Utkala Brahmin : उत्कल ब्राह्मण: ଉତ୍କଳ ବ୍ରାହ୍ମଣ: উৎকল ব্রাহ্মণ:-
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| Shree Jagannath Temple-Puri |
Utkal Brahmin-उत्कल ब्राह्मण- ଉତ୍କଳ ବ୍ରାହ୍ମଣ -উৎকল ব্রাহ্মণ:-
Utkala Brahmins/Brahman: - Research & Encyclopedia.
Lion's gate or singhadwar of
Shree Jagannath Temple.
Brahmins of Utkala kingdom are called Utkala Brahmins. The Utkala Brahmins are one of the five divisions of the Pancha Gauda Brahmin of India that originally resided to the north of the Vindhya range. Now Utkal Brahmins are mostly found in Odisha, West Bengal, Jharkhand, Chhattisgarh, Telangana, Andhra Pradesh, and rarely found in other parts of India and abroad.
Utkala Brahmins passionately dedicate themselves to the worship of Lord Maha Vishnu and his various incarnations. They articulate their unwavering faith, devotion, and spiritual bond by actively engaging in rituals and observances centered around Lord Maha Vishnu. Lord Maha Vishnu is also known by several names such as Narayan, Shri Hari, and Jagannath. Jagannath is a Sanskrit term formed by combining "Jagat," meaning "universe," and "nātha," signifying "Master" or "Lord." Therefore, Jagannath translates to "The Lord of the Universe."
ॐ
Lord Maha Vishnu (महाविष्णु)।
ॐ नमोः नारायणाय ।
🙏Meditation of God with childlike heart🙏
Shri Hari Narayan sits atop Sesh Nag.
(Sesh Nag is an ansha (part) of Sankarshana)
Srimad Bhagavatam, Skandha 10, Chapter 68.
In the Bhagavata Purana, it is described that Lord Sankarshan imparted Bhagavat Gyan to the Sanakadi Rishis, who then passed it to Paramhansa Sankhayan. Rishi Sankhayan shared this wisdom with his disciples, Devguru Brihaspati and Rishi Parashara, who was the father of Rishi Vyasa, as mentioned in the Srimad Bhagavatam, Skandha 3, Chapter 8.
Narayana Narayana Jai Jai Govinda Hare
Background:-
The Utkala Kingdom, situated in the northern and eastern regions of what is now the Indian state of Odisha, as well as parts of Bankura, Purulia, and Medinipur districts in West Bengal, holds historical significance. Its mention can be traced back to Kalidasa's Raghuvamsam, where it is described as a neighboring realm to Kalinga. Over various reigns, the territorial boundaries of this kingdom underwent alterations.
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| Utkala-Odra-Kalinga ॐ नमो भगवते वासुदेवाय।  विश्वाधारं गगनसदृशं मेघवर्ण शुभाङ्गम् ।। लक्ष्मीकान्तं कमलनयनं योगिभिर्ध्यानगम्यम् । वन्दे विष्णुं भवभयहरं सर्वलोकैकनाथम् ॥ पापोहं पापकर्माहं पापात्मा पाप संभव: त्राहिमां पुण्डरीकाक्ष सर्व पाप हरो हरी। |
हरि ॐ नमो नारायण। ॐ नमोः नारायणाय ।
In the Śrīmad-Bhāgavatam, Utkala is presented as the son of King Dhruva and Queen Ilā. Dhruva, a devout ascetic and dedicated follower of Lord Vishnu, exemplified steadfast commitment to spiritual pursuits. Utkala, his son, is portrayed as a virtuous and noble individual, embodying piety in both character and actions.
The scripture makes reference to two individuals named Utkala. One Utkala is identified as the son of Dhruva and the grandson of Svayambhuva Manu (स्वयम्भुव मनु), while the other Utkala is a descendant of Vaivasvata Manu (वैवस्वत मनु). Consequently, determining the true Utkal, whose kingdom eventually became known as Utkala, proves to be a challenge. However, both Utkals are intricately linked to the Manu lineage and inherited the kingdom from this family. Over time, the realm of one of the two Utkals gained renown as the Utkala kingdom.
आत्मज्ञानी/आत्मवान व्यक्ति परमेश्वर को अपने
हृदय में अनुभव करते हैं। श्रीमद्भागवत महापुराण
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| भगवान विष्णु के अवतार-महर्षि कपिल मुनि। |
अनाश्रितः कर्मफलं कार्यं कर्म करोति यः ।
स संन्यासी च योगी च न निरग्निर्न चाक्रियः ॥
Bhagavad Gita: Chapter 6, Verse 1
Notably, the Greater Utkala region was demarcated by the following boundaries: extending from the northern mouth of the River Ganges to the southern River Godavari, from the western Amarkantak hills to the eastern Bay of Bengal. While the territorial borders of the Utkal kingdom fluctuated throughout its history, Jagannath Dham Puri consistently retained its status as its spiritual epicenter.
सच्चिदानन्दं परब्रह्म आद्याशक्तिं परेश्वरीम्।
श्रीहरिं नारायणं च नमामि पादपङ्कजे॥
बलभद्र सुभद्राभ्याम् जगन्नाथाय ते नमः।।
निलाद्री नाथम नमामि नित्यं।
Jagannath Dham is also referred to as Adi Kshetra. The term "Adi Kshetra" translates to "the ancient place" or "the first place," emphasizing the historical and spiritual significance of the region. The designation "Adi Kshetra" underscores the antiquity and venerable status of Jagannath Dham in Hindu tradition.
According to Skanda Purana, the land of Utkala is the holy land in Bharata Varsha where Purusottama Kshetra(पुरुषोत्तम क्षेत्र जगन्नाथपुरी) is situated. Throughout its history, the Utkala Kingdom has been recognized by various names. During the reign of Gajapati Kapilendra Dev, a ruler from the Suryavanshi dynasty of Orissa, the kingdom underwent a significant transformation. It adopted the name "Orissa Rastra" in place of Utkala. Today, this region is known as "Odisha."
Jambu Dvip-Bharat Khanda -जम्बूद्वीप-भारत खण्ड
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| The region formerly known as Utkala Desha, (पुरुषोत्तम क्षेत्र) |
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History of Utkala Brahmins:-
Char Dham of India & Sringeri Matha (Sringeri Sharada Peetha)
The Utkala kingdom, positioned as a sacred religious realm in Bharatvarsha (India), was characterized by rulers, vassals, and queens renowned for their profound piety and unwavering respect for Brahmins. The state of Utkala witnessed frequent grand yajnas and diverse religious ceremonies, with the ruling elite extending invitations to the most learned Brahmins from across Bharatvarsha to officiate in these sacred events.
Shri Shri Maa Mangala Stuti
ॐ प्रकृत्यै नमः ॐ परमात्मिकायै नमः ।
In India, there is a cluster of four sacred pilgrimage sites collectively known as the Char Dham. These Char Dham sites, as expounded by Adi Shankaracharya, hold profound significance in Hinduism. They include Badrinath, associated with Lord Vishnu in the Satya Yuga; Rameswaram, revered as the dwelling place of Lord Ramanathaswamy (Shiva) in the Treta Yuga; Dwarka, celebrated as the abode of Lord Krishna in the Dvapara Yuga; and Jagannath Dham, considered the sanctified destination of Daru Brahma Lord Jagannath in the Kali Yuga.
" Sarva-dharman parityajya mam ekam
sharanam vraja, aham tvam sarva-papebhyo
mokshayishyami ma shuchah."
Bhagavad Gita: Chapter 18, Verse 66Nārada guided Dhruva to recite the mantra "Oṁ
namo bhagavate Vāsudevāya" to seek the
blessings of Lord Vishnu.
Within Shree Jagannath Dham, the revered Shree Jagannath Mandir is dedicated to Lord Jagannath, a divine manifestation of Lord Krishna. It is significant to acknowledge that Lord Krishna is not only considered an incarnation of Lord Maha Vishnu but also recognized as the possessor of countless universes, holding the status of the supreme deity in his own regard. He embodies the divine attributes of protection, compassion, tenderness, and love, rendering him one of the most beloved and highly respected gods in the group of Gods and Goddesses.
सच्चिदानंद रूपाय विश्वोत्पत्यादिहेतवे:
तापत्रय विनाशाय श्री कृष्णाय वयं नम:
"Abandon all forms of dharma (duties) and
surrender solely unto Me. I will free you
from all sinful reactions; do not worry.
"Bhagavad Gita: Chapter 18, Verse 66
Madhurashtakam-composed by
Saint Vallabha (1479-1531).
Lord Krishna was born to Devaki and Vasudev in the Dwapar Yuga in the form of a human with divine powers, and it is learnt that he still exists within the wooden idol of Lord Jagannath, in the form of Brahma Padartha, at Jagannath Dham in Puri.
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| नीलाचलनिवासय नित्याय परमात्मने। बलभद्रसुभद्राभ्यां जगन्नाथाय ते नमः।। |
Shri Jagannath Stuti
Visiting the Char Dhams is believed to be a path towards achieving moksha (salvation) in Hinduism, and it is considered a sacred duty for every Hindu to undertake this pilgrimage at least once in their lifetime. These Char Dhams are situated in four cardinal directions of the country: Badrinath Dham in the north, Rameswaram in the south, Dwarka in the west, and Puri in the east. Notably, Puri is also the location of the Govardhana Matha, one of the four principal institutions or Mathas of the Hindu religion, which was established by Adi Shankaracharya.(आदि शंकराचार्य )। गोवर्धन मठ, पुरी-इस मठ का महावाक्य है 'प्रज्ञानं ब्रह्म"। यह जगन्नाथ मंदिर से जुड़ा है ,और आदि शंकराचार्य द्वारा शुरू की गई परंपरा के अनुसार यह ऋग्वेद पर अधिकार रखता है।
ॐ अग्निमीळे पुरोहितं यज्ञस्य देवमृत्विजम्।
होतारं रत्नधातमम्।
Jagannath Dham Puri, situated in the Utkala kingdom, now within the Indian state of Odisha, holds a special place in the region's religious landscape. The monarchs of the Utkala kingdom were ardent devotees of God Jagannath, and they manifested their deep reverence by inviting Brahmins from various parts of India. These Brahmins were entrusted with the ritualistic responsibilities of not only the Jagannath temple but also other temples within the Utkala Kingdom.
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| Shri Jagannath Dham, Puri, Odisha- श्री जगन्नाथ धाम पुरी |
सततं कीर्तयन्तो मां यतन्तश्च दृढव्रताः।
नमस्यन्तश्च मां भक्त्या नित्ययुक्ता उपासते॥
In addition to their religious patronage, the Utkala kingdom exhibited a commitment to the well-being of Brahmins by constructing roads, ghats, and ponds exclusively for their use. Further underscoring this dedication, Brahmins were provided with tax-free accommodations and agricultural lands, symbolizing the kingdom's sustained support for their livelihoods and overall welfare.
For this reason, the Utkala kingdom and its vassal states were favored destinations among the Brahmin community in India. Apart from the religious significance and the patronage of rulers, the Utkala Kingdom was likely favored by the Brahmin community for several other reasons.
Cultural Harmony: The Utkala Kingdom's reputation for cultural and religious tolerance may have made it a hospitable destination for people of diverse communities, including Brahmins. This inclusive environment would have facilitated the coexistence of various cultural and religious traditions.
Economic Opportunities: The economic prosperity of the region could have been a compelling factor attracting individuals from different backgrounds, including Brahmins. The promise of economic stability and opportunities for advancement might have motivated Brahmin families to migrate in search of better prospects.
It's crucial to acknowledge the intricate and multifaceted nature of historical factors. The allure of the Utkala Kingdom for the Brahmin community likely stemmed from a combination of these factors and possibly others.
"भगवान की प्राप्ति के लिए मन और इन्द्रियाँ शुद्ध होना चाहिए।"
"To attain God, the mind and senses must be
pure and under control."
" Shrimad Bhagavatam, Canto 10, Chapter 72."
श्री जगन्नाथ धाम। ଶ୍ରୀ ଜଗନ୍ନାଥ ଧାମ। Sri Jagannath
Dham. শ্রী জগন্নাথ ধাম। శ్రీ జగన్నాథ్ ధామ్
To worship God, the mind has to be
transformed into a holy temple.
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| Imaginary picture of migration to Utkala. |
The prevailing consensus suggests that Utkala Brahmins are integral members of the Pancha Gaud Brahmins, who initially inhabited the northern region of the Vindhya mountains.
The distinct worship practices and the prevalent Nagara architectural style of temples within the Utkala kingdom provide compelling evidence supporting the notion that Utkala Brahmins are indeed affiliated with the broader category of Pancha Gaud Brahmins in Bharat Varsha.
While there exist numerous unverified accounts regarding the migration of Brahmins from northern India into the Utkala kingdom during various historical periods, the correlation between cultural practices, religious rituals, and architectural styles reinforces the connection between Utkala Brahmins and their Pancha Gaud Brahmin lineage.
Information from various unverified sources suggests the existence of Brahmins in the Utkala kingdom during the Varaha Kalpa. Another unconfirmed account posits that, in ancient times, specific Brahmins were purportedly transported to the Utkala Kingdom through the intervention of the deity Parashurama.
However, more reliable historical accounts suggest that the Kings of Utkala, particularly during the Sailodbhava dynasty in the 6th and 7th centuries CE, actively facilitated the arrival of Brahmins from North India. These kings made significant arrangements to promote the study of Vedic wisdom (वैदिक ज्ञान) and invited Brahmins from Northern regions to settle in Utkala.
One notable event was the Ashwamedha (अश्वमेध) sacrifice conducted by King Madhab Barman in the 7th century. For this grand yajna (यज्ञ), he extended invitations to Brahmins from the Gangetic Valley to perform the rituals. Following the conclusion of the yajna, these invited Brahmins were encouraged to establish their residence within the kingdom of Utkala.
The intentional initiative to attract Brahmins from various regions played a significant role in enhancing Utkala's cultural and religious legacy. This deliberate effort notably facilitated the widespread dissemination of Hari katha & Harinam Sankirtan through the active participation of these Brahmins, as well as individuals from other sects who were also inspired by them.
ॐ आदि पुरुषाय नमः। ॐ आदि देवाय नमः।
ॐ महत्तत्त्वाय नमः। ॐ अहंकारतत्त्वाय नमः।
ॐ वासुदेवाय नमः। ॐ संकर्षणाय नमः।
ॐ नारायणाय नमः ॐ शेषनागाय नमः।
ॐ माधवाय नमः। ॐ अनन्ताय नमः।
Hare Rama Hare Rama Rama Rama Hare Hare,
Hare Krishna Hare Krishna Krishna Krishna
Hare Hare"- Kalisantaran Upanishad
In the 9th century, during the rule of Utkala Adhipati Yajati I, a significant effort was made to uphold the sanctity and purity of Brahmanatva (ब्राह्मणत्व). To achieve this, Yajati I, invited and settled approximately 10,000 Brahmins from both the Gangetic valley and Kannauj regions in a city known as Yajati Nagar or Yajna Pura, which is located in the modern-day Jajpur district of Odisha. This city later became renowned for its role as a prominent site for performing ancestral rites, referred to as Nabhi Gaya.
Furthermore, Jajpur is of profound religious importance, with the belief that it is the sacred site where Lord Brahma conducted a yajna, fulfilling Shri Hari's desire to bring life to Earth. This location is renowned as Viraja (Girija) Kshetra or Biraja Peetha, as Mother Yogamaya (Viraja/ Girija/ Durga) emerged from the sacred fire of this yajna(यज्ञ).
सृष्टि स्थिति विनाशानां शक्तिभूते सनातनि।
गुणाश्रये गुणमये नारायणि नमोस्तुते॥
It is mentioned that Mother Yogamaya (also known as Viraja, Girija, or Durga) manifested from the sacred fire during the Yajna on the auspicious day of Mauni Amavasya, also known as Maghi Amavasya. It is worth noting that in Utkala, the Amavasya occurring in the month of Magha, commonly known as Maghi Amavasya, is specifically referred to as Triveni Amavasya.
बिरजा पीठ - उत्कल देश
माँ बिरजा:
ॐ शरणागत,दीनार्त,परित्राण,परायणे,
सर्वस्यार्तिहरे देवि,नारायणि नमोस्तुते।।
बिरजा क्षेत्र, भारत के उत्कल (ओडिशा) राज्य के जाजपुर जिले में स्थित एक महत्वपूर्ण स्थान है। यहाँ की प्रमुख देवी माँ बिरजा हैं, जिन्हें आदि शंकराचार्य ने अपनी अष्टादश शक्ति पीठ स्तुति में 'गिरिजा' के रूप में वर्णित किया है। माँ बिरजा को गिरिजा/दुर्गा के रूप में पूजा जाता है। मान्यता के अनुसार, माँ बिरजा साक्षात शक्ति स्वरूप प्रकृति है। कपिल मुनि ने सांख्य दर्शन के माध्यम से प्रतिपादित किया है कि ब्रह्मांड दो शाश्वत वास्तविकताओं, यानी पुरुष और प्रकृति, के सम्मिलित होने से बना है। सांख्य शास्त्र के अनुसार, पुरुष चेतना का केंद्र है, जबकि प्रकृति सभी भौतिक अस्तित्व का स्रोत है। श्रीमद्भागवत पुराण में आदिशक्ति प्रकृति के तेरह दिव्य रूपों का वर्णन मिलता है, जो इस प्रकार हैं:
1.लक्ष्मी – ऐश्वर्य और समृद्धि की शक्ति।
2.पुष्टि – बल और पोषण की शक्ति।
3.सरस्वती – विद्या और ज्ञान की शक्ति।
4.कान्ति – श्री, आभा और तेज की शक्ति।
5.कीर्ति – यश और प्रतिष्ठा की शक्ति।
6.तुष्टि – वैराग्य, संतोष और शांति की शक्ति।
[यह सभी (छह) 6 शक्तियाँ (षड-ऐश्वर्य) का प्रतिनिधित्व करती हैं।]
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| "Om Sri Matre Namah" ॐ श्री मात्रे नमः |
7.इला – संधिनीरूप पृथ्वी शक्ति और मार्ग प्रदान करने वाली शक्ति।
8.ऊर्जा – लीला, सृजन और क्रियाशीलता की शक्ति।
9.विद्या – मोक्ष प्रदान करने वाली शक्ति।
10.अविद्या – बंधन उत्पन्न करने वाली माया की शक्ति।
11.आह्लादिनी – आनंद और परमानंद की शक्ति।
12.संवित-शक्ति – अनुभूति और ज्ञान की शक्ति।
13.संधिनी (माया) – जगत का विस्तार और उसे स्थिर रखने वाली शक्ति।
[11,12,13-भगवान की तीन प्रमुख आंतरिक शक्ति।]
इन तेरह रूपों के माध्यम से आदिशक्ति की व्यापकता, उनकी दिव्यता और उनके विभिन्न कार्यों की महिमा का परिचय मिलता है।
माँ बिरजा का दिव्य श्रृंगार।
सच्चिदानन्दं परब्रह्म आद्याशक्तिं परेश्वरीम्।
बलभद्रं च अनन्तं च नमामि पादपङ्कजे॥
ॐ विद्यायै नमः ॐ सर्वभूत हितप्रदायै नमः।
देवी प्रकृति को संतुष्ट करने के लिए सोमयज्ञ किया जाता है, इसीलिए सोमयज्ञ को प्रकृति यज्ञ भी कहा जाता है। देवी प्रकृति को ( आदि शक्ति या आदि परा शक्ति या आदि देवी/जोगमाया) महादेवी के रूप में वर्णित किया गया है। उनके पांच प्राथमिक रूप हैं- (नवदुर्गा) दुर्गा, लक्ष्मी, सरस्वती, सावित्री (गायत्री) और राधा-जिन्हें सामूहिक रूप से पंचप्रकृति कहा जाता है। श्रीमद्भागवत महापुराण के दशम स्कंध के 39वें अध्याय में गायत्री मंत्र को ब्रह्म मंत्र कहा गया है। उत्कल राज्य में इस देवी को बिरजा, बिमला, मंगला, दुर्गा जैसे विभिन्न नामों से पूजा जाता है।
Mahishashura Mardini Stotram-
Birendra Krishna Bhadra
नवदुर्गाओं में एक देवी कुष्माण्डा के नाम से विख्यात हैं। आठ भुजाओं वाली होने के कारण, इन्हें अष्टभुजा दुर्गा के रूप में भी जाना जाता है। भगवत पुराण के 10वें स्कंध के चौथे अध्याय में इसी अष्टभुजा देवी को योगमाया के रूप में वर्णित किया गया है। इनका वाहन सिंह(शेर) है। उनकी कथा में कहा गया है कि जब सृष्टि का कोई आदि नहीं था और सभी ओर अंधकार ही अंधकार था, तो उन्होंने अपनी दिव्य हास्य की शक्ति से प्रकृति तत्त्व की रचना की थी। इसलिए उन्हें सृष्टि की आदि रूप या आदिशक्ति/आदि पराशक्ति कहा जाता है।
Kushmanda. Goddess of Energy & Cosmic egg.
Additionally, it is considered that the navel part of Devi Sati descended in Jajpur , and according to ancient texts, the stability of the Earth is believed to emanate from this hallowed site.
Jajpur, in addition to its association with Devi Sati, holds significance in the ancient text "Bhavisya Mâlika. The Bhavishya Malika is an ancient text, believed to be around 500 years old, containing various predictions about the future. "According to the prophecies in Bhavisya Mâlika, Lord Kalki is foretold to incarnate in Jajpur after the conclusion of the Kali Yuga, the age of darkness.This significant event is said to transpire during Yuga Sandhya, the transitional period before the advent of the Satya Yuga, the age of truth.
As per Srimad Bhagavatam, the culmination of the Kali Yuga and the onset of Yuga Sandhya leading to the Satya Yuga will coincide with specific celestial alignments, as described in the scripture: "When the moon, sun, and Jupiter align in the same constellation, the Kali Yuga will culminate, marking the beginning of Yuga Sandhya and the dawn of the Satya Yuga."
(यदा चन्द्रश्च सूर्यश्च तथा तिष्य बृहस्पती । एकराशौ समेष्यन्ति भविष्यति तदा कृतम् ॥ भागवत पुराण)। अर्थात: जब चन्द्रमा, सूर्य और बृहस्पति एक ही राशि में प्रवेश करेंगे, तब संसार में 'कृत युग' (सतयुग) का आगमन होगा।" It is pertinent to mention that only those bestowed with the blessings of Shri Hari & Goddess Saraswati will grasp the conclusion or culmination of the Kali Yuga (era).
(यदा चन्द्रश्च सूर्यश्च तथा तिष्य बृहस्पती । एकराशौ समेष्यन्ति भविष्यति तदा कृतम् ॥ भागवत पुराण)। अर्थात: जब चन्द्रमा, सूर्य और बृहस्पति एक ही राशि में प्रवेश करेंगे, तब संसार में 'कृत युग' (सतयुग) का आगमन होगा।" It is pertinent to mention that only those bestowed with the blessings of Shri Hari & Goddess Saraswati will grasp the conclusion or culmination of the Kali Yuga (era).
वर दे वीणावादिनी वर दे
The "Bhavisya Mâlika" scripture, authored by the Panchasakha (Odia: ପଞ୍ଚସଖା, Hindi: पञ्चसखा), comprising Achyutananda Das, Jagannatha Das, Balarama Das, Jasobanta Das, and Ananta Das, not only explicitly designates Jajpur as the birthplace of Lord Kalki but also intricately details the signs that herald the conclusion of the Kali Yuga and the divine actions of Lord Kalki(Jagannath) and Lord Balabhadra (Ananta). Remarkably, this prophecy bears a striking resemblance to the predictions of Nostradamus.
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| एक डंठल में दो फूल, कृष्ण और बलराम। कृष्ण उनके नेत्र-नयन, बलराम उनके प्राण। |
The Bhavisya Mâlika, a scripture authored by the Panchasakha, foretells that the 10th and final avatar of the Supreme Lord Maha-Vishnu, Lord Kalki, alongside his brother Lord Balarama, renowned for alleviating the sins and sufferings of the Kali Yuga (Srimad Bhagavatam, Canto 10, Chapter 68) will herald the dawn of Satya Yuga, the era of righteousness. In this epoch, virtues such as Truth, Kindness, Forgiveness, Love, and Holiness will prevail, while unrighteousness (adharma) will be completely eradicated under their divine leadership.
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| यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥ परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ |
अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिताः।
मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयकाः॥
Bhagavad Gita: Chapter 16, Verse 18
सच्चिदानन्दं परब्रह्मणं आद्याशक्तिं परेश्वरीम्।
अनन्तं बलभद्रं वन्दे माधवं श्रीकृष्णयोगिनम्॥
गोविन्द जय जय गोपाल जय जय।
Jajpur is mentioned as the birthplace of Lord Kalki in the Bhavisya Mâlika, adding to its religious significance and historical eminence by situating it at the heart of the cosmic events described in the scripture. Historically, Jajpur was also renowned for hosting grand Som Yajnas (सोमयज्ञ), further cementing its status as a center of spiritual and cultural prominence.
[सोमयज्ञ
(सोमयज्ञ -सोमयज्ञ वह विशेष प्रकार का यज्ञ है, जिसे ब्रह्मांड की व्यवस्था, कल्याण, और संरक्षण के लिए आयोजित किया जाता है। इस यज्ञ में 16 ऋत्विक ब्राह्मण होते है।
भगवान श्रीकृष्ण गीता में कहते हैं:
1.यज्ञदानतपः कर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥
Bhagavad Gita: Chapter 18, Verse 5
अनुवाद-यज्ञ, दान और तप का त्याग कभी नहीं करना चाहिए। इन्हें करना अनिवार्य है, क्योंकि यज्ञ, दान और तप मनीषियों (ज्ञानी जनों) के लिए भी पवित्र करने वाले हैं।
2.द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः॥
Bhagavad Gita: Chapter 4, Verse 28
अनुवाद -कुछ लोग यज्ञ के रूप में अपनी संपत्ति का अर्पण करते हैं, कुछ कठोर तपस्या को यज्ञ मानते हैं, कुछ योगाभ्यास को यज्ञ रूप में करते हैं, और कुछ स्वाध्याय (शास्त्रों का अध्ययन) और ज्ञानार्जन को यज्ञ मानते हैं। वहीं, अन्य लोग कठोर व्रतों का पालन करते हैं।
3.अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥
Bhagavad Gita: Chapter 3, Verse 14
अनुवाद -सभी जीव अन्न पर निर्भर हैं, और अन्न वर्षा से उत्पन्न होता है। वर्षा यज्ञ के अनुष्ठान से होती है, और यज्ञ निर्धारित कर्मों के पालन से सम्पन्न होता है।
यज्ञ दो प्रकार के होते है- श्रौत और स्मार्त। श्रुति प्रतिपादित यज्ञो को श्रौत यज्ञ और स्मृति प्रतिपादित यज्ञो को स्मार्त यज्ञ कहते है।
श्रुति एवं स्मृति।
श्रुति:-
श्रुति हिन्दू धर्म के सर्वोच्च और सर्वोपरि धर्मग्रन्थों का समूह है। श्रुति का शाब्दिक अर्थ है सुना हुआ, यानि ईश्वर की वाणी जो प्राचीन काल में ऋषियों द्वारा सुनी गई थी और शिष्यों के द्वारा सुनकर जगत में फैलाई गई थी। इस दिव्य स्रोत के कारण इन्हें धर्म का सबसे महत्त्वपूर्ण स्रोत माना है।श्रुति में चार वेद आते हैं : ऋग्वेद, यजुर्वेद, सामवेद और अथर्ववेद। हर वेद के चार भाग होते हैं : संहिता, ब्राह्मण-ग्रन्थ, आरण्यक और उपनिषद्। इनके अलावा बाकी सभी हिन्दू धर्मग्रन्थ स्मृति के अन्तर्गत आते हैं।
स्मृति :-
स्मृति का अर्थ है मनुष्यों के स्मरण और बुद्धि से बने ग्रंथ जो वस्तुतः श्रुति के ही मानवीय विवरण और व्याख्या माने जाते हैं। इनमें वेद नहीं आते। स्मृतियों की रचना वेदों की रचना के बाद हुआ। श्रौत यज्ञ में केवल श्रुति प्रतिपादित मंत्रो का प्रयोग होता है और स्मार्त यज्ञ में वैदिक पौराणिक और तांत्रिक मंन्त्रों का प्रयोग होता है।]
जगन्नाथ मंदिर परिसर की संरक्षक माँ बिमला(माँ दुर्गा)।
During the reign of Utkala Adhipati Yajati II, ruler of the Somavamshi dynasty, Shaivism gained importance and Shaivite (शैव ब्राह्मण) & Shakta Brahmins were invited in the Utkala Kingdom. Shaivite Brahmins were experts in the teachings of scriptures such as the Shiva Purana, Linga Purana, Tirukkural, and the Vedas, as well as tantric texts associated with Shaivism. They excelled in performing rituals, pujas, and yajnas dedicated to Lord Shiva (Mahadeva).
On the other hand, Shakta Brahmins were devoted to Shakti, the Divine Mother, in her various forms, such as Durga, Kali, Lakshmi, and Saraswati. They specialized in the teachings of scriptures related to Shakti and were proficient in conducting rituals, pujas, and yajnas associated with the worship of the goddess. During this time [11th-century] Lingaraja Temple was built. Lingaraja Temple, located in Bhubaneswar, Odisha, is one of the oldest and largest temples in the region, dedicated to Lord Shiva. Built in the 11th century during the Somavanshi dynasty, it showcases the grandeur of Kalinga architecture, with its intricate carvings, towering spires, and majestic layout.
Linga raja Temple
The temple complex comprises four main sections: the sanctum (Garbhagriha), the assembly hall (Jagamohana), the festival hall (Natamandira), and the hall of offerings (Bhogamandapa). The presiding deity is "Harihara," a unique fusion of Lord Shiva and Lord Vishnu, symbolizing the syncretism of Shaivism and Vaishnavisma. (भगवान विष्णु (=हरि) तथा भगवान शिव (=हर) का सम्मिलित रूप हरिहर कहलाता है।)
रुद्राणां शङ्करश्चास्मि वित्तेशो यक्षरक्षसाम् ।
वसूनां पावकश्चास्मि मेरु: शिखरिणामहम्।।
Bhagavad Gita: Chapter 10, Verse 23.
Shivashtakam (शिवाष्टकम).Composed by
Sri Adi Shankaracharya.
Nearby, the Bindu Sarovar is a sacred water body, believed to hold drops from various holy rivers. A ritual dip in its sacred waters is believed to purify the soul. According to the Bhavishya Malika, at the end of Kaliyuga, a complete dip in the sacred waters of Bindu Sarovar will grant divine souls and devotees not only spiritual purification but also divine powers. It also warns that cruel and brutal soldiers from foreign lands will desecrate and poison the sacred waters of Bindu Sarovar. This prophecy further highlights the profound spiritual and cultural importance of Bindu Sarovar, located in the historic Utkal kingdom (present-day Odisha).
Bindu Sarovar
In Utkala elite Brahmins were brought by Sri Anangabhim Dev III, kings of the Eastern Ganga dynasty in 1230 CE from Kanyakubja, Ujjain, and dedicated the ritualistic responsibility of Jagannath temple and some other temples. The king bestowed them with land and other endowments for living a dignified life. They were settled in some villages near Jagannath temple & in and around Puri district, such Brahmin villages were called 'Sasanas (Sasan means land donated by the king). Sasan villages were autonomous with revenue, judiciary, and law and orders.
Sasan Village-Biraramachandrapur- Puri[पूजा मंत्र]
ॐ केशवाय नमः। ॐ नारायणाय नमः।
ॐ माधवाय नमः। ॐ ऋषिकेशाय नमः।
Each such village had a Kotha comparable to a trust board and Mahajan mela comparable to Gramsabha of the modern days. Due to the withdrawal of royal patronage and some other reasons, some of these Brahmins later migrated to various other parts of present-day Odisha and its neighboring states. Some were settled in ex - Princely states being invited by Rajas of those states. Many Utkal Brahmins also migrated to present-day lower Bengal/ Bangladesh.
It is pertinent to mention here the Eastern Ganga dynasty (1078–1434 CE) brought a greater number of Brahmins from all over North India, especially from Kannauj, Ujjain, and Ahichchhatra.[ Ahichchhatra ( Ahi-Kshetra (अहिछत्र) was the ancient capital of Northern Panchala, a northern Indian kingdom mentioned in Mahabharata present-day Bareilly district and its adjacent area of Uttar Pradesh]
Ancient ruins of Ahichhatra capital of North Panchal [पूजा मंत्र]
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| ॐ गन्धद्वारां दुराधर्षां नित्यपुष्टां करीषिणीम्। ईश्वरीं सर्वभूतानां तामिहोपह्वये श्रियम्॥ |
The flourishing kingdom of Utkala attracted a significant influx of Brahmin settlers from the Godavari delta region to establish themselves in the Mahanadi basin. Additionally, Gangetic settlers were drawn to the area in and around Puri. This migration included various Brahmin communities such as the Mishra, Pandey, Dwivedi, Trivedi, Chaturvedi, Tripathy, Upadhyaya, Tiwary, Sharma, and Joshi. Moreover, numerous Mahants (spiritual leaders) from places like Kashi, Kanpur, Gonda, Kosal, Sambhal, Mithila, Madhyadesha (formerly known as), and Shravasti also became part of this vibrant cultural and religious landscape.
न च मत्स्थानि भूतानि पश्य मे योगमैश्वरम् ।
भूतभृन्न च भूतस्थो ममात्मा भूतभावनः ॥
[पूजा मंत्र]
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| येन बद्धो बलि राजा, दानवेन्द्रो महाबलः। तेन त्वां मनुबध्नामि, रक्षंमाचल माचल।। |
Over the course of antiquity, several Brahmins from various regions embarked on migrations to the coastal districts of Odisha. These Brahmin migrants hailed from diverse areas, including the Braj region, Takari in Magadha, Sonpur in Bihar, the upper Gangetic plain (encompassing West Uttar Pradesh and Uttarakhand), and primarily the Kanyakubja region. They were invited by the King of Utkala and their feudal lords to assume the roles of Rajguru and oversee religious matters, often journeying from places like Hastinapur.
विलज्जमानया यस्य स्थातुमीक्षापथेऽमुया।
विमोहिता विकत्थन्ते ममाहमिति दुर्धिय:॥
श्री ब्रजराज सुताष्टकम ।।
Additionally, there were instances of Brahmin migration from Rajputana to the Utkala Kingdom at different points in history, notably in 1245 and 1390 CE. It is worth noting that Rajputana, signifying the "Land of the Rajputs," encompassed the present-day Indian state of Rajasthan, parts of Madhya Pradesh and Gujarat, and certain adjoining regions of Sindh in modern-day southern Pakistan.
Furthermore, a few Brahmins from Hampi in Karnataka and the Narmada River Basin and near the bank of Saraswati River also made periodic migrations to the Utkala Kingdom during this era.
In the 15th century CE, King Gajapati Kapilendra, belonging to the Surya Vamsi dynasty of Odisha, established numerous Brahmin villages. Each of these villages was dedicated to accommodating a hundred Brahmin families and provided them with tax-free land. Notably, many skilled Agrarian Brahmins from Uttar Pradesh, Bihar, and various other regions migrated to the ancient Odisha (Utkal) over time out of deep love and devotion to Shri Hari Narayan, who is revered as the Lord of the countless Universe.
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ॐ आदि पुरुषाय नमः। ॐ आदि देवाय नमः।
ॐ महत्तत्त्वाय नमः। ॐ अहंकारतत्त्वाय नमः।
ॐ वासुदेवाय नमः। ॐ संकर्षणाय नमः।
ॐ माधवाय नमः। ॐ अनन्ताय नमः।
Hari Naam Nahi To Jeena Kya.
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NASA’S James Webb Telescope
Images of Unseen Universe, on July 12, 2022.
Additionally, it is worth noting that the migration to the Utkala kingdom was not limited solely to Utkala Brahmins. People from diverse communities who possessed expertise in their respective fields also migrated to the Utkala kingdom at various points in history.
The responsibilities assigned to the Brahmins.
In Utkala kingdom, these Brahmins were assigned six fundamental responsibilities:
1.Teaching (अध्यापन):
The highest duty of a Brahmin is considered to be imparting knowledge. This involves teaching the Vedas, scriptures, philosophy, and other sacred texts to students and the community. The role of a teacher is highly revered in Brahminical tradition.
2.Studying the Vedas (अध्ययन):
Brahmins are expected to engage in the continuous study of the Vedas throughout their lives. This involves deep contemplation, memorization, and understanding of the sacred texts to ensure the preservation and transmission of Vedic knowledge.
3.Offering Ritual Sacrifices (यज्ञ):
Performing rituals and yajnas (sacrifices) is a significant aspect of Brahminical duties. The rituals are conducted with precision, following the guidelines outlined in the Vedas. These ceremonies are believed to maintain cosmic order and ensure the well-being of the individual and society.
4.Officiating at Rituals for Others (याजक):
Brahmins often officiate and lead religious ceremonies and rituals for others in the community. This can include events such as weddings, funerals, and other rites of passage. The Brahmin's role is crucial in maintaining the sanctity of these ceremonies.
5.Giving Gifts (दान):
Brahmins are encouraged to engage in acts of charity and generosity. Giving gifts, whether material or in the form of knowledge, is seen as a virtuous deed. This practice aligns with the concept of dharma (righteous duty) and contributes to the welfare of society.
6.Accepting Gifts (प्रतिग्रह):
While accepting gifts is considered the lowest of the six activities, it is not devoid of significance. Brahmins are allowed to receive gifts from others as a means of sustaining themselves and their families. However, this should be done with humility and without attachment.
These activities collectively reflect the multifaceted role of Brahmins in society, emphasizing the pursuit of knowledge, the performance of rituals, and the promotion of ethical conduct. The duties of Brahmins are deeply rooted in the principles of dharma and are designed to contribute to the spiritual and social well-being of the community. The widespread propagation of the Hare Krishna Hare Rama mantra during the Kali Yuga was greatly facilitated by them. It is important to highlight that this mantra is referred to as a Mahamantra (Great - Mantra) due to its extraordinary ability to connect the chanter with the divine and to cleanse and purify the heart and souls. "It is important to note that in the Hare Krishna Hare Rama Maha Mantra, the word 'Rama' refers to Balarama."According to the Śrīmad-Bhāgavatam, Lord Balarama's original name was 'Rama,' but he became widely known as Balarama due to his immense strength.
कलियुग की महामंत्र एवं महौषधि।
ॐ महत्तत्त्वाय नमः। ॐ अहंकारतत्त्वाय नमः।
ॐ आदि पुरुषाय नमः। ॐ आदि देवाय नमः।
Hare Krishna Hare RamaHare Krishna Hare Rama: Madhurika Devi
Origin of Utkala Brahmins:-
Utkala Brahmins, comprising primarily Brahmins from the Gangetic valley, were esteemed as some of the finest custodians of the sanctity and purity of Brāhmanatva and related matters within the broader Brahmin community of India. They were later organized as Utkal Brahmins in the Utkala Kingdom.
These Utkal Brahmins are a part of the Pancha-Gauda Brahmins, originally residing in the northern regions of the Vindhya mountain range. Over time, the kings of Utkala in the Utkala Kingdom brought Utkal Brahmins from various parts of India, recognizing their exceptional ability to uphold the sacredness and integrity of Brāhmanatva (ब्राह्मणत्व).
According to Wikipedia, the Gaur Brahmins assert that the other four primary divisions of North Indian Brahmins were originally Gaur, and that they acquired their current classifications of Saraswat Brahmins, Kanyakubja Brahmins, Maithili Brahmins, and Utkala Brahmins by migrating to the regions where they are presently settled.
श्री विष्णु दिब्य सहस्रनाम स्तोत्रं
Principles of Utkal Brahmins.
The foundational tenets of Utkal Brahmins encompass the following principles:
1.Embrace challenges and criticism from revered and esteemed figures with resilience and grace, viewing them as opportunities for growth and self-reflection. As the Shrimad Bhagavatam (Bhagavata Purana) states, "Even the punishment delivered by the revered should be welcomed by humans." — Canto 8, Chapter 22. In the fourth chapter of the 10th Skandha of the Shrimad Bhagavatam (Bhagavata Purana), it is stated that showing disrespect towards a revered, saintly person results in one's downfall and eventual ruin.
2.Extend empathy and support to individuals who are poor, helpless, bereaved, younger, less experienced, or occupy subordinate roles, fostering an environment of encouragement and empowerment.
3.Foster genuine connections with peers by nurturing trust, showing kindness to all, ensuring satisfaction in all endeavors, fostering mutual respect, and cultivating a strong sense of camaraderie.
4.Practicing detachment from the Shadripu (six enemies of the mind) —the sources of human suffering, also known as the six inner enemies or negative emotions: Desire/Lust (Kama), Anger (Krodha), Greed (Lobha), Ego (Mada), Attachment (Moha), and Jealousy /Envy (Matsarya)—is essential for a wise Utkal Brahmin. These inner enemies are viewed as obstacles to spiritual growth, enlightenment, inner peace, and spiritual realization.
Six Enemies of the Mind (Shad - ripu)
Attachment to these emotions weakens reasoning, disrupts inner peace, hinders spiritual growth and realization, diminishes memory and intelligence, and ultimately leads to one's downfall.
5.Approach interactions with all living beings with a sense of equanimity (समभाव), acknowledging the inherent value and interconnectedness of every creature, and treating them with fairness and compassion. According to the Bhagavad Gita, equanimity is a vital quality of a wise person (pandit). The Gita teaches that a truly enlightened individual sees all beings with equal vision, recognizing the same divine essence within each one, irrespective of differences in caste, status, or species. This impartiality and inner balance are the marks of true wisdom.
In Chapter 5, Verse 18, this sense of equanimity is described as follows:
"विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि । शुनि चैव श्वपाके च पण्डिताः समदर्शिनः॥"
Vidyā-vinaya-sampanne brāhmaṇe gavi hastini | śuni caiva śvapāke ca paṇḍitāḥ sama-darśinaḥ॥
Meaning: "A wise person, grounded in humility, see the same in a learned and humble Brahmin, a cow, an elephant, a dog, and even in an outcast."
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विद्वान और विनयसम्पन्न व्यक्ति सभी
को समान भाव से देखते हैं।
Hari Bol Hari Bol-kan kan mein hai
Prabhu ka darshan apni aankhen khol Re.
Explanation: This verse emphasizes the concept of equality from a spiritual perspective. Lord Krishna explains that a truly wise person, one who has attained knowledge and humility, sees all living beings with equanimity. Despite the external differences in species, caste, or status, the enlightened soul recognizes the same divine presence in all. The essence of this verse is to encourage spiritual equality and non-discrimination.
All the principles written above collectively contribute to creating a harmonious and compassionate environment, fostering positive relationships and promoting overall well-being for oneself and others. It is believed that those who adhere to these principles, Lord Shree Hari is pleased with them and they receive the blessings of Shri Hari Narayan.
रचा है सृष्टि को जिस प्रभु ने
Rules of conduct for Utkal Brahmins:-
Gautama's Dharma-sutra, the oldest of surviving Hindu Dharma-sutra, states in verses 9.54–9.55 that a Brahmin should not participate or perform a ritual unless he is invited to do so, but he may attend. Gautama outlines the following rules of conduct for a Brahmin, in Chapters 8 and 9.
1.Be always truthful
2.Conduct himself as an Aryan
3.Teach his art only to virtuous men
4. Follow rules of ritual purification
5.Study Vedas with delight
6. Never hurt any living creature
7. Be gentle but dedicated
8.Have self-control
9. Be kind, liberal towards everyone
Virtues are more important than rituals:-
Gautama Dharmasutra 9.24–9.
In accordance with the Gautama Dharma Sastras, it is imperative for every Utkal Brahmin and other Brahmin to embody eight essential virtues. These virtues encompass truthfulness, the imparting of virtuous knowledge, adherence to ritualistic norms, diligent study of the Vedas, the practice of gentleness and nonviolence, self-discipline, and a compassionate disposition, among others.
A Brahmin man who has diligently observed the forty sacramental rites but falls short in cultivating these eight virtues will not attain unity with or residence in the same realm as fellow Brahmins. Conversely, even a man who may have only completed a subset of these rites but possesses these eight virtues will find himself in harmony with and residing among Brahmins.
Characteristics of Utkal Brahmin:-
In the Upanishads and the Bhagavad Gita, a true Brahmin is described as one who possesses knowledge of Brahma(ब्रह्म), the Supreme Soul or ultimate reality. Central to being a true Brahmin is humility, or the absence of ego (ahamkara), which is viewed as an essential virtue. This humility naturally emerges when one perceives the divine presence in all things and understands the impermanence of material existence and the ego. The Bhagavad Gita (18.42) highlights the key traits of a Brahmin, which include peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom, and devotion to the divine.
According to Vasistha Dharmasutra in verse 6.23 and various religious texts and scriptures in Hinduism, the Utkala Brahmins are expected to possess a set of virtuous characteristics. These characteristics typically include:
1.Purity (Shaucha): Brahmins are expected to maintain physical, mental, and spiritual purity through cleanliness and righteous living.
2.Austerity (Tapas): They should practice self-discipline and asceticism to cultivate inner strength and resilience.
3.Truth and Truthfulness (Satya):
Truth: Brahmins must grasp the reality of the supreme soul, understanding that the soul is eternal while the body is merely temporary. The body eventually succumbs to death, but the immortal soul departs and continues to exist. This understanding embodies the ultimate truth.
Truthfulness (Satya): The principles of honesty and the commitment to speak truthfully are vital virtues for Brahmins. The Shrimad Bhagavatam (Bhagavata Purana), Canto 8, Chapter 20, states, "The earth cannot bear the burden of a liar." This powerful assertion underscores the profound teachings surrounding truth and righteousness in our lives.
4.Non-violence (Ahimsa): Avoiding harm to all living beings and practicing compassion is essential.
5.Vedic Knowledge (Veda Adhyayana): Proficiency in the Vedas and other sacred texts is a hallmark of a Brahmin's learning. Brahmins are expected to understand the principles of spiritual realization (self-realization) and the concept of liberation (Moksha or Nirvana), and the creation of the universe (Brahmāṇḍa or ब्रह्माण्ड)) and its lokas (worlds or realms).
[Please read 3rd canto of Śrīmad-Bhāgavatam and other concerned/related canto & chapter of Śrīmad-Bhāgavatam]
According to the Śrīmad-Bhāgavatam and the Atharvaveda, there are fourteen lokas (worlds or realms), divided into seven higher realms, and seven lower realms, known as the Pātālas. The seven higher realms, ascending in order, are Bhu (Earth), Bhuvar (Space between Earth and Heaven & abode of ghosts), Svar (Heaven), Mahar (abode of Pure saints like Mahrish Bhrigu), Janas (abode of very great saints and highly devoted souls),Tapas(abode of exceptionally revered saints), and Satya (Abode of Brahma). Below these are the seven lower realms: Atala(abode of Asur Bal, who is known for creating 96 types of illusions), Vitala (abode of Hatakeswar Mahadev), Sutala (abode of Bali), Talātala (The abode of Maya Danava, the great architect of the demons), Mahātala (abode serpents such as Takshaka, Kuhaka, and Kaliya), Rasātala (abode of asur/danava- Pani) and Pātāla (Abode of Vasuki).
6.Generosity (Dana): Brahmins are encouraged to be generous and support others through charity and acts of kindness.
7.Self-Control (Dama): They should possess strong self-control over their desires and emotions.
8.Compassion (Daya): Showing compassion and empathy towards all living beings is highly valued.
9.Intelligence (Buddhi): Brahmins are expected to cultivate wisdom and intellect. It is expected that their wisdom and intellect will enable them to distinguish between truth and falsehood, as well as between faith and blind faith.
10.Religious Faith (Shraddha): A strong and unwavering faith in the divine and adherence to religious practices are essential.
11.Offering to God:- Offering to God generally refers to the act of dedicating or giving something to a deity as an expression of devotion and reverence for the divine. Devout Utkal Brahmins are expected to offer everything to God first—whether it is their good deeds, food, clothing, or any other activity. This practice resonates with Lord Krishna's teaching in the Bhagavad Gita, Chapter 9, Verse 27, which emphasizes the essence of offering everything to the divine:
Chapter 9, Verse 27 conveys this sense of devotion as follows::
यत्करोषि यदश्नासि यज्जुहोषि ददासि यत्।
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्॥
हिंदी अनुवाद: हे कुन्ती पुत्र! तुम जो भी करते हो, जो भी खाते हो, पवित्र यज्ञाग्नि में जो आहुति डालते हो, जो भी दान देते हो, जो भी तपस्या करते हो, यह सब मुझे अर्पित करते हुए करो।
Translation: Whatever you do, whatever you eat, whatever offerings you make to the sacred fire, whatever you give as a gift, and whatever austerities you perform, O son of Kunti, do them as an offering to Me.
In addition to the above-mentioned characteristics, all Utkal Brahmins should embody the following qualities, which lie at the heart of every religion:
Humility: Maintaining a modest view of one's importance, recognizing the value in others, and being open to learning and growth.
Patience (Sanskrit: तितिक्षा 'forbearance'): Exhibiting endurance and calmness in the face of difficulties and delays, maintaining composure and understanding. As per Uddhava Gita it is "patient endurance of suffering." or the capacity to hold out or bear up in the face of difficulty.
Tolerance: Accepting and respecting the beliefs, practices, and differences of others, fostering harmony and understanding.
Wisdom: Seeking knowledge and understanding, applying insight and good judgment in all aspects of life.
These virtues, combined with sacrifice, morality, honesty, and conscientiousness, form a comprehensive ethical framework that guides Utkal Brahmins and aligns with the core principles of every religion.
Sacrifice: The act of giving up something valuable or important for the sake of others or for a greater cause.
Morality: Principles concerning the distinction between right and wrong or good and bad behavior.
Honesty: The quality of being truthful and transparent. Honesty involves being straightforward and sincere, which fosters trust and integrity in relationships and society.
Conscientiousness: The trait of being diligent, pure conscience, careful, and thorough in one's actions and duties.
"Avoid condemnation" or "Avoid criticism." It implies refraining from speaking negatively or criticizing others.
Utkala Brahmins who are a devotee of Lord Maha Vishnu are expected to follow the characteristics and principles of a Vaishnava jana, as eloquently expressed by the esteemed poet-saint Narsinh Mehta.
A devotee of Lord Vishnu is called a Vaishnava.
वैष्णव जन तो तेने कहिये जे पीड़,
परायी जाणे रे- संत नरसी मेहता
Devout Utkala Brahmin families are expected to recite the "Hari Om" mantra, read the Śrīmad-Bhāgavatam and Bhagavad Gita at home, and share the profound wisdom of these sacred texts. Engaging in these practices—chanting the "Hari Om" mantra, studying the Śrīmad-Bhāgavatam and Bhagavad Gita, and meditating on the divine lotus feet of Śrī Hari—is believed to purify sins, dispel negative thoughts, and guide one on the path to attaining moksha (liberation).
Lord Krishna's Teachings on Brahmins
In Srimad Bhagavatam, Canto 10, Chapter 64, Lord Sri Krishna teaches a profound lesson in humility and reverence by describing how, during Trisandhya—the three sacred junctures of the day at dawn, noon, and dusk—He bows down to the Brahmanas and the deities. Through this divine act, the Supreme Personality of Godhead underscores the importance of respecting those who uphold spiritual knowledge and dharma.
This example invites Brahmanas to reflect deeply on the qualities they must embody. As custodians of wisdom and virtue, they are called to maintain the highest standards of purity, selflessness, and spiritual discipline. Krishna’s reverence for them highlights the weighty responsibility they bear: to live lives of integrity, compassion, and unwavering commitment to dharma, thereby guiding society through their example.
Lord Krishna’s gesture serves as a call for introspection, inspiring Brahmanas to align their conduct with the noble ideals they represent and to fulfill their sacred duty as beacons of spiritual and moral excellence.
हरिः ॐ मंत्र जप -Hari Om Mantra Chants
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| Devine feet of Śrī Hari |
All devout Utkal Brahmins are expected to integrate Trikal Sandhya into their religious routines as it is a basic foundational practices for the preservation of the entire system of duties and knowledge.
These virtues form a foundational framework for Utkal Brahmins, symbolizing their deep-rooted cultural and spiritual heritage, as well as their dedication to living upright and virtuous lives within the Hindu tradition. Importantly, these qualities are not limited to Utkal or other Brahmins alone but are universally esteemed as valuable attributes for individuals on a quest for spiritual advancement and moral excellence in the realm of Hinduism.
Utkal Brahmins and Trikal Sandhya (त्रिकाल संध्या)/(Three times Worship).
"Trikal Sandhya" which is also called "Trisandhya" refers to the practice of performing the Sandhya Vandanam. Sandhya Vandanam is usually done three times a day, during the morning, afternoon, and evening. Before performing Trikaal Sandhya or Tri Sandhya, devout individuals meditate upon the Supreme Soul (Paramatma). During Trikaal Sandhya, deities, goddesses, Gandharvas, and devout individuals engage in prayers and perform puja dedicated to Sri Hari Narayan, who is revered as the creator of countless universes. He is also known as Paramatma, signifying the supreme soul or ultimate reality. During Trikaal Sandhya, deities, goddesses, Gandharvas, and devout individuals not only offer prayers to the Supreme Soul but also extend their reverence to the Adi Dev Shankarshana, Adi Shakti/ Prikriti and Tridev , along with other revered entities.
Gayatri Mantra 108 Times - गायत्री मंत्र:
: Rattan Mohan Sharma
[Gayatri Mantra meaning :- Oh, my most honourable Goddess of Nature (Prakriti), reputed among Devta (Divine Entities), we meditate on you, drive our minds in good direction, From the material world (Bhu) to the celestial world (Bhuva) to a higher level of existence (Svaha).]-श्रीमद्भागवत महापुराण के दशम स्कंध के 39वें अध्याय में गायत्री मंत्र और प्रणव मंत्र को ब्रह्म मंत्र कहा गया है।
In the practice of Sandhya Vandanam, individuals commonly chant a series of mantras, beginning with the sacred Om (ॐ) mantra. This ritual includes the recitation of other significant mantras such as Gayatri/ Savitri mantra, Narayan Stuti, and Narayani Stuti, Lakshmi Vandana, Bhudevi Vandana, Shiva mantra, Guru Vandana, among others. These mantras hold significant importance in Hindu rituals and are chanted during the performance of Sandhya Vandanam. The Hindu Shastras enumerate the advantages of engaging in Sandhya Vandanam /Trikal Sandhya.
Dipajyotiḥ parabrahma dipajyoti janārdana,
Dipo haratu me pāpaṃ dipajyoti namo'stute.
दीपो ज्योति परं ब्रह्म दीपो ज्योतिर्जनार्दन:।
दीपो हरतु मे पापं संध्यादीप नमोऽस्तु ते।।शंखनाद,Shankh Dhwani, शंख ध्वनि
This prayer is said to fulfill desires and the alleviate sorrow of life, provide spiritual healing, and awaken dormant energies within individuals. It not only enhances human intellect but also contributes to a brighter and more successful life. Additionally, the worship of Trikal Sandhya is believed to harmonize the body, mind, and soul with the Universe, and it is said to have the power to eradicate sins committed unknowingly.
Sandhya-vandana is considered the foundational step for all subsequent rituals, with Dharmaśāstra underscoring that the rituals performed without completing this practice are deemed fruitless. "Below are some widely known Sandhya Vandanam mantras."
ॐ शुभं करोति कल्याणम् आरोग्यं धनसंपदा।
शत्रु बुद्धि विनाशाय दीपज्योति नमोऽस्तुते।।
Sandhya Vandanam-सन्ध्यावन्दनम् या संध्यावंदन मंत्र ।
The majority of Utkal Brahmins revere Sri Hari Maha Vishnu (Narayan) as their kuldevta. Consequently, some devout Utkal Brahmins integrate Trikal Sandhya into their religious routines, while others may choose to do so as well.
In this context, it is emphasized that those who, with focused concentration, recall the Tridev (Brahma, Vishnu, Shiva), Devi Lakshmi, Anantadev, Surya Deva, Chandra Deva, Agni Deva, the ten avatars of Lord Maha Vishnu, and the celestial realms like Kshira Sagara and Shwet Dweep during dawn, are liberated from sin.— Śrīmad-Bhāgavatam- canto 8,chapter 9.
According to the 23rd chapter of the 5th Canto of the Srimad Bhagavatam, daily silent meditation and recitation of the mantra in the evening while focusing on the Sisumara Chakra in the sky can destroy sins. Many devotees regularly worship the Sisumara planetary system with sacred hearts and minds to achieve their goals.
The Sisumara Chakra, or Sisumara System, is situated approximately 1,300,000 yojanas (10,400,000 miles) above the 'Great Bear'. High above shines the Pole Star and the Sisumara System, also known as the Great Machine, which comprises stars and planets arranged in a formation resembling a dolphin in water. This imaginary śiśumāra is another form of Lord Vishnu, the Supreme Personality of Godhead.
Sisumara Chakra, or Sisumara System
Importance of "ॐ" (Om) in Trikal Sandhya (त्रिकाल संध्या)
The Om mantra holds significant importance in Trikal Sandhya (त्रिकाल संध्या) for the following reasons:
"ॐ" (Om) or Aum is the first sound that emerged from the mouth of the Supreme Being, the creator, which breathed life into the formation of this universe. Om consists of three syllables: A, U, and M, representing the three fundamental qualities of nature. A signifies Satva (सत्त्व), U signifies Rajas (रज), and M signifies Tamas (तम).
In other words "Om," or the sound "A-U-M," is a combination of three vibrations "A" (creation), "U" (preservation), and "M" (dissolution), representing the essence of the universe.
The dot above ("ॐ") symbolizes the transcendence beyond, or balance within, the three qualities, signifying the formless and attributeless nature of ultimate reality.
आदि मंत्र - ॐ
प्रणव मंत्र ॐ
ब्रह्म का एकाक्षर (एकाक्षरी) मंत्र ॐ(ओ३म्)॥
Monosyllable/One syllable Mantra-OM
ओम (ॐ) का अर्थ समझकर, उसके सही उच्चारण और जाप
से शारीरिक ऊर्जा को आध्यात्मिक और ब्रह्मांडीय ऊर्जा से जोड़ा
जा सकता है, जिससे व्यक्ति परम आनंद का अनुभव करता है।
"Verified by Shrimad Bhagavatam, Canto 10, Chapter 70."
When this mantra is chanted with a clear understanding of its meaning, using the correct method and focused attention, it forms a bridge between the body, mind, and soul, gradually uniting the individual soul with the Supreme Soul.
The repetition or chanting (japa) of Om, with correct pronunciation, transforms physical energy into spiritual energy. This spiritual energy then connects with the universal energy of the cosmos, guiding the individual toward the ultimate bliss of existence.
The relationship between Om or Aum and the Supreme Being is eternal, not symbolic. Symbolism implies a representation, but the connection between Om and the Divine is intrinsic and perpetual. In the early phases of creation, the first reverberation is represented by the sacred syllable "ॐ" (Om), known as Omkar. Subsequently, the emergence of seventy million mantras takes place. The Om mantra is also referred to as Brahma ēkākṣara mantra/the one-syllable mantra of Brahmha (Supreme Being).
Shree Vishnu Gayatri Mantra-108 Times
ॐ नारायणाय विद्महे। वासुदेवाय धीमहि।
तन्नो विष्णु प्रचोदयात्।।
For those unfamiliar with the rituals of Sanatan Dharma (Hindu Dharma), it is believed that chanting the Om mantra alone is sufficient to seek the blessings of Paramatma, also referred to as the supreme soul or ultimate reality.
In Chapter 8, Verse 13 of the Bhagavad Gita, it has been said
ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन्।
यः प्रयाति त्यजन्देहं स याति परमां गतिम् ॥
गीता-8.13-जो पुरुष ओऽम् इस एक अक्षर ब्रह्म का उच्चारण करता हुआ और मेरा स्मरण करता हुआ शरीर का त्याग करता है, वह परम गति को प्राप्त होता है।।
Translation:
"The One who remembers me at the time of leaving the body and chants the sacred syllable Om will attain the supreme goal".
In spiritual philosophy, it is believed that the entire universe is pervaded by vibrational energy, which manifests in two primary forms: sound (nada) and light (prakasha). According to this belief, these energies are inseparable and interdependent in the spiritual realm. It is understood that neither sound nor light can be fully active or experienced without the presence and influence of the other. This interconnectedness underscores the holistic nature of spiritual existence, where these energies work in harmony to create and sustain the cosmic order.
Ancient sages believed that the origin of creation occurred through "Nada" or primordial sound. They held that the essence of both the inert and conscious aspects of the universe is pervaded by this sound, and hence, it is also referred to as "Nada-Brahma" (the sound of the ultimate reality).
"Anadinidhanam Brahma shabdatavayadaksharam,
Vivartate arthabhavena prakriya jagatoyatah."
Let's break it down:
Anadinidhanam: Without beginning or end; refers to Brahman, which is eternal and unchanging.
Brahma shabdatavayadaksharam: Brahman is often described as "akshara" (imperishable or immutable), and here, Brahman is associated with the sound or word "Om" (Brahma-shabda).
Vivartate arthabhavena: Appears to change due to the modification of forms; even though Brahman is unchanging, the world appears to change because of the different forms it takes.
Prakriya jagatoyatah: The process or origin of the world; the world or jagat arises as an apparent modification (vivarta) of Brahman.
Translation and Meaning:
"Brahman, which is without beginning or end, is referred to by the imperishable sound (Om). The world appears to evolve (or change) because of the different forms it takes, though Brahman itself remains unchanged; it is the modification in forms that gives rise to the process or the appearance of the world."
This philosophical idea (Advaita Vedanta) conveys that the sound aspect of Brahma is eternal, unchanging, and represents the fundamental creative force that gives rise to the diversity of the world through its transformative process. The initiation of this sound is symbolized by the sacred syllable 'Om' ('ॐ' in Sanskrit), which is considered the essence of the sound form of Brahma. According to the text Shatapatha Brahmana, understanding 'Shabdabrahma' (the sound aspect of Brahma) in its true form leads one to attain the knowledge of the ultimate reality, known as 'Brahma-tattva.'
Shree Shiv Gayatri Mantra 108 Times
ॐ तत्पुरुषाय विद्महे, महादेवाय धीमहि,
तन्नो रूद्र प्रचोदयात्।।
प्राचीन महात्माओं ने माना है कि सृष्टि की उत्पत्ति नाद से हुई है। उनका मानना है कि ब्रह्माण्ड के सम्पूर्ण जड़-चेतन में नाद व्याप्त है, इसलिए उसे "नादब्रह्म" भी कहा जाता है।
अनादिनिधनं ब्रह्म शब्दतवायदक्षरम् ।
विवर्तते अर्थभावेन प्रक्रिया जगतोयतः॥
इसका अर्थ है कि शब्द रूपी ब्रह्म अनादि है, विनाश रहित है और अक्षर (नष्ट न होने वाला) है। जिस रूप में शब्द का आरम्भ हुआ, उसी स्थिति में वह अनन्तकाल तक बना रहेगा। इस आरम्भ को 'ओ़उम्' (शब्द) के रूप में माना जाता है, जिसे संक्षेप में 'ॐ' के रूप में लिखा जाता है। हिन्दू धर्मशास्त्रों में "ॐ" को एक अत्यंत पवित्र और महत्वपूर्ण ध्वनि माना गया है। "ॐ" को प्रणव मंत्र कहा जाता है और इसे ब्रह्म, ईश्वर का प्रतीक माना जाता है। श्रीमद्भगवद्गीता में भी "ॐ" को परमात्मा का प्रत्यक्ष स्वरूप बताया गया है। इसे "एकाक्षर ब्रह्म" के नाम से भी जाना जाता है क्योंकि यह एकमात्र ऐसा अक्षर है जो सम्पूर्ण ब्रह्मांड का प्रतीक है।
शास्त्रों के अनुसार, "ॐ" का उच्चारण ध्यान, योग और पूजा में किया जाता है और इसे सुनने या इसका जप करने से मानसिक शांति और आत्मिक उन्नति प्राप्त होती है। अर्थ को समझते हुए,सही उच्चारण और जाप से ओम (ॐ), शारीरिक ऊर्जा को आध्यात्मिक और ब्रह्मांडीय ऊर्जा से जोड़कर व्यक्ति को परम आनंद का अनुभव कराता है। शतपथ ब्राह्मण के अनुसार, 'शब्दब्रह्म' को सही रूप से जानने वाला व्यक्ति 'ब्रह्म-तत्त्व' को प्राप्त करता है।
The renowned scriptures emphasize repeatedly. "विप्रो वृक्षस्तस्य मूलं च सन्ध्या वेदः शाखा धर्म कर्माणि पत्रम् । तस्मात्मूलं यत्नतो रक्षणीयं छिन्ने मूले नैव शाखा न पत्रम् ।।"
The verse can be translated into English as follows:
"The Brahmin is like a tree; its root is the Sandhya (ritual), the Vedas are its branches, and duties (karmas) are its leaves. Therefore, the root must be diligently protected, for if the root is severed, neither the branches nor the leaves survive." This verse emphasizes the importance of safeguarding the foundational practices represented by the root (Sandhya) for the preservation of the entire system of duties and knowledge symbolized by the branches (Vedas) and leaves (karmas).
Considering the information provided, it is suggested that devout Utkal Brahmins may choose to incorporate Trikal Sandhya into their religious routines. Nonetheless, it is essential to acknowledge that religious practices are deeply personal choices, and individuals vary in their interpretations and levels of commitment to these customs. In the sacred text Śrīmad-Bhāgavatam, in Skandha 3, Chapter 13, Mother Earth is revered as the consort of Lord Vishnu. This underscores the importance for all adherents of Sanātana Dharma (Hinduism) to honor and respect Mother Earth.
In view of above, every devout individual upon waking from sleep and before setting foot on the ground should honor Mother Earth through chanting mantras or other rituals.
Mother Earth is a nurturing and protective figure, akin to a mother. Throughout history, various cultures have revered the Earth as a mother figure, attributing to it qualities of fertility, nourishment, and wisdom. This perspective often extends to the belief that humans have a responsibility to care for and protect and respect the Mother Earth, much like a child would honor and respect their mother. ॐ समुद्र-वसने देवी,पर्वत-स्तन-मंडिते। विष्णुपत्नि नमस्तुभ्यं,पाद-स्पर्शं क्षमस्व मे॥
ॐ समुद्र-वसने देवी,पर्वत-स्तन-मंडिते।
विष्णुपत्नि नमस्तुभ्यं,पाद-स्पर्शं क्षमस्व मे॥
"परमात्मा की स्वरूप व गुणों का चिन्तन,
मनन तथा ध्यान से आत्मा शुद्ध होती है। श्रीमद्भागवत
Respect & dignity of Utkal Brahmins:-
According to the Śrīmad-Bhāgavatam, Lord Kapila is revered as an avatar of Lord Narayana. He was born as the offspring of the sage Kardama and Devahuti, who was the daughter of Svayambhuva Manu. Sage Kardama had nine daughters, each of whom married great sages mentioned in ancient Indian texts. For instance, Kala wed Marichi, Anusuya wed Atri, Shraddha wed Angiras, Gati wed Pulaha, Kriya wed Kratu, Khyati wed Brighu , Arundhati wed Vashishtha, Havirbhu wed Pulastya, and Chitti wed Atharvan.
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| ॐ अज्ञान तिमिरान्धस्य ज्ञानाञ्जन शलाकया। चक्षुरुन्मीलितं येन तस्मै श्री गुरवे नमः ॥ |
Lord Kapila is best known as the progenitor of the Samkhya school of philosophy or Sankhya shastra. According to Sankhya shastra,(Śrīmad-Bhāgavatam. Skandha-3, Chapter 25-33) the universe is comprised of Prakriti & Purusha, which are fundamental elements of existence. It offers a theoretical framework for comprehending the genesis of the Universe and the sequential order of its formation. In the 10th mandala of the Rigveda, there exists a hymn called Purusha Sukta, dedicated to the cosmic entity known as Purusha. This hymn serves to illuminate the fundamental nature and attributes of Purusha.
Purusha Suktam-90th hymn of 10th
mandala of Rigveda : Swami Sarvagananda
Due to his role as the founder of Sankhya shastra, Lord Kapila holds significant reverence among followers of Sanatan Hindu Dharma. In acknowledgment of his importance, a Kapil Puran or Kapil Smriti has been composed to expound upon his teachings and legacy. According to Kapila Purana (Smriti):"वर्षाणां भारत श्रेष्ठ देशानां उत्कल स्मृतः उत्कलस्य समदेशोः देशोः नास्ति महीतले"
श्रीमद्भागवत महापुराण के अनुसार, जम्बूद्वीप के नौ वर्षों में से केवल भारतवर्ष को कर्मभूमि माना जाता है। बाकी आठ वर्षों में स्वर्ग में सुख का आनंद भोगने के बाद, बची हुई सुख का भोग करने की स्थान होते हैं। भारतवर्ष में कर्म, धर्म और तप करके आत्मा को देव, मनुष्य और अन्य योनियों की प्राप्ति होती है। वहां कर्म, धर्म, जप और तप करके मोक्ष की भी प्राप्ति होती है। कपिल पुराण के अनुसार, भारतवर्ष में उत्कल को श्रेष्ठ माना जाता है।
NOTE:-
To grasp the significance of Jambu Dvipa and Bharat Varsha, delve into the sacred text Śrīmad-Bhāgavatam, particularly chapters 18, 19, and 20 of the 5th Skanda. Within these chapters, the profound importance of Jambu Dvipa and Bharat Varsha is elaborated upon, shedding light on their spiritual and cosmological significance.
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| ॐ तत्पुरुषाय विद्महे, महादेवाय धीमहि तन्नोरुद्र: प्रचोदयात्।। |
"Utkal Brahmins: Symbol of Honor and Dignity"
The essence of respect and dignity within the Utkal Brahmin community is deeply woven into their cultural fabric and traditions. Renowned for their steadfast commitment to righteousness and integrity, they epitomize the virtues of honor and dignity.
For Utkal Brahmins, respect goes beyond surface-level acknowledgment; it encompasses a profound reverence for individuals' wisdom, contributions, and moral integrity. Their society values not only social conventions but also a deep appreciation for the knowledge, spirituality, and ethical principles they embody.
Dignity is inherent to being an Utkal Brahmin, reflected in their demeanor, speech, and interactions, reflecting self-worth and reverence for humanity. Upholding dignity entails maintaining integrity, humility, and compassion, even in adversity, earning the respect and admiration of others.
As custodians of their rich cultural heritage and moral values, Utkal Brahmins play a crucial role. Their commitment to upholding respect and dignity inspires others to follow principles of righteousness and ethical conduct, fostering harmony and goodwill in society.
Indeed, the respect and dignity of Utkal Brahmins are not mere virtues to admire; they are guiding principles illuminating the path to a more harmonious and virtuous existence for all.
Halayudha (हलायुध), who served as the Prime Minister under King Lakshman Sen of Bengal (1178–1206), extolled the eminence of the Utkala Brahmin community in his work titled "Brahmana-Sarvasva" (ब्राह्मण सर्वस्व).
A specific cohort of Utkala Brahmins wholeheartedly chants the Hari Sharanam mantra, mirroring the unwavering devotion of the Four Kumaras—Sanaka, Sanandana, Sanatana, and Sanatkumara . This dedicated group of Utkala Brahmins consistently upholds the truths of God and Dharma. Beyond safeguarding the dignity of the Utkala Brahmin community, their presence fosters a profound spiritual enrichment that permeates the entire community.
ॐ
सनकादि ऋषियों का एक दिब्य एवं चमत्कारी
मंत्र- हरि शरणम
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| सच्चिदानन्दं परब्रह्म आद्याशक्तिं परेश्वरीम्। श्रीहरिं नारायणं च नमामि पादपङ्कजे॥ |
[पूजा मंत्र]
ॐ विष्णुः विष्णुः विष्णुः, अद्य ब्राह्मणो वयसः
परार्धे श्रीश्वेतवाराहकल्पे जम्बूद्वीपे भारतवर्षे ...प्रसादाय व्रतं विधास्ये।
Jagannath Temple and Mukti Mandap.
The Muktimandap serves as the 'Yajnavedi,' a sacred platform for conducting Vedic rituals during the historic inauguration ceremony of the Lord Jagannath temple by Lord Brahma. Additionally, it functions as a congregation hall for the spiritual salvation of chosen knowledgeable Brahmins. This significant structure is situated on the southern side of the Jagannath temple in Puri.
The Mukti Mandap is under the perpetual presidency of the Sankaracharya of the Govardhana matha. Exclusive seating privileges on Mukti Mandap, using specific Asan or floor mats, are reserved solely for the Sankaracharya and not extended to others.
Historically, King Ramchandra Dev, the first ruler of the Bhoi Dynasty after being installed as the Raja of Khurda, is credited with refurbishing the Mukti Mandap. His renovation efforts included the addition of 16 pillars. These pillars were associated with the recognition of 16 Brahmin villages, collectively known as the "Shola Sasan Village." The Mukti Mandap became a gathering place for the erudite and influential Brahmins from these villages.
The Mukti Mandap also played a crucial role in resolving disputes, both inter-caste and inter-village. Brahmins from Kashyapa gotri Nanda, Bachasya (meaning scholars), Bhatta Mishra (where "Bhatt" signifies a scholar), and Goutamatreya gotra were appointed as the Rajguru (royal preceptors) of the Gajapati kings. These esteemed individuals were granted the privilege of sitting in the Mukti Mandap, where they presided over and adjudicated matters of inter-caste and inter-village conflicts, among other important issues.
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| श्री जगन्नाथ धाम। ଶ୍ରୀ ଜଗନ୍ନାଥ ଧାମ। Sri Jagannath Dham.শ্রী জগন্নাথ ধাম। шри жаганнатх дхам. శ్రీ జగన్నాథ్ ధామ్. ஸ்ரீ ஜெகன்னாத் தம் . |
Muktimandap Brahmin:-
The Muktimandap Brahmins have a distinct role within the Lord Jagannath temple. While they do not directly engage in the Seva puja (ritual worship) of Lord Jagannath, they are responsible for maintaining the sacred records and protocols governing the temple's Seva puja. They consider themselves as the authorized representatives of Lord Jagannath within the temple's administrative structure. These Brahmins have held key positions within the temple committee since ancient times.
One of their significant responsibilities is to confer "Diksha" (initiation) upon the Sevak Brahmins who perform the temple's religious services. This initiation process signifies a sacred commitment to their duties and responsibilities within the temple.
Moreover, the Muktimandap Brahmins possess the authority to enlist new Sevak Brahmins or, if necessary, expel Sevak Brahmins for their conduct within the temple. They wield the power to create and oversee the temple calendar, dictating the schedule for various ritual performances not only within the temple but also across the state of Odisha. Due to their pivotal role in upholding the temple's traditions and ensuring the proper execution of rituals, the Muktimandap Brahmins enjoy immense reverence and respect from the Sevak Brahmins who serve in the temple.
महाप्रसाद जननी,सर्व सौभाग्यवर्धिनी।
आधि व्याधि हरा नित्यं,तुलसी त्वं नमोस्तुते।।
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| Tulsi-तुलसी |
The composition of Utkala Brahmin:-
Utkala Brahmins belong to the larger group of Pancha-Gauda Brahmins, which comprises various Brahmin subgroups originating from North India, such as Kanyakubja, Saraswat, Gaur, and others. It is worth noting that the classification of Brahmins is traditionally divided into two principal categories: Pancha-Gauda and Pancha-Dravida, as stated in the shloka found in the Rajatarangini authored by Kalhan/Kalhana. The shloka from the Rajatarangini by Kalhana in Sanskrit is as follows:कर्णाटकाश्च तैलङ्गा द्राविडा महाराष्ट्रकाः।
गुर्जराश्चेति पञ्चैव द्राविडा विन्ध्यदक्षिणे:॥
सारस्वताः कान्यकुब्जा गौडा उत्कलमैथिलाः।
पञ्चगौडा इति ख्याता विन्ध्स्योत्तरवासिनः॥
Translation: The Karnatakascha, Tailangas, Dravidas, Maharashtraka, and Gujjars, these five types of Brahmins who live south of the Vindhya mountains are called "Pancha Dravida" Brahmins. The Saraswatas, Kanyakubj, Gauda, Utkala, and Maithili, who live north of the Vindhya mountains are known as " Pancha Gauda" Brahmins.
[पूजा मंत्र]
ॐ स्वस्ति न इन्द्रो वृद्धश्रवाः। स्वस्ति नः पूषाविश्ववेदाः।
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः। स्वस्ति नो बृहस्पतिर्दधातु ॥
ॐ शान्तिः शान्तिः शान्तिः।।
1. Gurjara Brahmins (Gujarati,Marwari and Mewari Brahmins):Gurjara Brahmins are a Brahmin community with historical roots in the Gurjar region of North India, which encompasses parts of present-day Rajasthan and Gujarat. They have a rich cultural and religious heritage and have traditionally been associated with scholarly pursuits, including the study of Vedas and other sacred texts. Gurjara Brahmins maintain their distinct identity and continue to contribute to the cultural and intellectual life of the regions they inhabit.
[पूजा मंत्र]
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| ॐ एकदन्ताय विद्महे, वक्रतुंडाय धीमहि, तन्नो बुदि्ध प्रचोदयात।। वक्रतुण्ड महाकाय सूर्यकोटि समप्रभ। निर्विघ्नं कुरु मे देव सर्वकार्येषु सर्वदा॥ |
[पूजा मंत्र]
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| कलशस्य मुखे विष्णु : कंठे रुद्र: समाश्रित। मूल तस्य, स्थिति ब्रह्मा मध्ये मातगण: समाश्रित:।। |
3. Karnataka Brahmins (Kannada Brahmins): Karnataka Brahmins, also known as Kannada Brahmins, are a Brahmin community primarily residing in the state of Karnataka in southern India. They have a distinct cultural and linguistic identity, with a strong connection to the Kannada language and culture. Karnataka Brahmins have historically been involved in various scholarly and religious activities and have contributed significantly to Kannada literature, art, and philosophy. They play an essential role in preserving and promoting the cultural heritage of Karnataka.
ॐ श्री वेंकटेश्वराये नमो नमःश्रीमन नारायण नमो नमः
तिरुमल तिरुपति नमो नमःजय बालाजी नमो नमः
[पूजा मंत्र]
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| ॐ भूरसि भूमिरस्य दितिरसि विश्वधाया विश्वस्य भुवनस्य धरत्री। पृथिवीं यच्छ पृथिवीं द्रीं ह पृथिवीं मा हि सीः।। |
[पूजा मंत्र]
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| ॐ गंगे, च यमुने,चैव गोदावरी, सरस्वति, नर्मदे,सिंधु, कावेरि, जलेSस्मिन् सन्निधिं कुरु।। |
It is noteworthy to highlight that Brahmins from the southern region of (Bharat) India, have historically played a significant role in preserving and propagating Vedic traditions, including chanting Vedic mantras, singing Vedic songs, and reciting slokas.
ॐ पद्मनाभाय नमः॥
This devotional composition extols Padmanabha Swamy, who is reverently enshrined in the timeless yogic slumber, adopting the Ananta Sayana posture atop the divine serpent, Aadi Sesha/a part of Ananta Dev /Aadi Dev Sankarshana. To know more about Lord Śankarṣaṇa please read the holy book Śrīmad-Bhāgavatam, Skandha 5, Chapter 25.
The (Pancha-Gauda)five Gauda Brahmins.
[पूजा मंत्र]
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| कृतेन अनेन पूजनेन कलशे वरुणाद्यावाहितदेवताः प्रीयन्तां न मम। |
[पूजा मंत्र]
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| ॐ नारायणाय विद्महे। वासुदेवाय धीमहि। तन्नो विष्णु प्रचोदयात्।। |
[पूजा मंत्र]
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| ॐ तत्पुरुषाय विद्महे महादेवाय धीमहि तन्नो रुद्रः प्रचोदयात्॥ |
[पूजा मंत्र]
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| ॐ कात्यायन्यै विद्महे, कन्याकुमार्ये च धीमहि, तन्नो दुर्गा प्रचोदयात्।। ॐ गिरिजायै विद्महे शिवप्रियायै धीमहि। तन्नो दुर्गा प्रचोदयात् ।।Bhajan in Kashmiri (कॉशुर or كٲشُر) language. |
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| ॐ भास्कराय विद्महे दिवाकराय धीमहि। तन्नो सूर्य: प्रचोदयात्।। |
5.Utkala Brahmins:-
Brahmins native to or residing in the former Utkala Kingdom are commonly referred to as Utkala Brahmins. In recent years, there has been a surge of attention towards Utkal Rajya and Utkal Brahmins, inspired by the historical text Bhavishya Malika, authored by the Pancha Sakha of the former Utkal kingdom, now known as Odisha. According to a 2014 online magazine published by the government of Odisha, it was revealed that Lord Sri Krishna's companions Dâmâ, Sudâm, Srivatsa, Subala, and Subâhu were reincarnated in the Kali-Yuga in the Utkal kingdom, now known as Odisha, and were known as Ananta, Acyutânanda, Jagannâtha, Balarâma, and Yasovanta, respectively. The prophecy of Pancha Sakha, inscribed on palm tree leaves known as Bhavishya Malika, has drawn significant attention to Utkal Rajya, Utkal Brahmins, and the Pancha Sakha, generating widespread interest and curiosity from various quarters.
Lord Krishna, Balarama & Pancha Sakha
Śrīmad-Bhāgavatam: Canto 10.Chapter-15
Krishna Balaram (Ram) Kirtan.
Krishna Balaram (Ram) Kirtan.
Krishna's yellow attire symbolizes purity,
victory, and chastity, while Balaram's
blue garments represent the concepts of
infinity, vastness, and the eternal (Ananta).
Krishna and Balarama are returning
home after grazing the cows.
Śrīmad-Bhāgavatam:10.19
According to the Bhavishya Malika, it is prophesied that Lord Krishna, along with his brother Balarama (Ram) and their sister, as well as other figures from the Dvapara Yuga and some from the Treta Yuga, were reborn into a Utkala Brahmin family. Additionally, it is believed that Lord Krishna will reincarnate as Lord Kalki, who will be known to his devotees as Madhav and Jagannath. Meanwhile, Lord Balabhadra will be revered as both Balabhadra and Ananta or Ananta Keshari. It is also foretold that Lord Kalki will establish Ram Rajya, where his devotees will worship him as Kalki Ram.
NAAM HAI TERA TARAN HARA.
Ram Rajya is indeed a concept deeply rooted in Hindu scriptures, particularly in the epic Ramayana, where it symbolizes an ideal state of governance and society. In Ram Rajya, the ruler, often epitomized by Lord Rama, is considered the embodiment of righteousness and virtue. In Ram Rajya, the souls of most individuals will be enlightened, allowing them to see all beings with equal vision and to recognize the same divine essence within each, regardless of caste, creed, status, or species.
"Listen to the song and let others listen to it."
Ram Naam Ke Heere Moti। Swati Mishra
Here are some key characteristics associated with the concept of Ram Rajya:
1.Righteousness (Dharma): The foundation of Ram Rajya lies in adherence to dharma, or righteous duty. Individuals are expected to uphold moral and ethical principles in all aspects of life.
2.Justice and Equality: In Ram Rajya, justice prevails, and all individuals are treated equally under the law. Discrimination based on caste, creed, or social status is absent.
3.Compassion and Mercy: The ruler in Ram Rajya is known for their compassion and mercy towards all beings. They govern with empathy and seek the welfare of their subjects.
4.Prosperity: Ram Rajya is characterized by prosperity and abundance, where the needs of all citizens are met, and there is harmony and contentment throughout society.
Raghupati Raghav Raja Ram
5.Modesty and Humility: The ruler of Ram Rajya leads by example, displaying traits of modesty and humility. They do not seek power or glory for themselves but serve the people with selflessness.
6.Sacrifice and Selflessness: A key aspect of Ram Rajya is the willingness to sacrifice personal desires for the greater good of society. The ruler and citizens alike prioritize the well-being of others over their own interests.
7.Integrity and Honesty: Integrity is paramount in Ram Rajya. The ruler is expected to be honest and truthful in their dealings, setting a standard of integrity for the entire society.
8. Language and Behavior. In a society modeled after Ram Rajya, both the ruler and the citizens embody politeness and respect in their language and conduct. They consciously avoid using offensive language and instead communicate in a thoughtful manner, always mindful of others' feelings and perspectives.
They consistently respect others' boundaries, opinions, and emotions. Their attentive listening, avoidance of interruptions, and refraining from derogatory remarks reflect their commitment to respectful interaction. Furthermore, they extend kindness, empathy, and understanding to all, irrespective of differences in background or beliefs.
Overall, Ram Rajya represents an idyllic state where harmony, justice, and righteousness & respect prevail, and individuals live in accordance with moral and ethical principles.
Ram katha । Ramayan
Even after few millenniums have passed, Lord Ram endures as a cherished and revered figure whose narrative continues to inspire and elevate individuals from diverse faiths and backgrounds. The inauguration of the Ram Mandir (Ram Mandir Prāna Pratishtha) in Ayodhya on January 22, 2024, has reinforced believers' conviction regarding the Kalki Avtar. Additionally, Prime Minister Modi's laying of the foundation stone for the Kalki Dham Temple in Sambhal has further solidified people's faith in Kalki Ram.
Ram Ayenge । Jaya Kishori
Lord Ram & Lakshman.
Ye Chamak Ye Damak, Sab Kuch Sarkar
Tumhi Se Hai. - Pt Sudhir Vyas
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Utkala Brahmin – Bhavishya Malika – Kalki Avatar
The Pancha Sakha, the most enlightened spiritual luminaries of Utkala Rajya, recorded their prophetic visions on palm leaves, known as the Bhavishya Malika. According to these sacred writings, Lord Krishna and Lord Balabhadra are prophesied to incarnate in Utkala Rajya, specifically within the family of Utkal Brahmins. These prophecies have brought significant attention to Utkal Rajya and the Utkal Brahmins, sparking widespread curiosity and interest from various circles. After the devastating 1999 Odisha cyclone and the COVID-19 pandemic, many people in Utkala (Odisha) began placing deeper faith in the Bhavishya Malika, which foretells the imminent reappearance of Lord Krishna and Lord Balabhadra to establish the "Satya Yuga"—an era of truth and righteousness.
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| सच्चिदानन्दं परब्रह्म, आद्याशक्तिं परेश्वरीम्। वासुदेवं च शङ्कर्षणं, नमामि पादपङ्कजम्॥ |
This belief resonates with the broader Hindu philosophy of time's cyclical nature, where divine incarnations (avatars) manifest whenever righteousness (dharma) declines and unrighteousness (adharma) prevails. The notion that Krishna and Balabhadra will return to restore dharma and truth mirrors the ancient prophecies in sacred texts like the Bhagavad Gita, where Krishna declares that he incarnates in every (Yuga) era to protect the virtuous, destroy the wicked, and re-establish dharma.
श्री कृष्णाष्टकम्। आदि शंकराचार्य रचित
For devotees, the anticipation of their divine return offers hope for the establishment of a righteous world order, where truth and justice will prevail. This belief strengthens their devotion and fuels the expectation of a future in which divine intervention fulfills these spiritual prophecies—not only for the people of Odisha but for the entire world.
It is believed that devotees and followers of the Art of Living Foundation, Swaminarayan Sanstha, and the International Society for Krishna Consciousness (ISKCON), residing in various countries, will play a crucial role during this pivotal time.
It is believed that Srila Prabhupada, the founder of ISKCON, had a divine encounter with Lord Krishna before his journey to New York in 1965, while he was residing in Jhansi with Acharya Prabhakara Misra. This sacred experience reinforces the belief that ISKCON will play a significant role in Kalki Leela.
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| Srila Prabhupada-Founder of ISKCONJai Shri Krishna Bolo Jai Radhe Iskcon Devotees Kirtan. |
ISKCON-– Bhavishya Malika – Kalki Avatar.
The global establishment of over 800 ISKCON centers by Srila Prabhupada and his disciples, along with their millions of followers, aligns with the prophecy found in ancient texts like the Bhavishya Malika Upapurana. According to certain interpretations, these texts foresee a worldwide revival of Sanatan Dharma (the eternal religion), with a divine figure—often identified as Narayan (Kalki)—leading this resurgence.
ISKCON devotees and followers across various countries are believed to play a crucial role in spreading the principles of Sanatan Dharma (the eternal religion) and safeguarding these nations during times of significant upheaval, often referred to as khanda Pralaya (खंड प्रलय), or partial destruction. These upheavals may manifest as natural disasters like floods, storms, earthquakes, epidemics, wars, or other disruptive events. In such challenging times, the spiritual practices and teachings of Sanatan Dharma, as promoted by ISKCON, are believed to guide and protect individuals, fostering resilience and peace amidst the chaos, and bringing them closer to God, the Supreme Reality.
सच्चिदानन्दं परब्रह्म आद्याशक्तिं परेश्वरीम्।
अनन्तं च माधवं च नमामि पादपङ्कजे॥
Hare Krishna Hare Rama
Jahnavi Harrison-Kirtan at
Bhaktivedanta Manor (U.K)
ISKCON’s vast international outreach through the teachings of the Bhagavad Gita, the promotion of bhakti-yoga, and the widespread chanting of the Hare Krishna mantra is seen by many as fulfilling this prophetic vision. Srila Prabhupada’s mission, carried forward by his disciples, is often viewed as part of a divine plan to restore Vedic spiritual principles globally.
ॐ आदि पुरुषाय नमः ॐ आदि देवाय नमः।
ॐ महत्तत्त्वाय नमः। ॐ अहंकारतत्त्वाय नमः।
ॐ वासुदेवाय नमः ॐ संकर्षणाय नमः।
ॐ नारायणाय नमः ॐ शेषनागाय नमः।
ॐ माधवाय नमः ॐ अनन्ताय नमः।
ॐ वासुदेवाय नमः। ॐ संकर्षणाय नमः।
ॐ माधवाय नमः। ॐ अनन्ताय नमः।
Hare Krishna Hare Rama
Hare Krishna Hare Rama Maha Mantra
As ISKCON’s movement expands and influences diverse cultures, it is seen as contributing to a broader revival of Vedic traditions and values. However, not all scholars directly associate ISKCON’s success with these prophecies. Still, they acknowledge that ISKCON’s influence is undeniably strengthening global awareness of Sanatan Dharma.
Acyuta Gopi-Dubai Kirtan Fest.
Utkal Brahmins migrated from North India in organized groups, establishing settlements where they intermarried exclusively within their own community, taking into account factors such as Gotra, sutra, and Pravara. From the time of their migration until around 1950-1960 CE, intermarriage with other communities was exceedingly rare, if not non-existent.
However, after the 1960s, a small fraction of Utkala Brahmins began to engage in love marriages with individuals from various communities, including Bengali, Bihari, Odia, European, American, and others, although this remained a very minor occurrence, accounting for only a fraction of a percent.
[पूजा मंत्र]
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| नैवेद्यं गृह्यतां देव भक्तिं में ह्यचलां कुरु। ईप्सितं मे वरं देहि परत्र च परां गतिम्।। शर्कराखण्डखाद्यानि दधिक्षीरघृतानि च। आहारं भक्ष्यभोज्यं च नैवेद्यं प्रतिगृह्यताम्।। |
Classification of Utkala Brahmins:-
The Utkal Brahmins can be categorized into three primary classes, each with its own distinct sub-classes:
Vedic Brahmins:
Within this class, there are several sub-classes, including but not limited to:
Rigvedi Brahmins (ऋग्वेदी ब्राह्मण)
Yajurvedi Brahmins (यजुर्वेदी ब्राह्मण)
Samavedi Brahmins (सामवेदी ब्राह्मण)
Atharvavedi Brahmins (अथर्ववेदी ब्राह्मण)
Jaimini Brahmins (जैमिनी ब्राह्मण)
Katyayani Brahmins (कात्यायनी ब्राह्मण)
And many more based on specific Vedic affiliations.
Purohit/Sevayata Brahmins:
This class also has various sub-classes, which may include:
Temple Priests (पुजारी/सेवायत ब्राह्मण)
Ritual Performers
Family Priests
Ceremonial Officiants
Halua Brahmins (Agrarian Brahmins) or Ayachak Brahmins:
These Brahmins are primarily associated with agricultural practices and may belong to sub-classes such as:
Landowners
Farmers
Agricultural Advisers
Village Leaders
It's important to note that the sub-classes within these three primary categories can vary based on regional and historical factors.
1.Vedic (वैदिक ब्राह्मण) Brahmins:-
Vedic Brahmins are a distinguished group within the Brahmin community known for their adherence to Vedic principles and traditions. They are regarded as the venerable custodians of the ancient Vedas, fulfilling roles as interpreters, messengers, and educators in matters related to Vedic knowledge. Moreover, they are esteemed for their contributions as authors of various sacred texts and religious scriptures. Vedic Brahmins are often seen as exemplars of nobility, piety, and saintliness within the Brahmin community.
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| ॐ सह नाववतु। सह नौ भुनक्तु।सह वीर्यं करवावहै। तेजस्विनावधीतमस्तु मा विद्विषावहै॥ |
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| कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥ |
They are actively involved in six essential activities, including teaching (अध्यापन), studying (अध्ययन), performing yajna (यज्ञ), presiding over yajna (यज्ञ), giving and receiving gifts. Their primary focus lies on the Veda, daily Upasana, and Agnihotra rituals. It is exclusively this group of Brahmins that holds the privilege to conduct Yagyas. Common surnames among Vedic Brahmins include Misra, Nanda, and others.
यज्ञो यज्ञ पुमांश् चैव यज्ञशो यज्ञ यज्ञभावनः।
यज्ञभुक् चेति पञ्चात्मा यज्ञेष्विज्यो हरिः स्वयं ।।
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| ॐ अमृतोपस्तरणमसि स्वाहा ॥१॥ ॐ अमृतापिधानमसि स्वाहा ॥२॥ ॐ सत्यं यश: श्रीर्मयि श्री: श्रयतां स्वाहा ॥३॥"Ugram Viram Maha vishnum" To overcome fear and anxiety |
SUBCLASS:-
Kalinga Vedic(वैदिक ब्राह्मण) Brahmins:-
The Brahmins have come from undivided regions of the previous Dhenkanal, Sambalpur, Cuttack, Puri, and Ganjam. They stay south of the Brahmani River. They marry among themselves.
B)Jajpuria Vedic(वैदिक ब्राह्मण) Brahmins:-The sub-class which has come from Jajpur and the north Odisha area. They stay north of the Brahmani River. First, they settled in areas around the Baitarani River.
The above two sub-classes are eligible to perform Shrauta rites, they abstain from doing temple services and they seldom intermarry with other Brahmins.
2. Purohit/Sevayata (पुरोहित & पुजारी/सेवायत ब्राह्मण ) Brahmin:-
Purohit/Sevayata (पुरोहित & पुजारी/सेवायत ब्राह्मण) Brahmins are known for their noble and devout nature. Their primary dedication lies in the service of God, temple worship, and fulfilling the role of priesthood. They are often referred to as Sevaka, Pujari, and Purohit Brahmins.
पुरोधसां च मुख्यं मां विद्धि पार्थ बृहस्पतिम् ।
सेनानीनामहं स्कन्दः सरसामस्मि सागरः ॥
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| ॐ पूर्णमदः पूर्णमिदम् पूर्णात् पूर्णमुदच्यते। पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ |
These Brahmins are distinct for their roles and responsibilities centered around religious service and temple duties. Here are some key aspects of Purohit/Sevayata Brahmins:
Devotion and Piety: Purohit/Sevayata Brahmins are known for their deep devotion and unwavering piety. They dedicate their lives to the service of God and the maintenance of sacred places of worship, such as temples.
Temple Worship: Their primary duty revolves around the upkeep and worship of temples. They perform daily rituals, ceremonies, and puja (worship) within temples, ensuring the sanctity and spiritual vibrancy of these places.
Priesthood: Many Purohit/Sevayata Brahmins hold the revered position of priests (Pujari) within temples. They are responsible for conducting various religious ceremonies, offering prayers, and facilitating the spiritual needs of devotees.
Teaching and Guidance: Some Purohit/Sevayata Brahmins engage in the study of religious texts, including the Vedas, and pass on their knowledge to others. They often provide spiritual guidance and conduct religious education for the community.
Agama Tradition: Some members of this group follow the Agama tradition, which includes a set of texts that offer guidelines on temple construction, rituals, and worship. The Agama tradition plays a crucial role in shaping their religious practices.
Community Service: In addition to their temple duties, Purohit/Sevayata Brahmins often engage in community service, including participating in religious festivals, organizing charitable events, and assisting with religious processions.
Surnames and Lineages: Within this category, various surnames are prevalent, often reflecting regional and cultural variations. These surnames may indicate their lineage, traditions, or the specific temples they serve.
In summary, Purohit/Sevayata Brahmins play an essential role in preserving and promoting the religious and cultural heritage of India. Their commitment to temple worship, priestly duties, and spiritual guidance makes them a revered and integral part of Hindu society.
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम्।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ।।
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| अश्वमेधैर्महायज्ञैः नरमेधैस्तथैव च । इष्टं स्यात्तेन येनोक्तं हरिरित्यक्षरद्वयम् ।। |
Among the Utkal Brahmins, the Purohita/Sevayata (पुरोहित/पुजारी/सेवायत ब्राह्मण) community is divided into three distinct subgroups:
a) Devalaka (Deyulia) Brahmins:
Their primary occupation revolves around serving temple deities and performing various rituals, including Vedic Karmakanda such as marriages and Upanayana ceremonies.
Many members of this subgroup can be found as sevayatas (priests and temple servants) in prominent temples like the Jagannath Temple in Puri and the Lingaraja Temple in Bhubaneswar.
Inter-marriage within this subgroup is common, and they are held in high regard for their devotion to God.
b) Paniyari Brahmins:
Paniyari Brahmins also belong to the priestly class, with some specializing in conducting religious rites and others dedicated to temple services.
They are known for their rapid population growth, which is believed to be a blessing from Lord Jagannath.
Many Paniyari Brahmins migrated to the Utkal region from central and eastern Uttar Pradesh.
c) Jhadua (Aranyaka) Brahmins:
Also referred to as Panchadesi Brahmins and Aranyaka Brahmins, this subgroup is associated with the philosophical aspects behind the ritual sacrifices mentioned in the ancient Indian sacred texts, the Vedas.
They are a significant part of the Utkal Brahmin population in Odisha and neighboring states.
These Brahmins originally hail from Kannauj in northern India, Uttar Pradesh.
Like the other subgroups, Jhadua Brahmins are highly respected for their devoutness to God.
Understanding the roles, functions, and nomenclature of Utkala Brahmin purohits and sevayatas, particularly in the context of the worship of Lord Jagannath and other deities in the former Utkala Kingdom, necessitates an in-depth exploration. To gain insights into their responsibilities, designations, and related aspects, a comprehensive study of the functionaries or servitors associated with Lord Jagannath and other gods in the erstwhile Utkala Kingdom is essential.
Additionally, it is noteworthy that in the wake of the Kali Yuga's influence, numerous Utkal Brahmins, including sevayats, pujaris, scholars, and devotees, witnessed a decline in their Vedic knowledge and traditional practices, mirroring the experiences of devout communities worldwide. Despite the cultural erosion faced by the Utkal Brahmin community, there are resilient individuals who dedicate themselves to preserving and perpetuating the profound tapestry of Vedic wisdom.
In response to the challenges of the Kali Yuga, Utkal Brahmins, including sevayats and devotees of Lord Jagannath, engage in the recitation of the "Hare Rama Hare Krishna" mantra, derived from the Yajur Veda, along with various other melodious stotrams dedicated to Lord Maha Vishnu and his incarnations. This spiritual practice is undertaken with the aim of transcending the malevolent influences of the Kali Yuga, safeguarding the sacred traditions from the passage of time.
नाम संकीर्तनं यस्य सर्व पाप प्रणाशनम् ।
प्रणामो दुःख शमनः तं नमामि हरिं परम् ॥
जिसके नाम का कीर्तन (स्मरण) करने से सभी पाप
नष्ट हो जाते हैं, और जिसे प्रणाम करने से सभी दुखों
का शमन हो जाता है,उस परम हरि को मैं नमन करता हूँ।
Servitors of Lord Jagannath [The Lord of the universe:-]
Servitors are individuals dedicated to serving and worshipping God Jagannath. In the past, the Rajguru held the position of the head of the servitors, but currently, Patjoshi Mohapatra assumes this role. Patjoshi Mohapatra's responsibility is to oversee the proper execution of servitors' duties and ensure the regular observance of temple rituals. Approximately 75 servitors carry out their responsibilities daily, without receiving any salary. According to the Record of Rights of the temple, there are now 119 distinct categories of servitors.
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| "जो सेवक केवल अपनी इच्छाओं की पूर्ति के लिए भगवान की सेवा करता है, वह वास्तव में सेवक नहीं है;वह एक व्यापारी है। " श्रीमद्भागवतम् ,सप्तम स्कन्ध,दशम अध्याय |
These categories are:-
1.Gajapati Maharaja 2. Raj Guru 3. Chhatisha Nijog Nayak (the head of the Servitors) - Pattajoshi Mohapatra 4. Bhitarchha Mohapatra 5. Talichha 6.Mudrahasta or Mudirasta 7. Deula Purohit 8. Puja Panda
9. Badapanda 10. Pushpalaka 11. Mahajana 12. Mudra 13. Khuntia 14. Bhandara Mekapa 15. Palia Mekapa 16. Akhanda Mekapa 17. Changada Mekapa 18. Khataseja Mekapa 19. Pratichari 20., Daita 21. Pati Mahapatra. 22. Patribadu 23. Garabadu 24. Suarabadu
25. Khurinayak 26. Mukhapauhala 27. Ghatuari 28. Gochhikara 29. Suna Goswami 30. Muduli 31. Alatibalita Sevaka 32. Puranapanda 33. Duttamahapatra 34. Lugadhua and Pani Kunda Sevak 35. Ballava Jojania 36. Bimanabadu 37. Anasara Sudasuara and Suda Suara 38. Hadapanayak 39. Bidia Jogania 40. Khatuli Sevak 41. Astana Pratihari 42. Kothabhog Jogania 43. Pradhani 44. Paila 45. Lenka
46. Suaranijoga Nayak 47. Suaranijoga and Mahaswara 48. Jagia Mahasuara 49. Badu Suara, thali, tuna and Amalu Suara 50. Pantibadu 51. Amalutola, Purakharadi 52. Tolabadu 53. Rosha Paika 54. Baharadeuli Suara 55. Baharadeuli Jogania 56. Rosha Dhopakhalia, Angarua, Gobarapania and Rabadia 57. Handi Jogania 58. Birimunda Samartha 59. Kothabhoga Pania
60. Panikipata 61. Nikapa and Gandhana Nikapa 62. Biribuha 63. Daudibala 64. Churana 65. Sabat Nijog 66. Pania - pata 67. Mandani 68. Chakaapasara 69. Mulia Suansia 70. Binakara 71. Darpania 71. Kothasuansia 73. Mahabhoi 74. Gita Govinda 75. Bhitara Gaini
76. Sanpradanijog 77. Dayanamali 78. Madei 79. Prasad badu, Badu Mohapatra 80. Tatua 81. Patara bandha 82. Vijayanti 83. Chhatara nijog 84. Kahalia 85. Sankhua 86. Parbajatra Jogania 87. Chitrakara 88. Rupakara 89. Bania
90. Tamara Bisoyi 91. Karotia 92. Bentabindha Paika 93. Patara Bisoyi 94. Kala Bethia 95. Daraji 96. Kumbhara Bisoyi 97. Rathabhoi 98. Malachula 99. banua 100. Chakra dihudi 101. Ojha Maharana 102. Ghanta Seva 103. Gantua 104. Ratha Dahuka 105. Badhei
106. Baidya 107. Amunia Chhatara 108. Chhamu dihudi 109. Chapa Behera 110. Chapa dalai 111. Mapa Saita Karana 112. Tadhau Karana 113. Deula Karna 114. Baithi Karan 115. Kotha Karana 116. Charcha Karana 117. Daina Pattra 118. Chaula Bachha Karana 119. Matha and Byaktigata Seva.
In this context, it is crucial to mention that in the Jagannath Temple, there are many Servitors (Sevaks) of Lord Jagannath, all of whom have been serving the deity through generations. When one sevak became elderly, Just as Bhakti Devi joyfully brought her two sons, Gyan and Vairagya, chanting the melodious song of Sri Krishna Govinda Hare Murare in Haridwar, similarly, the elderly sevak brought his son to serve Lord Jagannath in the Jagannath Temple.
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः।।
श्री कृष्ण गोविंद हरे मुरारे, हे नाथ नारायण वासुदेव
List of Servitors (Sevaks) (in alphabetical order)and their role & function.
1.Akhanda Mekap:-Lighting and arrangement of the perpetual lamps.
2.Alati Balita Sevaka:-Wicks supply.
3.Amalutola and Purakharada-Preparation of food called Amalu and preparation of Pura for the same.
3.Amunia Chhatars:-Who is leading the food offerings procession with an erected umbrella.
4.Anasara Sudha Suara and Sudha Suara:-Supply of soft drinks to the deities during Anasara days, the supply of Khali and Osua, and cleaning of the place for the offering of Puja
5.Asthana Pratihri:-Water sprinkling for Bahara deula, Prasad distribution of food shares among the sevaks after the bhog. They have a major role in Jhulan, Janmashtami, Radhastami and Kartik Purnima, etc.
6.Baanua: - Supplies firework when required.
7.Badapanda:-Supervision of the Puja Panda sevakas.
8.Badusuara:-Thali Tuna and Amalu Suara Cake and sweet preparation.
9.Badhei:-Carpenter.
10.Bahardeuli Jogania:- Supply of food material to the kitchen of Goddess Laxmi.
11.Bahar Deuli Suara:- Cake preparation in the kitchen of Goddess Laxmi.
12.Baithi Karana:-Accounts maintenance regarding income from flag and gift offering on the simhasana.
13.Ballav Jogania:-Supply sweets to the sevakas from the store for ballav Puja.
14.Bania:-Prepares and repairs ornaments.
15.Baijayanti:-Musical instrument plying.
16.Bentabindha Paika :-Ritual of arrow shooting in accordance with mythology.
17.Bhandara Mekapa:-Remains in charge of Ratna Bhandara containing jewels and ornaments required for daily use of the deities.
18.Bhitara Gaani:-Ritual service of singing devotional songs at the time of pahada.
19.Bhitarachha Mohapatra:-Main sevaka, associated with the ritual of the door opening of the temple in the morning and lamp offering called Mangal Arati.
20.Bidia Jogania:-Betel preparation.
21.Bimanbadu:-Palanquin/carriage bearer.
22.Binakara:-Harp playing.
23.Biribuha:-Transporting black gram, etc., from the store for grinding and to the kitchen for preparing cakes.
24. Birimunda Samartha:-Black gram and Rice grinding.
25.Chaka Apasara:-Takes charge of Chaka apasara (pillow) from Darji Sevaka.
26. Chakra Dihudia:-the responsibility of showing lighted candles in the procession and grinding rice for cakes.
27.Changada Mekap:-Cloth arrangement of the deities.
28. Chap Dalei:-Boat rowing.
29.Chapa Behera:-Boat playing during Chandan Yatra and Kaliyadalana.
30. Charcha Karana:-Inspection of the services of sevaksa.
31. Chaulabachha Karana:-Service of refining and grinding rice and mung.
32. Chhamu Dihudi:-Candle lighting.
33. Chhatisha Nijoga Naika Patajoshi:-Management and Supervision of daily rituals, temples, and food offerings. He heads and controls the Chhatisha Nijoga.
34. Chhatra Nijoga:-Service of holding an umbrella and other articles during regular ritual activities.
35.Chitrakar:-Painting of the temple walls.
36. Chunara Garuda Sevak:- (Mahadwipa and Dhwajabandha) Ritual services related to
God Garuda, hoisting the flag and lighting the lamp atop the temple, and undertake masonry works with lime mortar.
37.Daita:-They do specific ritual services during the Car festival, Navkalebara, Anasara, Rahurekha lagi, and Chitalagi.
38.Darji:-Stitches clothes, Chakaapasara, etc.
39.Darpania:-Vessel washing, mirror placing, and puruna Kumbha setting.
40. Datta Mohapatra:-Face colouring of the deities Srimukha Singar.
41.Daudibola:-Rope making and supply the same for drawing water from Bimala’s well.
42.Dayanamali:-Flower and Tulasi leave supply and garland making.
43.Dayanapatri:-Ritual service related to the Dayanachori festival.
44. Deula Karana:-Inspection of the regular ritual services of sevakas, keeps accounts of the Bhandar, Changada ghara, and distribution of Parbani Kheli, etc.
45. Deula Purohita:-Sanctify services and preside over special ritual functions according to Smarta Dharma scriptures. Performs Ratha Anukula and Ratha Pratistha (Car festival rituals).
46.Garabadu:-Supply and storage of water during the performance of rituals.
47. Ghanta Seva:-Gong Beating.
48. Ghantua:- Occasional gong beating.
49. Ghatuari Amla:- Campher and sandal paste supply.
50. Gita Govinda:-Devotional songs recitation from Gita Govinda.
अपि चेत्सुदुराचारो भजते मामनन्यभाक्। साधुरेव स
मन्तव्यः सम्यग्व्यवसितो हि सः। क्षिप्रं भवति धर्मात्मा
शश्वच्छान्तिं निगच्छति।
कौन्तेय प्रतिजानीहि न मे भक्तः प्रणश्यति॥
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| Aruna Stambha in front of Singha Dwar-Puri |
51.Gochhikar:-Control, and regulation of pilgrims' entry in Jagannath Temple-Puri. They belong to Pratihari class who watch the Lion's Gate (Singha Dwar)of Jagannath Temple -Puri.It is pertinent to mention here Lion's Gate(Singha Dwar) is also locally called as 'Jay-Vijay Dwar' (the passage having two idols of Jay and Vijay).
52.Hadapa Naika:-Betel supply.
53.Handi Jogania Tolabati:-Supply of earthen pots.
54.Jagia Mahasuara-Inspection of consecrated food preparation.
55.Jyotisha (Khurinayaka):-Astrological calculations and forecasting.
56.Kahalia:--Plays on bije kahali.
57.Kalabethia:- Who drags the Chariots.
58.Karatia:- Sawyers.
59.Khataseja Mekap:-Bed arrangement of the deities.
60.Khatuli Sevaka:-Puts khatuli (small wooden cot) for Abakash Puja.
61.Khuntia:-To supply flower garlands and Tulasi leaves to the Pasupalak.
62.Kotha Karana:-They usually report any deviation of services for the supreme Lord Jagannath. They accompanied the God during Chandan yatra festival with a sword and knife as a protective force.
63.Kotha Suansia:-Supervise and undertake arrangements for the visiting deities on festive occasions.
64.Kothabhoga jogania: - Supply Food ingredients and fuel supply to the kitchen from the temple store.
65.Kothabhogapania:-Supply of water to Suaras and Mahasuaras from the kitchen well.
66.Kumbhar Bishoi:-Supply of earthen vessels for preparation of consecrated foods.
67.Lenka:-To call the sevaks for kitchen work.
68.Lugadhua and Panikunda Sevak:-Water supply to the Lugadhua Sevak and washing the clothes of the deities.
69.Madeli:- Madal (Musical instrument) playing.
70.Mahabhoi:-Milk and milk product supply.
भगवान भक्तों के हृदय में सदा निवास करते हैं
और भक्त उनकी उपस्थिति को अनुभव करते हैं।
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| Shri Ram- Sevak :Shri Hanuman Shree Hanuman Chalisa: Agam Aggarwal |
71.Mahajan:-They serve all the representative deities of the dakhini ghar and offer “ballav bhog” there. Carry the representative deities (Bije Pratimas) for specific rituals.
72.Mahasuaraa:-Supervises the preparation of food in the kitchen. He cooks Hariballav tata pitha. Takes the first pankti chheka.
73.Malachua Seba:-Garland making.
74.Mandani: - Canopy fixing on festive occasions over the platform on which deities are to be seated.
75.Mapasaita Karana or Mahaprasad Seva:-Supervision of food distribution among the sevaks.
76.Matha and Byaktigata Seva:-Services of certain monasteries and ritual services based on individual capacity (whisk service).
77.Mudra Sevak:-Sandal paste supply for the anointment of the deities.
78.Mudrahasta or Mudiratha:-Ritual services of King in his absence.
79.Muduli:-Storekeeper of various articles such as cups, plates, whisk, and camphor.
80.Mukhapakhala Sevak:-Supply of tooth sticks and tongue cleaners and flowers in the morning.
81.Mulla Suansia Sevak:-Supply of wooden materials on certain festive occasions.
82.Nikapa and gandhan Nikapa:-Grinding Spices.
83.Ojha Maharana:-Blacksmith.
84.Paika:-With their team head Dalei and Dalbeheras stay in the temple throughout the day and night.
85.Palia Mekapa:-Inspection of the door at the time of opening in the temple and other specific duties for decoration and daily rituals.
86.Pani Apata:-Utensil cleaning and water supply from Bimala’s well.
87.Panikipata:-Previously was doing fish cutting during Dasarra and was cutting vegetables in the kitchen, now it is discontinued.
88.Pantibadu and Ghia Pasara:-Consecrated food-related services carrying Chhekas.
89.Parabjata Jogania:-To provide food material supplied from the store to the Mahasuara on festive occasions.
90.Rajguru or Parichha(scrutinizer):- Rajguru or Parichha are scrutinizers. They look into the conduct of rites and rituals. They were associated with temple administration by getting associated with the King of Puri.
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Jagannath Dham -Puri one of the Char Dham destinations for followers of Sanatan Dharma. |
91.Pasupalaka (Puspalakas):- Adornment, flower decoration, and dressing of deities and Puja at the time of “Abakasha”.
92.Patara Bishoi:- Preparation of silk ropes.
93.Patarabandha:- Leaves supply for packing.
94. Pati Mohapatra:-Works with Daitas but as a Bramins has other functions.
95.Patri Badu:- Ritual ingredients supply.
96.Pradhani:- Call the Panda Sevaks distributes Khai/khoi of Muktimandap.
97.Prasad Badu, Badu Mohapatra:- Responsibility for supplying tata (container) with offered food to the deities from the temple to the palace.
98.Pratihari:- Guarding the deities and looking for the status of the pilgrims, watching the movement of the pilgrims.
99.Puja Panda:- Worship of main-deities of the temple.
100.Purana Panda:- Puran recitation during food offering.
101.Ratha Bhoi:- Work in the construction of chariots, sheds, and canopies.
102.Ratha Dakua:- Singing songs in the Chariots during Car Festival.
103.Rosa Dhopakhalia, Angarua and Gobarpania Dhopakhalia:--Kitchen and overallcleaning.
104.Rosa Paika:- Intimation to the sebakas regarding the affairs of the kitchen.
105.Rupakar:- Drawing and painting of the walls of the temple and make bije pratimas,sarathi, etc attached to the chariots.
106.Sabata Nijoga:- Service to pilgrims with regards to Hindu rites such as Sankalpa, Sradha, and Dana in panch tirtha and at swarga dwar on new moon days.
107.Samprada Nijoga:-Dance at the time of Patuara, certain functions at the time of Krishna Janmashtami, also known simply as Janmashtami or Gokulashtami (जन्माष्टमी वा गोकुलाष्टमी).
108.Sankhua:- Playing Conch shell.
109.Suara Nijoga Nayaka :-Manages all the affairs of Suaras and the kitchen.
110.Suarabadu:-Who wash the floor of the inner sanctuary several times. Arranging the food after offerings are made.
111. Suna Goswami:- Draws water from Suna Kua (well) on Snana Purnima.
112.Tadau Karana:- Recordkeeping, maintenance of almanac, supervision of daily services round the day of the temple festivals.
113.Talichha Mohapatra:- He seals the doors at night after “pahada”, controls, and checks the purity of the kitchen.
114.Tamara Bishoi:- Works as coppersmith during the car festival.
115.Tatua:- Transportation of foods Tat from the temple to the palace.
116.Tolabadu:-Transportation cooked food from the kitchen to the temple.
117.Vaidya:-Herbal medicine supply to the deities at the time of their illness during anasara (after Snana Purnima and before Car Festival).
One seva which was not recorded in the Record of Rights was revived in the year 1988 by the Temple administration*
118. *Beherakaran Seva (Ratha, 2010).
The following sevas (ritual services) are not being performed nowadays.
1.Panikikata, 2.Daudibandha, 3.Binakar, 4.Bhitargayani,5. Madeli, 6.patarabindha, 7.Sankhua,8. Kalabethia, 9. Kumbhari bisoi, 10.Malachula,11. Banua, 12.Mapasaitakaran, 13.Charchakaran.
The main reasons for the discontinuation of the Seva as informed by the temple authorities are as follows:
This Seva is hereditary in nature. In the initial days of Seva, the Sevayat family who did not have any son to carry out the tradition stopped performing the ritual. Since there is no system for recruiting new people from outside the Sevayat community, the system stopped functioning.
Indeed, it is crucial to emphasize that every sevak at Jagannath Dham diligently carries out their duties, motivated by profound love and unwavering devotion to Lord Jagannath. These devoted sevaks earnestly implore Lord Jagannath to stay with them, fervently asking that should they ever deviate from their chosen path, He may lead them back to His service and comforting embrace.
In Jagannath Dham Puri, Lord Jagannath enacts various Leelas, echoing the deeds of his previous avatars. Every sevak aspires to render service to God akin to what transpired during previous Yuga in the sacred locations of Mathura, Vrindavan, and Dwarka etc.
मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये ।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥
3.Halua Brahmin(हळुआ ब्राह्मण)/Ayachak Brahmin( अयाचक ब्राह्मण) (Agrarian Brahmins).
Halua refers to those who primarily work as farmers in their own fields. Halua Brahmins, on the other hand, are individuals who both practice agriculture and belong to the Brahmin caste. These Halua Brahmins are known for their devotion, prosperity, and warrior-like qualities within the Brahmin community.
Origin of Halua/ Ayachak Brahmin( अयाचक ब्राह्मण) /Khandavayan/Bhumihar Brahmin:-
In ancient India, there was a major battle fought against King Sahasrabahu, a Kshatriya from the lunar lineage (known as the Chandravanshi king). This battle was led by Lord Parashuram, who was the son of Rishi Jamdagni. Many Brahmins from the Aryavarta region participated in this war. Lord Parashuram emerged victorious, and as a result, some Brahmins transitioned from their traditional roles of performing sacred duties according to Shrauta and Smriti texts. Instead, they turned to agriculture to become self-sufficient. These Brahmins came to be known as Ayachak Brahmins, Khandavayan, or Halua Brahmins. |
| 🌎ॐसमुद्र-वसने देवि,पर्वत-स्तन-मंडिते।विष्णु-पत्नि नमस्तुभ्यं,पाद-स्पर्शं क्षमस्व मे॥ |
Origin of Halua/ Ayachak Brahmin( अयाचक ब्राह्मण) /Khandavayan/Bhumihar Brahmin:-
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| ॐ जामदग्न्याय विद्महे महावीराय धीमहि ! तन्न: परशुराम: प्रचोदयात !'ॐ रां रां ॐ रां रां ॐ परशुहस्ताय नम। |
सत्यं वद,धर्मं चर,स्वाध्यायान्मा प्रमदः।
आचारस्य प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः॥
शुद्धीकरण मंत्र👇
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| ॐ अपवित्रः पवित्रो वा सर्वावस्थां गतोऽपि वा । यः स्मरेत्पुण्डरीकाक्षं स बाह्याभ्यन्तरः शुचिः ॥ |
They are also known as Balaram gotri or Mahasthana Brahmins. History says Halua Brahmins were the village leaders, administrators of Brahmin ancestry. They do Shraadha and associate in temples and religious functions. Now most of them are highly educated and business-oriented and some of them do the cultivation of lands.
Halua Brahmins are mainly found in and around South Odisha. Chitpavan, Namboodiripad, Niyogi, Anavil, Carve, Rao, Hegde, and Aiyar are found in the southern states of India. Bhumihars are mainly found in Bihar and Uttar Pradesh. They are generally prosperous and wealthy. Many of them migrated to other countries. There is a significant migrant population of Halua Brahmins in Mauritius, Suriname, Trinidad and Tobago, Guyana, and some other countries. They are a highly revered community and devoted to God.
Gotra of Utkala Brahmins:-
The full affiliation of a Brahmin is consists of (1) Gotra (2) Sutra (Vedanga/Kalpa), (3) Shakha (4) Pravara.
Gotra:-
As per religious texts, Brahmins share direct and indirect familial bonds with the Saptarishis through the roles of Pita (father), Putra (son), Guru (teacher), and Shishya (student) within the Rishi Parampara (sage lineage). Consequently, Utkala Brahmins initially identified with distinguished rishis like Marichi, Atri, Angiras, Pulaha, Pulastya, Kratu and Vasishtha during the Svayambhuva Manvantara. Later, in the Vaivasvata Manvantara, they associated themselves with rishis such as Kashyapa, Bhardwaj, Angirasa, Atri, Gautam, Bhrigu, Vasishtha, collectively known as the Saptarishis. This early practice aimed to identified and categorize individuals, marking the origins of the Gotra concept.
Hence the gotra was applied to the grouping, stemming from one of these rishis as his descendants. 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.
Over the years, the number of gotras increased due to descendants of original Rishi also started new family lineage or new gotras by intermarriage with other sub-groups of the same caste and inspired by another rishi whose name they bear as their own gotra. It is essential to note that the Pravara is typically identified within the Gana. In simpler terms, "Pravara" signifies the most respected or notable Rishi within a Gana or sub-Gana (lineage).
Pravara:-
The Pravara index functions as a patrilineal descent formula within the Vedic tradition, offering a systematic approach to identifying one's Gotra lineage. Pravara plays a crucial role in revealing the individual's lineage and ancestral roots. Moreover, the Pravara is closely tied to the exogamous structure prevalent in ancient Brahmanical families. By providing a distinct and accurate method, it establishes a person's position within the exogamous system, shaping marriage customs and preventing unions within the same Pravara.
Lineages are distinguished by two primary attributes: the Gotra and the Pravara. The Gotra signifies the principal clan to which an individual belongs, typically associated with the name of a single Rishi. Within a Gotra, multiple 'Pravaras' or 'sub-lineages' exist, each identified with Rishis who are part of the lineage. The Gotra is always denoted by the name of a single Rishi, whereas the Pravara can encompass a range of Rishis, sometimes up to seven. For instance, if you belong to the 'Kashyapa' Gotra, representing the clan of Sage Kashyapa, and further align with a 'Three' Pravara, it means your Pravara includes the names of three Rishis – in this case, Kashyapa-Avatsara-Naidhruv. Gotra & Pravara parampara is followed in families of Utkal Brahmins. During Upnayan, Vivaha, and other ceremonies it is revered.
Brahmin gotras are believed to have connections with the original seven Sapta Rishis, as per religious texts. These texts suggest that Brahmins share both direct and indirect familial ties with the Saptarishis. It is pertinent to mention here that the names of the current Saptarishi are Kashyapa, Atri, Vashista, Vishvamitra, Gautama, Jamadagni, and Bharadwaja.
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| कश्यपोत्रिर्भरद्वाजो विश्वामित्रोथ गौतमः। जमदग्निर्वसिष्ठश्च सप्तैते ऋषयः स्मृताः॥ दहन्तु पापं सर्व गृह्नन्त्वर्ध्यं नमो नमः॥ |
In the Manvantara concept, the assembly of Saptarishis, or the seven great sages, undergoes a transformation with the commencement of each new Manvantara period.
In Hindu cosmology, a "Manvantara" is a unit of time that represents the reign of a specific Manu. The term is derived from two Sanskrit words: "Manu," who is a progenitor or the first human being in each cycle of creation, and "Antara," which means interval or period.
According to Hindu cosmology, the universe undergoes cyclical periods of creation and dissolution known as "Kalpas." Each Kalpa is divided into 14 Manvantaras, and each Manvantara is presided over by a specific Manu. The Manvantara is further divided into smaller units of time called "Chaturyugas" (four Yugas).
The current Manvantara is believed to be the seventh in the present Kalpa, and it is governed by Vaivasvata Manu. The next Manvantara, which is the eighth, is said to be governed by Savarni Manu.
The seven sages (Saptarishi) associated with this period are mentioned as Galava, Diptiman, Ashvatthama, Kripa, Rishyashringa, Vyasa, and Parashurama. Additionally, Bali, the son of Virochana, is destined to serve as the ruler of the heavenly abode, akin to the position of Indra in this future Manvantara.
Each Manvantara is characterized by the presence of specific religious and cosmic events. The concept of Manvantara helps explain the cyclical nature of time and the repetitive creation and dissolution of the universe in Hindu cosmology.
The Chaturyugas within a Manvantara are:
1.Satya Yuga (Golden Age): Virtue reigns supreme, and the average human lifespan is very long.
2.Treta Yuga (Silver Age): The decline of virtue begins, and sacrifices are performed to uphold righteousness.
3.Dvapara Yuga (Bronze Age): Virtue continues to decrease, and the emphasis on rituals and ceremonies becomes more prominent.
4.Kali Yuga (Iron Age): Virtue is at its lowest point, and society becomes filled with strife, corruption, and moral decline.
After the completion of one Manvantara, a new Manu takes charge, and the cycle continues until the end of the Kalpa, at which point a cosmic dissolution (Pralaya) occurs, and the cycle begins anew. The concept of Manvantara provides a framework for understanding the vast and cyclical nature of time in Hindu cosmology.
How Solar system really moves
तिथिर्विष्णुस्तथा वारो नक्षत्रं विष्णुरेव च।
योगश्च करणं चैव सर्वं विष्णुमयं जगत्।।
The entirety of our solar system revolves around the central region of the Milky Way Galaxy, maintaining an average speed of 230 kilometers per second (828,000 kilometers per hour). This cosmic journey completes a full orbit around the Milky Way in approximately 230 million years , a period that aligns with the current system of time measurement known as one "kalpa" in the context of Yuga (युग)Gaṇanā ("counting").
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| मन्वन्तर (मन्वन्तरम्) और सप्तर्षि। |
According to Hindu scriptures, the cosmic time is divided into four yugas: Satya Yuga, Treta Yuga, Dvapara Yuga, and Kali Yuga. Presently, it is believed that we are in the Kali Yuga. According to the Surya Siddhanta, Kali Yuga commenced at midnight on 18 February 3102 BCE. This specific date is also associated with the departure of Lord Krishna from Earth to Vaikuntha. As of 2024, we are considered to be in the 5126th year of the Kali Yuga.
According to various Hindu religious texts, the yugas are conventionally believed to have a lifespan of several hundred thousand years. Nevertheless, the real duration of the yugas experiences a notable decrease as a consequence of the sins committed within each yuga.
गोत्र :
गोत्र मोटे तौर पर उन लोगों के समूह को कहते हैं जिनका वंश एक मूल पुरुष पूर्वज से अटूट क्रम में जुड़ा है। व्याकरण के प्रयोजनों के लिये पाणिनि में गोत्र की परिभाषा है 'अपात्यम पौत्रप्रभ्रति गोत्रम्' (४.१.१६२), अर्थात 'गोत्र शब्द का अर्थ है बेटे के बेटे के साथ शुरू होने वाली (एक साधु की) संतान्। गोत्र, कुल या वंश की संज्ञा है जो उसके किसी मूल पुरुष के अनुसार होती है। गो अर्थात् इन्द्रियां, वहीं त्र से आशय है रक्षा करना, अत: गोत्र का एक अर्थ 'इन्द्रिय आघात से रक्षा करने वाले' भी होता है।
Sutra:-
प्रतिष्ठित ऋषियों की शिक्षाओं को सूत्र कहा जाता है। प्रत्येक वेद का अपना सूत्र है। सामाजिक, नैतिक तथा शास्त्रानुकूल नियमों वाले सूत्रों को धर्म सूत्र कहते हैं, यज्ञ करने से सम्बन्धित/आनुष्ठानिक वालों को श्रौत सूत्र तथा घरेलू विधिशास्त्रों की व्याख्या करने वालों को गॄह् सूत्र कहा जाता है। सूत्र सामान्यतः पद्य या मिश्रित गद्य-पद्य में लिखे हुए हैं।
The Vedic teachings of the eminent rishis are encapsulated in texts known as sutras. Each Veda has its own set of sutras, serving different purposes. Among them, the sutras that focus on social, moral, and legal principles are referred to as Dharmasutras. Those that delve into ceremonial aspects are called Srauta sutras, while those that address domestic rituals are known as Grihya sutras.
The Grihya Sutra specifically deals with 16 Samskaras, which are ceremonies marking various stages of a householder's life, as well as daily yajnas, or sacrifices. These rituals span from the initiation of life to its culmination, signifying their significance in the life of a householder.
In the realm of Vedic scriptures, there are three fundamental sutras that comprise the Kalpa sutras. These texts originated from various Vedic schools and play a crucial role in the Vedic tradition. The Grihya Sutra within the Kalpa sutras describes ceremonies for special occasions, seasonal rites, and the five daily sacrifices, encompassing the entire journey of life, from birth to death.
Here's a breakdown of the sutras associated with different Vedic Shakhas:
Rigveda: Asvalayana Shrauta and Grihya Sutra (Shakal Shakha)
Shukla Yajurveda: Katyayana Shrauta sutra and Paraskara Grihya sutra (Kaanva Shakha)
Samaveda: Drahyayana Shrauta sutra and Gobhilya Grihya sutra (Kauthuma Shakha)
Atharvaveda: Vaitana Shrauta and Kaushika Grihya sutra (Paippalada Shakha).
These sutras, originating from different Vedic traditions and Shakhas, form the rich tapestry of Vedic knowledge and rituals passed down through generations.
Shakha of Utkala Brahmins:-
मूलवस्तु से निकले हुए विभाग अथवा अंग को शाखा कहते हैं - जैसे वृक्ष की शाखा। वैदिक साहित्य के संदर्भ में वैदिक शाखा शब्द से उन विशेष परंपराओं का बोध होता है जो गुरु-शिष्य-प्रणाली, देशविभाग, उच्चारण की भिन्नता, काल एवं विशेष परिस्थितिजन्य कारणों से चार वेदों के भिन्न-भिन्न पाटों के रूप में विकसित हुई।
A Shakha, derived from the Sanskrit word "Shakha," meaning "branch" or "limb," refers to a Hindu theological school specializing in the study of specific Vedic or traditional texts. Each Shakha is associated with the learning and preservation of particular Vedic texts. Here is a summary of the major Shakhas within the Rigveda, Shukla Yajurveda, Krishna Yajurveda, Samaveda, and Atharva Veda:
Rig Vedas:-
The Rigveda had a total of 21 Shakhas, but the main five are:
1.Shakala Shakha.
2.Bashkala Shakha
3.Asvalayana Shakha.
4.Shankhayana Shakha
5.Mandukayan Shakha
Shukla Yajurveda
Shukla Yajurveda is associated with two prominent Shakhas:
1.Madhyandina Shakha
2.Kanva Shakha.
Krishna Yajurveda
Krishna Yajurveda comprises three prominent Shakhas:
1.Taittiriya.
2.Maitrayani.
3.Caraka-Katha.
Samaveda
In the Samaveda, there are three notable Shakhas:
1.Kauthuma.
2.Ranayaniya.
3.Jaiminiya.
Vedic School.
1.Kauthuma-Ranayaniya.
2.Jaiminiya or Talavakara
Atharva Veda.
The Atharva Veda originally consisted of nine Shakhas or branches, namely: Paipplad, Taud, Maud, Saunak, Jajal, Jalad, Brahmavad, Debdarsha, and Charaṇ vaidya. However, only two of these Shakhas, Shaunak and Paipplad, have endured and been preserved over time.
These Shakhas represent the diverse branches of Vedic knowledge and traditions within Hinduism, with each Shakha having its unique set of texts and interpretations that have been passed down through generations.
आत्मानं रथिनं विद्धि शरीरं रथमेव तु।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ।।
इन्द्रियाणि हयानाहुर्विषयां स्तेषु गोचरान्।
आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः।।
बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ।।
इन्द्रियाणि हयानाहुर्विषयां स्तेषु गोचरान्।
आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः।।
कठोपनिषद्
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| जीवन संदेश: |
Brahmins are historically divided into various Shakhas or branches, primarily based on their interpretations and the adoption of specific Vedic traditions within different theological schools. An individual who adheres to a particular school is referred to as a Sakhin. It's worth noting that the choice of Vaidika Shakha can vary among Brahmin families and Sevayatas.
In the region of Utkala, the majority of Brahmins predominantly follow the Kaanva Shakha (काण्व शाखा) of the Shukla Yajurveda. However, there are also Brahmin communities that align with other Shakhas, such as the Shakala Shakha (शाकल शाखा) and various other Shakhas of the Rigveda, as well as the Paipplad Shakha (पिप्पलाद शाखा) and other Shakhas of the Atharvaveda. Additionally, some Brahmin groups in Utkala may associate with the Madhyandina Shakha (माध्यन्दिन शाखा) of the Shukla Yajurveda and the Kauthuma Shakha and other Shakhas of the Samaveda, albeit in smaller numbers.
This diversity in the adoption of different Shakhas reflects the rich tapestry of Vedic traditions within the Brahmin community, with each Shakha having its unique interpretations and practices.
It is thought that the existence of Rigveda Brahmins in Utkala is due to Govardhan Math established by Adi Shankaracharya,(Adi Shankara) and the tradition initiated by Adi Shankar. According to that tradition, the Govardhan Math of Puri holds authority over Rig Veda.
The Paippalad Shakha (पिप्पलाद शाखा) of Atharvaveda (अथर्ववेद) found in Odisha trace their origin from the Narmada basin, it is generally assumed that they migrated during Eastern Ganga Dynasty. Many Brahmins having the surname Upadhyaya and Acharya have Paippalada shakha as their family Shakha.
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| Loc of some Hindu Theological school |
Gotra & Pravara of Brahmins in present Manvantaras:-
In Brahmanical culture, there are individuals known as "gotrakarins" or the progenitors of clans, and there are eight revered rishis from whom the remaining gotras are believed to have descended. During the Vaivasvata Manvantara, these eight gotrakarins are recognized as Angiras, Gautama, Bharadwaja, Vishvamitra, Vasistha, Kashyapa, Atri, and Agastya. All other gotras, apart from these eight, are referred to as "Pravaras."
The term "Pravara" signifies the lineage's most esteemed or preeminent Rishi, which translates to "श्रेष्ठ ऋषि" in Sanskrit. Pravara is used to honor and acknowledge the great ancestors and eminent rishis who are part of one's ancestral tradition.
Pravara means best Rishi- श्रेष्ठ ऋषि। प्रवर अपनी कुल परम्परा के पूर्वजों एवं महान ऋषियों को प्रवर कहते हैं।
List of Brahmin Gotras and Pravaras:-
The list of gotras and pravaras found in the Brahmin community of Hinduism are aprox 250.Some of them are as under:-Agastya,Atreya/Atri,Angirasa,Alambyayan,Badarayana,Bakshi,Bhalki,Bharadwaj,Bhargava,Bramhabhatt,Buddhi,Chyavana,Chikitasya,Dalabhya,Dhananjaya,Gaur,Garga,Gautama,Harita,Kankar,Koshish,Koshis,Kaushik,Kanva,Kapil,Kaundinya,Katyayana,Kashyapa,Kutsa,Lakhi,Lohita,Maitreya/Mitra,Mandavya,Pourugutsa,Pautamarshi,Parashara,Salankayana,Sankrithi,Savarna,Soral,Shandilya,Shukla,Shunak,Srivatsa,Suryadhwaja,Vadhoola,Vashistha,Vasudev,Vatsayana,Vishwamitra,Vishnuvardhan,Yaska,etc.
The lineage of Gotra Karins and Pravar:-
Gotra of a person that doesn't know his own gotra.
For individuals who lack knowledge of their Gotras, either due to their family losing this information or because they became orphaned during childhood, their Gotra is determined based on the Gotra and Pravara of their family's priest (purohit).
आचार्यगोत्रप्रवरानभिज्ञस्तु द्विजः स्वयम् ।
दत्त्वात्मानं तु कस्मैचित्तद्गोत्रप्रवरो भवेत् ।।
Another solution, as prescribed in the Shastras, is to embrace the Kashyapa Gotra, as the Shrutis proclaim Kashyapa as the common forefather of all humanity.
गोत्रस्यत्वपरिज्ञाने काश्यपं गोत्रमुच्यते।
यस्मादाह श्रुतिः सर्वाः प्रजाः कश्यपसंभवाः।।
The list of gotras and pravaras found in the Brahmin community of Hinduism are aprox 250.Some of them are as under:-Agastya,Atreya/Atri,Angirasa,Alambyayan,Badarayana,Bakshi,Bhalki,Bharadwaj,Bhargava,Bramhabhatt,Buddhi,Chyavana,Chikitasya,Dalabhya,Dhananjaya,Gaur,Garga,Gautama,Harita,Kankar,Koshish,Koshis,Kaushik,Kanva,Kapil,Kaundinya,Katyayana,Kashyapa,Kutsa,Lakhi,Lohita,Maitreya/Mitra,Mandavya,Pourugutsa,Pautamarshi,Parashara,Salankayana,Sankrithi,Savarna,Soral,Shandilya,Shukla,Shunak,Srivatsa,Suryadhwaja,Vadhoola,Vashistha,Vasudev,Vatsayana,Vishwamitra,Vishnuvardhan,Yaska,etc.
The lineage of Gotra Karins and Pravar:-
1. Kashyapa:- Kashyapa, Aavatsara, Naidhruva
2. Gautam:- Angiras, Aayasyasa, Gautam
3. Bharadwaja:- Angiras, Barhaspatya, Bharadwaja
4. Vatsa/Srivatsa:- Bhargava, Chyavana, Apnavana/Apnuvat, Aurava, Jamadagnya
5. Atreya/Krishnatreya:- Atreya, Aarchanaasa, Syaavaasva
6. Kaushika:- Vaiswamitra, Aghamarshana, Koushikesa,Ghrita Kaushika
7. Kutsa/Kauchhasa:- Aangirasa, Maandhatra, Koutssa
8. Shandilya;- (2 Variations/Types)
1. Kasyapa(2nd), Aavatsaara, Sandilya
2. Kasyapa (2nd), Daivala, Asitha
9. Gargyasa/Gargi;- (2 Variations/Types)
1. Angirasa, Bharhaspatya, Bharadwaja, Sainya, Gargya
2. Angirasa, Sainya, Gaargya
10. Sunkriti ;-( 2 Variations/Types)
1. Angirasa, Kowravidha, Saankritya
2. Sadhya, Kowravidha, Saankritya
11. Harita/Haritasya:-(2 Variations/Types)
1. Harita, Ambarisha, Yuvanasva
2. Angirasa, Ambarisha, Yuvanasva
12. Kowndinya:-Vashishta , Maitraavaruna, Kowndinya
13. Kapinjala:-Vashishta, Aindrapramada, Abharadvasavya.
14. Paraasara:-Vashishta, Saaktya, Paarasarya.
15. Moudgalya;- (3 Variations/Types).
1. Angirasa, Bharmyasva, Mowdgalya
2. Tarkshya, Bharmyasva, Mowdgalya
3. Angirasa, Dhavya, Mowdgalya
16. Agastya:- Agastya, Tardhachyuta, Sowmavaha
17. Kanava:- (2 variations).
1.Angirasa,Ajameedia,Kanva.
2.Angirasa, Kowra, Kanav
18.Naitruva Kashyapa:-Naitruva,Kashyapa, Avatsara, Apsar.
19.Viswamitra:-Viswamitra,Devbrata,Owtala
20.Suryadhaja:- Bharadwaj,Lakhi(Mehrishi),Soral,Binju,Angirasa.
17. Kanava:- (2 variations).
1.Angirasa,Ajameedia,Kanva.
2.Angirasa, Kowra, Kanav
18.Naitruva Kashyapa:-Naitruva,Kashyapa, Avatsara, Apsar.
19.Viswamitra:-Viswamitra,Devbrata,Owtala
20.Suryadhaja:- Bharadwaj,Lakhi(Mehrishi),Soral,Binju,Angirasa.
Other gotras which are rare are Dalabhya, Uddalaka, Katyayana, Upamanyu, Yaska, Barhishena, etc.
Gotra of a person that doesn't know his own gotra.
For individuals who lack knowledge of their Gotras, either due to their family losing this information or because they became orphaned during childhood, their Gotra is determined based on the Gotra and Pravara of their family's priest (purohit).
आचार्यगोत्रप्रवरानभिज्ञस्तु द्विजः स्वयम् ।
दत्त्वात्मानं तु कस्मैचित्तद्गोत्रप्रवरो भवेत् ।।
Another solution, as prescribed in the Shastras, is to embrace the Kashyapa Gotra, as the Shrutis proclaim Kashyapa as the common forefather of all humanity.
गोत्रस्यत्वपरिज्ञाने काश्यपं गोत्रमुच्यते।
यस्मादाह श्रुतिः सर्वाः प्रजाः कश्यपसंभवाः।।
Surname & Gotra of Utkala Brahmin.
Utkal Brahmins have a rich diversity of titles and Gotras (clans) within their community. Here is a list of some of these titles along with their associated Gotras:
1.Mishra:Kashyapa Gotra, Gautam-Gotra, Bharadwaja-Gotra, Bachchas Gotra
2.Nanda: Kashyapa-Gotra
3.Panda: Parashar-Gotra, Kashyap-Gotra, Katyayan-Gotra, Bharadwaja-Gotra
4.Satapathy: Vasishta-Gotra
5.Satpati: Ghrita Kaushik-Gotra
6.Hota: Shandilya-Gotra
7.Kar: Kashyapa-Gotra, Bharadwaja-Gotra
8.Singha Chowdhury: Kashyap-Gotra
9.Singha Mahapatra: Kashyapa-Gotra
10.Mahapatra: Kashyapa-Gotra
11.Nayak: Atreya-Gotra, Bharadwaja-Gotra
12.Mahanty: Kashyapa-Gotra, Apsar/Apsaran (Kashyap) Gotra
13.Patra: Kashyapa-Gotra, Jamadagni-Gotra
14.Pathak: Kashyapa-Gotra
15.Das Chakraborty: Bharadwaja-Gotra
16.Dash: Vatsa, Bharadwaja, Kaundinya, Kashyapa, Kaushik, Harita-Gotra
17.Praharaj: Kashyapa-Gotra
18.Sannigrahi: Vatsa (also known as Vatsa-Gotra)
19.Sangiri: Jamadagni-Gotra
20.Singha Babu: Kashyapa-Gotra
21.Pine: Bharadwaja-Gotra, Uddalak-Gotra
22.Layek: Bharadwaja-Gotra, Atreya-Gotra
23.Pati: Moudgalya-Gotra, Parashar-Gotra
24.Chowdhury: Kashyapa-Gotra, Vasishta-Gotra
25.Nath: Bharadwaja-Gotra
26.Dandapat: Vatsa (also known as Vatsa-Gotra)
27.Goswami: Gautam-Gotra
28.Chauni: Kondalya-Gotra
29.Rath: Atreya or Krishnatreya-Gotra
30.Tewari: Gautam & Ghrita Kaushik-Gotra
31.Subuddhi: Parasar-Gotra
32.Tripathy: Kaushik-Gotra
33.Sarangi: Bharadwaja-Gotra
34.Panigrahi: Parashara-Gotra
35.Dhar Sharma: Gautam-Gotra
36.Dhar: Katyayan-Gotra
These titles and Gotras reflect the diverse heritage and lineages within the Utkal Brahmin community, encompassing a wide range of spiritual and ancestral connections.
An opinion of Pandit Narayana Shiromani:- (late 18th century):-
According to Pandit Narayana Shiromani, the gotra decides the surname. He mentioned that Gautama gotra should have the surname Dhara Sharma, Bharadwaja gotra should have Kar Sharma, Kashyapa gotra people should keep Nanda or Ananda Sharma, Atreya gotra people should keep Rath Sharma, Kaushika and Vats gotra have Dash Sharma.
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| Sage Vyasa imparting profound knowledge of (Smriti) Puranas to Sage Sukhdev, Romharshan and his other disciples.  |
The Vedas' verses, wisdom’s light,
Guide us through both dark and bright.
Nature’s secrets, woven tight,
Lead us on to paths of light.
The Rigveda sings of creation’s birth,
Yajurveda teaches deeds of worth.
Samaveda flows with melody sweet,
And Atharvaveda keeps survival complete.
In harmony with nature, life’s unity shines,
True prosperity in each line defines.
“May all be happy,” the message so vast,
In Vedic hymns, the world’s soul is cast.
Vedas & Utkala Brahmins:-
According to Śrīmad-Bhāgavatam (Bhagavata Purana), Vedas were originally one unified text. It was Maharshi Vyasa, also known as Krishna Dvaipayana Vyasa or Veda Vyasa, who divided the Vedas into four parts – Rigveda, Yajurveda, Samaveda, and Atharvaveda. This division was primarily made to make the vast body of Vedic knowledge more accessible and manageable for future generations.
The term "Veda" signifies a compilation of ancient sacred texts, revered as the oldest scriptures in Hinduism, believed to have emanated from the divine pronouncements of the Supreme God, Lord Maha Vishnu. The responsibility of preserving the traditions of the Vedas is entrusted to the Brahmin community. This duty is emphasized in the Maha Bhashyam or Mahabhasya (महाभाष्यम्/महाभाष्य), authored by Maharshi Patanjali. In this ancient text, Maharshi Patanjali stresses the sacred obligation of Brahmins to diligently study the Vedas and their six Ancillaries without harboring any ulterior motives or expectations of personal gain.
Maharshi Patanjali was acutely aware that only a Brahmin, driven by a sense of mission and devoid of any financial or worldly aspirations, could undertake the learning and teaching of the Vedas in such a selfless and dedicated manner.
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| येषां न विद्या न तपो न दानं,ज्ञानं न शीलं न गुणो न धर्मः। ते मर्त्यलोके भुविभारभूता,मनुष्यरूपेण मृगाश्चरन्ति॥ |
Vedas & four Pitham:-
The term "Veda" denotes a compilation of ancient sacred texts in India, revered as the oldest scriptures in Hinduism, believed to have originated from the divine utterances of the Supreme Soul(Purusha).The Vedas are classified into four main categories.
Rigveda: This is the oldest Veda and is primarily a collection of hymns, praises, and invocations dedicated to various deities. It consists of ten books, or Mandalas, and is important for its philosophical and devotional content.
Yajurveda: The Yajurveda focuses on the ritualistic aspects of the Vedic texts, providing instructions and formulas for various ceremonies and sacrificial rituals. There are two main branches of the Yajurveda: the Shukla (white) Yajurveda and the Krishna (black) Yajurveda.
The Shukla Yajurveda is primarily in prose and is associated with the Vaishnavas (devotees of Lord Maha Vishnu).
The Krishna Yajurveda is in both prose and verse. The Sanskrit word Shiva comes from Shri Rudram Chamakam of Taittiriya Samhita of Krishna Yajurveda.
Samaveda: The Samaveda is associated with chants and melodies. It is derived from the Rigveda and contains a selection of its hymns, rearranged for chanting during rituals. The emphasis in the Samaveda is on the musical aspect of the Vedic verses.
Atharvaveda: The Atharvaveda contains hymns, incantations, and spells, often associated with magical and healing practices. It addresses various aspects of daily life, including marriage, childbirth, and general well-being.
The division of the Vedas is often attributed to ancient sages known as "Vedavyas" or "Vyasa." Vyasa is traditionally considered the compiler and arranger of the Vedas, and he is also credited with composing the epic Mahabharata and the Puranas. The term "Vedavyas" is often used to refer to the sage who classified and organized the Vedic knowledge into its current form.
सं गच्छध्वम् सं वदध्वम् - ऋग्वेद
Adi Shankaracharya, recognizing the profound dignity and importance of each Veda, allocated specific Vedas to different Mathas, underscoring the vital role each Matha plays in preserving and disseminating its assigned Veda. Puri, situated in the eastern part of Bharat (India), was entrusted with the Rig Veda. Sringeri, positioned in the southern region, took responsibility for the Yajur Veda. Dwaraka, in the western side, was assigned the Sama Veda. Joshi (Badrinath) Mutts, located in the northern side, were entrusted with the Atharva Veda. The concise information about the four math is outlined as follows.
अखण्डमण्डलाकारं व्याप्तं येन चराचरम् ।
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः ॥
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| Sri Adi Shankaracharya Born:788 AD-Died:820 AD:-32 years |
1.The Govardhan Math, situated in the city of Puri in the Indian state of Odisha, serves as the guardian of the Rig Veda. The core philosophical statement associated with this Matha is "प्रज्ञानं ब्रह्म" (Prajnanam Brahma), and it is closely linked to the Rig Veda. Consequently, the Matha is home to Rig Vedic Brahmins. It's often recounted that during his visit to Puri, Adi Shankaracharya was inspired by the divine presence of Lord Jagannath to compose the revered devotional Sanskrit poem known as Sri Jagannath Astakam.
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| ॐ भूर् भुवः स्वः। तत् सवितुर्वरेण्यं। भर्गो देवस्य धीमहि। धियो यो नः प्रचोदयात् ॥ Sri Jagannath Ashtakam composed by, Sri Adi Shankaracharya. |
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| ॐ प्रज्ञानं ब्रह्म |
2.The Sringeri Sarada Pitham, nestled on the banks of the Tunga River in the Chikkamagalur district of Karnataka, India, is the guardian of the Yajur Veda. Founded by Adi Shankara in approximately 800 AD, it is one of the four Advaita Vedanta monasteries, the others being Dwaraka, Govardhana, and Jyotirmath. The core philosophical statement associated with this Matha is "अहं ब्रह्मास्मि" (Aham Brahmasmi), and it is closely linked to the Yajur Veda.
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| उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत। क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ॥ |
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| ॐ अहं ब्रह्मास्मि |
3.Dwaraka Pitham, situated in Dwarka, Gujarat, is the custodian and primary center for the teachings of the Sama Veda. It is one of the four principal mathas (मठ) or seats of learning established by Adi Shankara during the 8th Century CE, representing the Paschimamnaya matha, or western matha. This matha, also known as the Kalika Matha, upholds the tradition initiated by Adi Shankara and is dedicated to the Sama Veda. The core philosophical statement associated with this Matha is "तत्त्वमसि" (Tat Tvam Asi), and it is closely associated with the Sama Veda.
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| न तस्य मायया च न रिपुरीशीत मर्त्यः । यो अग्नये ददाश हव्यदातये ॥ |
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| ॐ तत्त्वमसि |
4.Jyotirmatha, also known as Joshi Math, is the guardian of the Atharva Veda. Situated in Uttarakhand, it holds a prominent position as the Uttaramnaya matha, or northern monastery, established by Adi Shankara. This matha, along with the ones in Shringeri, Puri, and Dwarka, forms one of the four cardinal institutions founded by Adi Shankara. Jyotirmath is located near the sacred pilgrimage town of Badrinath. The core philosophical statement associated with this Matha is "अयमात्मा ब्रह्म" (Ayam Atma Brahma), and it is closely linked to the Atharva Veda.
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| यथा द्यौश्च पृथिवी च न बिभीतो न रिष्यतः। एवा मे प्राण मा विभेः।।  |
ॐ अयमात्मा ब्रह्म।
In the Skandha 3, chapter 12 of the Srimad Bhagavatam, or Bhagavata Purana, it is depicted that the four Vedas originated from the four mouths of Lord Brahma. Specifically, the Rigveda emerged from Brahma's eastern mouth, the Samaveda from his western mouth, the Yajurveda from his southern mouth, and the Atharvaveda from his northern mouth. Additionally, Adi Shankaracharya, a prominent philosopher in Hinduism, is credited with aligning each of the four Vedas with the four cardinal directions.
At the Jagannath Temple in Puri, Vedic hymns resonate from its four gates, symbolizing the emergence and allocation of the four Vedas. Rig Vedic hymns resound at the Main Gate in the eastern direction, Yajur Vedic hymns echo at the southern gate, Sama Vedic hymns are intoned at the western gate, and Atharva Vedic hymns are recited at the northern gate.
Utkala Brahmins adeptly chant the captivating Vedic hymns from each of the four Vedas at all four entrances. This meticulous distribution underscores the commitment to sustaining and promoting the distinct essence of each Veda within the rich spiritual tapestry of Bharat.
Naming (नामकरण) of Utkala Brahmins child:-
The Naming ceremony, known as "नामकरण" in Sanskrit, is a significant ritual where an infant is bestowed with a name. For Utkal Brahmin men, it is customary for their names to carry an auspicious and fortunate connotation (शुभ/मंगलसूचक/सौभाग्यशाली). The second part and surname of a Brahmin's name should symbolize happiness and contentment (आनन्द खुशी/ प्रसन्नता सूचक).
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| लालयेत् पंच वर्षाणि दश वर्षाणि ताडयेत् । प्राप्ते तु षोडशे वर्षे पुत्रे मित्रवदाचरेत् ।। |
Utkal Brahmin women's names should combine pleasantness and auspiciousness (शुभ), maintain ease of pronunciation, and refrain from conveying any negative or inauspicious (अशुभ, भयानक) connotations. Additionally, these names should avoid any association with disrepute or the indication of power and wealth.
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| गंगे च यमुने चैव गोदावरी सरस्वती । नर्मदे सिन्धु कावेरि जलेऽस्मिन् सन्निधिं कुरु ॥ |
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| ॐ मेधां ते देवः सविता, मेधां देवी सरस्वती। मेधां ते अश्विनौ देवौ, आधत्तां पुष्करस्रजौ।।आश्व०गृ० |
Upanayana of Utkala Brahmins
Upanayana, a traditional rite in the Utkal Brahmin tradition, signifies the formal acceptance of a student by a Guru. The term "Upanayana Sanskara" translates to "leading toward the divine (Brahma or Ishvara) and knowledge," signifying the ritual through which a young boy is taken to a spiritual teacher, known as an acharya. This ritual holds great significance as one of the most sacred and vital practices within the Utkal Brahmin community.
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| विद्वत्वं च नृपत्वं च नैव तुल्यं कदाचन । स्वदेशे पूज्यते राजा विद्वान सर्वत्र पूज्यते॥ |
The sacred thread, known as "जनेऊ" or "यज्ञोपवीत" in Utkal Brahmin tradition, is intricately woven from nine distinct fibers, each symbolizing a divine aspect. These fibers represent Omkar, Vishvadevata (the deity of the universe), Agni (the deity of fire), Vayu (the deity of air), Som (the deity of the moon), Prajapati (the deity of procreation), Nag (serpent), Pitar (ancestors), and Yama (the deity of death).
During the Upanayana ceremony, the sacred thread is ceremoniously draped across the chest and belly, passing over the left shoulder and under the right arm. Once donned, it remains in place and is not removed. However, if it loses its sanctity or purity, it is replaced with a new one.
Unmarried individuals typically wear a sacred thread composed of three strands, symbolizing their status. In contrast, married men wear two Yagnopaveethams (यज्ञोपवीत or जनेऊ) to signify their commitment to upholding Dharma, managing Artha (possessions), fulfilling Kama (physical and other desires), and seeking Moksha (liberation), along with the responsibilities and obligations towards their spouse.
Age of Upanayana:-
The age for Upanayana, according to traditional guidelines, typically falls within the range of 5 to 9 years. According to the Apastamba Grihya Sutra, the upper age limit for Upanayana is 24 years. However, the Gautama Grihya Sutra and other ancient texts assert that there is no strict age limit, and individuals of any age can undergo Upanayanam when they believe it is time to commence their formal Vedic studies. The only stipulation is that it should be undertaken before marriage.
क्षमायाचना मंत्र।👇
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| आवाहनं न जानामि न जानामि तवार्चनम्। पूजां श्चैव न जानामि क्षम्यतां परमेश्वर॥ मंत्रहीनं क्रियाहीनं भक्तिहीनं सुरेश्वरं। यत्पूजितं मया देव परिपूर्ण तदस्मतु। |
जनेऊ या यज्ञोपवीत धारण मंत्र।
ऊँ यज्ञोपवीतं परमं पवित्रं प्रजापतेर्यत्सहजं पुरस्तात्।
आयुष्यमग्र्यं प्रतिमुंच शुभ्रं यज्ञोपवीतं बलमस्तु तेजः।।
-(पारस्कर गृह्यसूत्र २/२/११-ऋग्वेद) शुक्ल यजुर्वेद।
पुराना/जीर्ण जनेऊ /यज्ञोपवीत उतारने का मंत्र:
एतावद्दिन पर्यन्तं ब्रह्म त्वं धारितं मया।
जीर्णत्वात्वत्परित्यागो गच्छ सूत्र यथा सुखम्।।
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Link >🔗जनेऊ या यज्ञोपवीत धारण विधि
Marriages of Utkala Brahmins:-
Hindu marriage is a sacred union that binds two individuals together for life, enabling them to embark on a shared journey to fulfill their dharma (duty), accumulate artha (possessions), indulge in kama (physical desires), and strive for moksha (ultimate spiritual liberation). Legally recognized, it solidifies the relationship between a husband and wife.
In the lead-up to a Hindu marriage, it is customary to investigate the kula-gotra, which signifies the clan lineage, of both the bride and groom before granting approval for the marriage. Traditional matrimonial norms strictly forbid marriages within the Sa gotra and Sa Pravara categories, known as 'sagotra' marriages. The term 'sagotra' is a combination of 'sa,' meaning the same or similar, and 'gotra.' People sharing the same Sa-gotra or Sa-Pravara are considered as siblings, rendering marriage between them as socially taboo.
Within the Brahmin community, two types of gotra paramparas (traditions) exist:
1.Guru-Sishya-Rishi Parampara.
2.Pita-Putra-Rishi Parampara.
In the Guru-Sishya-Rishi Parampara, if half or more than half of the revered rishis (ancestors) in the gotras of the bride and groom are the same, the marriage is deemed unacceptable. Conversely, in the Pita-Putra-Rishi Parampara, if only one rishi matches between the gotras of the bride and groom, the marriage is strictly restricted.
Another significant factor used to determine the suitability of marriages is the concept of Sapinda relationships. If there is a shared ancestor within seven generations on the paternal side of both the bride and groom, and if any individual on both sides has performed "pinda daan" (ritual offering to the ancestors) to this common forebearer, then such a relationship is classified as a sapinda relationship, and marriages within it are typically avoided.
According to Manusmriti, an ancient Sanskrit legal text, it is permissible for a young unmarried Utkal Brahmin woman to marry a Utkal Brahmin man (Twice-born men) of the same Gotra, provided that she does not share a Sapinda relationship with him on her mother's side and is not from the same family on her father's side. Manusmriti outlines these specific conditions for the validity of same-gotra marriages within the Utkal Brahmin community, offering clear guidance on the matter.
The Hindu Marriage Act, 1955.
The term "sapinda" refers to a concept in Hindu law that is relevant to the prohibition of marriage within a certain degree of relationship. The Hindu Marriage Act, 1955, outlines the rules regarding sapinda relationships in Section 5. According to this section, a marriage may be considered void if it violates the sapinda relationship rules.
The sapinda relationship is based on the idea of prohibited degrees of relationship, and it applies to both lineal ascendants and descendants. The rules are as follows:
Sapinda Relationship: A person is said to be a sapinda of another if they are related to each other by blood or by a line of ascent or descent within the prohibited degrees.
Prohibited Degrees: According to Hindu law, a person cannot marry within a certain range of relationships, known as the sapinda relationship. The prohibited degrees include three degrees on the mother's side and five degrees on the father's side.
Three Degrees on the Mother's Side: In the case of lineal ascendants, a person cannot marry within three degrees, i.e., within the third generation upwards from the mother.
Five Degrees on the Father's Side: In the case of lineal ascendants, a person cannot marry within five degrees, i.e., within the fifth generation upwards from the father.
A marriage that contravenes the sapinda relationship rules is considered void under the Hindu Marriage Act, and it may be annulled. It's important to note that these rules are specific to Hindu marriages and may not be applicable to marriages under other personal laws in India. 
मनुस्मृति(Smriti traditions) के अनुसार सात पीढ़ी बाद सगापन खत्म हो जाता है अर्थात सात पीढ़ी बाद गोत्र का मान बदल जाता है और आठवी पीढ़ी के पुरुष के नाम से नया गोत्र आरम्भ होता है।लेकिन गोत्र की सही गणना का पता न होने के कारण हिन्दू लोग लाखो हजारो वर्ष पहले पैदा हुए पूर्वजो के नाम से ही अज्ञानतावश अपना गोत्र चला रहे है जिससे वैवाहिक जटिलताएं उतपन्न हो रही हैं।
Utkala Brahmins wedding:-
The wedding ceremony of Utkala Brahmins, known as Vivaha, is a sacred and elaborate affair steeped in rituals and Sanskar. It is a celebration that can span several days, marked by vibrant decorations adorning the entrances, doors, walls, and other areas of the bride's and groom's homes, including lights, colorful flowers, and various ornaments.
While the specific customs and procedures of a Utkala Brahmins wedding may exhibit regional variations, at its core, it remains a Vedic yajna (वैदिक यज्ञ) ritual. The key rituals of the ceremony are nearly universal and are traditionally conducted in Sanskrit, as this language holds a sacred significance in Hinduism for religious ceremonies. However, the local language of the bride and groom may also be used for certain parts of the ceremony. These rituals are outlined in the Grihya sutra, which is a compilation of teachings from various revered rishis (sages).
Pre-wedding and post-wedding rituals and celebrations may differ depending on regional customs, personal preferences, and the resources available to the bride, groom, and their respective families. The auspicious timing of a Utkala Brahmins wedding is determined by observing the positions of stars and planets, ensuring that the celestial alignment is favorable for the union.
The sequence of the wedding or Arranging the wedding:-
She is adorned with fine gold jewelry. While in some parts of Odisha(Northern Odisha) & West Bengal the bride should compulsorily wear shanka Pola (white and red bangles) in both hands, in other parts Pola (red bangles) is mandatory.
The bride's mother, female relatives, and her friends decorate the bride. Nowadays beauticians are decorating the brides. Nowadays there are a variety of dresses and costumes, which are worn by the bride and groom at special events like a wedding. Bridal saris are usually made of silk, cotton, chiffon, and so on.
Kauḍi kheḷa is not only a fun and lighthearted activity but also carries symbolic significance in welcoming prosperity and harmony into the newlywed couple's life. It serves as an enjoyable tradition that fosters bonding and merriment within the family as they celebrate the union of the bride and groom.
In the realm of traditional weddings, the matchmaking process is typically orchestrated by individuals known as matchmakers, often chosen from the couple's circle of friends or relatives. These matchmakers play a crucial role in facilitating introductions between the families and the prospective bride and groom. Ultimately, the final arrangements for the wedding are overseen by the elders from both families, and these arrangements are deeply rooted in the family's values and customs.
The specifics of the arrangement may vary significantly from one family to another. For some, horoscope matching is considered a mandatory step in the process, as it is believed that a more compatible match leads to a happier married life. However, it's important to note that the success of the marriage is greatly influenced by the mutual acceptance of the bride and groom toward each other and the approval of both families.
In contemporary times, matrimonial websites have emerged as a modern form of matchmakers. Young and tech-savvy Utkal Brahmins are increasingly turning to these online platforms to find suitable life partners, adding a digital dimension to the traditional matchmaking process.
An Utkal Brahmin Marriage can be divided into the following parts:-
1. Pre-Wedding Rituals.
2. Main Wedding Rituals.
3.Post-Wedding Rituals.
Pre-wedding Rituals
Engagement ceremony: - The engagement ceremony, known as Nirbandha or Lagnadharaa (Odia: ନିର୍ବନ୍ଧ or ଲଗ୍ନଧରା), marks the commencement of wedding preparations once the marriage alliance is confirmed. During this ceremony, the fathers of the bride and groom make a solemn vow (Sankalpa) while holding sacred items, expressing their commitment to unite their children in matrimony. This significant ritual takes place either at the bride's residence or in a temple, with the presence of both the bridegroom and bride.
The engagement ceremony serves as a symbolic commitment or Vaak Nischaya to move forward with the wedding arrangements. It is also accompanied by an exchange of gifts between the families of the bride and groom, signifying their mutual appreciation and support for the impending union of the bride and bridegroom.
Sakshi Gopala(साक्षी गोपाल): - In some regions of Odisha, mainly adjoining area of Jagannath and Sakshi Gopal temple, Lord Sakshi Gopal is acting as a witness between the bride and grooms’ families for the marriage. (Lord Sakshi Gopal Temple is 23km away from Puri ).
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| Sakshigopal Temple |
ॐ विष्णवे नमः।
Invitation (Nimantrana): -An invitation is a formal request, either in written or verbal form, inviting someone to participate in and attend the wedding ceremony.
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| इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ। तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ |
The process of sending invitations during a Utkal Brahmin wedding is as follows:
First Invitation or Deva Nimantrana: This marks the official announcement of the wedding ceremony. Following Utkal Brahmin customs, the first invitation is sent to the family deity, typically placed before Lord Jagannath.
Second Invitation: The second invitation is extended to the maternal uncle of the bride and groom, known as "Moula Nimantrana." This invitation is personally delivered, often accompanied by family members, and includes offerings such as betel nuts. The maternal uncle, or "Mamu," holds significant respect and plays an important role in wedding events.
Third Invitation: The third invitation is sent to the family of the son-in-law, who is considered one of the most esteemed invitees in the wedding celebrations.
Final Invitation: After the initial invitations are dispatched, the remaining invitations are distributed among friends and relatives to ensure the participation of loved ones in the joyous occasion.
Jaibadi Anukula (ଜାଇଵଡୀଅନୁକୂଳ)-(जाईवडीअनुकूल) or Kalai Mangala): It is the ceremony, which marks the stoking of the fire. The uncooked pulses are ground with help of Batan (stone) or mortar and pestle and the paste is sent for preparing Dahl, Pitha, etc.
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| यौवनं धनसम्पत्तिः प्रभुत्वमविवेकिता। एकैकमप्यनर्थाय किमु यत्र चतुष्टयम्॥ |
Diañmanguḷā- ଦିଅଁମଙ୍ଗୁଳା-दिंअमंगुला or Puja of Village deity: -
It is a puja or a prayer asking for divine favour near the village deity). The wife of a barber offers the bride's bangles, toe ring, sindura(Vermilion), and sari to the Goddess. During the Diañmangaḷā Puja prayers are offered to the deity of a temple. The bridal saree, toe rings, shanka Pola, and sindur (Vermilion) are offered before the Lord by the barber and the blessings of the Gods invoked for a long and happy married life.
Mangana or Haldi Ceremony or Gaye Halud:-
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| धूमेनावियते वह्निर्यथादर्शो मलेन च । यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ |
The ceremony of Haldi (Mangana) is done one day before marriage or on the marriage day. During 'Haldi ' people bless the bride and groom and then anointing turmeric paste on her body followed by the bride's ceremonial bath where turmeric paste (haḷadibaṭā) is put on her body by seven un-widowed women. Similarly, the groom also undergoes turmeric anointment by his sister-in-law or sister whose husband is alive.
Nandimukha: -Later the Father of the groom and bride invokes each other's ancestors with a ritual called Nandimukha.
Holy bath of Bride (BaaduaPani Gadhua custom): - When the girl's side informs the bride that the baraat has come. Thereafter, arrangements are made for her holy bath. The bride is informed of the groom's arrival and then she takes another ceremonial bath called BaaduaPaniGadhua. In contrast with the past in some regions, the holly bath takes place in the morning after Nandimukh shraddha.
The groom & groomsman or usher (Bara jatri) in Hindi– बारात:-
The groom along with his marriage procession arrives at the wedding venue with a procession. This is known as Barajatri. barajātri or Varaanugamana is the ceremonial procession when the groom and his family members and friends arrive at the wedding mandap amid great pomp and magnificence. Upon the arrival of the baraat the groom is greeted with aarti or tilak followed by washing the feet of the groom with tender coconut water and offering curd mixed with honey and ghee. The bride is decorated with fine traditional jewelry. Utkal Brahmin brides are traditionally dressed in yellow saree with red borders called BoulaPatta for the wedding. However, these days red, pink, and orange outfits are also common.
Main wedding Rituals
1.Costumes of the couple
Bridegroom Attire: The Utkal Brahmin bridegroom (bara or Odia: ବର) wears dhoti and kurta or sometimes drapes a white silk cloth around known as the "joḍa (ଜୋଡ଼)". Generally, a white or cream-colored dhoti is worn. A scarf like cloth called "Uttariya" (Odia: ଜୋଡ଼) is put on the left side of the shoulder. In the post-wedding reception, the groom wears formal attire.
Bridal Attire: -"Aḷatāpindha" (Decorating feet with Alata, a red liquid that is used to paint the feet of the bride and groom during the marriage) The bride (kaniañ or Odia: କନ୍ଯା,বাংলা -কন্যা) in Utkal Brahmin wears a traditional yellow Saree with red borders or red saree.
She is adorned with fine gold jewelry. While in some parts of Odisha(Northern Odisha) & West Bengal the bride should compulsorily wear shanka Pola (white and red bangles) in both hands, in other parts Pola (red bangles) is mandatory.
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| तीर्थ व्रतोद्यापन यज्ञकर्म मया सहैव प्रियवयं कुर्या वामांगमायामि तदा त्वदीयं ब्रवीति- वाक्यं- प्रथमं कुमारी। |
Hata Ganthi, Hasta Bandhani or Panigrahana:-
Hasta Bandhani, also known as Panigrahana, is a significant ritual in Utkal Brahmin weddings. During this ceremony, the bride places her palm on the groom's hand, symbolizing their union. It is a sacred moment where they come together to begin their married life.
As part of the ritual, the bridegroom circumambulates the holy fire, accompanied by the chanting of mantras and slokas. A garland made of mango leaves, which holds great religious significance, is placed around the joined hands of the bride and groom.
Another important aspect of the ceremony is the offering of 'Laja' or 'Khai' (Odia: ଖଇ), which consists of puffed rice. This act symbolizes prosperity and is referred to as "khaipoḍā" (burning Khai). The bride is regarded as an incarnation of Laxmi, the goddess of wealth, who is believed to bring prosperity to their new home. The offering of 'Khai' to the sacred fire signifies this auspicious beginning.
As the newlyweds enter their new home, 'Khai' is scattered on their path, and the bride tilts a vessel filled with rice with her right foot, causing the rice to spill over the ground. This is done to create a symbolic pathway into their new life together.
During the ceremony, the bride's brother stands behind the couple, and the bride places her hands on the groom's. Together, they offer 'Laja' as an 'ahuti' or sacrifice to the God of fire, accompanied by the recitation of mantras. This act symbolizes their commitment to their marital journey.
Finally, the knot that binds the bride and groom's hands is opened by the younger sister of the bride or Shaali. Following this, the newlyweds traditionally go outside to observe the pole star Polaris. The groom applies Sindura (vermilion powder) to the bride's hair parting and Shankha (bangles) on her arms in a ritual known as Sinduradaan, which marks the completion of the wedding ceremony.
Kanyadāna: - The wedding ceremony commences with the Kanyādana ritual, taking place on the vivaha vedi, a decorated structure adorned with flowers and leaves. This ceremony symbolizes the traditional act of entrusting the daughter to the groom. During this solemn moment, a ceremonial fire is lit, and the priests chant sacred mantras. Seven piles of rice grains, representing the seven hills and the saptakula parwata, are venerated as part of the Saptapadi rite.
As a central part of the ceremony, the couple takes seven rounds around the sacred fire, signifying the holy fire as a witness to their union. During this ritual, the bride's father bestows his daughter's hand to the groom, making a solemn promise that the groom will take care of her. This particular ritual is referred to as Hata Ganthi, Hasta Bandhan, or PaniGrahana. Following this ritual, the bride acknowledges herself as a member of her husband's family, transitioning away from her natal family. Hence, the bride is often referred to as "duhita" (Odia: ଦୁହିତା), signifying that she has been nurtured in two families, with responsibilities towards both.
Before marriage, the bride considers her parental family as her primary home and holds a special place of significance there. After marriage, she becomes devoted to her husband's family, being revered as the daughter-in-law (Odia: କୂଳବଧୁ) of her new family. In fact, after the Kanyādana ceremony, the bride leaves her parental home to begin the next phase of her life in her husband's family. Consequently, her husband's family, known as the "shashughar" (Odia: ଶାଶୁଘର), carries greater importance for an Utkal Brahmin bride compared to her natal home, where she spent her formative years.
It's worth noting that in earlier times, before the concept of divorce became prevalent in Indian society, it was believed that only death could separate a bride from her in-law's home. This exemplifies the deep-rooted connection and sense of belonging a bride had to her husband's family, which remained her true home after marriage.
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| जीवनम अवस्थात्रये मम पालनां कुर्यात: वामांगंयामि तदा त्वदीयं ब्रवीति -कन्या वचनं तृ्तीयं । |
Kaudi Khel/Laxmi Kaudi Seed/Cowry/कौड़ीखेल: -
Kauḍi kheḷa, which translates to "Kaudi-playing" in Odia (Odia: କଉଡ଼ିଖେଳ), is a traditional custom observed by the newlywed couple following their marriage ceremony. This ritual involves the use of Kauḍi or Kauri, a white, shiny shell believed to bring wealth, harmony, and prosperity to the family.
In this playful tradition, the bridegroom initially clenches a Kauḍi in his fist, and the bride attempts to open his fist and retrieve the Kauḍi using both of her hands. In the subsequent round, the bride closes her hands tightly around the Kauḍi, and the bridegroom endeavors to pry her hands apart using only one of his hands. This playful exchange continues in rounds, with younger members of the bride's family, including her sisters, participating. Typically, an elder lady from the bride's family assumes the role of the judge to oversee the game.
Sāsu Dahipakhāḷakhiā:-(ଶାଶୁଦହିପଖାଳଖିଆ) Feeding by Mother-in-law-
Following the conclusion of the Kauḍi kheḷa, a customary practice is for the bride's mother to personally serve a hearty meal to her new son-in-law. This meal symbolizes the warm welcome and acceptance of the groom into the family. It is a gesture of hospitality and signifies the mother's blessings and good wishes for the couple's future together.
After enjoying this sumptuous meal, both the bride and the groom engage in a specific game designed to assess the groom's strength and intelligence. This game serves as a playful way to test the groom's abilities and is a part of the post-wedding festivities, adding a sense of enjoyment and excitement to the occasion.
Post Wedding Rituals
Griha Pravesh tradition: - In a traditional custom known as GrihaPravesh, the newlywed couple arrives at the groom's family home, where they receive a ceremonial and warm welcome. Upon entering their new home, which is now the bride's new residence with her husband's family, they are greeted with open arms and heartfelt hospitality by the groom's family. This ritual marks the beginning of the bride's journey into her new life as a member of her husband's family and symbolizes the harmonious start of her married life in her new abode.
Chauṭhi/Bāsara Rāti /Suhag Raat:-
On the fourth day following their wedding, the bride and groom come together for a significant event known as 'Chauṭhi,' which simply means the fourth day. This night is referred to as Bāsara rāti (Odia: ବାସରରାତି) or Chauṭhirati (Odia: ଚଉଠିରାତି).
During the day, particularly in the evening, puja (ritual worship) and homa (sacred fire ceremony) are conducted. As part of this ceremony, a coconut is roasted within the sacred fire. A room is meticulously adorned with vibrant and fragrant flowers, such as Rajanigandha, and a bed is prepared for the couple.
This night holds great significance as it marks the consummation of their marriage. To symbolize the longevity and radiance of their relationship, the bride lights a Bāsara dipa (lamp) near the bed.
As part of the tradition, the newlyweds are offered roasted coconut (charu) from their respective homes to eat during the night. Additionally, there is a custom where the bride carries a glass of kesara dudha (saffron milk) to her husband. This ritual is reminiscent of the widely known Indian tradition called Suhag Raat. It is worth noting that, in the cultural context, a marriage is not considered complete or valid until this consummation ritual takes place, signifying the physical union of the bride and groom.
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| यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः । यत्रैतास्तु न पूज्यन्ते सर्वास्तत्राफलाः क्रियाः ।। |
Asṭamangaḷā Custom: - On the eighth day following the wedding, a celebratory occasion known as Asṭa Mangala takes place, although it's important to note that due to varying counting systems, some families observe it on the seventh day after the wedding.
During Asṭa Mangala, the bride and bridegroom are invited to the bride's house. Traditional Utkal Brahmin cuisine is meticulously prepared and served to honor the newly married couple. The bride is presented with sarees and jewelry by the bridegroom as part of the festivities.
As the celebration unfolds, a conch shell (Sankha) is blown, accompanied by the sound of Ulu Dhwani. Family members, relatives, and neighbors come together to play with colors, joyfully smearing each other and indulging in playful drenching. This day is often referred to as the "day of colors," the "day of love," or the "day of joy."
Asṭa Mangala signifies the culmination of the marriage ceremony, marking a joyful and vibrant conclusion to the wedding festivities.
श्री जयदेव गोस्वामी रचित श्री दशावतार स्तोत्र।
हरिर्हरति पापानि दुष्टचित्तैरपि स्मृतः ।
अनिच्छयाऽपि संस्पृष्टो दहत्येव हि पावकः ।।
Festivals of Utkal Brahmins:-
स गङ्गा स गया सेतुः स काशी स च पुष्करम् ।
जिह्वाग्रे वर्तते यस्य हरिरित्यक्षरद्वयम् ।।
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| Ratha Yatra in Jagannath Dham, Puri. |
ऋग्वेदोऽथ यजुर्वेदः सामवेदोऽप्यथर्वणः ।
अधीतस्तेन येनोक्तं हरिरित्यक्षरद्वयम् ॥
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ॐ नमो ब्रह्मण्य देवाय गोब्राह्मण हिताय च । जगत् हिताय कृष्णाय गोविन्दाय नमो नम।। Radha Ashtami |
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| Goddess Gaja Lakshmi ऊँ श्रीं ह्रीं श्रीं कमले कमलालये प्रसीद प्रसीद श्रीं ह्रीं श्रीं ऊँ महालक्ष्मयै नमः |
Gajalakshmi (Sanskrit: गजलक्ष्मी), alternatively spelled as Gajalaxmi, holds immense significance as one of the principal Ashtalakshmi manifestations of the Hindu deity of abundance, Maha Lakshmi. The Gajalakshmi puja stands as a prominent festival among the Utkala Brahmin community. This observance occurs on the Purnima Tithi, typically following the conclusion of Durga Puja festivities.
Ashta Lakshmi Stotram.
Jai Maa Kali
OM kreem Kalikayai Namah :108 Times
OM kreem Kalikayai Namah :108 Times
ॐ क्रीं कालिकायै नमः 108 बार।
Shivaratri holds significant importance among the Utkal Brahmin community. On Shivaratri, devotees make visit to Shiv temples to partake in Shiv puja. Among the revered temples, the Lingaraj Temple in Bhubaneswar stands out as a prominent site dedicated to Lord Shiva. It's noteworthy that Lord Shiva is worshipped here in the form of Harihar. Harihar represents the combined manifestation of two major Hindu deities, Lord Vishnu (Hari) and Lord Shiva (Hara). The festivals of "Chadak Mela,"/ "Chaitra Sanktanti," are also celebrated by the Utkal Brahmin community. Chadak Mela,"/ "Chaitra Sankranti," is dedicated to Lord shiva.
The "Chadak Mela," or "Chaitra Mela, at Chandaneswar temple, nestled in the Baleswar district of Odisha, stands as a beacon of grandeur and reverence. Every year, on the last day of the month of 'Chaitra,' usually on April 14th, this sacred observance unfolds, drawing devotees from far and wide. Known by diverse names such as "Chadak Mela,"/ "Chaitra Mela" ,Chaitra Sankranti/ "Udaa," or "Shiva Gajan," it holds profound cultural and religious significance, particularly in the realms of Utkal (Odisha) and Banga (Bangladesh & West Bengal).
कर्पूरगौरं करुणावतारं संसारसारं भुजगेन्द्रहारम् ।
During this auspicious period, devotees embark on days of fasting, seeking to fulfill their deepest desires. On this auspicious day, worshippers participate in a sacred procession to honor Lord Shiva, pouring water over his divine form Shiva Linga, as a symbol of reverence and devotion. The ambiance brims with spiritual fervor as individuals from all walks of life assemble to offer homage to Lord Shiva. Within the temple precincts, hymns echo, bells resonate, and the aroma of incense fills the air, creating an atmosphere suffused with devotion and sanctity.
भगवान शंकर परमपुरुष परमात्मा की वासुदेव, प्रद्युम्न, अनिरुद्ध
और संकर्षण नामक चतुर्व्यूह मूर्तियों में से अपने कारण स्वरूप
तपःप्रधान संकर्षण नामक चौथी मूर्ति को ध्यान धृत मनोमय
विग्रह रूप में चिंतन करते हैं।
श्रीमद्भागवत 5वां स्कंध, 17वां अध्याय।
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| कर्पूरगौरं करुणावतारं संसारसारं भुजगेन्द्रहारम् । सदा बसन्तं हृदयारबिन्दे भबं भवानीसहितं नमामि ।। Ganesh Puja is a renowned festival celebrated by the Utkal Brahmin community. Ganesh Puja has been celebrated in Utkala (Odisha) since the seventh century A.D., indicating a long-standing tradition and cultural heritage associated with the festival in the state. The fact that Lord Jagannath in the Jagannath Temple in Puri also wears Ganapati besha (वेश ) during the festival underscores the importance of Lord Ganesh in Odisha's religious and cultural landscape. This fusion of traditions highlights the syncretic nature of Indian culture, where various religious practices and beliefs often intermingle and coexist harmoniously. The elaborate rituals, colorful decorations, and enthusiastic participation of people from all walks of life further emphasize the significance of Ganesh Puja in Odisha. |
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| ॐ गं गणपतये नमः Shri Ganesh Ashtakam |
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| Dola Purnima (दोल यात्रा) |
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| दोल यात्रा-दोल पूर्णिमाJai Jai Radha Raman Hari Bol On the evening prior to the Dol festival, idols of Radha Krishna are ceremoniously carried in a palanquin to the homes of their devotees for worship, accompanied by a vibrant procession. Throughout this sacred journey, the village/town streets burst into life with dazzling lights and the melodious chants of Naam Sankirtan groups. As the procession progresses, the community warmly welcomes the divine presence with resounding chants of "Hari Hari." This cherished occasion, known as Chachar (चाचर) Utsav, is enthusiastically celebrated by numerous Utkal Brahmin kings, landlords, and their communities. शुक्लां ब्रह्मविचार सार परमामाद्यां जगद्व्यापिनीं, वीणा-पुस्तक-धारिणीमभयदां जाड्यान्धकारापहाम्।  वन्दे तां परमेश्वरीं भगवतीं बुद्धिप्रदां शारदाम्॥ |
Saraswati Puja stands as one of the prominent festivals among Utkal Brahmins, marking the initiation of educational pursuits for both boys and girls. This auspicious occasion holds special significance, as devotees commence their academic endeavors on this day. Saraswati, revered as the goddess of knowledge, music, abundance, art, wisdom, and learning, finds her divine abode in Satyaloka and Manidvipa. Inspired by Lord Maha Vishnu, she assists Lord Brahma in uncovering insights about his past life (previous Kalpa) and the process of creation.
सरस्वती द्वादश(12)नाम स्तोत्र।
During the Prathamastami ceremony, parents fervently pray to the divine, seeking blessings for their elder children to develop qualities such as perseverance, serenity in the face of adversity, reverence for elders, affection for family and friends, an understanding of modesty, and a sense of duty akin to that exemplified by Lord Rama.
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| Lord Rama, the seventh avatar of Lord Vishnu.प्रेम मुदित मन से कहो,राम राम राम: |
Ram Siya Ram
Prathamastami and Vedas:-
The Vedas prescribe three fundamental principles for leading a virtuous life:
1.Commitment to one's duties.
2.Resolute determination.
3.Appropriate conduct.
Prathamastami, also known as Prauda Ashtami, serves as an inspiration to the entire Hindu community, encouraging adherence to these essential rules for righteous living within our society.
Durga Puja holds great significance among the Utkal Brahmin communities in India, celebrated with deep religious reverence. Notably, in Hindu religious texts, Jajpur, formerly part of Utkala and now in Odisha, is recognized as one of the world's oldest places, believed to be the location where the stability of the Earth was established. The primary deity in Jajpur is Maa Birja or Girija, also known as Maa Yogamaya or Maa Durga. According to this tradition, it is said that the world's inaugural Durga Puja occurred in Jajpur.
According to the information available on the Government of Odisha's website, particularly in the Orissa Review of 2002, it is noted that, as per the Markandeya Purana, Raja Suratha, the ruler of the Chaitra or Chedi dynasty, instituted the rituals of Durga Puja around 300 BCE, marking it as possibly the earliest recorded Durga Puja of the Kaliyuga era. The Chaitra dynasty is linked with Kalinga, which corresponds to modern-day Odisha, and Mahamegha Vahana was the foundational figure of the Kalingan Chedi or Cheti or Chaitra Dynasty.
या देवी सर्वभूतेषु शक्तिरूपेण संस्थिता,
नमस्तस्यै नमस्तस्यै नमस्तस्यै नमो नमः।।
Radha Madhav Stuti
कलियुग का अमृत: राधा माधव स्तुति।
Jai Radha Madhav.
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Likewise, Utkal Brahmins whose ancestral heritage can be traced to Ujjain and Kashi uphold the celebration of Maha Shivaratri with profound religious significance. Within the Utkal Brahmin community, there are also Shakta adherents who have their roots in both these regions as well as in Mithilanchal.
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| गुरुर्ब्रह्मा गुरुर्विष्णुर्गुरुर्देवो महेश्वरः गुरुः साक्षात् परब्रह्म तस्मै श्रीगुरवे नमः |
Utkal Brahmin households maintain a consistent practice of worshiping Lakshmi and Narayan in their homes or temples, along with the observance of Shiv Puja at Shiv Mandirs. Additionally, the daily ritual of Sandhya-Aarati is diligently performed both at home and in the temple, often accompanied by the resonant sound of the Shankha (शंख).
त्वमेव माता च पिता त्वमेव, त्वमेव बंधुश्च सखा त्वमेव,
त्वमेव विद्या द्रविणं त्वमेव, त्वमेव सर्वम् मम् देव देव।।
Shankh Dhwani, शंखनाद,Shankh Naad, शंख ध्वनि।
In Utkal Brahmin families, the Swastika holds great significance. It is inscribed on a pot or vessel (Kalash) and various other locations before commencing any auspicious task, symbolizing the invocation of blessings and the arrival of good fortune.
Although it is primarily associated with Indian culture, the Swastika is also found in various Eurasian, African, and American cultures. It is believed that the Swastika appears on the lower parts of the feet of deities like Shri Hari Narayan (Vishnu), Devi Lakshmi, and others. This association has elevated the Swastika to a powerful symbol of prosperity, protection, and the eternal nature of the universe.
During the Satya, Treta, and Dwapara eras in India, many righteous kings prominently displayed swastika symbols on their flags. According to the prophecies in the Bhavishya Malika, at the end of the Kali Yuga, Lord Kalki, the 10th incarnation of Lord Maha Vishnu, will hoist a five-colored flag featuring the Swastika symbol at its center. This act will signify the establishment of Dharma by Lord Kalki and herald the arrival of a new era. From this, the profound significance of the Swastika symbol in Sanatan Dharma becomes evident. The word 'Swastik' is derived from 'su' (good), 'as' (existence or being), and 'ka' (doer). Thus, the meaning of 'Swastik' becomes 'one who brings good' or 'the doer of auspiciousness.'
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| Sri Hari's footprints |
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| The five-color flag (पंचरंगी ध्वज/झंडा) |
स्वास्तिक चिन्ह - Swastika Sign
The etymological explanation (Nirukti) of 'Swastik' is: 'स्वस्तिक क्षेम कायति, इति स्वस्तिकः' ("Swastik kshem kayati, iti Swastikah"), meaning 'that which brings welfare and well-being is the Swastika.' The word 'Swastik' originates from the combination of 'Su', 'As', and 'Ka'.[Su + As + Ka] 'Su' signifies goodness, 'As' represents power or existence, and 'Ka' denotes the doer or creator. Hence, 'Swastik' translates to "one who brings goodness" or "the auspicious one." In a verse from the Rigveda, the Swastika is considered a symbol of the sun, with its four arms representing the four directions. In the text "Siddhant Saar," it is regarded as a symbolic representation of the universe. Its central part is seen as Vishnu's lotus navel, and the lines depict Brahma's four faces, four arms, and the four Vedas. Other scriptures associate it with the four Yugas (epochs), four Varnas (castes), four Ashrams (stages of life), and the four aims of life: Dharma (righteousness), Artha (wealth), Kama (desire), and Moksha (liberation).
It is pertinent to mention here that the auspicious symbol of the Swastika is commonly found at the entrance gate of Utkal Brahmin homes, as well as in their prayer rooms (puja ghars) and temples (devalayas). This practice reflects the deep cultural and spiritual significance of the Swastika as a symbol of prosperity, protection, and well-being in their traditions.
स्वस्तिक अत्यन्त प्राचीन काल से भारतीय संस्कृति में मंगल-प्रतीक माना जाता रहा है। इसलिए किसी भी शुभ कार्य को करने से पहले उत्कल ब्राह्मण परिवार में घट/कलश पर स्वस्तिक चिह्न अंकित किया जाता है। 'स्वस्तिक' शब्द का निर्माण 'सु' + 'अस' + 'क' से हुआ है। 'सु' का अर्थ है अच्छा, 'अस' का अर्थ है सत्ता या अस्तित्व, और 'क' का अर्थ है कर्ता या करने वाला। इस प्रकार, 'स्वस्तिक' का अर्थ है 'अच्छा' या 'मंगल' करने वाला।
'स्वस्तिक' शब्द की निरुक्ति है - 'स्वस्तिक क्षेम कायति, इति स्वस्तिकः', जिसका अर्थ है 'कुशलक्षेम या कल्याण का प्रतीक ही स्वस्तिक है। ऋग्वेद की एक ऋचा में स्वस्तिक को सूर्य का प्रतीक माना गया है, और इसकी चार भुजाओं को चार दिशाओं की उपमा दी गई है। "सिद्धान्त सार" ग्रंथ में इसे विश्व ब्रह्माण्ड का प्रतीक चित्र माना गया है। स्वस्तिक के मध्य भाग को विष्णु की कमल नाभि और रेखाओं को ब्रह्माजी के चार मुख, चार हाथ, और चार वेदों के रूप में निरूपित किया गया है। अन्य ग्रंथों में स्वस्तिक को चार युग, चार वर्ण, चार आश्रम और धर्म, अर्थ, काम, और मोक्ष के चार प्रतिफल प्राप्त करने वाली समाज व्यवस्था एवं वैयक्तिक आस्था के जीवन्त प्रतीक के रूप में वर्णित किया गया है।
यहाँ यह उल्लेखनीय है कि स्वास्तिक का शुभ प्रतीक उत्कल ब्राह्मणों के घरों के प्रवेश द्वार, साथ ही उनके पूजा घरों और मंदिरों में सामान्यतः पाया जाता है। यह प्रथा उनके परंपराओं में स्वास्तिक के समृद्धि, सुरक्षा और कल्याण के प्रतीक के रूप में गहरी सांस्कृतिक और आध्यात्मिक महत्व को दर्शाती है।
Vedic Shanti Mantra-वैदिक शांति मंत्र
Food habits of Utkal Brahmins:-
The majority of Hindu sects, such as Vaishnavas, Shaivas, Smartas, Swaminarayan, Lingayat, Ganapatya, and others, condemn the practice of animal sacrifice and regard it as a sinful act. Only the Shakta tradition incorporates the custom of animal sacrifice. Within the Utkal Brahmin community, most individuals primarily engage in the worship of Lord Maha Vishnu, while there are also those who hold reverence for Lord Shiva and a segment that venerates the divine feminine, Shakti.
The Vaishnavite tradition is well-known for its devoted worship of avatars of Lord Maha Vishnu, with Lord Krishna often being a central focus. In the Śrīmad-Bhāgavatam, Canto 3, chapter 16, Lord Mahā Viṣṇu has said that all Brahmins remain content by dedicating the fruits of their actions to me. When they eat, fully content with every morsel, recalling me, I, too, taste their food and it immensely pleases me to witness the devotion on the faces of those altruistic Brahmins. However, even as I accept offerings from the sacrificer's sacred fire, I do not experience the same satisfaction. This statement from the Śrīmad-Bhāgavatam provides insightful guidance on the dietary practices of Brahmins.
In the Bhagavad Gita, Lord Krishna himself emphasizes his acceptance of vegetarian offerings "पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति । तदहं भक्त्युपहृतमश्नामि प्रयतात्मन":।। (BG, 9.26). This commitment to vegetarianism is reflected in places like the Shree Jagannath Temple in Puri, Odisha, which strictly adheres to offering only vegetarian food to both the deities and devotees.
Consequently, Utkal Brahmins practice vegetarianism (शाकाहारी), which can be categorized into two types.
☯ Lacto vegetarianism
(A vegetarian who abstains from eating meat and eggs).
(A vegetarian who abstains from eating meat and eggs).
☯ Pesco vegetarianism
( A vegetarian who consumes fish and seafood )
The majority of Utkal Brahmins follow a lacto-vegetarian (शाकाहारी) diet, while a portion of them practice pesco-vegetarianism. The prevalence of pesco-vegetarianism among certain Utkal Brahmins may be attributed to the perceived adverse effects of Kali Yuga, as well as their strong connections with other communities, religious or cultural groups. Additionally, variations in interpretation of religious texts and teachings could also influence their dietary practices.
The majority of Vedic and Purohit Utkal Brahmins in Utkala (Odisha, India) continue to adhere to a strict lacto-vegetarian diet. Their dietary choices exclude garlic, onions, certain types of gourds, and Masoor dal, in addition to abstaining from non-vegetarian foods. They also have a fondness for Payesh and Pithas & traditional Utkala vegetarian foods.
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| Arisa Pitha- ଆରିସା ପିଠା-আরিসা পিঠা |
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Gargaria/Gargare/Manda Pitha |
Utkal Brahmins commonly enjoy staple foods such as rice, dal, roti, and sabji, along with a variety of seasonal fruits like mangoes, blackberries (jamun), jackfruit, papaya and Banana. Additionally, they display a preference for traditional desserts such as Payesh and an assortment of Pithas and sweets, including Kakhra or Kakara, Chitou/Chita Pitha, Arisa Pitha, Poda Pitha, Gargaria, Malpua, Manda, and Peda (पेड़ा), Khira Mohana, Chena Poda, Rasgulla, among others.
नैवेद्यम् समर्पयामि
It was through their influence that Rasgulla found its way into Kolkata. Rasgulla, in fact, evolved from a slightly modified version of a sweet known as Khira Mohana. This sweet, originally called Khira Mohana, had been offered as bhog (sacred offering) to Goddess Lakshmi at the Jagannath Temple in Puri since the 12th century AD.
कृष्ण नाम में रसगुल्ले के रस से भी ज्यादा मिठास है।
अतः सुनिए कृष्ण नाम।
ॐ अपवित्रः पवित्रो वा सर्वावस्थां गतोऽपि वा ।
यः स्मरेत्पुण्डरीकाक्षं स बाह्याभ्यन्तरः शुचिः ॥
Suno Krishna Pyaare
Suno Krishna Pyaare
Activities that are forbidden to Utkal Brahmins:-
According to the Manusmriti ( मनुस्मृति )making weapons (except for self defence), butchering animals, making or selling poisons, trapping wildlife, and other jobs associated with death are forbidden to Brahmins.
The Five Regulative Principles for Brahmins and all Devotees:
1. No Gambling and Cheating
2. No Cruelty and Brutality
3. No Illicit relation or Other Immoral Activities
4. No Intoxication
5. No Lying
The population of Utkal Brahmins.
Utkal Brahmins constitute around 9% of the total Odia-speaking population in Odisha. Moreover, in the border districts of neighboring states, Utkal Brahmins make up a significant portion of the population. Although pinpointing the precise number of Utkal Brahmins is challenging, one estimate suggests their population exceeds 5 million, which is roughly equivalent to the population of Ireland.
Utkal Brahmins constitute around 9% of the total Odia-speaking population in Odisha. Moreover, in the border districts of neighboring states, Utkal Brahmins make up a significant portion of the population. Although pinpointing the precise number of Utkal Brahmins is challenging, one estimate suggests their population exceeds 5 million, which is roughly equivalent to the population of Ireland.
Languages of Utkal Brahmins:-
In ancient times, Utkal Brahmins spoke Sanskrit and Indo-Aryan languages. Now they speak Odia, Bengali, Hindi, English, Telugu, and some other languages.
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| वासांसि जीर्णानि यथा विहाय। नवानि गृह्णाति नरोऽपराणि।। तथा शरीराणि विहाय जीर्णा। न्यन्यानि संयाति नवानि देही।। |
Characteristics of Utkal Brahmin House.
The primary deity revered by the majority of Utkal Brahmins is Sri Hari Narayan, and their worship rituals, spanning from birth to death, are centered around Sri Hari Narayan.
The lifestyle of Utkal Brahmins is marked by simplicity. A typical Utkala Brahmin household exhibits the following distinctive features.
The primary deity revered by the majority of Utkal Brahmins is Sri Hari Narayan, and their worship rituals, spanning from birth to death, are centered around Sri Hari Narayan.
श्री विष्णु षोडश(16)नाम स्तोत्रं ।
1.Light and Bright-Home.
2.Simple-life style.
3.Puja Ghar(पूजा घर)with Pooja Accessories and religious text like Bhagavad Gita,
2.Simple-life style.
3.Puja Ghar(पूजा घर)with Pooja Accessories and religious text like Bhagavad Gita,
Srimad Bhagavat Mahapuran, Panji, etc.
4.Tulsi तुलसी (पौधा).
4.Tulsi तुलसी (पौधा).
5.Shankha (शंख).
6.Gangajal (गंगाजल).
7.Goumata (गौ माता)
8.An idol of Laxmi & Narayan.
8.An idol of Laxmi & Narayan.
ॐ नारायणाय विद्महे। वासुदेवाय धीमहि।
तन्नो विष्णु प्रचोदयात्।।
स्तोत्र:-
नमो देव्यै महादेव्यै सुरभ्यै च नमो नमः।
गावां बीज स्वरूपाय नमस्ते जगतां मते।
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| Panch Patra-Jal Patra & Achmani कृष्णं नारायणं वन्दे कृष्णं वन्दे व्रजप्रियम्। |
कृष्णं द्वैपायनं वन्दे कृष्णं वन्दे पृथासुतम्॥
The Shrimad Bhagavad Gita and Shrimad Bhagavatam are the most authentic and comprehensive expositions of Vedic knowledge. They encompass all essential aspects of life, including the Supreme Being (Parabrahma/ Purusha), nature, the origin of the universe, dharma, karma, and the attainment of liberation (moksha).
श्रीमद्भगवद्गीता और श्रीमद्भागवतम् वैदिक ज्ञान की सबसे प्रामाणिक और व्यापक व्याख्याएं हैं। इनमें परमात्मा (परब्रह्म/ पुरुष), प्रकृति, ब्रह्मांड की उत्पत्ति, धर्म, कर्म और मोक्ष प्राप्ति सहित जीवन के सभी महत्वपूर्ण पहलुओं का समावेश है।
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| Arghya Patra |
ॐ तुलसीदेव्यै च विद्महे,विष्णुप्रियायै च धीमहि,
तन्नो वृन्दा प्रचोदयात् ।।
वृंदा वृंदावनी विश्वपूजिता विश्वपावनी।
पुष्पसारा नंदनीय तुलसी कृष्ण जीवनी।।
एतभामांष्टक चैव स्त्रोतं नामर्थं संयुतम।य:
पठेत तां च सम्पूज्य सौश्रमेघ फलंलमेता।।
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| वृन्दायै तुलसी-देव्यै प्रियायै केशवस्य च, विष्णु-भक्ति-प्रदे देवी सत्य वत्यै नमो नमः |
Historically, surnames emerged as a means to categorize individuals into various groups based on factors such as occupation, place of origin, clan associations, patronage, parentage, adoption, physical characteristics, and more. These surnames, often added to proper names, were either genealogical or professional in nature, and sometimes related to topographical features.
Genealogical surnames have been passed down through generations, typically representing family names, and some might have originally been personal names. Professional names, too, have been adopted as family names and are commonly used as surnames.
Surname, Caste & Creed, and Self-Pride:
The sacred text Śrīmad-Bhāgavatam (Bhāgavata Purāṇa), Canto 7, Chapter 11, Verse 35 (7.11.35) reminds us of this profound truth:
यस्य यल्लक्षणं प्रोक्तं पुंसो वर्णाभिव्यञ्जकम्।
यदन्यत्रापि दृश्येत तत्तेनैव विनिर्दिशेत्॥
"Whatever characteristics are described as the signs of a particular varna (social class), if those characteristics are found in another, one should be designated by that same classification."
In the Bhagavad Gita, Lord Krishna uses the metaphor of an inverted Ashvattha (अश्वत्थ) tree (Ficus religiosa or sacred fig) to describe the nature of the universe and the soul’s journey within it. The soul’s journey means the soul, like a wanderer on the branches of the eternal Ashwattha tree (Ficus religiosa or sacred fig) of worldly existence, moves ceaselessly from one branch to another through the cycles of birth and death.
Inverted Ashvattha (अश्वत्थ) Tree
Verse 15.1 of Bhagavad Gita says, "ūrdhva-mūlam adhaḥ-śhākham aśhvatthaṁ prāhur avyayam,chhandānsi yasya parṇāni yas taṁ veda sa veda-vit". meaning The Supreme Divine Personality said: "This eternal aśhvattha tree is described as having its roots above and branches below. The Vedic hymns are its leaves, and one who understands the hidden truth of this tree is truly a knower of the Vedas."
Symbolism of the Inverted Tree
Spiritual vs. Material Realms: The tree’s roots in the heavens indicate that the ultimate source of all creation is the divine, while the downward-spreading branches reflect human life, caught in the material world, bound by karma and desires.
Impermanence of the Material World: The tree is described as ever-changing, and its branches are nourished by the three gunas (modes of material nature): sattva (goodness), rajas (passion), and tamas (ignorance). This emphasizes the fleeting nature of material life and the soul's entanglement in samsara, the cycle of birth and rebirth.
Cutting the Tree: Lord Krishna instructs that the tree of worldly existence must be cut down using the weapon of detachment (Vairagya). By severing the attachments to desires and material life, one can transcend this world and reach the supreme abode of eternal peace.
[Cut aerial roots of the Inverted tree which are providing food to this tree]
Lord Krishna’s Guidance
Through this analogy, Lord Krishna teaches Arjuna (and all spiritual seekers) to rise above material desires and illusions. Krishna emphasizes detachment, self-knowledge, and devotion to God as the means to attain liberation (moksha).
The inverted Ashvattha tree thus symbolizes the duality of existence—the connection between the spiritual and material realms—and the soul's quest for liberation beyond worldly attachments.
For this reason, one should neither feel pride nor sorrow over their surname, title, caste, or creed, as these are merely temporary labels. In this life, I may be a Brahmin; in the next, I could be a Kshatriya. Today, I might be an Indian; in another life, I could be European or African. Right now, I am human; tomorrow, I might be a demon. In one life, I could be an animal, and in another, a divine being. Therefore, we should not attach ourselves to any specific identity or status.
Instead, our focus should be on cultivating virtues like truth, austerity, compassion, charity, purity, love, devotion, and kindness. These qualities reflect our true essence far more than any label or rank ever could.
"All the leaves of the inverted Ashvattha (अश्वत्थ) tree, whether large or small, regardless of their position, are regarded as equal. In the same way, all human beings are valued equally, irrespective of their differences in size or status, as souls transition from one branch to another."
Title(उपाधि/पदवी):- Many professional titles were given to Utkal Brahmins according to their profession or work. These titles were given to the Utkal Brahmins either by King or by their feudatory kings as punishment or reward. In the course of time, this title became the surname and the subsequent generations inherited it. For example, Shatapathy title alternative spellings Satpathi, "Satpathy" Satapathy. In the historical context, Satapathy title (उपाधि/पदवी)was ordained to those honest, pious, and noble Brahmins who were readers and interpreters of a book Shatapatha Brahmana.
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| ॐ तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः। ब्राह्मणस्तेन वेदाश्च यज्ञाश्च विहिताः पुरा ॥ |
The majority of Shatapathy Brahmins belong to the Vasishta gotra, highlighting a prevalent association between this Brahmin community and the lineage of Sage Vasishta. In the Śrīmad-Bhāgavatam, it is mentioned that Lord Shri Hari Narayana identifies Himself as Vasishta among priests. This signifies the divine presence and significance of Vasishta in the realm of spiritual guidance and wisdom, as acknowledged by Lord Shri Hari Narayana in the scripture.
In Utkala there was a term, Sattvapati. According to an opinion, Sattvapati title (उपाधि/पदवी) was ordained to those honest, pious, and noble Brahmins who were an utmost observer of Sattva guna. Similarly, the Dash title was conferred to Brahmins who could easily memorize 10 granthas (books) assigned to Vedas especially Shukla Yajurveda. In the course of time, this title became the surname(उपनाम/कुलनाम ) and the later generations inherited it. An Utkal Brahmin officiate at a fire sacrifice is called Hota . The Hota is responsible for reciting invocations and hymns from the Rigveda, while the Udgata, a title associated with Utkal Brahmins, focuses on chanting hymns and melodies from the Samaveda during ceremonies. Both the Hota and Udgata collaborate with other priests, such as the Adhvaryu, who manages the practical aspects of the ritual using the Yajurveda, and the Brahma, who oversees the ritual to ensure its proper conduct and order.
यज्ञ पुरोहित: Yagya Purohit
ॐ क्लीं कृष्णाय गोविंदाय गोपीजनवल्लभाय स्वाहा
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| ॐ सुसमिद्धाय शोचिषे घृतं तीव्रं जुहोतन। अग्नये जातवेदसे स्वाहा।। |
Readers who read Vedic literature and other religious texts of Hinduism were called Pathak(पाठक). In Hindi पाठक वे कहलाते है जो कोई भी वैदिक साहित्य,धार्मिक ग्रंथ,,मंत्र,लेख,निबन्ध आदि पढ़ते है । In the historical context, Pathak title was ordained to those honest, pious, and noble Brahmin readers who read Vedic literature, mantras, ancient stories, etc. Persons who had honesty & the capacity for inventive thought and quick understanding were given the Subudhi title.
In the historical context, Tripathy, Tiwary, Trivedi titles (उपाधि/पदवी) were ordained to those honest, pious, and noble Brahmins who were versed in three Vedas.
ॐ सह नाववतु सह नौ भुनक्तु सह विर्यं करवावहे ।
तेजस्विनावधीतमस्तु मा विद्विषावहै।।
According to most Sannigrahi Brahmins and a commonly accepted opinion, Utkal Brahmins who defeated (vanquished) Shadripu /Shada Ripu (षड्रिपु) is conferred the Sannigrahi title. Joshi (Devanagari: जोशी) is also a surname used by the Utkal Brahmins of India. The name is popularly derived from the Sanskrit word Jyotisha (Sanskrit: ज्योतिष, IAST: Jyotisa), referring to Vedic Astrology and astronomy; in turn, Jyotisha is derived from Jyotish ("light-bringer or reflect light like the sun").
Goswami is also a title and surname of Utkal Brahmins of India, which also takes the form Gossain and Gosine. The Sanskrit compound Goswami could mean "lord of the senses" or "lord of cows. It is pertinent to mention here generally in Utkala, the instructor and spiritual master are called Goswami.
The oral tradition of the Vedas (Śruti) consists of several pathas, "recitations" or ways of chanting the Vedic mantras. The various pathas or recitation styles are designed to allow the complete and perfect memorization of the text and its pronunciation, including the Vedic pitch accent. Eleven ways of reciting the Vedas were designed such as 1.Samhita, 2.Pada, 3. Krama, 4.Jata, 5. Maalaa, 6. Sikha, 7. Rekha, 8. Dhwaja, 9. Danda,10. Ratha,11. Ghana. The Utkal Brahmins who were specialized in Ratha Patha of the Vedas (Śruti) /Shukla Yajurveda were ordained Rath title.
Similarly, the Utkal Brahmins who were specialized in Danda Patha of the Vedas (Śruti) were ordained Dandapath titles alternative spelling Dandapat. Dandapat is also a military title given to the leader of a military contingent & landlord of the Utkala kingdom. Dhar is also a surname used by the Utkal Brahmins of India. It is popularly derived from the Sanskrit word Shrutidhara. Shrutidhara means One who remembers ever(Śruti) which is heard once.
The term Shrutidhara was used in the Vedic period to remember Vedic Slokas. Dhar title also originated as an honorific given to a village head, strongman, or warlord of a jagir and intellectuals. The Utkal Brahmin landlords who were king of Prahar or equivalent to the king of one Prahar were given the Praharaj title.
According to Wikipedia, Brahmins who hails from Karhama village located in the Indian state of Kashmir were given Kar title.[*This information needs to be verified].
The surname (उपनाम)of Utkal Brahmins
Śrīmad-Bhāgavatam (Bhāgavata Purāṇa)
7.11.35:👇
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| यस्य यल्लक्षणं प्रोक्तं पुंसो वर्णाभिव्यञ्जकम् । यदन्यत्रापि दृश्येत तत्तेनैव विनिर्दिशेत् ॥ |
Utkala Brahmins are known for their diverse range of surnames, both in India and abroad. Some prominent surnames among Utkal Brahmins include Mishra, Nanda, Mahapatra, Panda, Dash, Hota, Satapathy, Mahanty (found in West Bengal as well), Singha Chaudhary, Singha Babu, Sinha Babu, Singha Mahapatra, Sinha Mahapatra, Sannigrahi, Sangiri, Sharma, Sadangi, Sarangi, Achariya, BhattMishra, Bishi, Chaini, Dubey, Dwivedi, Das (found in West Bengal), Dandapath, Daschakravarty, DasMahapatra, Tripathy, Tiwary, Kar, Goswami, Rath, Rath Sharma, Mallia, PattaJoshi, Pathak, DharSharma, Dhar, Dikshit, Mohanty/Mahanti (in Odisha), Patra, Patri, Panigrahi, Padhi, Pati, Satpati, Pyne, Pani, Pahari, Purohit, Pujari/Pujahari, Praharaj, Pathi, Layek, Nath, Nayak, Rajguru, Vedi, Gantayat, Chaudhary, Sahu, Bhatta, Joshi, Kar, Ghanta, Udgata, Singari, and many more. These surnames are widely prevalent among Utkal Brahmins across various regions in India and around the world.
For several centuries, the tradition of conferring titles upon individuals who have distinguished themselves in areas such as intelligence, learning, wealth, and honor has been firmly established. Notably, those who have provided outstanding service to their country have also received titles that have endured through generations, becoming integrated into their family names or surnames.
Indian history, dating back to the period before the Mughal dynasty, reveals that Hindu monarchs often bestowed titles upon individuals and families for their exceptional contributions to the nation or their leadership in society. In the region of Utkala, many such titles were granted by the Utkala kings, and it is worth noting that these titles were bestowed without regard to caste or creed.
Utkal Brahmins, in particular, received numerous titles, which were awarded by either the reigning monarch or their vassal rulers as a form of recognition or, at times, as a form of punishment. Over time, these titles became hereditary surnames, passed down through subsequent generations. Consequently, there exists a diversity of surnames among Utkal Brahmins that transcend caste boundaries. It is also worth mentioning that in Utkala, spiritual leaders and common individuals alike bestowed titles upon Utkala Brahmins.
Mahapatra/ Mohapatra Surname: -
The derivation of Mahapatra( Hindi:महापात्र) (Odia:ମହାପାତ୍ର) (Bengali:মহাপাত্র)/Mohapatra) is derived from Sanskrit word Mahan meaning great+ Patra meaning-Worthy/ deserving Man.
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥
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| न श्रीः कुलक्रमायाता,स्वरूपाल्लिखितापि वा खड्गेनाक्रम्य भुञ्जीत: वीरभोग्या वसुन्धरा ॥ |
The term "Mahapatra" has a literal meaning of "Mahān" (great) + "Pātra" (individual), signifying someone who possesses exceptional qualities or attributes such as charisma, intelligence, wisdom, skill, or bravery, which make them outstanding or "great." In other words, Mahapatra refers to highly influential individuals who have wielded their influence in a way that left a significant historical impact, earning them the status of great men. This title transcends caste boundaries and was originally bestowed as an honor for serving the state or province with unwavering leadership, intellect, emotions, or directed efforts.
In historical contexts, the title Mahapatra was initially granted by kings without consideration of caste. Over time, it transformed into a hereditary surname passed down through generations. Due to its historical origin and the diverse individuals who received this title, Mahapatra/Mohapatra surnames are found among various castes, including Utkal Brahmins, Kshatriyas, Kayasthas, Vaishyas, Maha Brahmins, and others. Consequently, Mahapatra/Mohapatra surnames have different Gotras, Pravaras, Sutras, and Shakhas among their various branches. This illustrates the complex intermingling of social structures and historical processes in the formation of surnames and lineages in the Indian subcontinent.
It's important to note that the Mahapatra alternative spelling "Mohapatra" is not indicative of a specific caste or family but rather serves as an honorific title (उपाधि/पदवी), similar to titles like "Padma Bhushan" or "Bidya Bhushan." As an example, King Akbar conferred the Mahapatra title upon his court poet Narhari, highlighting its significance as a mark of distinction and honor.
Mahapatra(ମହାପାତ୍ର) Brahmins of Odisha.
It is pertinent to mention here King of Puri awarded mainly five titles(उपाधि/पदवी) to honest, pious, and noble Utkal Brahmins.
1.Rajguru Mahapatra.
2.Purohit Mahapatra.
3.Praharaj Mahapatra.
4.Badapanda Mahapatra.
5.Acharya Mahapatra
1.Rajguru Mahapatra.
2.Purohit Mahapatra.
3.Praharaj Mahapatra.
4.Badapanda Mahapatra.
5.Acharya Mahapatra
Besides this Pattajoshi Mohapatra title is awarded by the Kings. Besides the above-mentioned title, Bhitarchha Mohapatra, Talichha Mohapatra, Mohapatra is awarded by the king without prejudice of caste to those who had a vast knowledge about administration and another field, who had a vast knowledge about King's court and who did the act of valour, etc.
For example - A highly influential individual who, due to either his personal charisma, intelligence, wisdom, skill, or bravery used his power in a way that had a decisive historical impact and had made him a great man and he was a devotee of God Jagannath was ordained Das Mahapatra title.
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया।।
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| हरेर्नाम हरेर्नाम हरेर्नामैव केवलम् । कलौ नास्त्येव नास्त्येव नास्त्येव गतिरन्यथा॥ |
Panda (पंडा) Surname & Title:-
The origin of the Panda (पंडा) surname among Brahmins is a subject of various opinions and debates. However, one commonly accepted theory suggests that the word "Panda" is likely derived from the Sanskrit word "Pandita," which means "learned," "scholar," or "priest." This term itself is believed to have roots in the Sanskrit word "Pand," which means "to collect," "heap," or "pile up," and it is used in the sense of knowledge. In this context, "Pand" refers to the gathering or accumulation of knowledge, particularly in Vedic and post-Vedic texts.
Historically, the title of "Panda" was bestowed upon individuals who were known for their honesty, nobility, piety, and expertise in various fields, especially in matters related to pilgrimage, genealogy, manuscript (Pandulipi) preservation, cosmology, epistemology, philosophical doctrines, meditation and yoga practices, mantras, temple construction, deity worship, priests who performed rituals, and those who propagated the knowledge of God and conducted rituals like Pind Daan. Over time, some individuals with this title adopted it as their surname, which was then passed down through subsequent generations. This is why there is a diversity of Gotras, Pravaras, Sutras, and Sakhas among those with the Panda surname.
आवाहनं न जानामि न जानामि विसर्जनम्।
पूजां चैव न जानामि क्षमस्व परमेश्वर॥
मंत्रहीनं क्रियाहीनं भक्तिहीनं जनार्दन।
यत्पूजितं मया देव! परिपूर्ण तदस्तु मे॥
[पंडा उपनाम को गलती से लोग पांडा कहते है]
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| न जायते म्रियते वा कदाचि नायं भूत्वा भविता वा न भूयः। अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥ |
Panda surname among Utkal Brahmins:-
The Panda surname, known as पंडा in Hindi, পন্ডা in Bengali, and ପଣ୍ଡା in Odia, is predominantly associated with the Utkal Brahmin community. This community is primarily concentrated in regions such as Odisha, West Bengal, Telangana, Andhra Pradesh, Chhattisgarh, Jharkhand, and is occasionally found in other parts of India and abroad. Utkal Brahmins with the Panda surname are highly regarded for their qualities of honesty, piety, and nobility.
Their religious and spiritual devotion is a cornerstone of their identity, with a strong emphasis on serving God and engaging in temple worship. Many individuals within the Panda community also play pivotal roles as priests and chief priests in various religious ceremonies.
It's worth noting that among Utkal Brahmins with the Panda surname, there are different gotras (clans) which they belong to. Some are part of the Katyayani gotri Brahmin, while others belong to the Saraswat gotri Brahmin or Bharadwaja gotri Brahmin, among others. This diversity within the community adds depth to their cultural and religious traditions. Above all, they hold a deep reverence for Lord Jagannath (भगवान जगन्नाथ), which further strengthens their spiritual connection and commitment.
It is important to note that in the Utkala kingdom (Odisha), there are many Brahmins who do not hold the title of Panda, yet they are referred to as Panda Brahmins. Here "Panda" surname/title is used as a common surname / generic surname of Utkal Brahmins.
It is crucial to note that in the Bhavisya Mâlika, authored by the revered Panchasakha—Achyutananda Das, Jagannatha Das, Balarama Das, Jasobanta Das, and Ananta Das—a notable prophecy foretells that divine souls will incarnate within a devout Utkal Brahmin Panda family. This prophecy underscores the esteemed status and religious significance of the Panda Brahmins.
Dash or Das surname & Title:-
Das ( Hindi:दास)(Bengali: দাস)(Odia:ଦାଶ) is derived from the Sanskrit word Dasa meaning servant of God, devotee, or votary.
Das ( Hindi:दास)(Bengali: দাস)(Odia:ଦାଶ) is derived from the Sanskrit word Dasa meaning servant of God, devotee, or votary.
Dash means who could easily memorize 10 granthas (books) assigned to Vedas दशः ग्रन्थाध्ययिन् दाशः-ଦଶଃ ଗ୍ରନ୍ଥାଧ୍ୟାୟିନ୍ ଦାଶ.
Das Title:-
The "Das" surname is now prevalent among various communities, including Maulika Kayastha, Mahishya, Bania in Bengal, Keot (Kaibarta) in Bengal and Assam, and numerous other communities across Bengal, Bihar, and Odisha. It's crucial to note that the alternative spelling "Das" is neither indicative of a specific caste nor a family lineage; rather, it is purely an honorary and religious title (उपाधि/पदवी). Additionally, the "Das" surname is also embraced by many devotees and votaries of Sikhism.
Utkala kingdom is the epicenter of Vaishnavism, as Utkala kingdom is the sacred abode of Adi Sanatan Lord Jagannath. In Vaishnavism, the title "Das" originates from the concept of Dasya, embodying the devoted service to God with profound devotion, recognizing God as the master and oneself as a humble servant.
Chaitanya Mahaprabhu, an incarnation of God and a prominent Vedic spiritual leader of the 16th century, is credited with founding Gaudiya Vaishnavism and initiating the Sankirtana movement in the regions of Bengal, Bihar, and Odisha. During this period, many communities, regardless of their caste or creed, who willingly embraced the servitude of Lord Sri Hari were bestowed with the title of Dasa/Das.
निष्काम भक्ति मोक्ष से भी श्रेष्ठ है-श्रीमद्भागवतम्,स्कन्ध-3, अध्याय 25.
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| दास्य: ईश्वर को स्वामी और अपने को दास समझकर परम श्रद्धा के साथ सेवा करना। Dasya: To serve God with utmost devotion considering God as master and oneself as slave. |
Likewise, devotees and priests of Lord Sri Ram Chandra also received the honorable title of "Das." Over time, this title transformed into a hereditary surname (कुलनाम), which subsequent generations inherited. Even in contemporary times, the tradition of bestowing the title "Das" or "Dasa" upon devotees of Lord Sri Krishna by certain religious organizations continues as a continuation of the age-old practice of honoring individuals for their dedicated service to Lord Sri Krishna.
पुरुषः स परः पार्थ भक्त्या लभ्यस्त्वनन्यया ।
यस्यान्तःस्थानि भूतानि येन सर्वमिदं ततम् ॥
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| ॐ कृष्णाय वासुदेवाय हरये परमात्मने ॥ प्रणतः क्लेशनाशाय गोविंदाय नमो नमः ॥ |
Dash surname among Utkal Brahmins:-
Patra Surname.
Patra(Hindi:पात्र)(Bengali: পাত্র)(Odia:ପାତ୍ର) meaning-Worthy, deserving, fit, eligible, suitable. It is one of the few titles which later became a surname that cuts across caste lines and was ordained on the working basis। । पात्र शब्द का शाब्दिक अर्थ योग्य अथवा उपयुक्त (मनुष्य), अर्थात वैसा मनुष्य जो अपने गुण, छवि और कर्म से जानने वाला।
Dash is an Utkala Brahmin surname and belongs to the Kanyakubja origin. There are two theories about how this title (surname) has been evolved. The first one says that the Dash title was conferred to the Brahmins who could easily memorize 10 granthas (books) assigned to Vedas especially Shukla Yajurveda.
These 10 granthas are Kaanva Samhita, Kanva Shatapatha Brahmana, Bruhada aranyakam, Ishavasya Upanishad, and 6 Vedangas(Chhandas, Kalpa, Nirukta, Vyakarana, Shiksha, Jyotisha) दशः ग्रन्थाध्ययिन् दाशः-ଦଶଃ ଗ୍ରନ୍ଥାଧ୍ୟାୟିନ୍ ଦାଶ, and the other story is that, the Utkal Brahmins who willingly embraced the servitude of Lord Jagannath were bestowed with the title of Dash.
In the course of time, this title(उपाधि) became the surname(उपनाम/कुलनाम ) and the later generations inherited it. Now Dash or alternative spelling Das (West Bengal) titles are mostly found in Odisha, West Bengal, Telangana, Andhra Pradesh, Chhatisgarh, Jharkhand, and rarely found in other parts of India and abroad among Utkal Brahmins.
Patra(Hindi:पात्र)(Bengali: পাত্র)(Odia:ପାତ୍ର) meaning-Worthy, deserving, fit, eligible, suitable. It is one of the few titles which later became a surname that cuts across caste lines and was ordained on the working basis। । पात्र शब्द का शाब्दिक अर्थ योग्य अथवा उपयुक्त (मनुष्य), अर्थात वैसा मनुष्य जो अपने गुण, छवि और कर्म से जानने वाला।
उद्धरेदात्मनात्मानं नात्मानमवसादयेत्।
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः॥
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| [पात्र उपनाम को गलती से लोग पात्रा कहते है] |
Due to this historical practice, the surname "Patra" can be found among various communities, including the Utkal Brahmins of Odisha, West Bengal, and Jharkhand; the Kshatriya/Khandayat (derived from the Sanskrit term "khanda-ayata," meaning "Master of the sword") in Odisha; the Sadgop (Chasa) and certain other castes in West Bengal; weavers in Andhra Pradesh; and some other castes in different states. Consequently, within the Patra surname, variations can be observed in terms of Gotra (lineage), Pravara (ancestral affiliations), Sutra (ritual texts), and Shakhas (religious branches).
It's important to emphasize that the Patra surname does not signify a specific caste or family lineage. Additionally, it's noteworthy that there are two well-known Patra lineages within the Utkal Brahmin community: one tracing its lineage to the Kashyap Gotra and the other to the Jamadagni Gotra. So it is also relevant to mention here Patra is neither caste nor a family. It is only an honorific title(उपाधि/पदवी)। यह केवल एक उपाधि/पदवी है।
Patra surname among Utkal Brahmins:-
Patra( Hindi:पात्र)(Bengali:পাত্র )(Odia:ପାତ୍ର) is a surname of Utkal Brahmin mostly found in Odisha, West Bengal, Telangana, Andhra Pradesh, Chhattisgarh, Jharkhand and rarely found in other parts of India and abroad. Individuals with the surname "Patra" (Hindi: पात्र) (Bengali: পাত্র) (Odia: ପାତ୍ର) belong to the esteemed Utkal Brahmin community, known for their deep-rooted devotion to God, honesty, piety, and noble qualities. Historically, they have exclusively intermarried with other Vedic and priestly Brahmins. The Patra surname within the Utkal Brahmin community is associated with various gotras, including Kashyap gotri Brahmins, Jamadagni (जमदग्नि) gotri Brahmins, among others.
Pyne Surname:-
Pyne( Hindi:-पाइन) alternative spelling Pain, Paine, Pinn is a surname of Various communities found in India, Europe, and other continents.
Pyne Surname in Europe and other continents.
The surname Pyne, along with variant spellings such as Pyne and Pinn, has its roots in both Anglo-Saxon and Old French origins. It can be traced back to the Old English period before the 7th century and the Old French word "pin," which means "pine." Originally, this surname was bestowed as a topographical name, typically to individuals living near a prominent pine tree or within a pine forest.
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| अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते। तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्॥ |
Origin of Pyne Surname among Utkal Brahmins in India:-
The origin of the Pyne surname (उपनाम/कुलनाम), alternatively spelled as Pain and Paine, has generated differing opinions within the Utkal Brahmin community. Therefore, explaining its exact origin can be challenging. However, a commonly accepted belief suggests that the term "Pyne" is possibly derived from the word "Paniyari."
In the Utkal Brahmin community of India, Paniyari refers to a specific section of Sevayata (priests). These individuals are known for their unwavering honesty, piety, and noble character. They prioritize the service of God and engage in temple worship, with some also fulfilling the role of priests. They are held in high regard within the community for their deep devotion to God.
On the other hand, there exists a less widely accepted theory that links the word "Pyne" to "Pani."Pani Surname:-
There are two prevailing theories regarding the origin of the surname "Pāṇi." The first theory suggests that it is linked to the renowned grammar pundit Pāṇini, with the belief that his lineage eventually became known as the Pāṇis. The second theory traces the title back to a king of Kalinga who bestowed it upon Brahmins known for their exceptional ability to memorize the Vedas. Notably, unlike many other Brahmin communities, these Brahmins were distinct in that they not only engaged in the transcription of scriptures but also practiced martial arts and participated in warfare.
The Pāṇis reached the pinnacle of their influence during the reign of King Vikramaditya in the 1st century CE and were held in high regard, often serving as ministers. In the 12th century CE, a significant migration of Pāṇis took place to Orissa, prompted by an invitation from King Jajati Keshari, who hosted a yajna (sacrificial ritual).This migration marked their integration into the Orissan community.
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| देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा। तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥ |
The name Mahanty, with alternative spellings such as Mahanti, Mohanty, and Mahanthi, finds its roots in the Sanskrit words "Mahan" and "Mahant," which mean "great." Essentially, Mahanty/Mahanti/Mohanty/Mahanthi denotes individuals of remarkable influence who, owing to their personal charisma, intelligence, wisdom, or skills, wielded their power in ways that had a profound and decisive impact, thus earning them the distinction of greatness.
As a result, the surnames Mahanti/Mahanty/Mohanty can be traced among various communities including Utkal Brahmins, Karanas (a Brahmin subsect in Odisha, Andhra Pradesh, and Telangana), Kayasthas, Kshatriyas (Khandayat), and other castes. This historical evolution has led to a diversity in the Gotra, Pravara, Sutra, and Shakhas associated with individuals bearing the Mahanti/Mahanty/Mohanty/Mahanthi surnames.
It's important to note that Mahanty and its variants are not indicative of a specific caste or family lineage. It is only an honorific title(उपाधि/पदवी)। यह केवल एक उपाधि/पदवी है ,जैसे कि - Padma Bhushan - पद्म भूषण, Bidya Bhushan" विद्याभूषण, इत्यादि ।
Nayak Surname.
The term "Nayak" has a rich historical and cultural significance in India. In various Indian languages such as Hindi, Bengali, and Odia, "Nayak" translates to 'leader,' 'hero,' 'chief,' or 'protagonist.' Historically, it was a prestigious title granted to individuals who held positions of authority and leadership.
The title of Nayak was often conferred upon Sardars and Governors who governed feudal territories during medieval times. It was also used to designate leaders of communities, sevayatas (priests) of deities, or chiefs of groups. Importantly, the title of Nayak was bestowed by kings without regard to caste, making it a symbol of merit and leadership rather than a marker of social background.
Over time, the Nayak title evolved into a hereditary surname, which later generations inherited. This surname is found among various communities, including Utkal Brahmins in Odisha, West Bengal, and other states, Kshatriyas/Khandayats in Odisha, Aguri (Ugra-Kshatriya) community in West Bengal, and Bhumihar Brahmins in Uttar Pradesh and Bihar. In Maharashtra, the Naik surname is used by Marathas, CKP's, Chitpavan Brahmins, and Deshastha Brahmin communities. Moreover, "Nayak" is a common title used by various caste and ethnic groups across India.
राष्ट्र रक्षा समं पुण्यं,राष्ट्र रक्षा समं व्रतम्,
राष्ट्र रक्षा समं यज्ञो,दृष्टो नैव च नैव च।।
अर्थात्:-
"राष्ट्र रक्षा के समान कोई पुण्य नहीं,
राष्ट्र रक्षा के समान कोई व्रत नहीं,
राष्ट्र रक्षा के समान कोई यज्ञ नहीं, ऐसा कहीं देखा नहीं गया है।"
The surname "Nayak," known as "নায়ক" in Bengali, "नायक" in Hindi, and "ନାୟକ" in Odia, is predominantly associated with the Utkal Brahmin community. Utkal Brahmins with the Nayak surname are primarily concentrated in regions such as Odisha, West Bengal, Telangana, Andhra Pradesh, Chhattisgarh, Jharkhand, and, to a lesser extent, in other parts of India and abroad.
Members of the Nayak community are esteemed for their qualities of honesty, piety, and nobility. They hold a significant place within the Brahmin community and are known for their devoutness and dedication to their faith and God.
In addition to the Nayak surname, there are several other surnames within the Utkal Brahmin community, including Kar, Dandapat, Layek, Nath, and many others. These surnames are not exclusive to the Brahmin community and can also be found among various other castes and communities.
Overall, the Nayak surname is a distinctive marker of the Utkal Brahmin community's heritage, and its members are renowned for their virtuous and religious characteristics.
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| गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: |
Kuladevata & kuldevi of Utkal Brahmins.
The term "Kuladevata" originates from the fusion of two words: "Kula," signifying clan, and "Devata," referring to deity. These deities hold special significance for specific clans and are revered as their guardian deities.
Among Utkal Brahmins, numerous Kuladevatas and Kuldevis are venerated. In most instances, the chosen Ishta Devata (personal deity) of Utkal Brahmins coincides with their Kuldevata. It is worth noting here that, according to Śrīmad-Bhāgavatam, Canto 10, Chapter 24, the deity whose grace and blessings enable people to live happily and make life easier is known as the Ishta Devata, or personal deity. The Shankaracharya of Puri, believes that selecting one's Ishta Devata as their Kuldevata or Kuladevata as their Ishta Devata is regarded as the most auspicious choice for a devotee .
Kula Debata of Utkal Brahmins.
Shri Hari Vishnu/Narayana(नारायण) and his Avatars
Shri Harihara(हरिहर)
Balram & Krishna.
Lord Shiva/Kapilnath/Kapilesvara
Kula Devi of Utkal Brahmins.
Devi Lakshmi.
Devi Bhuvaneshvari/Biraja/Vimala/Durga.
etc.
*It is pertinent to mention here in many old religious texts Devi Aditi(अदिति) is considered as kuladevi of Kashyapa gotra. प्राचीन ग्रंथों में अदिति को कश्यप गोत्र की कुल देवी माना है।
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| अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते। तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्॥ |
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| Shri Radha Damodar Temple at Utkal Brahmins village in India. |
Gramadevata of Utkal Brahmins.
The term "Grāmadevatā" itself is a combination of two Sanskrit words:
Grāma (ग्राम): This means "village" or "rural community" in Sanskrit.
Devatā (देवता): This translates to "deity" or "divine being."
So, "Grāmadevatā" can be literally translated to "village deity" or "deity of the village" in English.
In Hindu tradition, especially in rural areas of India, people often worship and revere various deities associated with their village or local surroundings. These village deities are believed to protect the community, bring prosperity, and ensure the well-being of the residents.
The specific deity worshipped as the Grāmadevatā can vary from region to region and community to community. It is a form of localized worship, where the focus is on the divine presence that is closely connected to the village and its people. The rituals and festivals associated with Grāmadevatā are often rooted in local customs and traditions.
Village deities are considered guardians and protectors, and people offer prayers, rituals, and offerings to seek their blessings and protection. The worship of Grāmadevatā is part of the rich tapestry of Hinduism, showcasing its diverse and decentralized nature, with various forms of divine worship flourishing at the local level. For instance, Mumba Devi, a form of Parvati, also recognized as Gauri, serves as the divine guardian of Mumbai, making her the city's Gramdevi. Similarly, Kasba Ganapati holds the revered position of the village deity for Pune city.
In Bharat (India), where Vaishnavism, Shaivism, and Shaktism hold significant influence, it is customary to encounter depictions of male village deities taking on the aspects of Lord Vishnu and Lord Shiva, while female village deities are often portrayed as manifestations of Lakshmi and Parvati. Nevertheless, specific areas in India also adopt Ganesha and Nagas as esteemed deities in their villages.
In the villages of Utkal Brahmins in India, numerous grāmadevatās are present, with some of them listed below:
Shri Lakshmi-Narayan.
Shri Lakshmi-Janardan.
Shri Radha-Damodar.
Shri Radha-Govinda.
Shri Radha-Krishna.
Shri Radha-Madhava.
Shri Radhe Shyam.
Shri Radhavallabh.
Shri Padmanabha Jiu.
Shri Shyamsundar Jiu.
Shri Gopinath jiu.
Shri Madhusudan.
Shri Madanmohan.
Shri Gopal Jiu.
Shri Raghunath jiu.
Lord Narasimha-नरसिंह
Lord Shiva.
Devi kali.
Devi Durga.
Devi Shitala.
etc
NOTE:-
In most instances, Utkal Brahmins resided in separate villages rather than within communities of other groups. Consequently, they established their own village deities, leading to the appointment of permanent priests for these deities. These village deities within Utkal Brahmin settlements are honored through regular worship rituals. It is worth noting that numerous village deities in these Brahmin villages possess land and property registered in their names. The temple and the wealth acquired through it are under the ownership and stewardship of these deities themselves.
Shri Radha Damodar Temple & Shri Shiv Temple
at Utkal Brahmins Village in India.
Utkala Brahmins in West Bengal/Bengal:-
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| ॐ जपाकुसुमसंकाशं काश्यपेयं महाद्युतिम्। तमोऽरिं सर्वपापघ्नं प्रणतोऽस्मि दिवाकरम्।। |
The Indian state of Odisha has the highest percentage (9%) of the Utkal Brahmin population and the Indian state of West Bengal has the 2nd highest percentage of the Utkal Brahmins population.
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During the Mughal Empire, and alternatively during the Lodi Empire, there was a significant migration of Utkal Brahmins to the regions of Bankura and the Medinipur district in present-day West Bengal. This migration was led by General Nakur Tung and guided by his spiritual mentor, Sripati Mahapatra. Subsequently, Sripati Mahapatra and his descendants played a pivotal role in establishing the Utkal Brahmins dynasty in Simlapal/ सिमलापाल (आधुनिक नाम), गड़ (प्राचीन नाम). They set up multiple Utkal Brahmin villages resembling Sasan villages within their territory. It is worth noting that during this period, these territories were part of the Orissa Rastra and were known as Dandabhukti , renowned for its breathtaking monsoon rainforests brimming with rich flora and fauna.
Mirabai (मीराबाई) Krishna Bhakti Bhajan
During this era, the region was plagued by lawlessness, with marauding bandits frequently overthrowing local rulers. General Nakur Tung and the Tung dynasty were instrumental in bringing stability to the area. The Tung dynasty traced its lineage back to the Som rulers, who belonged to the lunar race (Chandravanshi) of Rajasthan, India. In 1245 CE, they had initially arrived in Puri, Odisha, along with a contingent of Brahmins from Rajasthan. Later, the King of Puri appointed the courageous Nakur Tung, a member of the Tung dynasty, as his General. Nakur Tung was dispatched to quell the bandits and restore order in Dandabhukti and its neighboring regions.
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| Brajraj Kshatriya Birbar Chamupati Singh Mahapatra(15 October 1921 - 30 November 2015) was India's 'last prince' and he was from the Tung dynasty. |
[सिमलापाल (आधुनिक नाम), गड़ (प्राचीन नाम)]
Simlapal Raj ruled by Utkal Brahmins
According to some Utkal Brahmins of West Bengal:-
In 1568 CE, the Muslim general Kalapahad, also known as Muhammad Farmuli, launched an attack on the Indian state of Odisha. During this campaign, he defeated King Mukunda Dev and successfully captured major towns and religious centers in Odisha, including Cuttack, Jajpur, Sambalpur, Konark, and Puri. Kalapahad's actions included the forceful conversion of thousands of Hindus to Islam and the destruction of numerous temples and Hindu deities. This reign of terror prompted a significant migration of people from Odisha to various other regions, including neighboring states.
In 1568 CE, the Muslim general Kalapahad, also known as Muhammad Farmuli, launched an attack on the Indian state of Odisha. During this campaign, he defeated King Mukunda Dev and successfully captured major towns and religious centers in Odisha, including Cuttack, Jajpur, Sambalpur, Konark, and Puri. Kalapahad's actions included the forceful conversion of thousands of Hindus to Islam and the destruction of numerous temples and Hindu deities. This reign of terror prompted a significant migration of people from Odisha to various other regions, including neighboring states.
Many Utkal Brahmins, in particular, sought refuge by migrating from Odisha to the regions of Bankura, East Medinipur, West Medinipur, and Purulia in the present-day Indian state of West Bengal. Additionally, some Utkal Brahmins settled in Bengal at different points in history, often in response to invitations extended by local Rajas, zamindars, feudatories, and administrators of the region. Over time, these migrations and settlements have led to a notable presence of Utkal Brahmins in Bankura, Purulia, East Medinipur, and West Medinipur districts, where they now constitute a substantial percentage of the local population.
Utkal Brahmins living in West Bengal chant the Maha Mantra—"Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare / Hare Rama, Hare Rama, Rama Rama, Hare Hare"—popularized by Chaitanya Mahaprabhu. During the annual Hari Naam Sankirtana, they place a photo of Chaitanya Mahaprabhu at the center of the stage or podium, highlighting his pivotal role in promoting the practice of congregational chanting.
"धर्मो रक्षति रक्षितः"
Dharma protects those who protect it.
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একটি বৃন্তে দুটি ফুল, কৃষ্ণ আর বলরাম।
কৃষ্ণ তাঁর নয়ন-মানিক, বলরাম তাঁর প্রাণ।
Hare Krishna Hare Rama
Hare Krishna Hare Rama Maha Mantra
Surnames of Utkal Brahmins in West Bengal.
The surnames of Utkal Brahmins found in West Bengal include Mishra, Mahanty, Singha Choudhury, Bada Thakur, Singha Babu, Sinha Babu, Singha Mahapatra, Sinha Mahapatra (previously Mahapatra), Mahanti, Mahapatra, Satpathy, Satpati, Sannigrahi, Sangiri, Sarangi, Choudhary, Chaini, Das/Dash, Das Chakravarty, Dandapat, Dubey, Dhar, Tripathi, Tewary/Tiwary, Kar, Hota, Goswami, Nath, Patra, Pathak, Panda, Pati, Praharaj, Pyne, Pani, Pahari, Nayak, Layek, and others.
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| Tiara of Princess-(Symbolic) |
Indeed, the presence of the Mahanti/Mahanty community in West Bengal and its neighboring regions is noteworthy. This community comprises both Halua Brahmins and Saraswat Brahmins, as well as Vedic Brahmins of Kakyakubja origin. Those within the community who are Vedic Brahmins of Kanyakubja origin were previously known by the surname Nanda and they are all descendants of Narasingha Nanda, Chaturbhuj Nanda, Swapneswar Nanda, and Adinath Nanda.
According to historical sources, including the accounts of Pandit Narayan Shiromoni, an Utkal Brahmin scholar from the 18th century, these Vedic Brahmins of Kakyakubja origin may have been referred to as Anand Sharma. On the other hand, according to the Shatapathy Brahmins of Simlapal, these Vedic Brahmins of Kakyakubja origin were previously known as Dev Sharma. For this reason, they have been intermarrying exclusively with Vedic and priestly Brahmins since ancient times.
They were taken as Rajguru of various kings. They are the follower of Rig Veda & Shukla Yajur Veda (kanva Shakha). Throughout history, they have held esteemed positions as Rajgurus, serving as royal priests and advisors to various kings. Their contributions have extended to both religious and scholarly pursuits, making them an integral part of the cultural and historical fabric of the region.
Gatāsūn-agatāsūnśh-cha nānuśhochanti paṇḍitāḥ
.Bhagavad Gita: Chapter 2, Verse 11
History:-
According to Utkal Brahmin historians, Bhim Nanda and Lal Nanda were two brothers and rajguru & landowners, they resisted the attack of Maratha led by Raghoji I Bhonsale's general Pandit Bhaskar Ram Kolhatkar, widely known as Bhaskar Pandit in 1740-1742 CE. During this time King of Panchakot conferred them the new title Mahanty/Mahanti.(महांती / महांति)। Here Mahanty/Mahanti means" great person".हिंदी- यहां पर महांती का मतलब है -जो अत्यंत महान हो। বাংলা - এখানে মহান্তির অর্থ - যিনি অত্যন্ত মহান।
Palace of Garh Panchakot where
Bhim Nanda & Lal Nanda got the Mahanty title.
Image courtesy Bodhisatta
Image courtesy Bodhisatta
Later on, descendants of Bhim Nanda, Lal Nanda, and their brothers were settled at Bansgarh, Barabhum, Manbhum, Jharbagda & Hirbandh area now under the Indian state of West Bengal, and Singhbhum area now under the Indian state of Jharkhand. In the course of time, the title Mahanty became the surname of their descendants.
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| Manbhum, Singhbhum, (Jharkhand region) & Bankura, Midnapore of erstwhile Utkala. |
During this time and later on, offspring/descendants of Bhim Mahanty and Lal Mahanty and their brothers were married to the Princess of Simlapal and Bhelaidiha and the king of Simlapal (Utkal Brahmin king of Mahapatra dynasty) and Bhelaidiha(Utkal Brahmin king of Mahapatra dynasty) settled their sons-in-law and daughters at Jarisha and Nutangarh and in some other places as a result of this Mahanty/Mahanti community spread in Simlapal and its adjacent area in the Indian state of West Bengal. Besides this some descendants of Bhim (Nanda) Mahanty were migrated into this region (Sarenga) after being invited by King/Zamindars of this region.
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| त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः। कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत्॥ |
It is worth noting that Utkal Brahmins of West Bengal generally use the surname Mahanty or Mahanti.
Utkal Brahmins in Jharkhand & Chhattisgarh:-
The Utkal Brahmin community is most populous in the Indian state of Odisha, followed by West Bengal in second place, and Jharkhand in third place. Additionally, in the Raigarh district of Chhattisgarh, there is a notable presence of the Utkal Brahmin community. It's worth noting that Utkal Brahmins settled in Jharkhand and Chhattisgarh at the invitation of local Rajas (kings) in these states, which led to their distinct presence in these regions.
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| This Jagannath temple was built in 1691 by Ani Nath Shahdeo. It is located on a small hilltop about 10 kilometer from Ranchi (c).Photograph taken By Ms Sarah Welch. |
Many Utkal Brahmins were settled in Jharkhand & Chhattisgarh for a job due to the industrial development of Jamshedpur & Raigarh in the Indian state of Jharkhand & Chhattisgarh respectively.
The Utkala Brahmins and Odia Brahmins:
The Utkala Brahmins, also commonly referred to as Odia Brahmins, are a prominent Brahmin community residing in the Indian state of Odisha, situated along the eastern coast of the country. These Brahmins primarily speak the Odia language and have a strong presence in the state of Odisha. They are recognized for their distinctive role and influence within the social and cultural framework of Odisha. The original term for this particular community is "Utkala Brahmin," although nowadays, the terms "Odia Brahmin" and "Utkala Brahmin" or Utkal Brahmin are frequently used interchangeably to refer to them.
Present situation of Utkal Brahmins in India:-
After India gained independence, the government implemented a categorization system for its citizens, dividing them into four distinct categories: General, Scheduled Caste, Scheduled Tribes, and Other Backward Castes (OBC). This categorization system provided reservation benefits in government jobs and educational institutions for all categories except the General category. Among those in the General category are the Utkal Brahmins, who are known for their hard work and dedication. However, the caste-based reservation system has presented significant challenges for them, making it difficult for Utkal Brahmin students to excel academically and secure employment opportunities.
A substantial portion of Utkal Brahmins resides in rural areas, and they often lack the financial means to relocate to urban centers for better opportunities. Even if they possess the skills for small-scale employment, their cultural and ethical values sometimes deter them from pursuing such work. Consequently, this community finds itself facing economic hardship and falling behind even the most disadvantaged populations in India.
In a noteworthy development on January 7, 2019, the Government of India took a significant step to address the needs of "economically weaker sections of the people who are not covered by any of the existing schemes of reservation." The government decided to amend the Constitution, introducing a 10 percent reservation for the economically weaker sections within the General Category. This reservation applies to direct recruitment for government positions and admissions to higher education institutions. A gazette notification, signed by the Joint Secretary in the Ministry of Social Justice and Empowerment, confirmed the implementation of this reservation policy, which became effective on January 14, 2019.
This affirmative action provides a glimmer of hope for the economically disadvantaged Utkal Brahmins and others within the General Category in India.
Utkal Brahmin & India's changing economy & demography:-
India stands as one of the most populous nations globally, with over one-sixth of the world's population calling it home. Projections estimate that by 2050, India's population will reach a staggering 1.6 billion people, with a modest population growth rate of 1.2%. What's noteworthy is that more than 50% of India's population is under the age of 25, and over 65% is below the age of 35. This demographic landscape has contributed to India's emerging status as a potential global superpower.
Prominent economic consultancies like S&P Global and Morgan Stanley predict that India's economy will climb to the third position in the world by 2030-2031. Moreover, a report titled "The World in 2050" by London-based consulting firm PwC suggests that India's GDP could surpass that of the United States in purchasing power parity terms by 2040, solidifying its position as the world's largest economy after China.
While India's population growth holds immense promise, it also raises concerns about potential challenges. There are apprehensions that rapid population growth might lead to widespread unemployment and political instability. In a democratic country like India, the size of the population plays a pivotal role, as political parties vie to secure electoral victories at all costs. Consequently, communities with larger, more united, and skilled populations often reap greater benefits in this competitive political landscape.
Given these circumstances, it is imperative to address the challenges posed by demographic disparities, caste and creed ratios, and the potential for social and political unrest. The time has come for strategic thinking and policy measures to harness India's demographic dividend while ensuring equitable opportunities for all its citizens.
"Possession of excessive or unnecessary wealth is a flaw, but wealth itself is not inherently blameworthy. Rather, it is the excessive attachment to wealth or the pursuit of needless luxuries that leads to trouble." - Śrīmad-Bhāgavatam, Canto 7.
What qualities should a Utkal Brahman have?
According to the Sanat-sujātīya (a section of the Mahabharata) a Brāhmaṇa is expected to embody twelve essential qualities. These qualities represent the virtues of self-discipline, moral integrity, and spiritual awareness. Here’s a refined summary:
1. Jñānam (Knowledge): The pursuit of deep understanding, especially self-realization and spiritual wisdom.
Therefore, Brahmins are also expected to have the wisdom to distinguish between Satya (the True and Eternal) and Mithya (the False and Transient), much like the mythical Paramahamsa, the swan that discerns the Real (Satya) from the Unreal (Mithya).
2. Satyam (Truthfulness): A commitment to truth in thought, word, and deed, aligning oneself with universal principles.
3. Damaḥ (Control of the Senses): Mastery over one’s senses, avoiding distractions that hinder spiritual focus.
4. Śrutam (Learning): Continuous study of sacred texts and wisdom literature, enriching one's knowledge and insight.
5. Amātsaryam (Absence of Envy): Cultivating a heart free from jealousy, fostering goodwill toward others.
6. Hrīḥ (Humility): Practicing modesty and avoiding pride or arrogance in knowledge or accomplishments.
7. Titikṣā (Tolerance): Patience and the ability to endure hardships calmly and without complaint.
8. Anasūyā (Absence of Malice): Being free from ill will, particularly regarding others' achievements and virtues.
9. Yajñaḥ (Sacrifice): Engaging in selfless acts and devotion, often through sacrificial offerings that benefit others.
10.Dānam (Charity): Selfless generosity, offering help and resources to those in need.
11. Dhṛtiḥ (Steadfastness): Resilience and strength in facing challenges, maintaining focus on higher goals.
12. Śamaḥ (Inner Peace): Cultivating mental tranquility and control over the mind, free from agitation.
It's important to note that while these qualities are traditionally associated with Brahmins, individuals may vary in their adherence to these ideals, and contemporary interpretations may differ based on cultural and social contexts.
An Utkal Brahmin is expected to adopt the following values and practices :
An Utkal Brahmin is encouraged to adopt and embody the following values and practices to nurture a life aligned with sattva (purity), compassion, knowledge, and devotion:
Sattvic Food: They adhere to a diet of Sattvic foods, including fresh fruits, vegetables, whole grains, nuts, seeds, and dairy products, while avoiding processed or excessively spicy foods.
Sattvic Activities: Engaging in activities that foster peace, harmony, and spiritual growth, such as meditation, yoga, communing with nature, listening to soothing music, and reading uplifting literature.
Cultivation of a Sattvic Mindset: Practicing mindfulness, gratitude, compassion, and self-awareness, nurturing positive thoughts and attitudes while refraining from negativity and harmful behaviors.
Strength, Courage, and Enthusiasm: Maintaining physical strength and mental resilience through regular exercise, sufficient rest, and affirming one's capabilities. Facing challenges with determination and zeal.
Peacekeeping: Promoting inner and outer peace through non-violence (ahimsa) and actively seeking peaceful resolutions to conflicts.
Mercy and Compassion: Demonstrating kindness, empathy, and forgiveness towards oneself and others, extending understanding and support without judgment.
Austerity, Tolerance, and Knowledge: Embracing simplicity and moderation in lifestyle, showing tolerance and acceptance of diversity, and dedicating oneself to continual learning and self-improvement.
Devotion to God: It encompasses various practices and attitudes aimed at growing closer to God. It is a continuous journey of faith, love, and spiritual growth, ultimately leading to the complete surrender of every aspect of life—actions, thoughts, and everything—to God.
In Śrīmad-Bhāgavatam, Canto 10, Chapter 25, it is stated that Lord Krishna proclaims it to be His divine responsibility to safeguard those who have wholeheartedly surrendered themselves to Him.
पकड़ लो हाथ बनवारी -
Pakad Lo Hath Banvari
In the Bhagavad Gita, Chapter 8, Verse 7, Lord Krishna proclaims,"mayy arpita-mano-buddhir mām e vaiṣhyasya sanśhayam", which means, "With your mind and intellect dedicated to Me, you will certainly reach Me; there is no doubt about this." It is often said that God cares for His beloved devotees even more deeply than a mother loves her child, offering protection, guidance, and boundless compassion to those who dedicate themselves to Him.
Unity of Utkala Brahmins:-
In the current context and for the future, it is essential for all Utkal Brahmins, both within India and abroad, to come together in unity. This unity is necessary to foster mutual understanding, cooperation, peace, prosperity, and the overall development of the Utkala Brahmin community and the world at large.
We should always bear in mind the profound wisdom of the ancient mantra: "ॐ सर्वे भवन्तु सुखिनः।सर्वे सन्तु निरामयाः। सर्वे भद्राणि पश्यन्तु।मा कश्चित् दुःख भाग्भवेत्॥" This mantra reminds us of our shared aspirations for happiness, well-being, and the avoidance of suffering.
We must also take inspiration from the timeless saying, "United we stand, divided we fall." Just as a bundle of ten sticks remains unbreakable when held together, so too can our collective strength overcome any obstacle. Much like the wind's inability to move a rock, our unity ensures that we are resilient in the face of challenges. Just as birds, trapped in a net, can only escape by working together, so can we achieve our goals when we stand united.
When we unite for a just and righteous cause, there is no reason our efforts should falter or fail. Our collective strength and determination will lead us toward a brighter future, not only for the Utkal Brahmin community but for the entire world.
It is also crucial for us to acknowledge and share the realization that our physical bodies are temporary, but our souls are permanent. Consequently, our actions and endeavors should align with this understanding. In the Bhagavad Gita (Chapter 2, Verse 22), Lord Krishna presents a profound analogy to illustrate the immortality of the soul (ātman) and its relationship with the physical body:
Vāsānsi jīrnāni yathā vihāya,
navāni gṛihnāti naro ’parāni,
tathā śharīrāni vihāya jīrnānya,
nyāni sanyāti navāni dehī
Bhagavad Gita Chapter 2- Verse 22
Meaning:
Just as a person discards old, worn-out garments and dons new ones, the soul similarly sheds an aged or decayed body and moves on to inhabit a fresh, new one.
जैसे मनुष्य जीर्ण वस्त्रों को त्यागकर दूसरे नये वस्त्रों को धारण करता है, वैसे ही देही जीवात्मा पुराने शरीरों को त्याग कर दूसरे नए शरीरों को प्राप्त होता है।।
This timeless metaphor highlights the eternal nature of the soul, emphasizing its detachment from the temporary physical form. It serves as a reminder that life is a continuous cycle, and death is merely a transition for the soul as it continues its journey beyond the limitations of the material world.
जिंदगी एक किराये का घर है, · एक न एक दिन बदलना पड़ेगा · मौत जब तुझको आवाज देगी, · घर से बाहर निकलना पड़ेगा ॥
Things to keep in mind for Utkala Brahmins.
उत्कल ब्राह्मण के लिए ध्यान रखने वाली बातें:-
उत्कल ब्राह्मण को महान बनाने वाले सात प्रमुख बातें -शिक्षा,सहिष्णुता,संस्कार,अहिंसा,धर्म पालन,दयालूता और वेद,वेदांत,शास्त्र कला में निपुणता।
उत्कल ब्राह्मण के लिये अब जरुरी सात प्रमुख बातें - उच्च शिक्षा -अनुसंधान और उद्यमिता ,अधिक सहिष्णुता,अधिक संस्कार,एकता,मेहनत,भाईचारा,धर्म पालन।
उत्कल ब्राह्मण के लिये छोङने वाली तीन प्रमुख बातें-1-बुरी संगत, 2- कुप्रथाएँ, 3. आपसी मनमुटाव॥
उत्कल ब्राह्मण को जोङने वाली तीन प्रमुख बातें-1-गौरवशाली इतिहास, 2-परम्पराएँ, 3-हमारे आदर्श। उत्कल ब्राह्मण के लिए सदा सर्वदा ध्यान रखने वाली बातें - ।। सं गच्छध्वम् सं वदध्वम्।। (ऋग्वेद 10.181.2) अर्थात: साथ चलें मिलकर बोलें। उसी सनातन मार्ग का अनुसरण करो जिस पर पूर्वज चले हैं।
उत्कल ब्राह्मण को महान बनाने वाले सात प्रमुख बातें -शिक्षा,सहिष्णुता,संस्कार,अहिंसा,धर्म पालन,दयालूता और वेद,वेदांत,शास्त्र कला में निपुणता।
उत्कल ब्राह्मण के लिये अब जरुरी सात प्रमुख बातें - उच्च शिक्षा -अनुसंधान और उद्यमिता ,अधिक सहिष्णुता,अधिक संस्कार,एकता,मेहनत,भाईचारा,धर्म पालन।
उत्कल ब्राह्मण के लिये छोङने वाली तीन प्रमुख बातें-1-बुरी संगत, 2- कुप्रथाएँ, 3. आपसी मनमुटाव॥
उत्कल ब्राह्मण को जोङने वाली तीन प्रमुख बातें-1-गौरवशाली इतिहास, 2-परम्पराएँ, 3-हमारे आदर्श। उत्कल ब्राह्मण के लिए सदा सर्वदा ध्यान रखने वाली बातें - ।। सं गच्छध्वम् सं वदध्वम्।। (ऋग्वेद 10.181.2) अर्थात: साथ चलें मिलकर बोलें। उसी सनातन मार्ग का अनुसरण करो जिस पर पूर्वज चले हैं।
श्रीभगवानुवाच:
ऊर्ध्वमूलमधःशाखमश्वत्थं प्राहुरव्ययम्।
छन्दांसि यस्य पर्णानि यस्तं वेद स वेदवित्॥
"If sin exceeds virtue, the soul descends;
if sin is less than virtue, the soul ascends."
अधश्चोर्ध्वं प्रसृतास्तस्य शाखा गुणप्रवृद्धा विषयप्रवालाः।
अधश्च मूलान्यनुसन्ततानि कर्मानुबन्धीनि मनुष्यलोके।।
Bhagavad Gita: Chapter 15, Verse 2.
निष्काम कर्म मनुष्य को कर्म के बंधन से मुक्त करता है।
श्रीमद्भागवत पंचम स्कंध प्रथम अध्याय।
It is important for every Utkala Brahmin to be familiar with the teachings of the Bhagavad Gita, especially Chapter 15, Verses 1 to 20. In this section, Lord Krishna, the Supreme Divine Personality, speaks of the Ashvattha (अश्वत्थ-Picture given above) tree(Ficus religiosa or sacred fig) , which symbolizes the nature of the material world. Here, Lord Krishna imparts profound wisdom, guiding individuals on the path to spiritual liberation.
1.The Supreme Divine Personality explained that there's a special tree called Ashvattha (अश्वत्थ) tree (Ficus religiosa or sacred fig) with its roots above and branches below. Its leaves are the Vedic hymns, and and understanding this tree means knowing the Vedas.
2.The branches of the tree extend upward and downward, nourished by the three guṇas, with the objects of the senses as tender buds. The roots of the tree hang downward, causing the flow of karma in the human form. Below, its roots branch out causing (karmic) actions in the world of humans.
3 & 4.The real form of this tree is not perceived in this world, neither its beginning nor end, nor its continued existence. But this deep-rooted aśhvatth tree must be cut down with a strong axe of detachment. Then one must search out the base of the tree, which is the Supreme Lord, from whom streamed forth the activity of the universe a long time ago. Upon taking refuge in Him, one will not return to this world again.
[Cut aerial roots of the Inverted tree which are providing food to this tree]
5. Those who are free from vanity and delusion, who have overcome the evil of attachment, who dwell constantly on the self and on God, who are free from the desire to enjoy the senses, and are beyond the dualities of pleasure and pain, such liberated personalities attain My eternal Abode. Individuals bound by vanity and delusion, unable to break free from the shackles of attachment and the desire for sensory pleasures, continually traverse from one branch to another within the Ashvattha tree. When sin outweighs virtue, the soul descends; when virtue surpasses sin, the soul ascends.
6.Neither the sun nor the moon, nor fire can illumine that Supreme Abode of Mine. Having gone There, one does not return to this material world again.
7.The embodied souls in this material world are My eternal fragmental parts. But bound by material nature, they are struggling with the six senses including the mind.
8.As the air carries fragrance from place to place, so does the embodied soul carry the mind and senses with it, when it leaves an old body and enters a new one.
9.Using the sense perceptions of the ears, eyes, skin, tongue, and nose, which are grouped around the mind, the embodied soul savors the objects of the senses.
10.The ignorant do not perceive the soul as it resides in the body, and as it enjoys sense objects; nor do they perceive it when it departs. But those who possess the eyes of knowledge can behold it.
11.Striving yogis too are able to realize the soul enshrined in the body. However, those whose minds are not purified cannot cognize it, even though they strive to do so.
12.Know that I am like the brilliance of the sun that illuminates the entire solar system. The radiance of the moon and the brightness of the fire also come from Me.
13.Permeating the earth, I nourish all living beings with My energy. Becoming the moon, I nourish all plants with the juice of life.
14.It is I who take the form of the fire of digestion in the stomachs of all living beings, and combine with the incoming and outgoing breaths, to digest and assimilate the four kinds of foods.
15.I am seated in the hearts of all living beings, and from Me come memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, am the author of the Vedant, and the knower of the meaning of the Vedas.
16.There are two kinds of beings in creation, the kṣhar (perishable) and the akṣhar (imperishable). The perishable are all beings in the material realm. The imperishable are the the liberated beings.
17.Besides these, is the Supreme Divine Personality, who is the indestructible Supreme Soul. He enters the three worlds as the unchanging Controller and supports all living beings.
18.I am transcendental to the perishable world of matter, and even to the imperishable soul; hence I am celebrated, both in the Vedas and the Smṛitis, as the Supreme Divine Personality.
19.Those who know Me without doubt as the Supreme Divine Personality truly have complete knowledge. O Arjun, they worship Me with their whole being.
20.I have shared this most secret principle of the Vedic scriptures with you, O sinless Arjun. By understanding this, a person becomes enlightened, and fulfills all that is to be accomplished.
Hindi:-
1.पुरुषोतम भगवान ने कहाः शाश्वत अश्वत्थ वृक्ष (संसार वृक्ष) की जड़ें ऊपर की ओर तथा इसकी शाखाएँ नीचे की ओर हैं। ज्ञानी पुरुष इस संसार वृक्ष को ऊर्ध्वमूल और अध:शाखा वाला अश्वत्थ और अव्यय कहते हैं; जिसके पर्ण छन्द अर्थात् वेद हैं, संसार वृक्ष को जो जानता है, वह वेदवित् है।
2.इस वृक्ष की शाखाएँ ऊपर तथा नीचे की ओर फैलती हैं और इन्द्रिय विषयों के साथ कोमल कोंपलों के समान तीनों गुणों द्वारा पोषित होती हैं। वृक्ष की जड़ें नीचे की ओर भी लटकी होती हैं जिसके कारण मानव जन्म में कर्मों का प्रवाह होता है। इसकी नीचे के ओर की जड़ों की शाखाएँ संसार में मानव जाति के कर्मों का कारण हैं।
3 & 4.इस संसार में इस वृक्ष के वास्तविक स्वरूप का बोध नहीं हो सकता और न ही इसके आदि, अंत और निरन्तर अस्तित्व को जाना जा सकता है। अतः इस गहन जड़ों वाले अश्वत्थ वृक्ष को अनासक्ति /विरक्ति रूपी सशक्त शस्त्र से काट देना चाहिए तभी कोई इसके आधार को जान सकता है जो कि परम प्रभु हैं जिनसे ब्रह्माण्ड की गतिविधियों का अनादिकाल से प्रवाह हुआ है और उनकी शरण ग्रहण करने पर फिर कोई इस संसार में लौट कर नहीं आता।
[उस उल्टे पेड़ के नीचे फैली उन जड़ों को काट दें, जो पेड़ को पोषण दे रही हैं।]
5.वे जो अभिमान और मोह से मुक्त रहते हैं एवं जिन्होंने आसक्ति की बुराई पर विजय पा ली है, जो निरन्तर अपनी आत्मा और भगवान में लीन रहते हैं, जो इन्द्रिय भोग की कामना से मुक्त रहते हैं और सुख-दुख के द्वन्द्वों से परे हैं, ऐसे मुक्त जीव मेरा नित्य धाम प्राप्त करते हैं। वे व्यक्ति, जो अहंकार और मोह से बंधित हैं, जो आसक्ति और इंद्रियों के भोग की इच्छा से मुक्ति प्राप्त नहीं कर पा रहे हैं, ऐसे व्यक्ति अश्वत्थ वृक्ष के एक शाखा से दूसरी शाखा में लगातार चलते रहते हैं।"यदि पाप पुण्य से अधिक होता है, तो आत्मा नीचे गिरती है; यदि पाप पुण्य से कम होता है, तो आत्मा ऊपर उठती है।"
6. न तो सूर्य, न ही चन्द्रमा और न ही अग्नि मेरे सर्वोच्च लोक को प्रकाशित कर सकते हैं। वहाँ जाकर फिर कोई पुनः इस भौतिक संसार में लौट कर नहीं आता।
7.इस भौतिक संसार की आत्माएँ मेरा शाश्वत अणु अंश हैं लेकिन प्राकृत शक्ति के बंधन के कारण वे मन सहित छः इन्द्रियों के साथ संघर्ष करती हैं।
8.जिस प्रकार से वायु सुगंध को एक स्थान से दूसरे स्थान पर ले जाती है उसी प्रकार से देहधारी आत्मा जब पुराने शरीर का त्याग करती है और नये शरीर में प्रवेश करती है उस समय वह अपने साथ मन और इन्द्रियों को भी ले जाती है।
9.कान, आंख, त्वचा, जिह्वा और नासिका के इन्द्रिय बोध जो मन के चारों ओर समूहबद्ध हैं, के साथ देहधारी आत्मा इन्द्रिय विषयों का भोग करती है।
10.अज्ञानी आत्मा का अनुभव नहीं कर पाते जबकि यह शरीर में रहती है और इन्द्रिय विषयों का भोग करती है और न ही उन्हें इसके शरीर से प्रस्थान करने का बोध होता है लेकिन वे जिनके नेत्र ज्ञान से युक्त होते हैं वे इसे देख सकते हैं।
11.भगवद्प्राप्ति के लिए प्रयासरत योगी यह जानने में समर्थ हो जाते हैं कि आत्मा शरीर में प्रतिष्ठित है किन्तु जिनका मन शुद्ध नहीं है वे प्रयत्न करने के बावजूद भी इसे जान नहीं सकते।
12.यह जान लो कि मैं सूर्य के तेज के समान हूँ जो पूरे ब्रह्माण्ड को प्रकाशित करता है। सूर्य का तेज और अग्नि की दीप्ति मुझसे ही उत्पन्न होती है।
13.पृथ्वी पर व्याप्त रहकर मैं सभी जीवों को अपनी शक्ति से पोषित करता हूँ। चन्द्रमा के रूप में मैं सभी पेड़-पौधों और वनस्पतियों को जीवन रस प्रदान करता हूँ।
14.मैं सभी जीवों के उदर में पाचन अग्नि के रूप में रहता हूँ, भीतरी श्वास और प्रश्वास के संयोजन से चार प्रकार के भोजन को मिलाता और पचाता हूँ।
15.मैं समस्त जीवों के हृदय में निवास करता हूँ और मुझसे ही स्मृति, ज्ञान और विस्मृति आती है। केवल मैं ही सभी वेदों द्वारा जानने योग्य हूँ, मैं वेदांत का रचयिता और वेदों का अर्थ जानने वाला हूँ।
16.सृष्टि में दो प्रकार के जीव हैं-क्षर और अक्षर। भौतिक जगत के सभी जीव नश्वर हैं और मुक्त जीव अविनाशी हैं।
17. इनके अतिरिक्त एक परम सर्वोच्च व्यक्तित्व है जो अक्षय परमात्मा है। वह तीनों लोकों में अपरिवर्तनीय नियंता के रूप में प्रवेश करता है और सभी जीवों का पालन पोषण करता है।
18.मैं नश्वर सांसारिक पदार्थों और यहाँ तक कि अविनाशी आत्मा से भी परे हूँ इसलिए मैं वेदों और स्मृतियों दोनों में ही दिव्य परम पुरूष के रूप में विख्यात हूँ।
19.वे जो संशय रहित होकर मुझे परम दिव्य भगवान के रूप में जानते हैं, वास्तव में वे पूर्ण ज्ञान से युक्त हैं। हे अर्जुन! वे पूर्ण रूप से मेरी भक्ति में डूबा हुआ या मग्न रहते हैं।
20.हे निष्पाप अर्जुन! मैंने तुम्हें वैदिक ग्रंथों का अति गुह्य सिद्धान्त समझाया है। इसे समझकर मनुष्य प्रबुद्ध हो जाता है और अपने प्रयासो में परिपूर्ण हो जाता है।
Here, the historical narrative of the Utkala Brahmins comes to an end, covering a range of issues intricately linked to the journey of the Utkala Brahmins, both directly and indirectly.
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| एषा ह्यज्ञानसंभूता नारायणपरायणा। मुहुर्वितरते येन सृष्टिस्थितिप्रलयाः॥ |
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| मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः। आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥ |
After exploring the brief history of Utkala Brahmins and delving into various associated issues, let us now immerse ourselves in the captivating verses of the Gita Govinda.
The Gita Govinda has been incorporated
into the daily rituals at Shri Jagannath Temple
and is sung as part of the evening prayers
before sleeping of Shri Jagannath.
सर्वभूतानि कौन्तेय प्रकृति यान्ति मामिकाम् । कल्पक्षये पुनस्तानि कल्पादौ विसृजाम्यहम् ॥7॥ प्रकृतिं स्वामवष्टभ्य विसृजामि पुनः पुनः ।भूतग्राममिमं कृत्स्नमवशं प्रकृतेर्वशात् ॥8॥ Bhagavad Gita: Chapter 9, Verse 7-8
🌏 अरुण स्तंभ-Aruna Stambha 🌏
Shree Jagannath Temple-Puri
Shree Jagannath Temple-Puri
Notable Utkala Brahmins:-
1.Prabhu Kalki (Sanskrit: कल्कि)/Kalki Ram, the prophesied tenth and final incarnation of the God Vishnu. (According to Purana and Bhavishya Malika)🙏
"मेरे घर राम आये है:।
2.Lord Balarama/Balabhadra (बलराम/बलभद्र)/Ananta, the prophesied incarnation of the God Sankarshana/Shesha Nag (According to Sunya Pothi and Bhavishya Malika).
3.Chaitanya Mahaprabhu(चैतन्य महाप्रभु 1486-1535), incarnation of the God Krishna. He was born in Utkal Brahmin (Jajpuria Vedic/वैदिक ब्राह्मण)family settled in Bengal on 18 February 1486. His birthplace was Nabadwip - Nadia. His family root was Jajpur, Odisha, from where his ancestor was migrated to Sylhet(Bengali:সিলেট) of erstwhile Bengal where there is a Shakti Peeth named Shri Shail(Bengali: শ্রীশৈল শক্তিপীঠ). It is pertinent to mention here, Shri Shail (Bengali: শ্রীশৈল শক্তিপীঠ) is one of the Shakti Peeths, located at Joinpur village, Dakshin Surma, near Gotatikar, 3 km south-east of Sylhet town, Bangladesh. It is said the Hindu Goddess Sati's neck fell here. The Goddess is worshipped here as Mahalakshmi.
It is relevant to mention here Chaitanya Mahaprabhu was a great Vaishnava saint of the Bhakti era of medieval India. Gaudiya Vaishnava is based on his philosophy. He was the contemporary of the last Suryavamsi emperor of Odisha, Gajapati Prataprudra. He spent his last 24 years of life in Puri - Odisha. सूर्यवंशी सम्राट, गजपति महाराज प्रताप रुद्रदेव ने इन्हें श्रीकृष्ण का अवतार माना और वह इनके श्रीचरणों में नत हो जाते थे।
"नयनं गलदश्रुधारया वदनं गदगदरुद्धया गिरा। पुलकैर्निचितं वपुः कदा तव नाम-ग्रहणे भविष्यति" -श्री श्री चैतन्य शिक्षाष्टकम्। Romanized- Nayanam galdashru dharaya vadanam gadgada ruddhaya gira. Pulakair nichitam vapuh (शरीर): kada tav naam-grahane Bhabishithi.
This verse from the Shikshashtakam, penned by Chaitanya Mahaprabhu, beautifully encapsulates the depth of love and devotion a devotee feels towards the Lord. It expresses the longing for a profound emotional connection, where the mere mention of the Lord's name evokes tears, trembling, and a faltering voice, signifying the intense yearning for divine union. 🙏
नयनं गलदश्रुधारया वदनं गदगदरुद्धया गिरा।
पुलकैर्निचितं वपुः कदा तव नाम-ग्रहणे भविष्यति॥
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| तृणादपि सुनीचेन तरोरपि सहिष्णुना। अमानिना मानदेन कीर्तनीयः सदा हरिः।। |
১৪৮৬ খ্রিস্টাব্দের ১৮ ফেব্রুয়ারি নদিয়ার নবদ্বীপে উৎকল ব্রাহ্মণ পরিবারে চৈতন্য মহাপ্রভুর জন্ম। চৈতন্যদেবের পূর্বপুরুষেরা ছিলেন ওড়িশার জাজপুরের আদি বাসিন্দা। তাঁর প্রপিতামহ মধুকর মিশ্র ওড়িশা থেকে বাংলায় এসে বসতি স্থাপন করেন। চৈতন্য মহাপ্রভু তাঁর জীবনের শেষ ২৪ বছর জগন্নাথ ধাম পুরী তে কাটিয়ে ছিলেন ,তার মধ্যে শেষ ১২ বছর চৈতন্য মহাপ্রভু শ্রী রাধাকান্ত মঠে ,রাজা প্রতাপরুদ্রের রাজগুরু কাশী মিশ্রের বাসভবনের একটি ছোট ঘরে থাকতেন ,যার নাম শ্রী গম্ভীরা (গম্ভীরঅ)।
4.The great poet Jayadeva (Jai Dev-जयदेव) famous Sanskrit scholar, poet, and author of Gita Govinda. Every night during the Badasinghara or the last ritual of Lord Jagannath, the Gita Govinda of Jayadeva is sung, set to traditional Odissi ragas & talas. "Om Jai Jagdish Hare" a famous Bhajan’ and ‘Aarti’ written by Pandit Shardha Ram Phillauri (Sharma) have been inspired by the[ दशावतार कीर्ति धवलम् section] Gita Govinda of Jai Dev.
The musical tradition of sopana sangeetham, originating in Kerala, involves the adaptation of ashtapadis into a unique form performed within temple settings. Additionally, Jayadeva's hymns find inclusion within the revered Guru Granth Sahib.
The musical tradition of sopana sangeetham, originating in Kerala, involves the adaptation of ashtapadis into a unique form performed within temple settings. Additionally, Jayadeva's hymns find inclusion within the revered Guru Granth Sahib.
5.Jagannatha Dash (Dasa) was a renowned scholar proficient in both Sanskrit and the Oriya language. Born in Kapileswarpur Sasana, one of the 16 traditional Sasana villages in Puri, on Radhastami in 1490, he hailed from a distinguished Utkal Brahmin family belonging to the Kaushiki gotra. His parents were Padmabati Debi and Bhagabana Dash. Jagannatha Dasa's magnum opus, the 'Srimad Bhagavata' in Oriya, stands as a seminal work in Oriya literature. He was part of the esteemed Panchasakha, or "five friends," alongside Ananta Dasa, Jasobanta Dasa, Balarama Dasa, and Achyutananda Dasa, all of whom were luminaries in Odia literature. Shri Jagannath Das, and Shri Achutananda Dasa in the Bhavishya Malika, has written that man should chant the Om mantra (ॐ) and 16-syllable Kalki mantra for spiritual elevation and protection.
राम हरे ,कृष्ण हरे ,अनंत माधब हरे। Ram Hare, Krishna Hare, Anant Madhav Hare.
सच्चिदानन्दं परब्रह्म आद्याशक्तिं परेश्वरीम्।
अनन्तं च माधवं च नमामि पादपङ्कजे॥
कल्कि नाम संकीर्तनं।
6. Udayan Acharya: Sanskrit scholar of the 12th century.
7. Vishwanath Kaviraj: Sanskrit scholar of the 13th century.
8.Govardhan Acharya:-Sanskrit scholar of12th century.
9.Pandit Gangadhar Mishra. He was the court poet of Maharaja Baliar Singh(1660-1690 AD) of Sambalpur Kingdom. He was reputed for his work Kosalananda kavyam. In this poem, the post-medieval social and cultural conditions of Sambalpur along with the rest of Odisha are reflected.
10.Nandini Satpathy was an Indian politician(Indian National Congress) and author. She was the Chief Minister of Odisha from June 1972 to December 1976.
11. Justice Ranganath Misra - 21st Chief Justice of India.1st Chairman of National Human Rights Commission.
12. Justice Dipak Misra- 45th Chief Justice of India.
13.Purna Chandra Hota is a former Indian bureaucrat, former Chairman, Union Public Service Commission(2002–2003).Chairman-Hota Committee For civil service reforms (intellectual growth of civil servants and on upgrading their domain knowledge, protecting the Civil Service against wrongful pressure, etc).
14.Pramod Kumar Misra(IAS), often abbreviated as P. K. Misra, is currently the Principal Secretary to India's Prime Minister, Shri Narendra Modi.
13.Purna Chandra Hota is a former Indian bureaucrat, former Chairman, Union Public Service Commission(2002–2003).Chairman-Hota Committee For civil service reforms (intellectual growth of civil servants and on upgrading their domain knowledge, protecting the Civil Service against wrongful pressure, etc).
14.Pramod Kumar Misra(IAS), often abbreviated as P. K. Misra, is currently the Principal Secretary to India's Prime Minister, Shri Narendra Modi.
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I dedicate this writing for the peace of the departed soul of my only son late
Inventor and student of AI & ML -Prabir Kumar Mahanty.
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Reminiscence of Utkal Brahmins by means of Images
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Linga raja Temple, dedicated to Lord Shiva, is a masterpiece of Utkala architecture. Its distinctive spire, exquisite sculptures, and religious significance make it a revered Hindu pilgrimage site in Bhubaneswar, Odisha. |
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| गोवर्धन मठ, पुरी-इस मठ का महावाक्य है 'प्रज्ञानं ब्रह्म"। यह जगन्नाथ मंदिर से जुड़ा है ,और आदि शंकराचार्य द्वारा शुरू की गई परंपरा के अनुसार यह ऋग्वेद पर अधिकार रखता है।  |
The Bhavishya Malika, an ancient prophetic text, portrays the Baitarani River (Dasaswamedh Ghat) and Khandagiri as sacred and divine, intricately connected to the leela (divine play) of Lord Kalki. In the Bhavishya Malika, both the Baitarani River and Khandagiri are sanctified by their association with Kalki’s divine actions, embodying the promise of spiritual renewal and the triumph of dharma in the coming age.
The Gajapati Maharajas have historically held a revered role in Shri Kshetra, or Jagannath Dham, as devout patrons of Vaishnavism and ardent devotees of Lord Jagannath. They were instrumental in promoting the deity's worship and commissioning temples dedicated to Lord Jagannath. Beyond their devotion, the Gajapati rulers enriched the temple's spiritual and cultural life, playing a key role in its masonry, maintenance, and preservation. Their influence ensured the temple's grandeur endured, and they actively participated in and oversaw important ritualistic festivals, maintaining the continuity of these sacred traditions. It is believed that at the end of the Kali Yuga, with the dawn of the Satya Yuga, a devout and pure vegetarian from Gajapati lineage will rise to a royal position once more.
The kings of the Mahapatra dynasty, belonging to the Utkal Brahmin community, have historically held a revered position in Simlapal (formerly known as Garh) as devoted patrons of Vaishnavism. They played a key role in promoting the Vaishnavite tradition, overseeing the worship of deities, commissioning temples, and ensuring their maintenance and preservation. These rulers were also deeply involved in important ritualistic festivals, helping to sustain these sacred practices over time. Additionally, they established several Utkal Brahmin villages within their territory, modeled after the Sasan villages, further strengthening the cultural and spiritual fabric of the region. According to a specific belief, they are possibly descendants of Vaivasvata Manu. It is believed that at the end of the Kali Yuga, with the dawn of the Satya Yuga, a devout and pure vegetarian from this lineage will rise to a royal position once again.
The royal palace of Simlapal (ancient name Garh).सिमलापाल (प्राचीन नाम गढ़) का शाही महल। সিমলাপালের (প্রাচীন নাম গড়) রাজ প্রাসাদ।
New expansion of Jagannath culture.
The new expansion of the Jagannath temple and its culture represents a significant broadening of the reach and influence of this ancient tradition. This development not only involves the physical expansion of the temple premises but also includes dedicated efforts to promote, preserve, and spread the cultural, religious, and spiritual practices associated with Lord Jagannath. Along with this expansion, a message of universal well-being is conveyed:
ॐ सर्वे भवन्तु सुखिनः, सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु, मा कश्चिद्दुःखभाग्भवेत् ।
ॐ शान्तिः शान्तिः शान्तिः ॥
**Meaning:**
"May all beings be happy,
May all beings be free from disease,
May all beings experience auspiciousness,
May no one suffer in any way.
Om Shanti (Peace), (Shanti) Peace, (Shanti) Peace."
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Char Dham-चारधाम दर्शन   |
Shree Dwarkadhish
Shree Dwarkadhish Temple. Gujarat
Shree Rameswaram, Tamil Nādu.
Shree Jagannath Temple.
Lord Jagannath & Jagannath Dham
हे प्रभु जगन्नाथ, मैं इस लेख को आपकी प्रेरणा से रच रहा हूँ। अगर अनजाने में कोई गलती होती है, तो कृपया क्षमा करें। O Lord Jagannath, I am composing this writing with your divine inspiration. If any mistakes are made unknowingly, please forgive me.🙏
💥Anyone can share it with friends and relatives.
💥आप इसे अपने दोस्तों और रिश्तेदारों के साथ (Share)साझा कर सकते हैं
💥सभी गृहस्थों और परिवारिक जनों से आग्रह है कि वे श्रीमद्भागवत के पाँचवें (5th) स्कंध के 14वें अध्याय और सप्तम(7th) स्कंध के 15वें अध्याय का अध्ययन करें, ताकि वे इस संसार के वास्तविक अर्थ और उद्देश्य को समझ सकें।
💥All householders are requested to study the 14th chapter of the 5th Canto and the 15th chapter of the 7th Canto of the Shrimad Bhagavatam, so that they can understand the true meaning and purpose of this life in this world.
☯Orissa Review -Published by Government of Odisha:-Brahmin Sasan Villages around Puri by Sarat Chandra Mohapatra.
☯Srimad Bhagavata Mahapuran.श्रीमद्भागवत महापुराण।
☯Srimad Bhagavad-Gita. श्रीमद भगवत गीता।
☯Rigveda, Yajurveda, Samaveda and Atharvaveda for sloka.
☯Madala Panji (Odia ମାଦଳା ପାଞ୍ଜି) is a chronicle of the Jagannath Temple, Puri, Odisha.
☯Kalhana's Rajatarangini in reference to an English version.
☯Shri Skanda Purana (Sahyadri Khandha) -Ed. Dr. Jarson D. Kunha, Marathi version Ed. By Gajanan Shastri Gaytonde, published by Shree Katyani Publication, Mumbai
☯Sanskrit text-Brahmanotpatti-martanda by Harikrishna Shastri
☯पी.वी.काणे : हिस्ट्री ऑव धर्मशास्त्र, प्रथम खंड (पूना)।
☯Kapila Smriti/Purana, Wikipedia.
☯The Maratha-era kaifiyats (bureaucratic records) of Deccan.
☯A History of Brahman Clans(ब्राह्मण वंशो का इतिहास) in Hindi, by Dorilal Sharma, published by Rashtriya Brahmana Mahasabha, Vimal Building, Jamirabad, Mitranagar, Masudabad, Aligarh-1, 2nd ed-1998.
☯भारतीय ब्राह्मणों की गोत्रावली 5th ed-2010 by- L.N.Sharma. Panipat (This Hindi book contains the most exhaustive list of Brahmans gotras and pravaras together with their real and mythological histories)
☯Jati-Bhaskara by Pt. Jwala Prasad Misra, published by Khemraj Shri Krishna Das, Bombay, (1914). Jati-Bhaskara, page 101-102; these Slokas are also quoted in A History of Brahmin Clans, page 155
☯The Tribes and Castes of Central Provinces of India.
☯Kalhana's Rajatarangini: A Chronicle of the Kings of Kashmir; 3 Volumes > M. A. Stein (translator),(Introduction by Md Ishaq Khan), published by Saujanya Books at Srinagar,2007,(First Edition pub. in 1900), ISBN 81-8339-043-9 / 8183390439.
☯ The Tribes and Castes of Central Provinces of India, by R. V. Russel, I. C. S. (assisted by R. B. Hira Lal),4 Vols, Macmillan, and Co; New Ed edition (2 Aug 1995): Asian Educational Services, India; Language English, ISBN 81-206-0833-X, ISBN 978-81-206-0833-7.
☯Hindu Castes and Sects Jogendranath Bhattacharya; First Editions: Calcutta, 1896); New Ed: New Delhi: Munshiram Manoharlal Publications, 1995.
☯Mayne's "Treatise on Hindu Law and Usage, 15th ed., New Delhi: Bharat Law House, 2003.
☯Kane, Pandurang Vaman(1880 - 1972), "History of Dharmasastra " (ancient and mediæval religious and civil law in India), Poona: Bhandarkar Oriental Research Institute. 1962 - 1975.
☯Hindu Manners, Customs, and Ceremonies, by Abbe J. A. Dubois, English translation first published in 1816, Reprint. 1999(Third edition. Delhi, Low Price Pub.), 2 volumes, 741 p, ISBN 81-7020-927-7.
☯Manusmriti(मनुस्मृति): Translation by G. Buhler (1886). Sacred Books of the East: The Laws of Manu (Vol. XXV). Oxford. Available online at The Laws of Manu.
☯History of India by Herman Kulke and Dietmar Rothermund, Published 2004, Routledge, 448 pages, ISBN 0-415-32920-5.
☯Migrant Brahman in north India- by Swati Dutta 1989.
☯Kapalkundala(কপালকুণ্ডলা)-Bankim Chandra Chattopadhyaya
☯Shruti of Utkal Brahmin.
☯Family historians.
☯Patna Plates of Maha Bhava Gupta.
☯Santi gram plate of Dandi Mahadevi of the Bhaumakara Dynasty.
☯Patna Grants of Maha Shiva Gupta I Yayati.
☯Brahmana-Sarvasva (ब्राह्मण सर्वस्व): A Pre-Sankara Vedic Commentary by Halayudha. Published by Sanskrit Sahitya Parishad, Calcutta, 1960
☯Magazine of Simlapal MM high School (West Bengal).
☯Magazine of Hirbandh (West Bengal).
☯Collection of information from Utkal Brahmins scholars of Odisha & West Bengal.
☯The Telegraph (India).Dec 2, 2015
☯Namebd.com
☯पी.वी.काणे : हिस्ट्री ऑव धर्मशास्त्र, प्रथम खंड (पूना)।
☯Kapila Smriti/Purana, Wikipedia.
☯The Maratha-era kaifiyats (bureaucratic records) of Deccan.
☯A History of Brahman Clans(ब्राह्मण वंशो का इतिहास) in Hindi, by Dorilal Sharma, published by Rashtriya Brahmana Mahasabha, Vimal Building, Jamirabad, Mitranagar, Masudabad, Aligarh-1, 2nd ed-1998.
☯भारतीय ब्राह्मणों की गोत्रावली 5th ed-2010 by- L.N.Sharma. Panipat (This Hindi book contains the most exhaustive list of Brahmans gotras and pravaras together with their real and mythological histories)
☯Jati-Bhaskara by Pt. Jwala Prasad Misra, published by Khemraj Shri Krishna Das, Bombay, (1914). Jati-Bhaskara, page 101-102; these Slokas are also quoted in A History of Brahmin Clans, page 155
☯The Tribes and Castes of Central Provinces of India.
☯Kalhana's Rajatarangini: A Chronicle of the Kings of Kashmir; 3 Volumes > M. A. Stein (translator),(Introduction by Md Ishaq Khan), published by Saujanya Books at Srinagar,2007,(First Edition pub. in 1900), ISBN 81-8339-043-9 / 8183390439.
☯ The Tribes and Castes of Central Provinces of India, by R. V. Russel, I. C. S. (assisted by R. B. Hira Lal),4 Vols, Macmillan, and Co; New Ed edition (2 Aug 1995): Asian Educational Services, India; Language English, ISBN 81-206-0833-X, ISBN 978-81-206-0833-7.
☯Hindu Castes and Sects Jogendranath Bhattacharya; First Editions: Calcutta, 1896); New Ed: New Delhi: Munshiram Manoharlal Publications, 1995.
☯Mayne's "Treatise on Hindu Law and Usage, 15th ed., New Delhi: Bharat Law House, 2003.
☯Kane, Pandurang Vaman(1880 - 1972), "History of Dharmasastra " (ancient and mediæval religious and civil law in India), Poona: Bhandarkar Oriental Research Institute. 1962 - 1975.
☯Hindu Manners, Customs, and Ceremonies, by Abbe J. A. Dubois, English translation first published in 1816, Reprint. 1999(Third edition. Delhi, Low Price Pub.), 2 volumes, 741 p, ISBN 81-7020-927-7.
☯Manusmriti(मनुस्मृति): Translation by G. Buhler (1886). Sacred Books of the East: The Laws of Manu (Vol. XXV). Oxford. Available online at The Laws of Manu.
☯History of India by Herman Kulke and Dietmar Rothermund, Published 2004, Routledge, 448 pages, ISBN 0-415-32920-5.
☯Migrant Brahman in north India- by Swati Dutta 1989.
☯Kapalkundala(কপালকুণ্ডলা)-Bankim Chandra Chattopadhyaya
☯Shruti of Utkal Brahmin.
☯Family historians.
☯Patna Plates of Maha Bhava Gupta.
☯Santi gram plate of Dandi Mahadevi of the Bhaumakara Dynasty.
☯Patna Grants of Maha Shiva Gupta I Yayati.
☯Brahmana-Sarvasva (ब्राह्मण सर्वस्व): A Pre-Sankara Vedic Commentary by Halayudha. Published by Sanskrit Sahitya Parishad, Calcutta, 1960
☯Magazine of Simlapal MM high School (West Bengal).
☯Magazine of Hirbandh (West Bengal).
☯Collection of information from Utkal Brahmins scholars of Odisha & West Bengal.
☯The Telegraph (India).Dec 2, 2015
☯Namebd.com
☯Prabhupadabooks.com
☯Bhavishya Malika authored by Pancha Sakha.
☯ Everipedia
☯Facebook-(2012-2021) conversation with Utkal Brahmins.
☯The Indian Journal of Anthropology
☯ jagannathtemplepuri.com
☯Encyclopedia Britannica | Britannica 2006
Encyclopedia of world religions page NO-142
☯Merriam-Webster's Encyclopedia of World Religions-1999
☯The International Journal Of Humanities & Social Studies (ISSN 2321 - 92030)-2016
☯ jagannathtemplepuri.com
☯Encyclopedia Britannica | Britannica 2006
Encyclopedia of world religions page NO-142
☯Merriam-Webster's Encyclopedia of World Religions-1999
☯The International Journal Of Humanities & Social Studies (ISSN 2321 - 92030)-2016
☯Research Article; -A socio-economic study of ritual functionaries (SEVAKS) of world-famous Shri Jagannath temple, Puri, India by .S. Samanta, R.K. Nanda & P. Rautaray |David Lagourie Gosling (Reviewing editor)Published online:04 Nov 2019 0n Journal
Copyright © by Writer
Cogent Social Sciences Volume 5, 2019 - Issue 1.
☯Odisha District Gazetteers, Ganjam,1992 -Dr, Tara Datt, IAS.Chief Editor of Gazetteers & DG, Traning and coordination, Govt of Odisha.
☯.ChatGPT,developed by OpenAI.
☯*Wikipedia.
🔰In 2014, an insightful article about the Utkala Brahmin gained significant recognition online (Facebook) , ranking No. 1 on Google search. This article, which delved into the rich heritage and cultural significance of the Utkala Brahmins, was later transferred to a blog in April 2015, allowing for a broader audience to access and appreciate the content.
All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the author, except in the case of brief quotations embodied in critical reviews and certain other noncommercial uses permitted by copyright law. For permission requests, write to the writer, at the address below. prabir.mahanti@columnist.com.🙏
Gratitude(आभार)- Isha, Mahabir Prasad Mallia, Kashi Mishra, Pulin Panda, Dr. Sovan Nanda, Sandip Goswami. Professor Mahadev Panda, Arpita Mahanty & Late Akash Mahanty author of Waybackpy (MIT license) for retrieving it many times through Waybackpy and protecting it from anti Utkal and unscrupulous people.🙏
Comments of Author:-
The Genesis of the Utkala Brahmin's origin was penned under the divine inspiration of Lord Jagannath. If anybody or any organization doesn't agree with Origin, history, migration, and other content of Genesis of Utkal Brahmins, he or they may mention it in the comments with documentary evidence and it will be corrected. Any comment in this regard without documentary evidence and source of Information will be treated as mala fide and will be deleted.🙏O Lord, please grant me only knowledge ,energy and devotion🙏
ABOUT PRABIR:-
New Delhi, India.
About the Author:-
Prabir is an Indian author who was born into a Utkal Brahmin family in the Indian state of West Bengal. He is known for his books, which are sold through Amazon.com, Flipkart.com, and Abebooks.com. Prabir is known for his genre/style of writing and has gained a dedicated following of readers who appreciate his unique perspective/engaging storytelling/etc. Prabir has a passion for writing and has dedicated his career to creating engaging and thought-provoking works for his readers. His books and articles cover a wide range of genres and topics, and he is highly popular within the intellectual community for his contributions.
प्रबीर एक भारतीय लेखक हैं। उनका जन्म भारतीय राज्य पश्चिम बंगाल में एक उत्कल ब्राह्मण परिवार में हुआ था। उनकी किताबें Amazon.com,flipkart.com और abebooks.com के जरिए बेची जाती हैं। 12 लाख से अधिक लोगों ने उनकी किताबें और लेख पढ़े हैं।
