Saraswat Brahmin

The Saraswats are a sub-group of Hindu Brahmins of India who trace their ancestry to the banks of the Rigvedic Sarasvati River. The Saraswat Brahmins are mentioned as one of the five Pancha Gauda Brahmin communities.[1][2][3] In some states such as Karnataka and in Maharashtra and Goa, their claim to be Brahmins is either currently disputed or not accepted as other Brahmin communities of the respective regions consider them ritually lower than themselves.[4][5][6]

Parashurama with Saraswat Brahmin settlers, commanding Varuna to make the seas recede in order to create the Konkan Region[1]

History

In Kalhana's Rajatarangini (12th century CE), the Saraswats are mentioned as one of the five Pancha Gauda Brahmin communities residing to the north of the Vindhyas.[2] They were spread over a wide area in northern part of the Indian subcontinent. One group lived in coastal Sindh and Gujarat, this group migrated to Bombay State after the partition of India in 1947. One group was found in pre-partition Punjab and Kashmir most of these migrated away from Pakistan after 1947. Another branch known as Dakshinatraya Saraswat Brahmin are now found along the western coast of India.[3][7]

Culture

Kashmir

According to M. K. Kaw (2001), Kashmiri Pandits, a part of the larger Saraswat Brahmin community hold the highest social status in Kashmir.[8]

Based on the calendar used, they divided into two groups-Malmasi (who remained in the valley despite religious persecution) and Banmasi(who are said to have immigrated or re-immigrated under King Zain ul Abidin in the fifteenth century)

The former follow the lunar calendar while latter who are in the majority follow the solar calendar.[9][10]

Walter Lawrence states ,that the Kashmiri Pandit community to be divided into the following classes- the Jotish (astrologer),the priestly class Guru or Bachabat and the Karkun(working class) that was employed in government service.[11]

Maharashtra, Konkan and Goa

Rivalry between the Saraswat Brahmins and the other Brahmins such as the Chitpavans led to conflicts over ritual status[12] During Shivaji's coronation, the ritual status of the Saraswats to be Brahmins was supported by Gaga Bhat a leading Brahmin from Benares.[13]The Saraswat Brahmins are Rigvedis and they follow Ashwalayana Sutra and are of Shakala Shaka[14]

Anthropologist Karen Michaelson states that even after Independence, Saraswats of Bombay, are not considered part of the Brahmin community and thus ritually lower than the Brahmins. She gives that as the reason for the Brahmins to not eat cooked food from the Saraswat household.[4]

Historian Sanjay Subrahmanyam states that Saraswats from the south of Goa were a "caste of open status", which sometimes claimed to be Brahmins although they were associated with mercantile activity and called as "Chatins" from Chetti.[15] Similarly, Saraswats of the Western Indian Konkan belt historically had no knowledge of vedas, no priesthood, and even ate non-vegetarian food, according to Sociologist S.D.Pillai, based on the studies by G. S. Ghurye. Claim of Brahminhood by communities such as these groups demonstrates that the Brahmin claim was available on other grounds and using legends to justify Brahmin origins. But the non-vegetarian tradition did not apply to Saraswats of the south.[16][5]

Historically, in Maharashtra, Saraswats had served as low and medium level administrators under the Deccan Sultanates for generations. In 18th century, the quasi-independent Shinde and the Holkar rulers of Malwa recruited Saraswats to fill their administrative positions.This made them wealthy holder of rights both in Maharashtra and Malwa during the eighteenth century. During the same period in Peshwa ruled areas, there was a continuation of filling of small number of administration post by the Saraswats.[17] During the rule of the Chitpavan Brahmin Peshwas in the 18th century, Saraswat Brahmins was one of the communities against whom the Chitpavans conducted a social war which led to Gramanya (inter-caste dispute).[18]

After the liberation of Goa from the Portuguese colonial rule in 1961, many Goan Saraswats opposed merger of Goa into Maharashtra.[19]

Karnataka and Kerala

As per sociologist R.Bairy "Saraswat claim to Brahminhood is still strongly under dispute, particularly in the coastal districts of Karnataka".[6]

In coastal districts of Karnataka and kerala, Gaud Saraswats are the Madhva Vaishnavas, followers of Madhvacharya, while the Chitrapur Saraswats are Smarthas, followers of Shankaracharya.[20] Writer Chandrakant Keni and former I.C.S officer V. N. Kudva says, "The majority of the Saraswats, including those in Goa, are now Vaishnavas".[21][22][23]

Diet
Main article: Saraswat cuisine

Konkan and Goa

In Goa, the Saraswat Brahmins have fish as a part of their diet.[24] The Saraswat Brahmins of the Konkan region also eat fish.[25]

Kashmir

Kashmiri Pandits eat mutton and fish, but obey restrictions laid down by the shastras of not eating the meat of forbidden animals.[9]

Karnataka

In coastal districts of Karnataka, Gaud Saraswats are the Madhva Vaishnavite Saraswat Brahmins, followers of Madhvacharya, while the Chitrapur Saraswats are Smarthas, followers of Shankaracharya.[26] They are largely vegetarians.[27]

Others

Professor Frederick J. Simoons says according to some reports, Saraswat Brahmins from northern India also consume fish as part of their diet.[28][29][30]

Marriages

The Saraswat Brahmins are divided into various territorial endogamous groups, who at one time did not intermarry.[31] According to the sociologist, Gopa Sabharwal (2006),[32] marriages between Saraswat and non-Saraswat Brahmins are on the increase though they were unheard of before, mainly because the Saraswats eat fish and occasionally meat, while all other Brahmins in that region are vegetarians.[33][34]

See also

References
  1. Shree Scanda Puran (Sayadri Khandha) -Ed. Dr. Jarson D. Kunha, Marathi version Ed. By Gajanan shastri Gaytonde, published by Shree Katyani Publication, Mumbai
  2. D. Shyam Babu and Ravindra S. Khare, ed. (2011). Caste in Life: Experiencing Inequalities. Pearson Education India. p. 168. ISBN 9788131754399.
  3. James G. Lochtefeld (2002). The Illustrated Encyclopedia of Hinduism: N-Z. Rosen. pp. 490–491. ISBN 9780823931804.
  4. Karen L. Michaelson (1973). Class, Caste, and Network in Suburban Bombay: Adaptive Strategies Among the Middle Class. University of Wisconsin, Madison. p. 132. A pure Brahmin woman frequently sent plates of batata wada to a Maratha couple upstairs for their morning tea. The Maratha woman filled the plate with sweets on returning it .A Saraswat woman frequently had tea at a pure Brahmin's apartment [....]Although the pure Brahmin occasionally had tea at the Saraswat household , I never saw her eat anything but sweets. In both these cases , and many others , the higher caste gave cooked food ( which carries pollution easily ) to the lower caste . The lower caste individual provided sweets which usually are ritually neutral .
  5. Dennis Kurzon (2004). Where East Looks West: Success in English in Goa and on the Konkan Coast. Multilingual Matters. pp. 74–. ISBN 978-1-85359-673-5. Saraswatis claim that they come from the Brahmin caste – hence their name - but others believe that they are usurpers using some fake brahmin ancestry to maintain their superiority.
  6. Ramesh Bairy (11 January 2013). Being Brahmin, Being Modern: Exploring the Lives of Caste Today. Routledge. pp. 193–. ISBN 978-1-136-19820-5. Saraswat claim to Brahminhood is still strongly under dispute, particularly in the coastal districts of Karnataka.
  7. Dakshinatya Sarasvats: Tale of an Enterprising Community,page 6
  8. M K, KAW (2017). Kashmiri Pandits: Looking to the Future. APH Publications. pp. 32–33. ISBN 9788176482363.
  9. Michael Witzel (September 1991). "THE BRAHMINS OF KASHMIR" (PDF). Retrieved 25 January 2021. Cite journal requires |journal= (help)
  10. Dhingra, Rajni; Arora, Vaishali (March 2005). "At the Cross Roads: Families in Distress". doi:10.1080/09709274.2005.11905784. Retrieved 25 January 2021. Cite journal requires |journal= (help)
  11. http://www.michaelwitzel.org/wp-content/uploads/2014/06/KashmiriBrahmins1.pdf
  12. . Gokhale, Sandhya (2008). The Chitpwans. Shubhi Publications. p. 204. The jati disputes were not a rare occurrence in Maharashtra. There are recorded instances of disputes between jatis such as Chandraseniya Kayastha Prabhus and the Chitpawans, Pathare Prabhus and the Chitpawans, Saraswats and the Chitpawans and Shukla Yajurvedi and the Chitpawans. These intra-caste dispute involving the supposed violation of the Brahmanical ritual code of behavior was called Gramanya in Marathi.
  13. Manu S Pillai (2018). Rebel Sultans: The Deccan from Khilji to Shivaji. Juggernaut Books. pp. 279–. ISBN 978-93-86228-73-4.
  14. Kamath, Suryanath U. (1992). The origin and spread of Gauda Saraswats. Archana Prakashana.
  15. Sanjay Subrahmanyam (29 October 1998). The Career and Legend of Vasco Da Gama. Cambridge University Press. pp. 108–. ISBN 978-0-521-64629-1. he dominant trading community here were Saraswats , a caste of open status , which at times claimed Brahminhood but more usually was identified with mercantile activity ( the Portuguese usually term them chatins , from chetti )
  16. S. Devadas Pillai (1997). Indian Sociology Through Ghurye, a Dictionary. Popular Prakashan. pp. 30–. ISBN 978-81-7154-807-1.
  17. Gordon, Stewart (2017). The Marathas 1600-1818, Volume 2. Cambridge university press. pp. 130–145. ISBN 9780521033169.
  18. Gokhale, Sandhya (2008). The Chitpwans. Shubhi Publications. p. 204. The jati disputes were not a rare occurrence in Maharashtra. There are recorded instances of disputes between jatis such as Chandraseniya Kayastha Prabhus and the Chitpawans, Pathare Prabhus and the Chitpawans, Saraswats and the Chitpawans and Shukla Yajurvedi and the Chitpawans. These intra-caste dispute involving the supposed violation of the Brahmanical ritual code of behavior was called Gramanya in marathi.
  19. Arun Sinha (2002). Goa Indica: A Critical Portrait of Postcolonial Goa. Bibliophile South Asia. p. 50. ISBN 8185002312. Retrieved 6 July 2019.
  20. S. Anees Siraj (2012). Karnataka State: Udupi District. Government of Karnataka, Karnataka Gazetteer Department. p. 189.
  21. Chandrakant Keni (1998). Saraswats in Goa and Beyond. Murgaon Mutt Sankul Samiti. p. 62. The majority of the Saraswats , including those in Goa , are now Vaishnavas
  22. The Illustrated Weekly of India, Volume 91, Part 2. Published for the proprietors, Bennett, Coleman & Company, Limited, at the Times of India Press. 1970. p. 63. The Saraswats are largely a vegetarian community, whose coconut- based cuisine is famed for its variety.
  23. Venkataraya Narayan Kudva (1972). History of the Dakshinatya Saraswats. Samyukta Gowda Saraswata Sabha. p. 154. The majority of the Saraswats, including those in Goa, are now Vaishnavas. Nearly the whole of the prosperous trading community on the West Coast are now Madhvas.
  24. Maria Couto (2005). Goa: A Daughter's Story. Penguin Books India. p. 4. ISBN 978-0-14-303343-1.
  25. Understanding Society: Readings in the Social Sciences. Macmillan International Higher Education. October 1970. p. 273. ISBN 9781349153923. Retrieved 4 March 2019.
  26. S. Anees Siraj (2012). Karnataka State: Udupi District. Government of Karnataka, Karnataka Gazetteer Department. p. 189.
  27. The Illustrated Weekly of India, Volume 91, Part 2. Published for the proprietors, Bennett, Coleman & Company, Limited, at the Times of India Press. 1970. p. 63. The Saraswats are largely a vegetarian community, whose coconut- based cuisine is famed for its variety.
  28. Frederick J. Simoons (1994). Eat Not this Flesh: Food Avoidances from Prehistory to the Present. University of Wisconsin Press. p. 284. ISBN 9780299142506. There are even reports of certain Brahmin (Bengali Brahmins, Oriya Brahmins, Brahmins of certain parts of Bihar, Saraswat Brahmins of northern India, and Kashmiri Pandits) eating fish.
  29. Kaw, M. K. (2001). Kashmiri Pandits: Looking to the Future. APH Publishing. ISBN 9788176482363. Retrieved 7 April 2019.
  30. "Forward castes must think forward as well". Hindustan Times. 23 November 2014. Retrieved 18 March 2019.
  31. Kumar Suresh Singh (1998). India's Communities, Volume 6. Oxford University Press. p. 3175. The Saraswat Brahman are an ancient and a dynamic community of India, spread from Jammu and Kashmir to Konkan. They are divided into various territorial endogamous groups, who at one time did not intermarry.
  32. "Department Of Sociology:Dr. Gopa Sabharwal". Retrieved 28 December 2019.
  33. Gopa Sabharwal (2006). Ethnicity and Class: Social Divisions in an Indian City. Oxford University Press. p. 131. ISBN 9780195678307. In fact, marriages between Saraswat and non-Saraswat Brahmins are on the increase though they were unheard of before, mainly because the Saraswats eat fish and occasionally meat, while all other Brahmins are vegetarians.
  34. Ramesh Bairy (11 January 2013). Being Brahmin, Being Modern: Exploring the Lives of Caste Today. Routledge. ISBN 9781136198199. Retrieved 11 January 2013.
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