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===Occupation===
===Occupation===
Traditionally Daivajña people are into jewelery trade,few of them even make golden/silver idols for temple use,it is said that they have inherited the art of making idols from the Bhojaks,they made idols of the Sun god,hence were also called as Murtikāras.They were renowned for their skills even in the western world and were the first to intoduce exquisite jewelery designs to [[Europe]]<ref name= "trade">{{cite book|last= Gopal K. Bhargava,|first= Gopal K.|coauthors=S. C. Bhatt|title=Land and people of Indian states and union territories S. C. Bhatt|pages=162|language=English}}</ref>,and were extensively involved in gold,silver,perfumes,black pepper export<ref name= "trade"/> and import of horses<ref gruop= "†"/>Collected from the old documents preserved in Ghode Karekar family of Mapusa Goa,to which Raulu Chtaim or Shetty belonged,and their oral tradition</ref> in Portuguese and pre-Portuguese era<ref name="Xavier 269 - 295">{{cite book|last=Xavier|first=Ângela Barreto|title=Disquiet on the island: Conversion, conflicts and conformity in sixteenth-century Goa|date=September 2007|series=Indian Economic & Social History Review|volume=vol. 44|pages=269 - 295}}</ref>.Texts maintain names of many wealthy traders eg. ''Virūpa Śeṭī'' of ''Coḍaṇe''<ref name="Xavier 269 - 295"/>,''Āditya'' Śeṭī of ''Śivāpura'' or ''Śirodā''<ref>{{cite book|last=De Souza|first=Teotonio R. |title=Goa Through the Ages: An economic history|pages=119|url=http://books.google.co.in/books?id=dwYDPnEjTb4C&pg=PA8&dq=goa+bhoja}}</ref>''Vittal Setty'' etc.King of Portugal had summoned ''Ravala Śeṭī'' from ''Caraim''t<ref name= "trade"/><ref>{{cite book|last=dos Santos|first=R.|title=A India Portugueasa e as artes em Portugal |location=Lisbon|date=1954|pages=9|language=Portuguese}}</ref> to [[Portugal]] for designing royal jewelery <ref> "The Portuguese empire, 1415-1808" By A. J. R. Russell-Wood,Page 105</ref>.The tradition of jewelery trade still continues,and their business is predominantly spread throughout the western coast of India.Some of them are primarily engaged in testing gemstones and metals,designing and making gold jewelery.Since days of yore their business has been flourishing on the banks of river ''[[Mandovi|Maṇḍavī]]'',historical records mention them as prosperous and wealthy traders and business class.Few of them also worked as interpreters in King's and were called as ''Dubhāṣī'',''Gaṇa Śeṭī'' from ''[[Loutolim|Loṭalī]]'' village was in [[Kadamba|Kadamba ''rājā's'']] court<ref>"Gomantak Prakruti ani Sanskruti",Part-2,Page-562, by B.D. Satoskar,published by Shubhada Publication</ref>.They assisted the kings in minting the coins,designing the coins etc<ref name= "bhoj"/>,during ''[[Maratha|Marāṭha]]'' rule some Daivajña families were given a title of ''Potdār'',whcih literally means treasurer in ''[[Persian language|Fārsī]]'',who were in charge of testing the genuineness of the minted coins and their prescribed weight<ref>{{cite book|title=The Journal of the administrative sciences|publisher= Patna University. Institute of Public Administration, Patna University |date=1979|volume=v. 24-25|pages=96|language=English}}</ref>,and played an important role in the revenue system of the Marāṭhas<ref>{{cite book|last= Joshi|first=P. M.|coauthors=A. Rā Kulakarṇī, M. A. Nayeem, Teotonio R. De Souza |title=Mediaeval Deccan history |pages=303|language=English}}</ref>.
Traditionally Daivajña people are into jewelery trade,few of them even make golden/silver idols for temple use,it is said that they have inherited the art of making idols from the Bhojaks,they made idols of the Sun god,hence were also called as Murtikāras.They were renowned for their skills even in the western world and were the first to intoduce exquisite jewelery designs to [[Europe]]<ref name= "trade">{{cite book|last= Gopal K. Bhargava,|first= Gopal K.|coauthors=S. C. Bhatt|title=Land and people of Indian states and union territories S. C. Bhatt|pages=162|language=English}}</ref>,and were extensively involved in gold,silver,perfumes,black pepper export<ref name= "trade"/> and import of horses<ref group= "†"><small>Collected from the old documents preserved in Ghode Karekar family of Mapusa Goa,to which Raulu Chtaim or Shetty belonged,and their oral tradition</small></ref> in Portuguese and pre-Portuguese era<ref name="Xavier 269 - 295">{{cite book|last=Xavier|first=Ângela Barreto|title=Disquiet on the island: Conversion, conflicts and conformity in sixteenth-century Goa|date=September 2007|series=Indian Economic & Social History Review|volume=vol. 44|pages=269 - 295}}</ref>.Texts maintain names of many wealthy traders eg. ''Virūpa Śeṭī'' of ''Coḍaṇe''<ref name="Xavier 269 - 295"/>,''Āditya'' Śeṭī of ''Śivāpura'' or ''Śirodā''<ref>{{cite book|last=De Souza|first=Teotonio R. |title=Goa Through the Ages: An economic history|pages=119|url=http://books.google.co.in/books?id=dwYDPnEjTb4C&pg=PA8&dq=goa+bhoja}}</ref>''Vittal Setty'' etc.King of Portugal had summoned ''Ravala Śeṭī'' from ''Caraim''t<ref name= "trade"/><ref>{{cite book|last=dos Santos|first=R.|title=A India Portugueasa e as artes em Portugal |location=Lisbon|date=1954|pages=9|language=Portuguese}}</ref> to [[Portugal]] for designing royal jewelery <ref> "The Portuguese empire, 1415-1808" By A. J. R. Russell-Wood,Page 105</ref>.The tradition of jewelery trade still continues,and their business is predominantly spread throughout the western coast of India.Some of them are primarily engaged in testing gemstones and metals,designing and making gold jewelery.Since days of yore their business has been flourishing on the banks of river ''[[Mandovi|Maṇḍavī]]'',historical records mention them as prosperous and wealthy traders and business class.Few of them also worked as interpreters in King's and were called as ''Dubhāṣī'',''Gaṇa Śeṭī'' from ''[[Loutolim|Loṭalī]]'' village was in [[Kadamba|Kadamba ''rājā's'']] court<ref>"Gomantak Prakruti ani Sanskruti",Part-2,Page-562, by B.D. Satoskar,published by Shubhada Publication</ref>.They assisted the kings in minting the coins,designing the coins etc<ref name= "bhoj"/>,during ''[[Maratha|Marāṭha]]'' rule some Daivajña families were given a title of ''Potdār'',whcih literally means treasurer in ''[[Persian language|Fārsī]]'',who were in charge of testing the genuineness of the minted coins and their prescribed weight<ref>{{cite book|title=The Journal of the administrative sciences|publisher= Patna University. Institute of Public Administration, Patna University |date=1979|volume=v. 24-25|pages=96|language=English}}</ref>,and played an important role in the revenue system of the Marāṭhas<ref>{{cite book|last= Joshi|first=P. M.|coauthors=A. Rā Kulakarṇī, M. A. Nayeem, Teotonio R. De Souza |title=Mediaeval Deccan history |pages=303|language=English}}</ref>.


Modern day Daivajñas have amongst them scholars,scientists, doctors,judges,lawyers,politicians,executives, and are also very prominent in different white collar jobs,others sort of business etc.<ref name="ReferenceB"/>.Goan Śeṭs are rich & business-oriented,have entirely lost their sacerdotal disposition.There used to be ''Śāstrīs'',''Paṇḍits'' well versed in Vedas and Śāstras in Goa,the tradition of studying Vedas amongst the goan Śeṭs does not exist anymore<ref name="ReferenceB"/>,but Daivajñas from Gokarṇa,Honnāvara and many other places in coastal Karṇāṭaka,and Konkan division of Mahārāṣṭra have kept this tradition alive.Apart from this many of them are priests who offer religious services to the community(and sometimes other communities too)<ref>"Gazateer of the Bombay presidency"-Kanara distrcit 1883, volume 15, part 1</ref>,very few of them are astrologers and temple priests<ref name ="gom"/>.
Modern day Daivajñas have amongst them scholars,scientists, doctors,judges,lawyers,politicians,executives, and are also very prominent in different white collar jobs,others sort of business etc.<ref name="ReferenceB"/>.Goan Śeṭs are rich & business-oriented,have entirely lost their sacerdotal disposition.There used to be ''Śāstrīs'',''Paṇḍits'' well versed in Vedas and Śāstras in Goa,the tradition of studying Vedas amongst the goan Śeṭs does not exist anymore<ref name="ReferenceB"/>,but Daivajñas from Gokarṇa,Honnāvara and many other places in coastal Karṇāṭaka,and Konkan division of Mahārāṣṭra have kept this tradition alive.Apart from this many of them are priests who offer religious services to the community(and sometimes other communities too)<ref>"Gazateer of the Bombay presidency"-Kanara distrcit 1883, volume 15, part 1</ref>,very few of them are astrologers and temple priests<ref name ="gom"/>.

Revision as of 10:11, 28 July 2009

Daivajña
Regions with significant populations
Goa, Coastal and western Mahārāṣṭra, Coastal and central Karṇāṭaka

Populations in:

Languages
Koṅkaṇī,Marāṭhī
Religion
Hinduism,Smārta or the Mādhva tradition
Related ethnic groups
Indo-Aryans, Gauḍa Sārsvatas

Template:IndicText

The Daivajñas are an ethno-religious community of the western coast of India,predominantly residing in the states of Goa,coastal Karṇāṭaka,coastal Mahārāṣṭra.Goa is considered as the homeland of this tribe,and are believed to have flourished and prospered in Goa[1][2] hence,called as Gomantaka Daivajña[† 1].Due to many socio-economic reasons they emigrated to different parts of India within the last few centuries.

They are predominantly are into jewelery trade,and are commonly known as Śeṭ in the coastal region.The word Śeṭ is a corrupt form of the word Śreṣṭha or Śreṣṭhin[3]meaning superior. As the time progressed the word was transformed from Śreṣṭha to Śeṭ[4].Most of the older generation from Daivajña community in Goa call themselves as Śeti Bāmaṇ which is a corrupt form of Śreṣṭhi Brāhmaṇa.Portuguese referred these people as Xette,Xett,Xete or sometimes Chatim,Xatim or Cyātī in Koṅkaṇī,Portuguese appellation for trader.Daivajñas are often called as Daivajña Brāhmaṇa Suvarṇakāra.

Written as दैवज्ञ in Devanāgarī and ದೈವಜ್ಞ in Kannaḍa.Differnt authorities spell this word differently,some of the standard spellings are as follows:Daivadnya,Daivajnya[5],Daivagna,Daiwadnya and Daivadnea[6],IPA: [d̪aivaɡna] in Karṇāṭaka and IPA: [d̪əivaʝɲa] in Goa and Maharshtra.

Etymology

Daiva jānati iti daivajñaḥ

A person who knows about future is a Daivajña,one is well versed in Śilpaśāstra and can craft an idol of god is called a Daivajña [7]. A person mastering the following eight fields is termed as a Daivajña :Bhugolasthiti,Gaṇita Siddhānta,Horāśastra,Śakuna,Saṃhitā,Svaraśāstra,Sāmudrikā and Śilpaśātras.

According to Reginald Edward Enthoven,Daivadnya is derived from Daiva pertaining to god,and dnya to know[8].

Although Daivajña literally means astrologer[9] very few people in this community are actually astrologers,but they are similar to Irani Magas[10] in many ways[11].They are referred to as Śeṭ by others and the members of this tribe commonly.The etymology of the term Śeṭ is explained above.Historians say that they were called Śreṣṭh because they were very wealthy,excellent traders,excellent artisans,excel in many other fields,have distinct physical features,wheatish fairer skin,and even they called themselves so, because they were proud of being Āryas.Old Portuguese documents mention them as Aria Daivadnea Orgon Somudai or Ārya Daivajña Varga Samudāya,transliterated as Āryas belonging to Daivajña Community[12].They were not primarily involved in making gold ornaments nor in jewelery trade.Their skill was diversified and they were making gold and silver masks for the temples,old texts suggest that they have inherited this art from the Bhojas[13].They were well versed in Śilpaśāstra and in Sanskrit hence received royal patronage[14].

Sode maṭha and its pontiffs mention Daivajñas as Mukhamāsita Sūryavaṃśī brahmins.The 33rd pontiff Śrī Viśvādhīśa Tīrtha of Śrī Sode Vādirāja Maṭh mentions them as Mukhamāsita Daivajña Sūrya brahmins in his letter to chieftain of Hosakeri village near Gokarṇa[† 2].

History

Genealogy

Map of Vedic India.

Historians[† 3]asseverate that Daivajña are descendants of the Bhojaka brahmins.Bhojaka brahmins are believed to have originated from Irani Sun and Fire worshiper Śhākadvipi Magas[† 4] and are believed to have settled in Sāṃbapura[15] and then to Magadha.Daivajñas have many common traits that are found in Bhojakas[† 5].The descendency of Daivajña brahmins from Maga and Bhoja brahmins is also suggested on the basis of the interest shown by the former in performing arts such as dance and drama.Magas and Bhojas were expert in performing arts.Following śloka from Bhaviṣya Purāṇa justifies the above statement:

Vādyanāṃ śaṅkhaśabdaśca nṛtyaṃ nāṭyaṃ mataṃ mama[16]

The doctrinal basis for that assertion is Bhaviṣya Purāṇa 133, which may be summarized as follows[17][18]:

Kṛṣṇa's son Sāṃba was afflicted with leprosy, which was cured after he worshipped Sūrya.He built a temple for Sūrya on the banks of the Candrabhāgā river, but no competent brahmin could be found to take up the role of priest in the temple. So Sāṃba sought help of Gauramukha, the adviser of the yadu chief, Ugrasenā.

Gauramukha suggested that Sāṃba go to Śhākadvipa and invite the priests to worship Sūrya. Further,Sāṃba asked ,"Tell me,oh brahmin, what are the antecedents of these worshippers of the Sun?".Gauramukha replied,"The first of the brahmins amidst the Shākas was called Sujihvā,He had a daughter named Nikṣubhā(Tvaṣṭā's daughter,as mentioned in Bhaviṣya Purāṇa), who enamoured Sūrya(Mārtaṇḍa as mentioned in Bhaviṣya Purāṇa) and was impregnated by him. Thus she gave birth to Jarāśabda who was the founding father of all the Maga priests.They are distinguished by the sacred girdle called the Avyaṅga that they wear around their waist",Sāṃba requested Kṛṣṇa to send him Garuḍa, on whose back he then flew to Śhākadvipa. He collected the Maga Ācāryas, brought them to Jaṃbudvipa and appointed them priests of the Sūrya temple[19].

Of the pious representatives of 18 families Sāṃba invited to resettle in the city of Sāṃbapura, eight were Maṅdagas, and their descendants became śūdras. The other 10 were Maga Brahmins, who married Bhoja women and so their descendants came to be known as Bhojakas[16].

Magas are also mentioned in Viṣṇūpurāṇa[20] and Mahābhārata[21]

Maga brahmins called themselves Bhojakas and brahmins who called themselves Gaṇakas,Murtikārs trace their ancestry to Magas[22][23]. Daivajñas are descendants of these Bhojakas,they migrated to Goa in 4th or 6th century AD during the Bhoja era[24].Magas in Magadha spoke Māgadhi[25],the dialect and the accent which Daivajñas in Goa speak,their customs can be easily related to the Bhojakas.

Further information: [[:Śhākadvipi]]

Over and over the Vedas mention a mighty river called the Sarasvatī where Āryan civilizations flourished, where the Indus Valley civilization flourished and dispersed when the Sarasvatī river dried up around 1900 BCE(This is a mystery,another theory says that Sarasvatī started drying up in the year 2525 B.C.E.and dried up totally in 2075 B.C.E.[26]) .Sarasvatī river along with Dṛṣadvati and Āpayā river formed a delta called Brahmāvarta[27].They later migrated to Goa via Saurāṣṭra[28]. It is believed that Lord Paraśurāma created Sapta Koṅkaṇa[29]. and 96 brahmin families belonging to 10 Gotras settled in different Agrahāras in Goa.Daivajña Bramhins came with Lord Paraśurāma to the South to assist other brahmins perform Yajñasor the ritualistic sacrifices of the Āryas,in 2500 BC[14] and they settled in different Agraharas in Goa with Gauḍa Sārasvats,as mentioned in Sahyādrikhaṇḍa of Skanda Purāṇa[30].But some Historians say that this tribe migrated to Goa in 4th to 6th century AD,but period of migration of Sārasvat's is dated back to 700 BC,some theories say 2500 BC,which is quite confusing.Sahyādrikhaṇḍa even mentions that,a group of artisan brahmins called as Śaivagāyatrī brahmins used to exist in Goa before the advent of Daivajña tribe in Goa[30].To discern themselves from Śaivagāyatrīs,Narāśanas[4][† 6] and others and to claim superiority,Daivajñas started to refer themselves as Śreṣṭha[4][31].

Enthoven,in his book The Tribes and Castes of Bombay,mentions that this clan is related to the semi-divine beings mentioned in the Ṛgveda and the Atharvaveda like Ṛbhus,Tvaṣṭar[8].But Daivajñas do not relate themselves with any of the above mentioned deities,nor do they have any blood relations with any community who trace their origin from Tvaṣṭar or Ṛbhus[32].But notably Magas are related to Tvaṣṭar who happens to be Nikṣubhā's(Sūrya's wife) father[33].Tvaṣṭar known asTechnitês in western mythology(Teukhoin Greek,and Texo in Latin),according to Sanchoniathon,Magus(Magas?),Amynus(Manu?), were grandsons of Technitês[33].

According to the oral tradition[34], they believe to have come from Gauḍa Deśa with their Kuldevatās,some of their Kulapuruśas have appellations like Gauḍpuruśa or Gauḍīpuruśa.There are no written evidences available to support this traditional belief.Surprisingly,few sub-groups of brahmins from West Bengal and Assam were referred to as Śreṣṭhas and Daivajñas[35]who are believed to have migrated from Śhākadvipa[36]and are commonly known as Graha Vipra and Ācārya brahmins in West Bengal.Records maintain that these groups migrated from Assam or Kāmarupa and Gauḍa from beginning of nineth or tenth century[37].It can be thus concluded that oral traditions of Goan Daivajñas are not a myth.

Studying their features,customs and rituals,Some historian and anthropologists have opined that,this tribe or community is an amalgam or hybrid of two or more tribes,as their traits and traditions cannot be attributed to a single tribe[14].It is quite possible that they are of mixed origin,texts maintain that Bhojakas entered into matrimonial alliances with the local population[38] and later mingled into the Aṅgirasa tradition and with non-brahmins[38].They were looked down upon by other brahmins[39] in the days of yore many be because of these reasons[14].Goan historian B.D Satoskar remarks that they are very similar to the Sārasvats (customs,language,physical appearance,food habits).Their physical features,skin tone,says a lot about their Ārya descendency,their liking towards art,drama,literature can be attributed to the Bhojas,they claim to be brahmins yet its quite contradictory for brahmins to adopt gold-smithy,which can be associated with the Śaivagāyatrīs or other artisans.It is very much possible, that Daivajñas of Goa are mixture of the Bhojakas,the Sārasvats(in this context,Sārasvats does not refer to Gauḍa Sārasvats only,but it refers to a group of all twice-born people migrated from the banks of the mythological Sarasvatī river) and the Śaivagāyatrīs.It could be dated back some 2000 yeras back when the caste system was into strong existence and was not rigid like medieval times(The caste system became more rigid since 11th century CE).It is also possible that this community was formed out of confluence of all above mentioned tribes that arrived in Goa in batches at different times.This cannot be ascertained unless detailed genealogical DNA study is done to trace their ethnic origin.

Migrations from the mainland

  • According to historians[40],their migration to Goa dates back to early 4th - 6th century AD,i.e. Bhoja period[41].
  • From 1352 to 1366 AD Goa was ruled by Khilji .In 1472, the Bahamani Muslims attacked and demolished many temples and forced the Hindus to get converted to Islam. To avoid this religious persecution, several Daivajña families fled to the neighbourhood Kingdom of Sondā[42][43].
  • In 1510 Portuguese invaded Goa, King of Portugal João III issued a decree threatening expulsion or execution of non-believers of Christianity in 1559 A.D,.Daivajñas refused conversion and had to decamp.Thousands of Daivajña families fled to the coast and interiors of Mahārāṣṭra and coastal Karṇāṭaka[44].
  • About 12,000 families from the Sāsaṣṭi region of Goa (ie. from Rāy,Kuṅkalī,Loṭalī,Verṇe and other places), mostly of Sārasvats and Daivajña, including Vaiśyas,Kuṇbīs, and others departed by ships to the southern ports from Honnāvara to Kozhikode[44][45].
  • A considerable number of the Daivajñas from Goa,settled in Ṭhāṇe district of Mahārāṣṭra after 1510 CE on the Portuguese conquest of Goa[46].Gazetteer of the Bombay Presidency: Kola'ba and Janjira,volume 11 published in the year 1883 mentions that Daivajña families had migrated from Goa to Kolābā,Jañjīrā about 300 years from then[47].

Religion

Deities

Daivajñas are predominantly Devi worshipers[50].Pañcāyatana pujā ie. a concept of worshiping God in any of the five forms,viz Śiva,Devi,Gaṇeśa,Viṣṇu,Sūrya,propagated by Ādi Śaṅkara is observed till date.Daivajñas worship Devi or Śiva Pañcāyatana with Devi or Śiva as principle deity.For example: Śantādurgā,Mahādeva,Lakṣminārayaṇa,Gaṇapatī,Nārayaṇa in the form of sun.Pañcāyatana may also include guardian deities like Ravalanātha,Bhūtnātha,Kālbhairava,Kṣetrapāla and deities like Grāmapuruṣa etc[50]. Most of the Daivajña diaspora follow Vaiṣṇava Saṃpradāya in the coastal track of Karṇāṭaka up to the end of Kerala worship lord Viṣṇu and Lakṣmī as their prime deities and have established many temples of Viṣṇu in the form of Lakṣminārayaṇa,Kṛṣṇa,Narasimha,Viṭhṭhala[51] even though their Kuldevtas in Goa are Śaiva deities[3].

Kuldevatās

The Hindu mythology affirms that Kuldevatā is the deity who is the object of hereditary and family worship, and is always one of the leading personages as Śiva,Viṣṇu, or Devi. No house is supposed to be without its tutelary divinity, but the notion attached to this character is now very far from precise. Each Daivajña family has its own family god or goddess.Kuldevatā is derived from two words,kula and devatā. The word kula means family or clan, and devatā means divinity.All Daivajñas have their family deity temples in Goa,very few were shifted to neighbouring states of Karṇāṭaka and Mahārāṣṭra during inquisition period.Daivajña families from all over make a pilgrimage to the Kuladevata temple to attain blessing of the God during festivals and after an auspicious occasion such as a wedding.Unfortunately many of the Daivajña families in Mahārāṣṭra have forgotten their roots and Kuldevatās in Goa in the course of time,due to many obliterative socio-cultural reasons,and have started worshipping regional brahmin and local deities like Khaṇḍobā,Aṃbābāī,Ekvīrā,Jyotībā etc.

Even though they follow Viṣṇu or Śiva,their tutelary deities are in the form of Mother Goddess related to Śākta cult[3].

They worship different aspects of Devi such as[32][52]:

As well as Śiva in the forms of[32]:

Iṣṭadevatās

Iṣṭadevatā or ā,literally cherished divinity, from iṣṭa desired,liked,cheriched and devatā godhead, divinity,tutelary deityis a term denoting a worshipper's favourite deity[53].

Gaṇeśa is ishta devata of all the Daivajñas.Gaṇeśa Caturthī or Siddhivināyaka Vrata is a major festival of all the Daivajñas.

Kālika,Kāsarpālī Goa,is worshipped as Iṣṭadevatā by Gomantaka Daivajñas spread all over the world.This temple is more than 800 years old and is located at a distance of around 14 kilometers from Mhāpsā,at Kāsarpālī was built by Kadaṃbas and was renovated by a Daivajña Mantrī who was serving Sāvant Bhonsale kings of Sāvantvādī in Mahārāṣṭra.It has 4 pillars of seven rows and the inner structure as well as the outer one makes it a unique temple among the all temples of Goa.The temple also has the arrangement for the distant Mahājanas and devotees for the fooding and lodging.There is gigantic gold Kalaśa on the top of the dome of the temple.It also features the unique blend of the architectural designs and elegance.It is one of the most important temples in the northern part of Goa.The main festivals celebrated in this temple are Śiśirotsava,Navrātrī,Rathasaptamī,Āvalībhojana,Vasantapujā etc[12][54][55].

Main article: Mahamaya Kalika Devasthan Kasarpal

Other Iṣṭadevatā of Daivajñas are Rāma,temples are located at Maḍgāv,Paṇajī and many other places in Goa,Mahārāṣṭra and Karṇāṭaka,Dattātreya[3],temples at Kārvār,Mhāpsā,Cincoṇe in Goa,Hanumāna[3],Pāṇḍuraṅga,Hayagrīva,Mahālakṣmī,Kṛṣṇa,Gāyatri,Durgā Parameśvarī,Lakṣminārayaṇa.There are about 38 temples of Daivajñas in North Canara district of Karṇāṭaka[56],and many temples in other parts of Karṇāṭaka,Mahārāṣṭra and few are found in the state of Kerala.

For a more comprehensive list, see List of Daivajna temples and other affiliated temples.

Maṭha tradition and Saṃpradāyas

The Smārta sect

The Vaiṣṇava or Mādhva sect

  • The Daivajña diaspora in Uḍupi,South Canara and Kerala,who had migrated from Goa due to Arab and Portuguese invasions,were influenced by Śrī Vādirāja Tīrtha and adopted Vaiṣṇavism.[3][61][65][66] Another story says that a Daivajña was sculpting a Gaṇeaśa idol,but it took form of a horse or Hayagrīva,since then all the Daivajñas in Uḍupi,Maṅgalūru became followers of Śrī Vādirāja Tīrtha the pontiff of Sode maṭha and worshipped Hayagrīva[3][67][68].
  • Gazetteer of the Bombay presidency-Kanara district, 1883, volume 15, part 1 mentions the following about the Vaiṣṇava counterpart:

    ....whose original temple is at Māḍḍol,they also worship the ordinary brahmin and village deities and keep local holidays.They are Vaiṣṇavas and have as their teacher Śrī Vādirāja Svāmī, the head of the Vaiṣṇava Monastry of Uḍupi in South Kanara.They pay him large sums which are Gurukāṇike or presents to the teacher, and in return have their breasts and shoulders marked with hot metal seals bearing Viṣṇu's the Śaṅkha or conch, the Cakra or disc, the Gadā or mace and Padma or lotus. Their boys are gifted with the sacred thread....[69]

  • The 36th pontiff in the lineage Viśvavallabha Tīrtha Svāmī initiated into Sanyasa by Śrī Viśvottama Tīrtha Svāmī is the present guru of the maṭha and their religious teacher.[70].

Ancestral worship

Daivajñas have a unique system of ancestral worship,the Mūlapuruṣa or the creater of the clan is worshiped in the form of Śiva Liṅga.

Main article: Kulapurusha

Social structure

Daivajñas are believed to have descended from migrant Magas,hence they are not classified under Gauḍādi Pañcaka in Kalhaṇa's Rājtaraṅgini[71].

Gotras or Exogamous divisions

Daivajñas follow the Saptarṣi gotra system[72] and adhere to Ṛgveda[73][74].

Basic ten Gotras of Daivajñas and their respective Pravaras[75][76][77]:
Gotra Pravara
Bhardvāja Aṅgirasa,Bārhaspatya,Bhardvāja
Kauśika Viśvāmitra,Aghamarṣaṇa,Kauśika
Vatsa Bhārgava,Cyavana,Āptavāna,Aurva,Jāmadagnya
Kauṇḍinya Vāsiṣṭha,Maitrāvaruṇa,Kauṇḍinya
Kaśyapa Kāśyapa,Āvatsāra,Naidhṛva
Vasiṣṭha Vāsiṣṭha,Indrapradama,Ābharasvath
Jamadagni Bhārgava,Cyavana,Āptavāna,Aurva,Jāmadagnya
Viśvāmitra Viśvāmitra,Devarātha,Audala
Gautama Aṅgirasa,Āyasyasa,Gautama
Atri Ātreya,Arcanānasa,Syavāśva
Sources:Karnāṭakātīl Ṛgvedī Daivajña brāhmaṇāncī gotrāvalī[78]
Gazatter of the Bombay presidency,Kanara district[72]

Apart from basic ten gotras or the Daśagotras mentioned above,many more gotras also exist amongst Daivajñas,most of which belong to the Saptarṣi linage and others as branches,sub-branches of the gotras listed above[† 7].
Few of these gotras are found exclusively amongst the Daivajñas and not found in other castes.

Sūrya Savitā Bhāskara Śhāndilya
Kutsa Bhṛigu;Bhārgava Kaustubha Sanaga;Sānaga
Sāṅkhāyana Pradnya Sauparṇa;Suparṇa Sañjaya
Sanātana Viśvāgni Abhavana;Abhuvana Sanaka
Parāśara Aṅgirasa Dadhica Karmaṇi
Sources:
The Tribes and Castes of Bombay By Reginald Edward Enthoven[79]

Goa by Sureśa Kumāra Siṅgh and others[80]

For a more comprehensive list, see Daivajna surnames and Gotras.
Further information: [[:Brahmin gotra system]]

Classification

Subdivisions

Daivajñas were divided into many subdivisions in the past,may be according to the place from where they hailed,the maṭha they followed etc.

The Subdivisions of Gomantaka Daivajñas

Until the early 19th century,Goan Śeṭs were divided into three sub-divisions,these subdivisions do not exist any more viz:

  • Vāḍkār
  • Goyṃkār
  • Sauṃdekār[81]

These sub-divisions never intermarried nor did they accept food from their counterparts[81].

The Subdivisions of Daivajñas in Canara

The Śeṭs had migrated from Goa during the 13th, 14th and 15th centuries, but the exodus became thicker after the advent of the Portuguese in the 16th century.They fled by ships to the southern ports,most of them settled in these cities,and later disseminated all along the western coast and the interiors of Karṇāṭaka. These distinctions were probably derived from the ports where they had landed and settled first.

  • Kārvārī
  • Bhaṭkalkār

Some of the families belonging to these subdivisions were vegetarians,and few were pisco-vegetarians,matrimonial relationships between them were not in vogue[82].

Diaspora in Mahārāṣṭra

There are no prominent distinctions found in Maharastra,but there are mentions of groups of Śeṭs of Goa,specially from Sāsaṣṭī,Bārdes,Tīsvāḍī,landing in places like Ṭhāṇe[83],Sāvantvāḍī,Khārepāṭaṇ,Mālvaṇ,Kudāl etc[84].They are sometimes collectively called as Koṅkaṇastha Daivajñas[85].

Previously Daivajñas from Goa refrained from having matrimonial alliances outside Goa.Today they arrange them with the Daivajñas of Karṇāṭaka and Mahārāṣṭra[32].

Śeṭs of Kerala

The emigration of goan Śeṭs to Kerala dates back to early 13th century,most of them settled in the port of Koccī[86],few in other parts of Kerala like,Kāsargoḍ,Kollaṃ,Eṟṇākulaṁ.

Francis Day in his book The land of the Permauls or COCHIN-Its past and its present written in 1863,mentions about Śeṭs from Koccī :

.... are now trying to give up the trade which they consider degrading.They have a temple of their own in Cochin; and once in a year they give their idols a grand entertainment by the side of the public road .... [86]

They are known as Koccīkār in Konkani, and their language and customs have been gradually changing.They have gave up eating fish because local Nambũdiri looked down upon them and local Nāyars were jealous of the migrant Konkanies[86].

According to Mackenzie manuscripts,the four divisions of Konkanies,namely the Sārasvats,the Śeṭs,the Vaiśyas and the Kuṇbīs ,emigrated from Concan into Malābar,in consequences of some disturbances, and prevailed upon the Rajah of Cochin to permit them to settle and build their temples in his dominion.They were under Dutch protection until 1772,since which period authority over them has been claimed by Cochin’s Rajah[86].

Culture

Traits of Daivajña people

  • Gazateer of the Bombay presidency-Kanara district,1883,volume 15,part I,records:

....stocks.They are middle-sized, fair and delicate, and speak a some what peculiar Koṅkaṇī, using Z instead of J. Both....[87]

  • Goan historian Bā.Da.Sātoskar in his book Gomantaka Prakṛti āni Sanskṛti,Part-1:

....generous.They are appreciating,aesthetic,connoisseur of arts and culture,even poorest of them are very much hospitable,bon vivant....[1]

Occupation

Traditionally Daivajña people are into jewelery trade,few of them even make golden/silver idols for temple use,it is said that they have inherited the art of making idols from the Bhojaks,they made idols of the Sun god,hence were also called as Murtikāras.They were renowned for their skills even in the western world and were the first to intoduce exquisite jewelery designs to Europe[88],and were extensively involved in gold,silver,perfumes,black pepper export[88] and import of horses[† 8] in Portuguese and pre-Portuguese era[89].Texts maintain names of many wealthy traders eg. Virūpa Śeṭī of Coḍaṇe[89],Āditya Śeṭī of Śivāpura or Śirodā[90]Vittal Setty etc.King of Portugal had summoned Ravala Śeṭī from Caraimt[88][91] to Portugal for designing royal jewelery [92].The tradition of jewelery trade still continues,and their business is predominantly spread throughout the western coast of India.Some of them are primarily engaged in testing gemstones and metals,designing and making gold jewelery.Since days of yore their business has been flourishing on the banks of river Maṇḍavī,historical records mention them as prosperous and wealthy traders and business class.Few of them also worked as interpreters in King's and were called as Dubhāṣī,Gaṇa Śeṭī from Loṭalī village was in Kadamba rājā's court[93].They assisted the kings in minting the coins,designing the coins etc[14],during Marāṭha rule some Daivajña families were given a title of Potdār,whcih literally means treasurer in Fārsī,who were in charge of testing the genuineness of the minted coins and their prescribed weight[94],and played an important role in the revenue system of the Marāṭhas[95].

Modern day Daivajñas have amongst them scholars,scientists, doctors,judges,lawyers,politicians,executives, and are also very prominent in different white collar jobs,others sort of business etc.[58].Goan Śeṭs are rich & business-oriented,have entirely lost their sacerdotal disposition.There used to be Śāstrīs,Paṇḍits well versed in Vedas and Śāstras in Goa,the tradition of studying Vedas amongst the goan Śeṭs does not exist anymore[58],but Daivajñas from Gokarṇa,Honnāvara and many other places in coastal Karṇāṭaka,and Konkan division of Mahārāṣṭra have kept this tradition alive.Apart from this many of them are priests who offer religious services to the community(and sometimes other communities too)[96],very few of them are astrologers and temple priests[3].

In Uttar Kannada ditrict of Karṇāṭaka,few families fromthe poorer section of this community have even taken up cultivation to support their livelihood[97].

The Saṃskāras,Customs and other practices

Daivajña people are not so orthodox but they adhere to all the Ṣoḍaśa Saṃskāra and other brahminical rituals[98][99].Certain number of pollution days are observed (according to some rules eg.one day three days,or eleven days) as Aśauca after child birth and death as Suyer and Sutak followed by purification rituals,follow Ṛgvedic wedding rituals[100],marriage within the same gotra is prohibited.The custom of dowry in its strict form does not exist any more, but Sālaṅkṛta Kanyādāna with Varadakṣiṇā is followed as a custom.Cross-cousin marriages are practised but only with mother's brother's daughter[101].Intercaste marriages are not common in Daivajñas[102].Upanayana ceremony is performed at the age of eight[103].There was no custom of widow remarriage in the past,strict rules were imposed on widows,widows were tonsured[104][105].Daivajñas never used accept cooked food from other brahmins[8] but showed them much reverence[106].They are very much reluctant to accept water and cooked food from people belonging to other castes or religions[107].Customs like Śikhā,Sandhyā Vandana,untouchability were strictly followed until last 30 years,orthodox families still follow such customs[108].

Festivals and Vratas

Daivajñas observe all the Hindu festivals but Cavath,Nāga Pañcamī and Divālī are the most important annual festivals[109].Other festivals and Vratas observed by them are:

In addition several other temple and maţha related festivals festivals like Jātrā,Paryāya,Cāturmāsa are celebrated with great joy.

Traditional attire

A Daivajña lady from Goa,wearing traditional nose ring (Nath) and Kumkum

Daivajña men traditionally wear Dhotīs called as Puḍve, Aṅgavastra etc which cover them from waist to foot. These are made of cotton and sometimes silk on special occasions and wore Judi,Sadro etc to cover upper part of their bodies, and a piece of cloth called as Uparṇe over the shoulders. They wore turbans and Pagdis, Muṇḍāso, a red velvet cap or Topī was used by the traders and merchants so that they would not be troubled by the Portuguese [111][112]. Men had their ears pierced and wore Bhikbālī, sported Śendī and wore Vibhutī or Sandalwood or Gopīcandana paste on their foreheads. Men were fond of gold jewelery too[112].

Traditional Daivajña woman is draped in a nine yard saree, also known as Kāppad or Cīre in such a way, that the back was fully covered[112]. Fashion of wearing a blouse became popular in 18th century.Ghāgro and five yards saree was worn by unmarried girls.Women wore myriad types of gold ornaments on different parts of their bodies(eg.Ghonṭ,Pāṭlī,Ṭodo,Bājunband,Galesarī,Valesar,Kudī[112]),silver ornaments were worn to decorate feet(eg;Paijaṇ,Salle,Māsolī,Vāle[112]).Gold ornaments were not worn below the waist.Gold is considered as a symbol of Agni and is said to keep the evil spirits away.Married women wore Kuṅkuma on their forehead in the shape of a cucumber seed,which is not in vogue anymore,and wear Maṅgalsutra,nose ring(a diamond stud,Nath),toe rings,as a symbol of marriage.Wearing hair in plaits was considered demeaning so they always wore their hair in a bun,and decorate it with flowers and gold ornaments.Widows wore red coloured nine yards sarees and covered their heads,and sometimes wore Vibhuti on forehead[113].

In modern days western clothing has found tremendous acceptance amongst men, nine yard sarees and dhotis are worn only on special occasions and festivals,traditional gold jewelery is still extremely popular.Women wear five yard sarees,Salwār Kamīj is extremely popular.

Languages

Languages

Daivajñas speak Koṅkaṇī,and its dialects[114].Koṅkaṇī is an Indo-Aryan language belonging to the Indo-European family of languages,which is spoken predominantly on the western coast of India[115].Gomantaka Daivajñas speak a dialect of Koṅkaṇī known as Goan Koṅkaṇī which the Ethnologue recognizes as the Gomāntakī dialect,further divided into sub-dialects such as the Bārdescī Bhāsor north Goan,Pramāṇa or standard Koṅkaṇī and Sāśṭicī Bhāsor south Goan[116][117]. Daivajñas in Mahārāṣṭra,ie Mumbai,Ṭhāne,Pune,Kolhāpur,Sātārā,contemporarily speak Marāṭhī.In the Konkan region of Mahārāṣṭra they speak dialects of Koṅkaṇī such as Mālvanī,Kudālī etc.Daivajñas in Canara speak different dialects of Koṅkaṇī such as Kārvārī in the Uttara Kannada district and Maṅglurī in the South Canara district[116]. Almost all of them are bilingual,Goan Śets can speak Marāṭhī fluently[32],Canara Śets speak Kannada outside home[118],likewise a very small fraction of them in Kerala can speak Malayālaṃ,most of them can speak English fluently[32].

Records say that,Śaursenī dialect of Prākrita was spoken by one of the group of Āryas(The Sārasvata tribe) who descended down south,which was later evolved into present day Koṅkaṇī when mixed with Kuṅkṇā[119].spoken by the aboriginal people,and was initially influenced by Mahāraṣṭrī Prākrita[120] and later by languages like Kannada[119],Marathi,Arabic-Fārsī[119] and Portuguese[119].

Historians say that the period of migration of Daivajñas and the Kudāldeskārs,from the northern part of India is same,and they settled in Goa in the same period,for this reason members of both the communities speak the same dialect of Koṅkaṇī in Goa[121][1].

Code Language

The Daivajñas are mainly jewelery traders.Since days of yore,they dealt with jewelery trade (In ancient and modern Goa and Konkan region),Gopikāpaṭṭaṇa was the center of this trade.The trade was flourishing during Kadamba,and pre-Portuguese era.Daivajña traders use a unique code language called as Kalī Bhās Daivajñas sometimes refer themselves as Kalo.This code language was used to keep the secrecy of the business by the traders.This code language is still used by the Daivajña traders, even some times at home[122][123][124].

Few words from "Kali Bhasha":
Kalī Koṅkaṇī Meaning
Zalken Nuste Fish
Nevlo ~ A non Śeṭ customer
Tīgh Palay Look
Tol Ghe Take
Valay Kāṅkaṇ A bangle or any circular object
Kanak Bhāṅgar,Suvarṇ Gold
Dāfarāvaṇī Gondal,Dīvāle,Nāgavṇī Confusion, Bankruptcy,Cheating
Source:Bhāratiya Samājvighaṭak Jātī Varṇa Vyavasthā,Śiroḍakar

Food habits

Daivajñas are mostly pisco-vegetarian[3].It is said that when the river Sarasvatī dried up, and the inhabitants of the Sarawati River survived by eating fish.[citation needed]Fish is considered as very auspicious and is offered to Devi by some families on the day Mālinī Paurṇimā in Pauṣa month of Hindu lunar calendar.[citation needed] Fish is euphemistically called sea fruit or Zalken.[citation needed]Generally fish from the brackish waters is prefered than freshwater fish[125].Their daily diet consists of rice and Hūmaṇ (fish curry) accompanied by different varieties of vegetable curries, pickles and sweets ; Pāyas,Mangaṇe,Khīr,Puraṇ polī,Sojī,Pātolī.[citation needed] They do not eat fish Mondays,and many of them do not eat fish the on days and dedicated to their Kuladevatās,and Iṣṭa devatās,on Tithīs like Caturthīs,Ekādaśīs,Navamīs ,the birthdays of various Hindu deities,Amāvasyās etc.,and holy months like Śrāvaṇa and Mārgaśirṣa.The Vaiṣṇava counterpart and Purohits are vegetarian[3].

See also: Goan cuisine

Special notes

  • Portuguese had imposed heavy restrictions on all Goan Hindus,but on contrary there were no much such heavy restrictions imposed on Daivajñas,eg:They were permitted to wear horizontal mark Vibhutī on the forehead,and were even exempted from being punished when they committed crimes[126].
  • 16th-17th century records mention conflicts between Daivajñas and Sārasvats of Goa.The cause of this conflict was use of traditional emblems used by brahmin and royal Kṣtriya families during religious rituals, functions and festivals ,like Adbagira,Sūryapān,Chatra,Chāmara that symbolised high status in the Hindu society then[127].
  • Another conflict between Daivajñas and Vaiśyas,in the year 1348 in Khāṇḍepār (ancient name Kharegrāma) as mentioned in Khāṇḍepār copperplate, this issue was solved in Gaṇanātha temple in Khāṇḍepār[14][128].
  • Historical documents mention conflict between Daivajñas and Kāsārs of Goa,in 15th century CE,regarding Mahājanship of Kālikā Sansthān[129].
  • The Havyaka brahmins of Gokarṇa with a view that the Daivajña brahmins would take over the Pujā authority at Gokarṇa,filed a case against the Daivajña brahmins at Kumṭā court (22.10.1927).The case from Kumṭā court reached Kārvār,Bombay high court and has proved that Daivajña brahmins belong to the Vaiṣṇava brahmin cult[130].
  • In the early 18th century,those Daivanjas who migrated from Konkan to palces like Pune were demeaned and tortured by the Peśvās,they did not have any sort of religious freedom,those who performed religious rites and studied the Vedas were punished[131],to such a brutal extent that their tongues and Śīkhās were cut off[132].
  • In the Indian state of Mahārāṣṭra most of the Sonārs or Devāgnis claimed to be Daivajña brahmins,and some of them insisted to be called as Daivajñas and claimed higher status[133][134].
  • Even though Daivajñas have been accepted as Anuyāyīs by the Śaṅkarācāryas and Mādhva gurus and have been always recognized as Mukhamāsita Sūryavaṃśī brahmins by their respective pontiffs,some other brahmin communities dispute this claim[135].They enjoy a well esteemed,prestigious,well respected social status in the society,and have been considered as high caste Hindus since the days gone by,but they were not given the ritual status of brahmins by some communities.Daivajñas,on contrary regard them as Mogers or fishermen,and call them Nindaka or scoffers[135].

Notable Individuals

References

Citations

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  53. ^ V. S. Apte, A Practical Sanskrit Dictionary, p. 250.
  54. ^ Official website of Shree Mahamaya Kalika temple
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  56. ^ Kamat, Suryakant (1990). Karnataka State gazetteer. Vol. 16. Gazetter Dept. p. 229.
  57. ^ "Goa" By Kumar Suresh Singh, Pra. Pā Śiroḍakara, H. K. Mandal, Anthropological Survey of India,Page-64
  58. ^ a b c d "People of India: Goa" By Kumar Suresh Singh, Prakashchandra P. Shirodkar, Pra. Pā Śiroḍakara, Anthropological Survey of India, H. K. Mandal,Page-64
  59. ^ “Tribes and caste of Bombay” volume 3, page 338-344, edited by R.E. Enthoven
  60. ^ "Mahan Daivadnya Sant ani Vibhuti" by P.P.Shirodkar,Page-73,published by Kalika Prakashan VishwastMandal
  61. ^ a b "A socio-cultural history of Goa from the Bhojas to the Vijayanagara" By Vithal Raghavendra Mitragotri Published by Institute Menezes Braganza, 1999 ,Original from the University of Michigan, Pages:108.
  62. ^ Mitragotri, Vithal Raghavendra (1999). A socio-cultural history of Goa from the Bhojas to the Vijayanagara. Goa University. p. 108.
  63. ^ Kamat, Suryakant (1984). Karnataka State gazetteer. Vol. 3. Gazetter Dept. p. 106.
  64. ^ "Mahan Daivadnya Sant ani Vibhuti",Pages-72-79 by P.P.Shirodkar,published by Kalika Prakashan Vishwast Mandal
  65. ^ "Mahan Daivadnya Sant ani Vibhuti",Page-73 by P.P.Shirodkar,published by Kalika Prakashan Vishwast Mandal
  66. ^ "Castes and Tribes of Southern India",By Edgar Thurston, K. Rangachari Edition: reprint, illustrated ,Published by Asian Educational Services, 2001,Page:392.
  67. ^ "Saint Vādirāja Tīrtha's Śrī Rukmiṇīśa Vijaya" By Vādirāja, D. R. Vasudeva Rau
  68. ^ "Tribes and castes of Bombay” volume 3, page 338-344, edited by R.E. Enthoven
  69. ^ "Gazetteer of the Bombay presidency-Kanara district , 1883, volume 15, part 1"
  70. ^ About Sodhe Math
  71. ^ cf. A History of Brahmin Clans, p.279
  72. ^ a b "...to know . They are said to belong to the Vatsa ,Kaundanya , Vishwamitra ,Bharadhwaj ,and Kaushik Gotras or family stocks. They are middle-sized, fair and delicate, and speak ..." Gazatter of the Bombay presidency -Kanara district, 1883, volume 15, part 1
  73. ^ "Gotravali" published by "Date Panchang",Date's Almanac Pvt Ltd,Solapur,India Date Panchang online
  74. ^ ^ "Gomantak Prakruti ani Sanskruti",Part-1-Page 223,227,228,Prachin Gomantakacha itihas by B.D Satoskar
  75. ^ Pandit, Purushottam (1953). The Early Brahmanical System of Gotra and Pravara (in English and Snaskrit). pp. 31–37.{{cite book}}: CS1 maint: unrecognized language (link)
  76. ^ Daivajna Gotras[unreliable source?]
  77. ^ "Gotravali" published by "Date Panchang",Date's Almanac Pvt Ltd,Solapur,India
  78. ^ "Karnatakatil Rigvedi Daivadnya Brahmananchi Gotravali" published by "Date Panchang",Date's Almanac Pvt Ltd,Solapur,India
  79. ^ Enthoven, Reginald Edward (1975). The Tribes and Castes of Bombay. Vol. 3 (Reprint of the 1920-1922 ed. issued under the orders of the Govt. of Bombay, printed at the Govt. Central Press, Bombay. ed.). p. 340.
  80. ^ "Goa" By Kumar Suresh Singh, Pra. Pā Śiroḍakara, H. K. Mandal, Anthropological Survey of India,Page-65
  81. ^ a b "Bharatiya Samajvighatak Jati Varna Vyavastha" Page-141 by P.P.Shirodkar,published by Kalika Prakashan Vishwast Mandal
  82. ^ Information gathered from older generation community members from Canara[unreliable source?]
  83. ^ "Gazetter of Thane region". Gazetter Dept. Retrieved 2009-07-22.
  84. ^ आम्ही खारेपाटणचे पाटणकर;Amhi Kharepatanche Patankar:History of Daivajña Raikars settled in Kharepatan (in Marathi).
  85. ^ "Sociological Bulletin". 1962. Indian Sociological Society: 40. {{cite journal}}: Cite journal requires |journal= (help)
  86. ^ a b c d Day, Francis (1886). The land of the Permauls or COCHIN-Its past and its present. Asian educational services. p. 309. ISBN 8120603249.
  87. ^ "Gazateer of the Bombay presidency-Kanara district", 1883, volume 15, part 1
  88. ^ a b c Gopal K. Bhargava,, Gopal K. Land and people of Indian states and union territories S. C. Bhatt. p. 162. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)CS1 maint: extra punctuation (link)
  89. ^ a b Xavier, Ângela Barreto (September 2007). Disquiet on the island: Conversion, conflicts and conformity in sixteenth-century Goa. Indian Economic & Social History Review. Vol. vol. 44. pp. 269–295. {{cite book}}: |volume= has extra text (help)
  90. ^ De Souza, Teotonio R. Goa Through the Ages: An economic history. p. 119.
  91. ^ dos Santos, R. (1954). A India Portugueasa e as artes em Portugal (in Portuguese). Lisbon. p. 9.{{cite book}}: CS1 maint: location missing publisher (link)
  92. ^ "The Portuguese empire, 1415-1808" By A. J. R. Russell-Wood,Page 105
  93. ^ "Gomantak Prakruti ani Sanskruti",Part-2,Page-562, by B.D. Satoskar,published by Shubhada Publication
  94. ^ The Journal of the administrative sciences. Vol. v. 24-25. Patna University. Institute of Public Administration, Patna University. 1979. p. 96.
  95. ^ Joshi, P. M. Mediaeval Deccan history. p. 303. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  96. ^ "Gazateer of the Bombay presidency"-Kanara distrcit 1883, volume 15, part 1
  97. ^ "pt. 6,no.36". Census of India, 1961. Vol. v. 11, . Office of the Registrar General. 1962. {{cite book}}: Unknown parameter |Page= ignored (|page= suggested) (help)CS1 maint: extra punctuation (link)
  98. ^ Singh, Kumar Suresh (1993). Goa. Vol. 21. Anthropological Survey of India. pp. 66, 67, 68. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  99. ^ "Gomantak Prakruti ani Sanskruti",Part-1,Page-223,B.D.Satoskar,Shubhada Publication
  100. ^ "Gomantak Prakruti ani Sanskruti",Part-1,Page-223,B.D.Satoskar,Shubhada Publication
  101. ^ "pt. 6,no. 6". Census of India, 1961. Vol. v. 11, . Office of the Registrar General. 1962.{{cite book}}: CS1 maint: extra punctuation (link)
  102. ^ "Gomant Kalika",articles published in April 2008 issue by several writers
  103. ^ "Gazateer of the Bombay presidency"-Kanara distrcit 1883, volume 15, part 1
  104. ^ "Gomantak Prakruti ani Sanskruti",Part-1,Page-223 by B.D.Satoskar
  105. ^ Roy, Sripati Charan (1911). Customs and customary law in British India. p. 587.
  106. ^ "Gazateer of the Bombay presidency"-Kanara distrcit 1883, volume 15, part 1
  107. ^ Singh, Kumar Suresh (1993). Goa. Vol. 21. Anthropological Survey of India. p. 68. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  108. ^ Ghildiyal, Subodh (27 July 2009, 05:05am IST). "Untouchability alive in rural areas: Study". The times of India. p. 1. Retrieved 2009-07-28. {{cite news}}: Check date values in: |date= (help)
  109. ^ Singh, Kumar Suresh (1993). Goa. Vol. 21. Anthropological Survey of India. p. 68. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  110. ^ "Gomant Kalika" (in Marathi). Margao,Goa: Kalika Prakashan Vishwast Mandal. {{cite journal}}: Cite journal requires |journal= (help)
  111. ^ Gune, Vithal Trimbak (1979). Gazetteer of the Union Territory Goa, Daman and Diu. Vol. 1. Goa, Daman and Diu (India). Gazetteer Dept. p. 254.
  112. ^ a b c d e "Gomantak Pranruti and Sanskruti",Part-1,,Page-381 by B.D.Satoskar
  113. ^ Different articles published in "Gomant Kalika" ,published by Kalika Prakashan
  114. ^ "Ethnologue report for Konkani(ISO 639: kok)". Ethnologue.
  115. ^ Caroline Menezes. "The question of Konkani?" (PDF, 267 KB). The National Institute for Japanese language (Tokyo, Japan). Retrieved 2008-02-10.
  116. ^ a b "Ethnologue report for Konkani, Goanese (ISO 639-3: gom)". Ethnologue.
  117. ^ "People of India: Goa" By Kumar Suresh Singh, Prakashchandra P. Shirodkar, Pra. Pā Śiroḍakara, Anthropological Survey of India, H. K. Mandal, Page-65
  118. ^ Padmanabha, P. (1973). Census of India, 1971. India. Office of the Registrar General. pp. 107, 111, 112, 323, .{{cite book}}: CS1 maint: extra punctuation (link)
  119. ^ a b c d Saradesāya, Manohararāya. A history of Konkani literature. pp. 1, 2.
  120. ^ "Konkani Language and Literature". Goa Konkani Akademi.
  121. ^ Aricle writen by Devakinanadan Daivadnya,daily "Rashtramat" published from Goa,17th August,1974,Page-2
  122. ^ "Gomant Kalika"(monthly), April 2004,published by Kalika Prakashan Vishwast Mandal
  123. ^ "Mahan Daivadnya Sant ani Vibhuti",Page-50,By P.P Shirodkar,Kalika Prakashan
  124. ^ "Gomantak Prakruti ani Sanskruti",Part-1,Page-226,by B.D.Satoskar,Shubhada Publication
  125. ^ Singh, Kumar Suresh (1993). People of India: Goa. Anthropological Survey of India, H. K. Mandal. pp. xiv. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  126. ^ "Hidden hands: master builders of Goa" By Heta Pandit, Farah Vakil, Homi Bhabha Fellowships Council Published by Heritage Network, 2003 ,Page:19
  127. ^ "Gomantakatil sūryapan Chatri vād" written by Dr.P.P.Shirodkar,in "Gomant Kalika"(monthly),published by Kalika Prakashan Vishwast Mandal
  128. ^ "Gomantak Prakruti ani Sanskruti" by B.D. Satoskar,published by Shubhada Publication
  129. ^ Mitragotri, Vithal Raghavendra (1999). A socio-cultural history of Goa from the Bhojas to the Vijayanagara. p. 57.
  130. ^ "Mahan Daivadnya Sant ani Vibhuti",Page-74, by P.P.Shirodkar,published by Kalika Prakashan Vishwast Mandal
  131. ^ Sunthankar, B.R. (1988). Nineteenth century history of Mahārāṣṭra. Vol. 1. p. 127.
  132. ^ Patricia, Uberoi (1996). Social reform, sexuality, and the state. p. 6.
  133. ^ "Gazetter of Maharashtra,Ahmadnagar district,". Gazatter department. Retrieved 2009-07-21.
  134. ^ Kidambi, Prashant (2007). The making of an Indian metropolis. p. 168.
  135. ^ a b Enthoven, Reginald Edward (1975). The Tribes and Castes of Bombay. Vol. 3 (Reprint of the 1920-1922 ed. issued under the orders of the Govt. of Bombay, printed at the Govt. Central Press, Bombay. ed.). p. 258.

Footnotes

  1. ^ The state of Goa has been mentioned as Gomantaka,Gomanta,or Goparāṣṭra or land of the nomads,in Hindu scriptures Like Mahabharata,Source:Mahabharata of Krishna Dwaipayana Vyasa, translated to English by Kisari Mohan Ganguli
  2. ^ A letter from Sodhe Math pontiff to chieftain of Hosakerī village "Shree Swasthi Srimad Udupi Sri Sonde Mutt Sri Vadiraja Guru Peetharoodha Srimad Vishwadheesha Thirtha Padangalauru.......In respect, this is to inform you that,you the Mukhamasitha Daivajnya Suvarnakar sūrya brahmin......" Pubished by Brahmasri. B.R. Kshirasagara (edition 6, page 139) in his work.
  3. ^ Nagendranath Kr(Encyclopaedia of Hinduism),Dr.Shreedhar Venkatesh Ketkar(Maharashtriya Jnanakosha,Part-1,Pages-198-226),Ad.Pandurang Purushottam Shirodkar(Bharatiya Samajavighataka Jativarna Vyavastha,Kailka Prakashan),Vithal Raghvendra Mitragori(A socio-cultural history of Goa from the Bhojas to the Vijayanagara),Balkrishna D.Kamat Satoskar(Gomantak Prakruti ani Sanskruti,Part-1) in their research
  4. ^ Mahabharata describes four fold Varna system that was followed in Śhākadvipa:Maga,Mashaka,Manasa,Madanga,"Mahabharata",Bhishmaparva,Adhyaya-11,Shlokas-35 to 38
  5. ^ Dr.Shreedhar Venkatesh Ketkar
  6. ^ "Narashans",नराशंस,नराः-men or people,शंस-to praise,which literally means "the praised ones", but its a term used in Vedas and Puranas for a person or group of persons produced by the interaction or mongrelization of the three twice born Varnas,viz.Brahmin,Kshatriya,Vaishya,"Gomantak Prakruti ani Sanskruti,Part-1,Page-221,222 by B.D.Satoskar,Shubhada PublicationSmall Text
  7. ^ According to M. A. Sherring, all the chief Brahmin gotras are descended from the Saptarishis (seven sages). Sherring says the Vatsa, Bida, Arshtikhena, Yaska, Mitryu, Shaunak and Bainya gotras claim descent from sage Bhrigu; the gotras of Gautam, Bharadwaj and Kewal-Angiras from sage Angirah; the Atre, Badbhutak, Garishtira and Mudhgala from sage Atri; the Kaushika, Lohit, Raukshak, Kamkayana, Aja, Katab, Dhananjya, Agamarkhan, Puran and Indrakaushika from sage Viswamitra; the Nidruba, Kasyap, Sandila, Rebha and Langakshi from sage Kasyap; the Vashisht, Kundin, Upamanyu, Parashara and Jatukaraniya from sage Vashisht; and the Idhamabahar, Somabahar, Sambhabahar and Yagyabhar from sage Agastya. Other gotras are said to have been derived from these gotras.
  8. ^ Collected from the old documents preserved in Ghode Karekar family of Mapusa Goa,to which Raulu Chtaim or Shetty belonged,and their oral tradition

Further reading and other sources of reference

  • Gomes, Rui Pereira; Couto, Antonio Victor (1978), Hindu Temples and deities
  • Gomes, Rui Pereira; Couto, Antonio Victor (1981), Goa
  • Caste System in Goa According to the Gazetteer of India, Union Territory: Goa, Daman and Diu, vol. 1, 1979
  • Ranganathan, Murali (2009). Govind Narayan's Mumbai. p. 407. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  • Saldanha, Jerome A., Origin and growth of Konkani or Goan communities and language
  • Dhume, Anant Ramkrishna Sinai, The cultural history of Goa from 10000 B.C.-1352 A.D
  • Thurston, Edgar; Rangachari, K. (2001), Castes and Tribes of Southern India
  • Goa (1979), Gazetteer of the Union Territory Goa, Daman and Diu: district gazetter
  • Larsen, Karin, Faces of Goa
  • Ghurye, Govind Sadashiv (1993). Caste and race in India (5 ed.). p. 493.
  • Karve, Irawati (1961). Hindu society (2 ed.). p. 171.
  • De, Souza; Carmo:borges, Charles, The Village Communities. A Historical and legal Perspective
  • Ghurye, Govind Sadashiv, Caste and race in India
  • General, Office of the Registrar; India (1961), Census of India
  • Singh, Kumar Suresh; Prakashchandra, Shirodkar, People of India: Goa
  • Wilford, Major F. (1812). "II". Asiatic researches or transactions of the society instituted in Bengal. Vol. Eleventh, . p. 93.{{cite book}}: CS1 maint: extra punctuation (link)
  • Goa and Portugal. 1997. p. 319. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
  • Joshi, Pundit Mahadev Shastri, भारतिय संस्कृतिकोष ;Bharatiya Sanskrutikosh
  • Kalika Prakashan Vishwast Mandal, गोमंत कालिका ;Gomant Kalika (monthly)
  • Satoskar, B.D., गोमंतक प्रकृति आणि संस्कृति;Gomantak Prakruti ani Sanskruti;Part I;Part II
  • Kshirsagar, Narayan Shastri, विश्वब्रह्मकुलोत्साह;Vishwabrahmakulotsah
  • P.P.Shirodkar, महान दैवज्ञ संत आणि विभुति ;Mahan Daivadnya Sant ani Vibhuti
  • Unknown, Author, ऋग्वेद ;Rigveda;Marathi translation {{citation}}: |author= has generic name (help)
  • P.P.Shirodkar, भारतिय समाज विघटक जाति-वर्ण व्यवस्था ;Bharatiya Samaj Vighatak Jati Varna Vyavastha
  • Madkaikar, Shreepadrao P. (1984), श्री देवि कालिका;Shree Devi Kalika, p. 78
  • Gomes, Francisco Luis, Os Bramanes
  • India, Portuguese, Annuário do Estado da India Portuguesa
  • दाते पंचांग,गोत्रावळी "Gotravali" published by "Date Panchang",Date's Almanac Pvt Ltd,Solapur,India Date Panchang online
  • Manu Smriti
  • Dias, Giselle (2007). "A search for an identity Catholic Goans — How they fit in a predominantly Hindu India" (PDF, 66 KB). Goan Association of Toronto, Canada (Based on various books). Retrieved 2008-12-23. {{cite journal}}: Cite journal requires |journal= (help); Unknown parameter |month= ignored (help)
  • "Genetics of Castes and Tribes of India:Indian Population Milieu" by M. K. Bhasin ,Department of Anthropology, University of Delhi, Delhi 110 007, India"Genetics of Castes and Tribes of India:Indian Population Milieu" (PDF).
  • "The Sixteen Samskaras Part-I" (PDF). August 8,2003. Retrieved 2008-08-27. {{cite web}}: Check date values in: |date= (help)
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