepage&q=&f=false. Retrieved 26 February 2010. 16. ^ "Kayasth charitable trust". http://www.kayasthcharitabletrust.org/aboutUs_Motivators.asp. Retrieved 26 February 2010. 17. ^ "www.a2a.org.uk/search/records.asp?cat=059-msseur_11&cid=11-8-23". http://www.a2a.org.uk/search/records.asp?cat=059-msseur_11&cid=11-8-23. 18. ^ "Jammu & Kashmir government website". http://jammukashmir.nic.in/govt/gov.htm. 19. ^ "Ambarish Indira Gamdhi Priyadarshini Award se Sammanit [Ambarish honored to Indira Gandhi Priyadarshini Award]" (in Hindi). Dainik Jagran (Lucknow): p. 04. 2007-12-07. http://pics.livejournal.com/sitapur/pic/0000krcr. 20. ^ . India: Pankhee prakashan Delhi 110032. 2010. p. 18. ISBN 978-81-908347-3-5. 21. ^ Hindustan, Reporter (4 December 2007). "Shramikon ke kalyan ka kaayta karna hee uddeshya [He intent to labour welfare only]" (in Hindi). Hindustan (Lucknow): p. 13. http://pics.livejournal.com/sitapur/pic/0000ra2d.

Rig Veda Vyoma Samhita Yama Samhita Padma Purana Bhavishya Purana

Garuda Purana Vignana Tantra Brihat Brahma Khanda Apastamba Meru Tantra The Mahabharata Sruti Smriti Chitraguptvanshi Kayastha and their Chandraseniya Prabhu brothers Vedah.net Vedah.net Kamat.com Kamat.com The Sanskrit dictionary at Hindunet.org Sanskrit Dictionary at Hindunet.org Maithili Karna Kayasthak Panjik Sarvekshan by Binod Bihari Verma, A Survey of Panjis of Maithil Karna Kayasthas. "The Tribes and Castes of the Central Provinces of India: Volume III ", by R V Russel (Superintendent of Ethnography) and Rai Bahadur Hiralal, Publisher: Macmillan and Co. Limited, London, pages 404-422, 1916 [3]. "The Tribes And Castes Of West Bengal", by A. Mitra (Indian Civil Service, Superintendent of Census Operations), Publisher: West Bengal Government Press, 1954 [4]. Colonial Perceptions of Indian Society and the Emergence of Caste(s) Associations Lucy Carroll, The Journal of Asian Studies, Vol. 37, No. 2 (Feb., 1978), pp. 233250.

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Devputra Darshan : Page 1 of 29

Including: Preface by the Father

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This book is dedicated to my Ancestors.

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Welcome to the Kayastha Research Wing!

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Duty Well Done

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Kayastha as described in the Puranas

Vignana Tantra says the same thing.

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Kayastha as described in the Sruti and Smriti

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Kayastha, Chitraguptji and Lord Brahma

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Bhagvaan Chitragupt Puja

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Conducting the Pooja

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Do the aarti with camphor chanting the Chitragupt Aarti

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The Family Tree

The 12 clans of Brahma Kayastha:

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Sons of Devi Nandani/Sudakhina

Devputra Darshan : Page 20 of 29 ALs

Als & Marriage Practices

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Islamic and Pre-independence India

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Wikipedia intro to Kayastha

Devputra Darshan : Page 24 of 29 Sudra as per British courts

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