Thursday, January 26, 2012

The Baniya Effect....!!!!!

The Baniya Effect....!!!!!

The Vania people are also called Bania or Mahajan. The word Vania is derived from 'Vaniji', which means 'trader' in Sanskrit. The Vania community has gotras such as Agarwal, Dasora, Dishawal, Kapol, Nagori, Vagada, Modh and Nagar. 

Many of these names are based on the names of the place they are from. The Agrawal, though they are settled mainly in North Gujarat, take their name from the Agar Town. The Jharola live in Eastern Gujarat and the come from Jalor of Rajashthan and Maharashtra. The titles used by the Vania are Shah, Shroff, Parikkh, Chokshi, Seth and Gandhi.

The Vania community consists of two religious divisions, namely Vaishnava and Jain. Most of the groups of Vania are split into Visha meaning twenty and Dasha or ten. These subdivisions are further divided into Ekda and Bagda. The Bagda mostly live in villages, while Ekda live in villages and towns. They have an organization called the Mandal to look after the temples and the community's property. 

Business, trade, jewellery-making and agriculture are the traditional occupations of the Vania. Floor painting and folk songs represent the Vania's art and culture. The naming of the newborn ritual is performed by a Jangam priest by putting a thread around the infant's neck.

The Vania are Hindu by religion. They are Vaishnavite and devotees of Shrinathji. A section of them are from the Jain community. The Vania maintain intercommunity linkages with the Brahman, Valand, Soni and other communities through trade and service. The Vania in the state of Maharashtra are mostly the followers of the Lingayat Cult.

Alternate names: Bania or Mahajan.

Religion: Hindu, Jain, Lingayat Cult.

Thursday, January 19, 2012

PANJAB KESRI LALA LAJPAT RAI - पंजाब केसरी लाला लाजपत राय


भारतीय संस्कृति के सच्चे उपासक लाला लाजपत राय का जन्म 28 जनवरी, 1865 को पंजाब के फरीदकोट में हुआ था। पिता लाला राधाकृष्ण अध्यापक और दादा लुधियाना जिले के एक दुकानदार थे। 1880 में उन्होंने कलकत्ता और पंजाब विश्वविद्यायल की प्रवेश परीक्षा एक वर्ष में पास की और 1882 में आगे पढ़ने के लिए लाहौर चले गये। यहीं वे आर्यसमाज के सम्पर्क में आये और उसके सदस्य बन गये।

जीवन संध्या 1928 में जब अंग्रेजों द्वारा नियुक्त साइमन भारत आया तो देश के नेताओं ने उसका बहिस्कार करने का निर्णय लिया। 30 अक्टूबर, 1928 को कमीशन लाहौर पहुँचा तो जनता के प्रबल प्रतिशोध को देखते हुए सरकार ने धारा 144 लगा दी। लालाजी के नेतृत्व में नगर के हजारों लोग कमीशन के सदस्यों को काले झण्डे दिखाने के लिए रेलवे स्टेशन पहुँचे और 'साइमन वापस जाओ' के नारों से आकाश गुँजा दिया। इस पर पुलिस को लाठीचार्ज का आदेश मिला। उसी समय अंग्रेज सार्जेंट साण्डर्स ने लालाजी की छाती पर लाठी का प्रहार किया जिससे उन्हें सख्त चोट पहुँची। उसी सायं लाहौर की एक विशाल जनसभा में एकत्रित जनता को सम्बोधित करते हुए नरकेसरी लालाजी ने गर्जना करते हुए कहा-मेरे शरीर पर पडी़ लाठी की प्रत्येक चोट अंग्रेजी साम्राज्य के कफन की कील का काम करेगी। इस दारुण प्रहात से आहत लालाजी ने अठारह दिन तक विषम ज्वर पीड़ा भोगकर 17 नवम्बर 1928 को परलोक के लिए प्रस्थान किया।

1924 में लालाजी कांग्रेस के अन्तर्गत ही बनी स्वराज्य पार्टी में शामिल हो गये और केन्द्रीय धारा सभा (सेंटल असेम्बली) के सदस्य चुन लिए गये। जब उनका पं0 मोतीलाल नेहरू से कतिपय राजनैतिक प्रश्नों पर मतभेद हो गया तो उन्होंने नेशनलिस्ट पार्टी का गठन किया और पुन: असेम्बली में पहुँच गये। अन्य विचारशील नेताओं की भाँति लालाजी भी कांग्रेस में दिन-प्रतिदिन बढऩे वाली मुस्लिम तुष्टीकरण की नीति से अप्रसन्नता अनुभव करते थे, इसलिए स्वामी श्रद्धानन्द तथा पं0 मदनमोहन मालवीय के सहयोग से उन्होंने हिन्दू महासभा के कार्य को आगे बढ़ाया। 1925 में उन्हें हिन्दू महासभा के कलकत्ता अधिवेशन का अध्यक्ष भी बनाया गया। ध्यातव्य है कि उन दिनों हिन्दू महासभा का कोई स्पष्ट राजनैतिक कार्यक्रम नहीं था और वह मुख्य रूप से हिन्दू संगठन, अछूतोद्धार, शुद्धि जैसे सामाजिक कार्यक्रमों में ही दिलचस्पी लेती थी। इसी कारण कांग्रेस से उसे थोड़ा भी विरोध नहीं था। यद्यपि संकीर्ण दृष्टि से अनेक राजनैतिक कर्मी लालाजी के हिन्दू महासभा में रुचि लेने से नाराज भी हुए किन्तु उन्होंने इसकी कभी परवाह नहीं की और वे अपने कर्तव्यपालन में ही लगे रहे।

1906 में वे प० गोपालकृष्ण गोखले के साथ कांग्रेस के एक शिष्टमण्डल के सदस्य के रूप में इंग्लैड गये। यहाँ से वे अमेरिका चले गये। उन्होंने कई बार विदेश यात्राएँ की और वहाँ रहकर पश्चिमी देशों के समक्ष भारत की राजनैतिक परिस्थिति की वास्तविकता से लोगों को परिचित कराया तथा उन्हें स्वाधीनता आन्दोलन की जानकारी दी।

लाला लाजपतराय ने अपने सहयोगियों; लोकमान्य तिलक तथा विपिनचन्द्र पाल के साथ मिलकर कांग्रेस में उग्र विचारों का सूत्रपात किया। 1885 में अपनी स्थापना से लेकर लगभग बीस वर्षो तक कांग्रेस ने एक राजभवन संस्था का चरित्र बनाये रखा था।

भारतीय स्वतंत्रता आन्दोलन में लाल, बाल, पाल यानी लाला लाजपत राय, बाल गंगाधर तिलक और बिपिन चंद्र पाल गरम दल के तीन स्तंभ माने जाते थे। इनका मानना था कि आजादी याचना से नहीं, बल्कि इसके लिए संघर्ष करना पड़ता है। इन्हीं में से एक लाजपत राय ने भारत को स्वाधीनता दिलाने में प्राण-प्रण से अपनी भूमिका का निर्वहन किया। लाजपतराय ने अपने तेजस्वी भाषणों से भारत की जनता में अंग्रेजों के खिलाफ लड़ने का जोश फूंका, जिसके माथे पर लगी एक-एक लाठी अंग्रेजी हुकूमत के ताबूत का कील बनी, जिसे इतिहास पंजाब केसरी के नाम से जानता है।

लालाजी जी को श्रद्धांजलि देते हुए महात्मा गांधी ने कहा था-"भारत के आकाश पर जब तक सूर्य का प्रकाश रहेगा, लालाजी जैसे व्यक्तियों की मृत्यु नहीं होगी। वे अमर रहेंगे।" लालाजी आज भी भारतीय इतिहास के पन्नों पर अमर हैं।


Source : IBTL

Wednesday, January 11, 2012

बंगाली क्रांतिकारी दिनेश गुप्ता

दिनेश गुप्ता का जन्म ६ दिसंबर १९११ में ग्राम जोशोलोंग जिला मुंशीगंज (वर्तमान बंगलादेश) में हुआ। प्रारंभिक शिक्षा प्राप्त करने के पश्चात स्नातक शिक्षा प्राप्त करने हेतु ढाका कॉलेज में प्रवेश लिया। वहीं दिनेश गुप्ता ने सन १९२८ में बंगाल क्रांतिकारी संघ (नेताजी सुभाष चन्द्र बोस द्वारा गठित) की सदस्यता ग्रहण की। जो प्रारंभ में राष्ट्रीय कांग्रेस पार्टी का घटक दल थी परन्तु कालान्तर में कांग्रेस की नीतियों से खिन्न होकर स्वयं को अलग कर सशस्त्र क्रांति से जोड़ लिया एवं क्रूर अँगरेज़ अधिकारीयों को दंड देने की ठानी। 


दिनेश गुप्ता ने स्थानीय क्रांतिकारियों के साथ मिदनापुरे में शस्त्र चलाने का प्रशिक्षण लिया क्रांतिकारियों का लक्ष्य तीन अँगरेज़ जिलाधिकारी डगलस, बर्गे और पेड्डी था। परन्तु उनका मुख्य लक्ष्य क्रूर अँगरेज़ अधिकारी कर्नल एन. एस. सिम्पसन था, वह बंगाल का मुख्य पुलिस अधीक्षक था। वह जेल में बंद क्रांतिकारियों को घोर अमानवीय यातनाएं दिया करता जिसके कारण उसे दण्डित करना परमावश्यक हो गया था। ८ दिसम्बर १९३० को दिनेश चंद गुप्ता और बादल गुप्ता के साथ बिनोय ने यूरोपियन वेशभूषा धारण कर रायटर्स बिल्डिंग में घुस सिम्पसन, डगलस, बर्गे और पेड्डी को मार गिराया यह देख अँगरेज़ अधिकारियों ने फायरिंग करनी प्रारंभ कर दी अँगरेज़ अधिकारी एवं अँगरेज़ पुलिस के साथ तीनों क्रांतिकारियों ने जम कर संघर्ष किया और तवयनम, प्रेन्टिस और नेल्सन नामक अँगरेज़ अधिकारीयों को गंभीर रूप से घायल कर दिया।

पुलिस ने उन्हें चारों ओर से घेर रखा था परन्तु उन तीनों का लक्ष्य अंग्रेजों के हाथों बंदी होना नहीं था अतः गोलियाँ समाप्त होने पर बादल ने साइनाइड खा कर अपने क्रांतिकारी जीवन का अंत किया, बिनोय और दिनेश ने अपनी ही कनपटी पर बन्दुक रखकर गोली चला दी परन्तु वे गंभीर रूप से घायल हो गए। दोनों को सरकारी चिकित्सालय में चिकित्सा के लिए रखा गया ताकि बचने के पश्चात उन्हें फाँसी पर चढाया जा सके परन्तु बिनोय ने उनकी इस इच्छा को पूरा न होने दिया एवं १३ दिसंबर १९३० को सरकारी चिकित्सालय में वीरगति को प्राप्त हुए।

परन्तु दिनेश गुप्ता को बचा लिया गया और उन पर सरकार विरोधी गतिविधियों में लिप्त होने व सरकारी अधिकारियों की हत्या का मामला चलाया गया। ७ जुलाई १९३१ को १९ वर्ष की आयु में फाँसी पर चढा दिया गया दिनेश गुप्ता ने फाँसी से पहले कुछ पत्र लिखे जिसमें उन्होंने देश के युवकों को देश की स्वतंत्रता की राह पर जीवन समर्पित करने के लिए प्रेरित किया। इन तीनों महानायकों के बलिदान ने बंगाल में क्रांतिकारियों में स्वतंत्रता की अग्नि को जलाये रखा एवं स्वतंत्रता प्राप्ति के पश्चात डलहौजी स्क्वायर (जहाँ रायटर्स बिल्डिंग स्थित थी) का नाम बदल कर बी.बी.डी.बाग (बादल बिनोय दिनेश बाग) रख दिया गया।

Published: Tuesday, Dec 06,2011, 11:43 IST

Source: IBTL

Monday, January 9, 2012

KANDU, A PROMINENT VAISHYA CASTE

Kandu


Kandu
Regions with significant populations
India2,023,000
Bihar1,750,000
Uttar Pradesh159,000
Jharkhand68,000
West Bengal46,000
Nepal95,826
Bangladesh16,000
Languages
Religion
The Kandu are a Hindu caste in India, Bangladesh and Nepal. They traditionally provided parched grains and are one of the Bania castes in theVaishya Varna. In Bihar, Kandu often use Gupta as a surname. Kandu living in Nepal are also called Kanu (Nepali:कानू). Saints from this community include Sant Paltu Prasad from Nagpurjalalpur (near Ayodhya), who composed the Bhajnavali .


The Kandu caste has sub-castes Madhesia, Maghaiya, Bantaria, Kanaujia, Gour, Koranch, Dhuria, Rawani, Ballamitra, and Thathera (distinct from the Thathera caste). In Bihar state, Kandus are found in Samastipur, Darbhanga, Madhubani, Muzaffarpur,Siwan, Patna and Bhojpur districts. In Nepal they are found in the Terai fromJhapa district in the southeast corner west to Banke as well as in Kathmandu.]
Origin

]

The Kandu caste has sub-castes Madhesia, Maghaiya, Bantaria, Kanaujia, Gour, Koranch, Dhuria, Rawani, Ballamitra, and Thathera (distinct from the Thathera caste). In Bihar state, Kandus are found in Samastipur, Darbhanga, Madhubani, Muzaffarpur,Siwan, Patna and Bhojpur districts. [3] In Nepal they are found in the Terai fromJhapa district in the southeast corner west to Banke as well as in Kathmandu.

]


Present circumstances

The community is endogamous but practices village and clan exogamy. They have abandoned their traditional occupation of grain parching. Now they are mainly traders, village shop keepers and money lenders in villages. Urban Kandu follow various other occupations. Their traditions are similar to other Banias in Bihar.

]

From Wikipedia

MAHURI VAISHYA - माहुरी वैश्य

Mahuri Vaisya, based on their family lore, tradition, and historical evidences, trace their roots to an ancient and distant past - to the period of the Puranas, as also to the golden era of India, that is, the period of the Mauryas and the Guptas. Our ancient ancestors lived in the forest hamlets around the regions of Mathura, Vrindavan and Gokul. In reverence to our origin in those forest hamlets there, Mahuri Vaisya as a faithful community with deep ethical values and religious outlook continue to revere Mother Goddess Mathurasini Devi (an aspect of the Goddess Shakti) as their supreme family deity.

In the near term, our ancestry is traceable to at least 500 years from the time of the consolidation of North India under the Mughal rule (16th century) when the caravan routes had become safer and our ancestors commenced coming from Mathura-Vrindavan-Gokulregions to the Suba-e-Bengal, one of the most prosperous provinces of that period. In the early part of the 18th century, when the disintegration of the Mughal Empire set forth and the trade routes became unsafe and targets of the Pindari marauders, a number of our ancestors chose to permanently settle in the regions around Bihar Shariff, a major commercial and political center of that time and presently located in the Indian state of Bihar. Such waves of migration continued for several decades bringing in a large number of families from the regions around Mathura to Bihar Shariff and the adjoining areas. Concurrently, a number of families had already settled permanently in different locations of the fertile belt of Magadha, on the south of the Indo-Gangetic plains, in central Bihar and continued to engage in trade, commerce and other economic activities. Such waves of migration had continued for several decades, and over a period of time spanning several decades, the holy and the heritage city of Gaya, one among the seven holiest cities of the Hindus, emerged as the social and cultural capital of Mahuri Vaisya.

Before India’s First War of Independence (1857-1858), a large number of Mahuri Vaisya has reached the hinterland and the deeper recesses of the northern part of Chotanagpur plateau, currently a part of the Indian state of Jharkhand. The dawn of the 20th century saw a number of Mahuri Vaisya families to move eastward to West Bengal and southward to Orissa. In the meanwhile, on account of initiatives of several social leaders of Mahuri Vaisya community, a social renaissance was slowly taking shape. These initiatives resulted into heightened awareness and higher level of education. This sharpened the pioneering spirit and the ingrained dynamism of Mahuri people to seek newer avenues of expressing themselves in fields other than their traditional forte of trade and commerce. By that time, a class of knowledge based professionals have emerged who engaged themselves in mining and industry, government and semi-government employment, and several other knowledge based professions. This social renaissance also resulted into hundreds of families of Mahuri Vaisya to settle in large metropolis of India, namely, Kolkatta, Mumbai, and New Delhi, and several other big and small cities and towns of India. By the late-20th century, the pioneering spirit of the educated elite of the community had taken them to several parts of the world, and by the beginning of the third millennia, Mahuri Vaisya families were located, even though in small number, in several continents and in almost all the time zones across the globe.

In Srimad Bhagvat Purana mainly devoted to the lilas of Krishna, reference to our ancestors appears in a particular context. Our ancestors were originally located in the hinterland of Mathura-Vrindavan-Gokul regions, from where they are believed to have fanned out to several other locations in north India and developed as , retaining the word and a number of such families reached the Suba-e-Bengal in the early part of the 18th century.

Mahuri Vaisya folks are reported to have migrated from the city of Mathura and surrounding rural locations to the then suba-e-Bengal which was under the Mughal Empire. As a faithful community, the Mahuri Vaisya folks still continue to worship Mata Mathurashani Devi, an incarnation of Shakti, as their family deity.

Although Mahuri folks have been coming to places in the suba-e-Bengal during the heyday of the Mughal Empire (around 500 years before) for trade and commerce, the large waves of migrations reportedly took place around 250 years before. Scores of families reached the place known as Biharsharif located in the present day state of Bihar, India. Over a period of several decades that followed the large scale migrations from Mathura, the Mahuri Vaishya folks reached the hinterland of Chotanagpur plateau and got located in a number of villages.

Before this, they have already settled in several fertile locations of the areas of the Magadh. Ultimately, the heritage city of Gaya, in several senses, emerged as the “capital city” of all the Mahuri Vaisya folks. From the early 20th Century, several mahuri families migrated to the places located in the present day states of the West Bengal and Orissa . By the end of the last century, the dynamism of the Mahuri Vaishya took them to several part of India, particularly to the metropolitan cities of New Delhi and Mumbai. Now, Mahuri Vaisya families may be found, albeit in a very small number, in almost all the time zones across the globe. A number of them have also shed their traditional vocation of trade and commerce and are engaged in a variety of professions.

Although the history of Mahuri Vaisya is traceable to a very near term to hardly 3 centuries or so, the family folklores of Mahuri people as well as certain mythological and historical evidences suggest that roots of the Mahuri Vaisya (not necessarily with the same name “mahuri”) may be traced back to two millennia before - even to the period of the Mauraya and the Gupta empires.

SURNAMES OF MAHURI VAISHYAS

The Mahuri Vaisya have 14 surnames/family names, each with a different gotra.

It is believed that Lord Krishna advised the ancient ancestors of the Mahuri to engage themselves in trade and commerce—that is, to take up the ways of the Vaisya—in order to earn their livelihood.They settled in fourteen hamlets nestled in the forests (of Vrindavana (now Vrindavan) around the ancient city of Mathura, whence the name "Mahuri". The fourteen original Mahuri surnames or family names (referred to by modern Mahuri Vaisya as "khatas") are derived from the names of these forest hamlets.

The khata Lohani

The khata Lohani is given to families who resided in the hamlet of Lohawana (near the cave of the demon Loha-Asur). Lohani folks were initiated in the school of "kapila Muni" and accordingly their gotra is "kapil muni".

The Khata Seth

Those families who were residing in "viharvana" acquired the khata "seth". This location was believed to be a beautiful spot. Presently, there stands a magnificent temple built by Jaipur King Shree Madawajee. "Kamal muni" is the gotra of "Seth" Khata.

The khata Bhadani

The khata Bhadani is given to families who resided in the hamlet of Bhadrawana. Bhadanis belong to "kapil muni" gotra.

The khata Tarway

The khata Tarway is given to those families who resided in the hamlet of Talwan. Taraways belongs to "Vatasa muni" gotra.

The khata Kandhaway

 The khata Kandhaway is given to those families who resided in the hamlet of Kaamvana. Kandhaways belong to the gotra of "Kashyap muni".

Barahapuriya

Barahapuriyas derive their khata from "madhuwan" where their ancestors used to reside. In this place, one king by the name of Brihat Sen is reported to have performed yagya under the priesthood of Shanta rishi. It is believed that the children performed yagya. It is believed that "barahapuriyas" are descendants of "baraha-sainis". The gotra of "barahpurias" is "vashista muni" gotra.

Vaishakhiyar

Families residing in the "brihatvana" derived the khata "Vaishakhiyar". This "brihatvana" was reportedly located on the eastern flank of "lohavana" where "Nimbakacharya" is believed to have appeared. "Vaishakhiyar" belongs to "Bhardwaj muni" gotra.

Athaghara

"Athaghara" khata is derived from "khelvan" which is believed to be the lila-ashali of Lord Krishan and Radha. A pond named "mansarovar" was believed to be located in the "khelwan". "Chandra muni" is the gotra of athaghara.

Kapasimey

Kapasimey is derived from the "kumudvan". Here, there is the shrine of Mahaprabhujee. The gotra of Kapasimey is "Shandilya muni".

Kutariyaar

Families residing in the "bhandeervana" acquired "Kutariyaar" khata. A well by the name "Bhandeer" is here. It is believed that this well appeared when the lord Krishan annihilated the demon "vatasha-ashur". "Sharan muni" is perhaps the gotra of "kutariyaar".

Badgaway

Badgaway derives their Khata from "bahulavana". Krishan-kunda and temples of Baldeojee and Bahula cow are located here. The gotra of Badgaway is "Kanta muni".

Charanpahari

In Vrindavana area there are 5 hillocks, Gowanrdhan, Varasatu, Nandishawar, Charanpahari and Dushari Charanpahari. These small mountains gave the Khata "Charanpahari". The gotra of "charanpahari" is "Saravesh muni".

Ekghara

From the "vatsha-vana", Lord Brahama is reported to have stolen some calves. Here, Gwal Mandol and Haribole thirthas are located. It is believed that "Ekghara" families used to reside in "vatsha-vana". "Chandra muni" is the gotra of "Ekghara".

Pawanchaudaha

The temple of "pawan mohan jee" is located in "mahavan". Families residing in this area derived the Khata "Pawanchaudaha". The gotra of "Pawanchaudaha" is "Surya muni".

History

Although the history of Mahuri Vaisya is traceable to a very near term to hardly three centuries or so, the family folklores of Mahuri Vaisya people as well as certain mythological and historical evidences suggest that roots of the Mahuri Vaisya (not necessarily with the same name "mahuri") may be traced back to two millennia before—even to the Maurya and Gupta periods.

Although Mahuri people have been coming to places in the Suba of Bengal during the heyday of the Mughal Empire (around 500 years before) for trade and commerce, the large waves of migrations reportedly took place around 250 years before. Scores of families reached the place Bihar-E-Sharif located in the present day state of Bihar, India. Over a period of several decades, the Mahuri Vaishya folks reached the hinterland of Chota Nagpur Plateau (or Chhota Nagpur) and got located in a number of villages.

Before this, they had already settled in several fertile locations of the areas of the Magadha. Ultimately, the heritage city of Gaya, in several senses, emerged as the "capital city" of all the Mahuri Vaisya people. From the early 20th Century, several mahuri families migrated to the places located in the present day states of the West Bengal and Odisha. By the end of the last century, the dynamism of the Mahuri Vaishya took them to several parts of India, particularly to the metropolitan cities of Calcutta, New Delhi and Mumbai. Now, Mahuri Vaisya families may be found, albeit in a very small number, in almost all the time zones across the globe. A number of them have also shed their traditional vocation of trade and commerce, and are engaged in a variety of other professions.

SABHAR : WIKIPEDIA

Saturday, January 7, 2012

वैश्य परिवार में जन्मी " संगीत साम्राज्ञी" लता मंगेशकर

लता मंगेशकर जी का जन्म एक वैश्य परिवार में हुआ हैं. उनके पूर्वज उत्तर प्रदेश के कन्नोज से जाकर महारास्त्र में बसे थे. और जातिगत लता जी का परिवार वैश्य सर्राफ बिरादरी से सम्बंधित हैं. महारास्ट्र में बसने के कारण उन्होंने सभी मराठी रीत रिवाज़, व संस्कार अपना लिए. इस बात का पता श्री स्नेहाशीष चटर्जी की पुस्तक "लता गीति कोष" से चलता हैं, जिसमे लता जी के जीवन के बारे में और परिवार के बारे में पूरा पता चलता हैं.


KALCHRI, KALWAR, JAYASWAL VAISHYA HISTORY - कालचुरी, कलवार, जायसवाल वैश्य समाज का इतिहास


Kalchuri Empire (Sanskrit and Kannada: ಕಲಚೂರಿ) is this the name used by two kingdoms who had a succession of dynasties from the 10th-12th centuries, one ruling over areas in Central India (west Madhya Pradesh, Rajasthan) and were called Chedi or Haihaya(Heyheya) (northern branch) and the other southern Kalachuri who ruled over parts of Karnataka. They are supposed to be offshoot of Abhira of Traikutakasdynasty.The earliest known Kalachuri family (AD 550–620) ruled over northern Maharashtra, Malwa and western Deccan. Their capital was Mahismati situated in the Narmada river valley. There were three prominent members; Krishnaraja, Shankaragana and Buddharaja. They distributed coins and epigraphs around this area.

Southern Kalchuris (Kannada: ದಕ್ಷಿಣ ಕಲಚೂರಿ) (1130–1184) at their peak ruled parts of the Deccanextending over regions of present day North Karnatakaand parts of Maharashtra. This dynasty rose to power in the Deccan between 1156 and 1181 AD. They traced their origins to Krishna who was the conqueror of Kalinjar and Dahala in Madhya Pradesh. It is said that Bijjala a viceroy of this dynasty established the authority over Karnataka. He wrested power from theChalukya king Taila III. Bijjala was succeeded by his sons Someshwara and Sangama but after 1181 AD, the Chalukyas gradually retrieved the territory. Their rule was a short and turbulent and yet very important from a the socio-religious movement point of view; a new sect called the Lingayat or Virashaiva sect was founded during these times. A unique and purely native form of Kannada literature-poetry called the Vachanas was also born during this time. The writers of Vachanas were called Vachanakaras (poets). Many other important works like Virupaksha Pandita’s Chennabasavapurana, Dharani Pandita’s Bijjalarayacharite and Chandrasagara Varni’s Bijjalarayapurana were also written.

Northern Kalchuris ruled in central India with its base at the ancient city of Tripuri (Tewar); it originated in the 8th century, expanded significantly in the 11th century, and declined in the 12th–13th centuries.

कलवार वैश्य जाति  के कुल एवं गोत्र 

No.
Caste
No.
Caste
No.
Caste
1
जायसवाल
51
माहे
101
दिवरार
2
कर्णवाल
52
चीरदोर
102
चौरया
3
खण्डेलवाल
53
चौरङे
103
जैन
4
कलचुरी
54
रठौर
104
कलचुरे
5
कलाल
55
ङहरवाल
105
वालया
6
कलार
56
चोवहार
106
सोमती
7
चौकसे
57
चौधरी
107
मोहवे
8
शिवहरे
58
कनौजिया
108
सुहाका
9
राय
59
सौलंकी
109
कटवार
10
शौडिक
60
खरीदहा
110
टाक
11
अहलुवालिया
61
हाङा
111
भट्टी
12
जैसलोरी
62
धनेश्वरी
112
हरवङा
13
जायसीजेनम
63
डंडवाल
113
सुखया
14
शांडिल्य
64
तोण्डयान
114
सिंहात
15
ब्रह्मपूरे
65
थ्रेप्ठी
115
कवाल
16
ओमर
66
कासेश
116
तलवार
17
कलचूरे
67
करूइया
117
सिंहात
18
चन्द्रावत
68
टिक्कीवाल
118
पसीने
19
टांक
69
दण्डसेनी
119
पुरवया
20
रिग्बीवाल
70
शिरियारू
120
पोठे
21
तोमर
71
तितकवारा
121
ज्वालर
22
बाथम
72
टोंक
122
सूगा
23
चौहान
73
डहरिया
123
भोरिया
24
मुखारिया
74
तामङा
124
सिन्हा
25
माथुर
75
बेगङा
125
चोकर
26
गुप्ता
76
भंडरी
126
मकारे
27
माहेश्वरी
77
माहौर
127
तोडया
28
माहुरे
78
मोदुरी
128
बींजेवर
29
गुलहरे
79
गोङ
129
डोर्लकर
30
सोमवंती
80
फटींग
130
तरबबे
31
मालवीय
81
मराठे
131
खरिया
32
भटोरे
82
रामे
132
कटवार
33
कल्यपाल
83
लाटशाहा
133
तिङके
34
साव
84
सूधा
134
खातोर
35
जैन जायसवाल
85
सुबालका
135
बिजया
36
तामङा
86
राना
136
समर्थ
37
खालका
87
सिसोदिया
137
बारेवार
38
पारेता
88
मथरिये
138
लाखेठे
39
मेवाङा
89
नगरिया
139
सराफा
40
कटेरे
90
बेलढुरिया
140
परकर
41
कलवार
91
सिंह
141
चंदनर
42
महासेठ
92
वर्मा
142
चौबे
43
सेठ
93
नितोडिया
143
मोहबे
44
पूवे
94
गुरेर
144
उजवने
45
पांजियार
95
खण्डो
145
थाराटे
46
नायक
96
तेवर
146
कावङे
47
प्रधान
97
अयोध्यावासी
147
हिरवने
48
व्याहुत
98
मादुर
148
राककर
49
मंडल
99
उचरहा
149
मोहधरे
50
मधेरिया
100
चारौंधा
150
अहवार
51
भगत
101
हेडीकर
151
खोब्राढे
52
ब्रीमाल
102
बुधमार
152
डबले


History Of Sahastrabahu

The word Sahasra virtually means a thousand. For many it means the dominance of emperor Arjun over the evil. In mythological art, the pictorial expression of the strength of Gods is depicted with multiple hands and brain power with multiple heads. There are other explanations on the expression of strength of Sahasrarjun in the form of fables and mythical tales.

Great emperor Sahasrarjun, the patriarch, ruled the kingdom of Mahismati, the region of Maheshwar in the state of Madyapradesh, India. He was a well-known Kshatriya warrior, who stood out of other brave heroes of puraans, for his great strength. Sahasrarjun stories have been depicted differently in puraans. Many folklore’s and fables describing his greatness have been passed on for generations. It is mostly from word of mouth. Their interpretations, however, vary in different regions.

Sahastrabahu is a legendary warrior in Hindu mythology. According to legend, he was a contemporary to Lord Rama. He fought many fights and won all of them except one with Parshuram who killed all the Kshatriya Kings to take revenge of his parents’ death.

Not known or obscured by Bramhin propoganda is the fact that The King Sahastra-Arjun or Sahastrabahu wanted to bring the benefits of the cow “kamadhenu” to all the people of his kingdom which the Rishi community in his kingdom obtained as a gift from god. Not, willing to share that know-how/ technology, the Rishi’s protested so Sahastrabahu’s family stole the “Cow”. That started the feud between the Two ( Parshuram’s and Sahastrabahu’s family).

Courtesy by : http://kalchurisamaj.com