The self-controlled Yati detailed for the noble Dvija Muddana the lineage counts, gotras, pravaras, refined cultural professions (rasika vritti), and surnames (upanamas) of the Saraswat Dvijas, strictly as ordained in the scriptures.
1. "O foremost among ascetics (Yativarenya), you mentioned that the Saraswats originated from ten gotras. Kindly explain the reason why numerous gotras are visible among them today," the noble Vipra requested. Pleased, the revered Yati said: "A very sound and logical inquiry; I shall expound it in accordance with scriptural authority (shastra-sammata)." ||1||
2. In the beginning, hearing the news that Parashurama had brought the descendants of the ten gotras (dasha-gotrodbhavaru) from Trihotrapura, families of sixty-six lineages (kulas) followed them and joined them. Parashurama, out of compassion, settled them in Central Konkan (Madhya Konkana). Invoking their respective tutelary deities (Kula-devatas), he established them there as well. ||2||
3. Captivated by the noble qualities and character of the Saraswats, he settled ten kulas in Keloshi (Quelossim), ten in Kushasthali (Cortalim), six in Mathagrama (Margao / Madgaon), six in expansive Antruj (Ponda), six in Lotali (Loutolim), six in Narve, ten in Chudamani (Chorao), six in Dveepavati (Divar), and six in Pali, alongside their respective Kula-devatas. ||3||
4. Many years later, some Saraswats set out from Kanyakubja towards the south. Foremost among them were Deva Sharma of the Vatsa gotra, the sharp-witted elder of the Kaundinya gotra, and Loma Sharma and Shiva Sharma of the Kaushika gotra. Having toured extensively, they bathed in the southern ocean and returned. ||4||
5. While returning along the path of Gomantaka (Goa), Lord Parashiva granted them darshana. Therefore, Deva Sharma and Loma Sharma resolved to remain there, settling in the exalted Kushasthali. Likewise, Shiva Sharma remained in Keloshipura along with his relatives and kinsmen. Thus should one understand how their gotras expanded and multiplied. ||5||
6. When the Dvija inquired, "How many are the aforementioned gotras, and what are their corresponding pravaras?", the eminent Yati explained: "There are eighteen gotras in total. The first is the Vatsa gotra—it comprises the fivefold pravara of Bhargava, Chyavana, Apnavana, Aurva, and Jamadagni. ||6||
7. The second is the Kaundinya gotra—it comprises the threefold pravara of Vashistha, Maitravaruna, and Kaundinya. The third is the Kaushika gotra—it comprises the pravara of Vishvamitra, Aghamarshana, and Kaushika. The fourth, the Vashistha (Vachishtha) gotra, comprises the pravara of Vashistha, Indrapramada, and Abharadvasu. The fifth, the Kashyapa gotra, comprises the pravara of Kashyapa, Avatsara, and Naidhruva. ||7||
8. The sixth, the Mudgala gotra, comprises the pravara of Angirasa, Bharmayashva, and Mudgala. The seventh, the Bharadwaja gotra, comprises the pravara of Angirasa, Barhaspatya, and Bharadwaja. The eighth, the Shankhapimgala-Kautsa gotra, comprises the pravara of Angirasa, Ambarisha, and Yauvanashva. The ninth, the Gautama gotra, comprises the pravara of Angirasa, Ayasya, and Gautama. ||8||
9. The tenth, the Angirasa gotra, comprises the pravara of Gautama, Ayasya, and Angirasa. The eleventh, the Naidhruva gotra, comprises the pravara of Kashyapa, Avatsara, and Naidhruva. The twelfth, the Jamadagni gotra, comprises the pravara of Bhargava, Chyavana, Apnavana, Aurva, and Jamadagni. ||9||
10. The thirteenth, the Atri gotra, comprises the pravara of Atreya, Archananasa, and Shyavashva. The fourteenth, the Vishvamitra gotra, comprises the pravara of Vishvamitra, Devarata, and Audala. The fifteenth, the Dhananjaya gotra, comprises the pravara of Madhucchanda, Sandhana, and Dhananjaya. ||10||
11. The sixteenth, the Shandilya gotra, comprises the pravara of Shandilya, Asita, and Devala; the seventeenth, the Gargya gotra, comprises the pravara of Angirasa, Barhaspatya, Bharadwaja, and Gargya; and the eighteenth, the Sankhyayana gotra, comprises the pravara of Goma, Vasu, and Sankhyayana." ||11||
12. When the revered Yati asked, "Have you understood all the pravaras? If there are any doubts in your mind, ask freely," the noble Dvija Muddana humbly requested: "Kindly explain the reason why all these Saraswats came to be customarily designated as 'Hindus'." ||12||
13. The revered Yati replied: "In ancient times, when invaders like the Greeks marched forth to conquer our country, they beheld the vast, surging Indus (Sindhu) River in Punjab. Deeming it to be the southern terminus/ocean of the earth, they turned back. That region acquired the name Sindhu Desha. ||13||
14. The people dwelling in that land were called 'Sindhus'. In the foreign (Persian / Farsi) tongue, the sound 'Sa' was substituted by 'Ha', rendering them 'Hindus'. Thus, this land where the Hindus of Bharatavarsha lived in happiness and prosperity became known as Hindustan." ||14||
15. Thereupon, the Dvija asked: "By virtue of what attribute did this creation of Parashurama acquire the name Konkana? Among scholars, to whom does this name rightfully belong in this land? By what qualification does this appellation adorn the Saraswats?" The sage explained anew: ||15||
16. "Listen: Parashurama reclaimed this territory from the ocean (jaladhi); hence it was hailed as Parashurama Srishti. It was angular and curved in shape (vakra-konakara). Therefore, playfully derived from Sanskrit roots to match its form, it was called Kukkona. ||16||
17. Over time, 'Kukkona' evolved into Konkana. Those who dwelt there with deep affection came to be called Konkanas. This name attached to those dwelling across the other six subdivisions as well. Because they settled anew and conducted transactions there, the land received that name; and in the southern province, the Dvijas who migrated from there were also designated by the same name. ||17||
18. Those residing in the northern parts of Konkan had various new regional designations; however, upon settling here, all became known as Konkanasthas. In this central region of Konkan, the Dvijas who had arrived newly from Tirhut forgot their former regional appellations; all of them became known as Konkanas. ||18||
19. Why does the term Konkaniga not carry any extraordinary special prestige in Kannada villages? Broadly, two reasons may exist: one, being people who did not initially know the local tongue fluently; and two, the local perspective that viewed them as outsiders/foreign settlers (deshigaru) who had lived in Konkan first and subsequently migrated here, even though they were fellow countrymen. ||19||
20. Having thus acquired the name Konkanas, they were called Sasashtikaras because they resided in the sixty-seven villages; Antarjiyas because they dwelt in the village of Antruj; and likewise, based on their respective places of settlement, they assumed names such as Keloshikara, Pednekar, Kudalkar, Rivonkar, Kushasthalikar, and Bardezkar. ||20||
21. The noble Vipra inquired: "Kindly explain by virtue of what merit the names Shenvi and Shenoy came into customary usage." The revered Yati said: "In Nerur of the Kudala country, an affluent man named Dama required an accountant (lekkiga) to maintain the village records of the mahajanas. ||21||
22. Selecting capable, literate scholars (banaru) from Bhatagrama, Keloshi, Lotali, and Ambona, he appointed them to write village revenue accounts. Similarly, picking intelligent men, they appointed them to royal government offices. Thus, the administrator (karbhari) who discharged literary and scribal duties acquired the customary name Shenvi. ||22||
23. At that time, ninety-six villages were under administrative control. Capable men were selected to maintain accounts for these. Thus, from the term for ninety-six (Shat + Nava = Shannava), forms like Shanavi and Shenvi emerged. ||23||
24. Among Aryans, Brahmins are addressed in Sanskrit with the suffix Sharma; combining the two yielded Sharmarya. Likewise, from Varma, it took the Prakrit form Shenavayara, and it is said that this subsequently evolved into Shenoy (Shenai). ||24||
25. Discharging various administrative responsibilities of the royal courts with great capability, they came to be known in the north as Karbharis (Karu-bhari). This reputation secured them high offices in the states of Scindia, Holkar, Gaekwad, and Kolhapur, and they staffed the administrative offices under British governance as well. ||25||
26. In response to the Vipra's question regarding the vocations adopted by these Saraswat Vipras of sixty-six lineages, the foremost sage said: 'Initially, they performed their daily obligatory rites (nitya-karma), the five daily sacrifices (pancha-mahayajnas), and the six priestly duties (shat-karmas), including sacrificial performances. ||26||
27. Some were appointed to the offices of the British and native kings. When priestly duties (Brahma-karma) and scribal administration merged, their transactions doubled, and time proved insufficient. At that juncture, the British who had arrived from foreign lands were trading here, and they sought their assistance: ||27||
28. "We are unfamiliar with the local people here. You must assist us. We shall provide fair remuneration. You must deal honestly with us; your acumen and commercial skill are nowhere else to be found," they pleaded. ||28||
29. A doubt troubled them as to whether engaging in trade would impair their priestly spiritual duties (Brahma-karma). Treatises like the Vishnu Purana, Bhagavata, Padma Purana, and the Bhagavad Gita provided solace, declaring that in times of distress (aapad-dharma), taking recourse to the vocation of a Vaishya is free of fault. ||29||
30. Therefore, realizing that rejecting an occupation that came beckoning would make future livelihood difficult, they accepted commerce (vanijya). From that day, they sustained their livelihood through various trades, while remaining vigilant that their priestly Brahma-karma was never extinguished. ||30||
31. The Saraswats were sharp-witted. Establishing schools here and there, they imparted education to children and came to be known as Shenoys. Because they earned their livelihood through writing and accounting, they were also designated as Kulkarni, Nadkarni, Deshpande, and Pargani. ||31||
32. When the Dvija asked, "Are the names identifying these Saraswats their original designations, or do other titles exist?", the revered Yati replied: "Names became attached to them based on their diverse virtues and traits. Listen to their details: ||32||
33. Those who gave charity to worthy recipients (sat-patra-dana), showed disinterest toward the unprincipled, harbored defiance against adversaries, treated dependents with compassion, upheld justice, and feared public censure were called Prabhu. Those endowed with pious devotion, dedication to sacrifices and Hari-worship, and who inspired common folk toward righteousness became Nayak. ||33||
34. Those who guided gullible people—who accepted everyone's word without discernment—onto the righteous path and showed them the true purpose of life became Kamat (Kamati). Those who accumulated substantial wealth, used it to alleviate the poverty of the destitute, and were rich in noble virtues were called Pai. ||34||
35. Those who accumulated wealth without wasting a single grain, spent only what was necessary, and built and safeguarded the treasury (dhana-bhandara) were called Bhandari. Those who wished well for all, possessed abundant grain and wealth, and mingled with everyone in love and trust became Kudva. ||35||
36. Those who daily served kings and ascetics, won the hearts of all, and built temples, lakes, homes for the poor, and feeding shelters (chhatras) became Mallya. Those endowed with unpretentious devotion, righteous conduct, compassion, and generosity, ever devoted to japa, charity, and worship, were called Bhakta. ||36||
37. Those who supplied rice and food-grains to all partakers, dispelling the hunger and thirst of the people, became Padiyar. Those who calculated and determined auspicious moments (ghatikas and muhurtas) through ingenious methods in temples, mathas, weddings, and upanayanas became Ghadi. ||37||
38. Those endowed with abundant wealth and grains, commanding public reverence, possessing the authority to discipline the wayward through appropriate measures, became Heggade. Those possessing subtle ingenuity in every endeavor and supplying shimmering, melodious ornaments that captivated the hearts of adornment-loving women became Kini. ||38||
39. Those who gathered boundless wealth and grains, joyfully fulfilled the desires of all people as service to Janardana, and lived auspicious lives of love and trust became Baliga. Those who were proficient in mathematics, learned in lore, darling sons of Sharada, scribes, and of magnanimous character became Shena (Shenoy). ||39||
40. Those who proclaimed their inner thoughts openly, shared their joys and sorrows with all, and possessed good character alongside wealth were called Dangya. Those self-assured, affluent men who kept their households disciplined and won over all through affectionate intimacy were called Chaddi. ||40||
41. Those who presented ingenious ideas in public assemblies, earned acclaim as capable leaders from all, and hosted sumptuous feasts for others became Bale. Those who never strayed from established order, taught scriptural lessons, and adhered to traditional conduct became Bhatta. ||41||
42. Furthermore, in the north, there are surnames such as Rajadhyaksha, Kesare, Mahatma, Dhume, Wagle, Danayita, Kanavindya, Damayardiya, Tavala, Sankava, Kavadi, Bhede, Tailanda, Vaidyambe, Pinge, Dani, Gulgule, More, Godambe, Lada, Brahme, Soorana, Rege, Dhaladi, Bhise, Gaitonde, Kane, Keera, ||42||
43. Suresure, Shinari, Kenkre, Ghode, Gade, Varde, Barada, Kolambule, Gindai, Thanshura, Karnika, Neredolka, Sanzgiri, Kakade, Niranjani, Pelanga, Phadnis, Manage, Dhempe, Pingala, Rachamani, Dangara, Joshi, Pathaki, Bhise, Chitnis, Acharya, Kapade, Bhale, Bichu, Gauda, Budbude, Dimbe, Bonase, Pandita, ||43||
44. Mahajana, Sakhardande, Kulkarni, Kotnis, Chalakirtani, Potdar, Kapadi, Chube, Savanipa, Deshpande, Sarbari, Khote, and Savasi. At times, dual designations such as Joshi-Puranika and Acharya-Avadhani also exist. Thus have I detailed for you the names, gotras, and pravaras. ||44||
45. The Nirnaya Sindhu declares that if the gotras of the bride and groom share the same pravara, marital alliance is prohibited. Among the Kautsa, Shankhi, Pingala, Kanshya, Mudgala, Madana, Angirasa, Gargya, Gautama, and Bharadwaja gotras, because the Angirasa pravara is common, mutual alliance among them is forbidden. ||45||
46. Among Vashistha, Kaundinya, and Sankhyayana, the Vashistha pravara is common. Among Kashyapa, Shandilya, and Naidhruva, the Kashyapa pravara is common. Among Vishvamitra and Kaushika, the Vishvamitra pravara is common. Jamadagni and Vatsa share identical pravaras. Thus, marital ties among these shared pravaras are forbidden (varjya). ||46||
47. Alliances between Varshaharitha and Kautsa are considered forbidden. In all these matters, the Nirnaya Sindhu is the definitive authority. If marriages are contracted after examining these rules properly, boundless happiness and peace shall be attained. ||47||
48. For an adopted son, both the kula, gotra, and pravara of his biological family and adoptive family must align properly with the bride's gotra; matching just one lineage is insufficient. ||48||
49. Dual gotras (ubhaya-gotras) are spoken of for these two varnas. A maiden cannot contract marriage within the same gotra (eka-gotra). Therefore, examining the gotra and pravara of the family priest, one must arrange marriages in conformity with traditional rules based on the circumstances of birth. It has continued thus to this day. ||49||
50. These Saraswat Vipras belong to the Shakala Shakha of the Rigveda, following the Ashwalayana Sutra; hence they are identified as Rigvedi Shakala Shakha Ashvalayanas. Knowing this, comprehending their status as authentic Dvijas requires no strain. I have expounded this so that one may comprehend it oneself and enlighten others,' said the sage by the grace of Lord Sri Vasudeva Ramesha." ||50||
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