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Kanyakubj Brahmins

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Gotra Of Kanyakubj Brahmins :-
Kanyakubj brahmins have maximum 26 gotra including gotra krishnatreya.all gotras
have equal value.vanshawali of kanyakubj brahmins started from brahma.Brahmins
was born froom GOD BRAHMA'S face. god brahma is called upadhyay in valmiki
ramayan. .
Genetic Study About Castes :-
he institution of caste (more precisely varNa) is the most explosive subject of
discussion for Hindus. Among the Hindu religious leaders, there had been profound
ambiguity in expounding the caste system, often leading to defensive posture,
especially when challenged by Western critics. I shall presently outline their dilemma in
this article. The word caste, most people do
not realize is not indigenous to India, nor what it stands for. It is derived from the word
caste in Portuguese. The medieval Portugal along with the rest of the Europe and the
British Isles was practicing serfdom (a lesser form of slavery but discrimination of a
large population indeed very much based on birth, to be considered a lower class,
lower than the nobility and commoners) for several centuries, nearly two millennia,
during this era.
Supreme soul is a ocean and soul is a glass of water of ocean.There are difference
between supreme soul and a soul.
Theological basis of Varna was presumably based on the Purusha Sukta of Rigveda .
Hiranyagarbha produced god brahma and the creation came forth from His body. (A
nearly parallel version of the Big Bang theory of the origin of the Universe). The
Purusha is described as infinite, formless, without any differentiated qualities, ananta,
niraakara, nirguNa yet, anthropomorphizing HIM, the mantra 13 says
Braahmano yasya mukhaasit
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Baahoo raajanyah kritaah
Ooroo tadasya yad vaishyaah
Paadaabhyaam shoodro ajaayata
Meaning, as popularly translated in concrete literal terms: Brahmins came from his
face, (kshatriyaas) from his arms, Vaishyaas (merchants including other
entrepreneurs) from his thighs and finally the servant class, Shudras, from his
means that every persons are god's creature.god loves every creature and killing the
animal and cutting the green trees are sin.
This Vedic authority was accepted unchallenged in concrete terms by orthodox Hindus
throughout history. Brahmins pursued intellectual enterprise, Kshatriyas warfare and
they became rulers; whereas Vaishyas agriculture and trade, and the rest were a
servant class. While some argue this was a flexible system moving from one caste to
another, there is absolutely no evidence for that conjecture either from tradition or from
history with only a few exceptions. However, there was harmonious relation in this
division almost until modern times. Occasional challenge to the Brahmin supremacy
came from the next highest caste, the warriors. A Vaishya on the other hand cared
less for Brahminical scriptures and was perfectly happy with his profits from trade.
Shudras accepted their position and gradually acquired agriculture, thus the bulk of
Indians even at present are farmers. Earlier we have analyzed how the caste
sectarianism evolved into political struggle undermining secular democracy that has
been tearing apart the Hindu Society . we shall examine the scriptural authority for the
More precise definition of caste system took place in Hindu society by Sutra period,
perfecting sociological structure dictated by codified laws. Sutra period was the time
when orthodox Hinduism faced Buddhist challenge (600 BCE to 300 CE). Ancient
Hindus were ruled by the laws dictated in later years by Smrutis, the social and
religious laws. These codes changed with times and, therefore, there arose in time
many Smrutis, like Parashara Smruti, Yajnavalkya Smruti, Devala Smruti and Manu
Smruti. Whereas Smruti governed the contemporary, religious, political and personal
life, whenever there was a conflict between Smruti and Shruti, the latter embodied in
Vedas and Vedangas, prevailed (akin to constitutional law or preamble to the
constitution in modern times) which was considered superior to legislative action, giving
flexibility in application of the laws. Thus many practices in Parashara Smruti became
outdated and abandoned as unfit for later ages (Kalivarjya).
In the matter of caste, its preservation was by strict rules for occupations or
professions to be practiced and informally enforced by the laws for marriage.
Although, eight forms of marriage were recognized, marriage was strictly restricted
within the same caste. If ever transgression occurred, downward union of a man with
lower caste woman was tolerated (Anuloma marriage) and mans marriage with
women higher up the gradient (Pratiloma marriage) was prohibited. Keechaka in
Mahabharata was a case in point. He was described as the son of a Brahmin woman
and Kshatriya father and hence was assigned the status of a Vaishya (3rd level).
Vyasa and Vasishta were born of lower caste women, but their fathers were Brahmins
and thus of anuloma descent.
Historically, there appears to be conflicts between top two higher castes. Legendary
Parashurama enraged by the killing of his father, killed every Kshatriya king,
conquering most part of the earth which he gave to Kashyapa prajapati, from whom
the earthly princes re-acquired their kingdom and thus the kings of this earth derived
their kingdoms by gift, and therefore, were forever obliged to heed the Brahmin and
respect his counsel. However, Kshatriyas maintained near equality in spiritual learning
and creativity. Upanishads were largely written by Brahmins(Upadhyays).
In the education of these classes, the distinction was maintained by Manu. A Brahmin
boy had initiation into studies by upanayanam at age five, Kshatriya at age eleven and
Vaishya at 12. There were slight variations in different traditions with the order being
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maintained. There was recognizable uniform; Brahmin carrying a danda to the length of
the top of his head. Kshatriya to the level of forehead and Vaishya to the level of his
nose. Brahmin was initiated with Gaayatri of Vishwamitra, Kshaktriya with Trishtub
attributed to Hiranyastupa, Vaishya with Jagatti of Vamadeva. Their sacred threads
were also different. Recognizable differences between these classes were maintained
in the materials of girdle, upper cloth, lower cloth and their colors (mekhala, ajina and
vasa). Caste was thus maintained by creating separate identity from the very
Professionally, Brahmins followed intellectual pursuits commanding highest respect,
Kshatriyas were warriors and rulers, Vaishyas were in pursuit of trade and agriculture.
Shudras were relegated to servant class who were forbidden in trading with the
exception of selling only what they make, as for instance, a potter could sell pots and
then only pots. They should serve the Brahmin first, and if employment was not
available, he could serve Kshaktriya, and Vaishya last. Needless to say this division of
labor was long gone as we know. The bulk of Indian population is farmers and not
Vaishyas anymore. Nevertheless, the divisions of the castes persisted to modern
Even though Shudras were servant class, there was no slavery in ancient India in
contrast to the ancient Western world. Sutrakaras were both liberal and conservative.
The treatment of Shudras was more generous by Bhodayana than Aapastambhaa.
Chariot makers (Rathikaras) were given Upanayana initiation by Bhodayana,
considering them as the progeny of Vaishya and Shudra, whereas Aapastamhaa
admitted no exceptions. Initiation into Vedic education was limited to the upper three
castes, perhaps leading to wide spread illiteracy among Shudras which is the bulk of
the population of India now. Treatment of Shudras, untouchables (chandalas) under
Manus law had been the issue of contention for religious scholars and sociologists. So
although much highly touted as an available option in ancient times to indivuduals of
using the covenant of guna-karma-vibhagashah meaning ones true nature and chosen
occupation is to determine his/her caste, there is no historical evidence that such was
prevalent practice.Upanishads indicate that women and men both had equal value in
the time of vadik religion.
The protagonists of caste argue that the system as originally conceived was perfectly
justified, but only that it became misconstrued. They tend to provide scriptural basis for
it and argue caste or varna for a better word was a flexible system, which lost its
vitality. However flexible, there are genetic differences among these groups, and
therefore, the classification is still justified if only we can modify it to fit it in the modern
times. This is an apologist view. There is a second group that denies that there is any
such problem like caste problem, and therefore, the discussion is irrelevant. The third
group, like Shankaracharyas, currently silenced by law and public opinion, advocate no
change in the system, believing in the inerrancy of the scriptures. Various degrees of
ambivalence can be found in the modern Hindu philosophers on this subject.
Oft quoted verse Chaturvarnam mayaa sristam gunakarma vibhagashah (Bhagavat
Gita Ch 4: verse) says that Shri Krishna himself created four castes or Varnas
differentiated by personal qualities and duties. This verse was commented on by
various authors variously which illustrates the ambivalence on the subject of caste.
Literally, the birth into a caste is ordained by God with no election possible for moving
across the castes.
S. Radhakrishnan had varying positions on this subject at various times and places. He
believed that the heredity determines the qualities of people and hence caste division
and endogamy was justifiable. (Lectures at Oxford 1926). To illustrate this point he
gives an example of one Civil War American soldier who, after wild romantic
adventures, fell for an imbecile and married her. The subsequent six generations of this
union yielded a total of 143 children all of whom were either, dullards or criminals like
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their mother. This soldier later married a good Quaker girl whose six generations
produced professionals, judges, and governors. He was talking like an amateur
geneticist long before this view of heredity was debated and trashed by professional
geneticists. While commenting on the verse quoted above, he holds more benign
opinion that castes of present day had nothing in common with the Varnas of antiquity,
since Varnasankara took place during the times of Mahaabhaarata and the face of the
Hindu society is completely changed in this domain. If we accept that view there is no
point in discussing this subject further. The fear of Varnasankara was utmost in the
mind of Arjuna, described in five verses of Gita in the first chapter. His fears came true
and Varnaashrama indeed disappeared.
Radhakrishnan then reversed his position while commenting on the phrase swadharma
nidhanam shreyam (Gita Ch. 18 verses 41 and 47). While all caste should be treated
equally, he holds that, equal opportunity does not entail identical opportunity, a fine
distinction indeed! In support of keeping the castes separate he quotes Herald Heard
(Man and Master 1942) who admires Hindus for four fold division of society and
deplores that we pay more attention to breeding horses than men and need no
further scriptural support! By quoting a eugenics oriented racist view of a white
man, S. Radhakrishnan identifies with him and
endorses it forgetting his swadharma !!! Radhakrishnan maintains that Hindus were
liberal and flexible in matters of caste and gives the examples of Vasishta, a son of a
low class woman and Vyasa a son of a fisher woman . But, their fathers were
Brahmins; the concept ( erroneously) that genetic endowment comes from man who
provides the seed and the woman the soil and nourishment is outdated and
unscientific! This is pointed out to illustrate how even great thinkers
among the Hindus were bamboozled in dealing with the institution of caste and
forming clear cut ideas about retaining the system versus adopting a social reform
to abandon it.
On this subject of swadharma to be followed despite imperfections, Aurobindo takes
the position that all should spiritually advance to the level of a Brahmin and thus
function to elevate themselves. The problem with this interpretation is that, if perfection
is thus achieved, the phrase sadoshamapi (despite imperfections) in the verse loses its
significance. This would not shed any light on the social organization of caste again. In
modern language this truly endorses being true to ones nature and trying to be as
authentic as one can be rather than carry affectations and deceptive fake faades. Be
real!! However, great thinker after thinker, great interpreter after interpreter of
Hinduism seems to find this area of Hinduism quite slippery and seems to slide and
lose his/her balance.
There is a well known story of Satyakama Jabala in Chandogyopanishad. Jabala goes
to his teacher Gautama and reveals what his mother told him about his birth that she
served many men in her life and that she would not know to whom he was born. The
teacher impressed with his truthfulness and honesty admits him as a student. Shankara
commenting on this episode insists that, certainly, he should be of Brahmin descent and
goes one step further by commenting that his mother in her devotion to serving her
master forgot to ask him of his caste, but he was indeed a Brahmin! His hypothesis
that qualities of character are determined at birth (and are genetically determined and
honesty is limited genetically to the Brahmin caste is a preposterous position taken by
a Hindu religious leader) as those of Satyakama is consistent with the overall message
of Chandogyopanishad. Most modern educated individuals will recognize that
Shankaracharya was hard pressed and was only human to use extreme rationalization
full of fallacies.
It is the opinion of this author that the irrationalities from modern scientific and genetics
viewpoint in the position adopted by the Hindu scriptures are clear. We shall accept or
reject the validity and necessity for the caste system on its own merit and any other
approach defending it is disingenuous or an apology for an indefensible position.
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Brahmins Communities In India
And Their Gotras :-
The word "gotra" means "lineage" in the Sanskrit language. Among those of the
Brahmin caste, gotras are reckoned patrilineally. Each gotra takes the name of a
famous Rishi or sage who was the patrilineal forebearer of that clan. And each Gotra
is addressed by the suffix 'sa' or 'asa' as relevant.
The concept of Gotra was the first attempt among Brahmins to classify themselves
among different groups. At the beginning, these gents identified themselves by the
names of various rishis (Angirasa, Atri, Gautam, Kashyapa, Bhrigu, Vasistha,
Kutsa,and Bharadwaja; the first seven of these are often enumerated as Saptarishis).
It is to be noted that Vishwamitra was initially a Kshatriya king, who later chose and
rose to become an ascetic rishi. Hence the gotra was applied to the grouping
stemming from one of these rishis as his descendants.
Gotra Of Kanyakubja Brahmins :- /
List of Brahmin Gotras
The following is a partial list of gotras found in the Brahmin community of Hindus:
Agastya, Atreyasa / Atri, Alambani, Angad, Angirasa, Ahabhunasa, Aupamanyava,
Babhravya, Bhaaradwaja, Bhargava, Bhakdi, Bhaskara,
shandilya, Charora, Chikitasa, Chyavana,
Dalabhya, Darbhas, Dhananjaya, Dhanvantari,
Galvasaya, Garga, Gautamasa, Gaubhilya,
Harita/ Haritasa, Hukman Bhal,
Jamadagni, Jatukarna,
Kalabodhana/ Kalaboudha /Kalabhavasa, Kamakayana Vishwamitra, Kanva,
Kaushikasa, Kapi, Kapil, Karmani, Kashyapasa, Kaundinyasa, Kaunsh, Kaushal/
Kaushalas / Kushal, Kaushik/Koshik/Koushik, Kushika, Kaustubha, Kausyagasa, Kavist,
Katyayana, Krishnatriya or Krishnatreeya,
Kundina Gowtama,Kutsa, Kutsasa
Lakhi, Lohit, Lohita-Kowsika, Lomasha,
Mandavya, Marichi, Markandeya, Mauna Bhargava, Matanga, Maudgalya
Mudgala (Maudgalya, Moudgil, Modgil, Mudgal), Mudgal
Naidhruva, Nithunthana/Naithunthasa, Nydravakashyapa, Nrisimhadevara,
Parashara, Parthivasa, Pouragutsya, Ratheetarasa, Purang, Pradnya, Pratanansya
Rathitara, Rohinya, Rauksaayana, Roushayadana,
Saminathen, Sanatana, Salankayana, Sangar, Sanaka, Sanaga, Sanjaya,
Sankrithi(Sankrityayan), Sankyanasa, Sathamarshana, Shandilya , sanas,
Sandilyasa, Shandelosya,
Saawarna, Sauparna, Savaran, Savita. Somnasser, Saankritya(Sakarawar),
Soral, Srivatsa, Sumarkanth, Suryadhwaja, Shaktri, Shaunaka, Surya, Swatantra
Kabisa, Suparna,
Tugnait * Upamanyu, Utsasya,
Vadula, Valmiki, Vardhviyasa, Vardhulasa, Vardhyswasa, Vashishta, Vatsa,
Vatsyayan, Veetahavya, Vishnu, Vishnuvardhana, Vishnuvruddha, Viswamitra,
Vishvagni, Vartantu, Vishwagni, Vaidya/Baidya,
Brahmin communities
Brahmin communities in India are traditionally divided into two regional groups:
Pancha-Gauda Brahmins and Pancha-Dravida Brahmins according to the following
shloka found in the Rajatarangini of Kalhana (12th century):
g *
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g 7dH |
P1 7

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7| E 71|cP |
g *
g 7dH |
P1 7

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"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)."
The shloka only identifies the caste-system present on the basis of their regional
presence. The classification of Brahmins, the highest varna, on the basis of Region is
debatable (compare the Brahmin gotra system).
Main article: Pancha-Gauda
Those from Uttarapatha (Aryavarta) (northern and eastern India.)
Approximately ordered according to geographical regions, from West to East
Kashmiri Pandits
Mohyal Brahmins
Rajapur Saraswat Brahmins
Gouda Saraswat Brahmins
Punjabi Saraswat Brahmins
Rajasthan Saraswat Brahmins
Chitrapur Saraswat Brahmin
Nasarpuri Sindh Saraswat Brahmin
Brahmbhatt Brahmin
Kanyakubja Brahmins
Khandelwal Brahmin
Kota Brahmin
Dadhich Brahmin
Gaur Brahmin
Sanadhya Brahmin
Shri Gaur Malviya Brahmin
Sanskrit gaua is a vrddhi derivation of gua, literally "sugar molass", but also the
name of a tribe of the Madhyadesha. A school of thought believes that Gauda is
sometimes taken to mean the Gaur region of Bengal. However the original meaning of
the term coincides with region termed as Brahmakshetra:
[H c1
94 [4 dT| [ P+4 |

H [dT 9
Hd|d4 dT7 | |
Bengali Brahmins
Utkal(Orissa) Utkala Brahmins
Maithil Brahmin (Mithila) Maithil Brahmins
Pancha-Dravida (Five Southern)
Those from Dakshinapatha (South India, including Gujarat and Maharashtra).
Trivedi Mewada Brahmin ,Migrated from Mewad, Rajasthan during time of Great King
Rana pratap to Gujarat some 434 years ago. i.e 1576 to 1590 (Since battle of
Haldighati was happened during June, 1576). But prior to that only as a precautionary
steps King Ranasinh Pratap has requested Brahmin Community to migrate to safe
place (being Akbar was Muslim emperor and may take wrong steps on Brahmin
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Community, since Brahmin were doing all Prayers for GOD in those days). But King
Ranasinh Pratap requested that you should be continue worshiping Eklanji Mahadev
only. Which is still continued by all Mewada Brahaman Community.
As per some articles (source: Book in Gujarati -"Dabo Melyo Mewad") it is understood
that during 1280 under the leadership of Mr. Mahanand Trivedi 999 Brahmin shifted
from Mewad towards Gujarat and near Tahsil: Bhiloda there is a Village called "Narsoli"
they established Eklingji Shivalay.
Many lines of descent from the major rishis were later grouped separately.
Accordingly, the major gotras were divided into ganas (subdivisions), and
each gana was further divided into groups of families. The term gotra was then
frequently started being applied to the ganas and to the sub-ganas.
Every brahmin claims to be a direct patrilineal descendant of one of the
founding rishis of a certain gana or sub-gana. It is the gana or sub-gana that is now
commonly referred to as gotra.
Over the years, the number of gotras increased due to:
Descendants of original rishi also started new family lineage or new gotras, 1.
By inter marriage with other sub-groups of the same caste, and 2.
Inspired by another rishi whose name they bear as their own gotra. 3.
Pravara is the number of the most excellent (-cf. reference, Sanskrit-English
Dictionary,Monier-Williams) rishis who belonged to that particular gotra to which a
person belongs. Gotra is the name of the founding father. In vedic ritual, the
importance of the pravara appears to be in its use by the ritualist for extolling his
ancestry and proclaiming, "as a descendant of worthy ancestors, I am a fit and proper
person to do the act I am performing." The sacred thread yajnopavita worn
on upanayana 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 of the most excellent rishis belonging to one's gotra.
The full affiliation of a brhamana consists of (1)gotra, (2)pravaras (3)sutra (of Kalpa),
(Example :) A brahmana named 'X' introduces himself as follows : I am 'X', of
Shrivatsa gotra, of pastamba sutra, of Taittiriya shkha of Yajurveda, of five pravaras
named Bhrgava, Chyvana, pnavan, Aurva and Jmdagnya (This example is based
upon the example given by Pattbhirm Shastri in the introduction to Vedrtha-Prijata,
cf. ref.).
While the gotras were classified initially according to nine (?) rishis, the pravaras were
classified under the names of the following seven rishis:
According to the listing of authors included in the verses in Rigved, the
rishi Jamadagni was a descendant of rishiBhrigu while the
rishis Gautam and Bharadvaja were the descendants of rishi Angirasa.
The pravara identifies the association of a person with three or sometimes five of the
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above-mentioned rishis.
For example, Kashyapa Gothram has 3 rishis associated with it viz. Kashyapa, Daivala
and Aavatsaara
Gothras and Pravaras
Suryadhwaja: Lakhi (Mehrishi), Soral, Binju 1.
Bharadwaj: Angirasa, Baaryhaspatya (i.e. bRhaspati), Bharadwaja 2.
Rathitara: Angirasa, Baaryhaspatya, Rathitara 3.
Vadula: Bhargava,Vaitahavya,Saavedasa 4.
Srivatsa: Bhargava,Syaavana,AApnavaana,Owrva,Jaamadaghnya 5.
Salankayana: Viswaamitra, Aghamarshana, Devavrata 6.
Shatamarshana: Angirasa, Powrukutsa,Traasatasya 7.
Atreya: Atreya,Aarchanaasa,Syaavaasva 8.
Kowsika: Vishwamitra,Aghavarshana,Kowsika 9.
Kalabodhana/Kalaboudha: Viswaamitra,AAgamarshana,Kalabodhana/Kalaboudha 10.
Viswamitra: Vaiswaamitra,Devaraata, Owtala 11.
Kaundinya: Vaasishta,Maitraavaruna, Kaundinya 12.
Haritasa: Angirasa, Ambarisha,Yuvanasva 13.
Gautamasa: Angirasa,Aayasyasa,Gautama 14.
Mowdkalya(3 Variations)
Angirasa,Bharmyasva,Mowdgalya 1.
Tarkshya,Bharmyasva,Mowdgalya 2.
Angirasa, Dhavya, Mowdgalya 3.
Sandilya (3 Variations)
Kasyapa,Aavatsaara,Daivala 1.
Kasyapa,Aavatsaara,Sandilya 2.
Kasyapa, Daivala, Asitha 3.
Naitruvakaasyapa: Kasyapa,Aavatsara,Naitruva 17.
Kutsa: Angirasa,Maandhatra,Kowtsa 18.
Kanva (2 Variations)
Angirasa,Ajameeda,Kaanva 1.
Angirasa,Kowra, Kaanva 2.
Paraasara: Vaasishta, Saaktya, Paarasarya 20.
Aagastya: Aagastya,Tardhachyuta,Sowmavaha 21.
Gargi (2 Variations)
Angirasa,Bharhaspatya,Bharadwaja,upadhyay 1.
Angirasa, Sainya, Gaargya 2.
Bhadarayana: Angirasa,Paarshadaswa, Raatitara 23.
Kasyapa (3 Variations)
Kasyapa, Aavatsaara, Daivala 1.
Kasyapa, Aavatsaara, Naidruva(Naitruva) 2.
Kasyapa, Aavatsaara, Naidruva(Naitruva), Rebha, Raibha , Sandila,
Sunkriti (2 Variations)
Angirasa,Kowravidha,Saankritya 1.
Sadhya,Kowravidha,Saankritya 2.
Angirasa, Pourukutsya, Thraasadasya 26.
goutam/gowtamasa Aangeerasa, ayasya, gowtama 27.
Vadhoola: Bhargava, Vaitahavya, Savedasa 28.
AgniVaiwaswatha: Angirasa, Brahaspthayasa, Bharadwaja, Srukva, 29.
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