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Upamanyu

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The Kambojas are a very ancient Kshatriya tribe of the north-western parts of the Indian subcontinent, of what now forms north-eastern Afghanistan and southern parts of Tajikstan. They are frequently mentioned in ancient Indian texts, although not in the Rig Veda. They apparently belong to the Indo-Iranian branch of the Indo-Europeans [1]. Earning a reputation as a formidable Kshatriya force (nation-in-arms)[2], there are also several references attesting to the Brahmanism and scholarship of the Kamboja people. Thus, besides excelling as fierce warriors in the battle field, the ancient Kambojas also distinguished themselves in the field of art and science by becoming distinguished Rsis and scholars and teachers of the Vedas[3] [4] [5] [6].

Upamanyu was one such Rsi of Kamboja lineage who finds frequent mention in ancient Indian texts like Rig Veda, several Puranas and the epic Mahabharata.

Contents

[edit] Upamanyu: father or ancestor of Kamboja Aupamnayava

Upamanyu is the name of a Vedic Rsi who finds reference in Book I, Hymn 102. 9 of the Rig Veda [4], Siva Purana, Linga Purana, Kurma Purana and also in Adi Parava [7] as well as in Anushasana Parava of epic Mahabharata [8] [9], Sage Upamanyu is said to be the father (or ancestor) of sage Kamboja Aupamanyava referred to in the Vamsa Brahmana (1.18) of the Sama Veda [10]. Upamanyu is the composer of Rig Vedic Hymn 1.102.9 [11].

[edit] Mahabharata story of Rsi Upmanyu

Upamanyu, Aruni of Panchala and 'Veda' were three students of sage Ayodhdhaumya [12]. Upamanyu was assigned the task of looking after the cows. One day when he returned after his days work, the Guru called him and said, "Son, you look very healthy and radiant. What do you eat while you are working?" Upamanyu replied with all humility, "Sire, I eat whatever I get in alms." The saint who wanted to test Upamanyu said that from now on he would not eat anything that he received as alms without first asking him. Upamanyu agreed and from then on offered all that he received to his guru. The Guru would take everything and give Upamanyu nothing.

A few days later, the Guru again asked Upamanyu, "I take away all that you beg for, so what do you eat?" Upamanyu replied that whatever he received by begging the first time, he offered it to his Guru and then went out and begged again a second time. The guru said, "Son, this conduct is inappropriate for a resident of the hermitage. By begging twice you hinder the earnings of other pupils as you cut into their share of alms. Besides this also proves your greed."

Upamanyu listened to the guru and agreed not to do so again. A few days later, the guru again asked Upamanyu how he still looked so robust when he had stooped him from eating anything. To which Upamanyu replied that he drank a little of the cow's milk while he took them out to graze. The guru forbade him to do that without his permission. A few days later, on seeing Upamanyu still looking healthy, the guru again called him and asked how he was surviving. This time Upamanyu said that he drank the foam that the calves drooled while feeding on their mother's milk. The guru again forbade Upmanyu to do so and said that this would affect the health of the calves as they would drop more and more foam for Upamanyu to feed out of the kindness of their heart.

Upamanyu agreed to this too and went back to graze the cows as was his duty. Now that all avenues of getting food were closed, Upamanyu felt really hungry. When he could not tolerate the intensity of hunger he went and ate the leaves of a plant called Arak (`Aak'), the leaves of which produce a bitter, sour, acidic and poisonous juice. Due to the effect of this juice Upamanyu was instantly blinded. He kept wandering in the woods and fell into a dry well.

After sunset, when Upamanyu did not return to the hermitage, the saint started worrying about him. He said to his other pupils, "I have closed all avenues for Upamanyu to get food. He is probably angry at this and hence has not returned, so let us all go and look for him." So they went to the woods to look for Upamanyu. They called out for him and heard a feeble voice from the well. They hurries to the well and when they peeped inside they saw Upamanyu. They asked Upamanyu how he fell inside the well. Upamanyu said, "I was so hungry that I ate the leaves of the Aak plant. I then became blind and while I was trying to find my way home I fell into the well." After hearing his story they pulled him out of the well and his Guru told him to pray to the physicians of the Gods, Ashwini Kumar, so that his eyes would be healed. Upamanyu did as he was told and Ashwini Kumars (twins who are the Physicians of Gods) appeared before him. They said, "Upamanyu, eat this sweet that we have brought to you and you shall be healed." Upamanyu declined saying that he could not eat anything without the permission of his guru. The gods then told him that they had offered his guru some sweet and he ate it without asking the permission of his own guru. So if it is acceptable for your guru to eat without first asking permission from his own guru then it is a;so acceptable for you too.

But Upamanyu again declined and this devotion and obedience of Upamanyu towards his Guru pleased the gods. They blessed him and Upamnyu's eyes were healed and all his teeth turned into gold. Upamanyu then went to his guru who was so pleased with him that he blessed him with instant memory and told him that he will know the Vedas and Dharamshashtras (other religious texts) automatically without any effort.

[edit] Upamanyu: the epic promulgator of the Shaivism

Scholars including S. K. De, N. Chaudhury write that 'Upamanyu was also the epic promulgator of the Shaivism. His hermitage was in the mountains of Himalayas [13]. His father was the sage Vyaghrapada [14] and Ayoda Dhaumya was his teacher....One Kamboja Aupamanyava is mentioned as a teacher in the Vamsa Brahmana. Aupamanyava means son or descendant of Upamanyu, Kamboja means a native of Kamboja or belonging to Kamboja tribe [15] [16]. Upamanyu the epic promulgator of Shaivism was possibly also a native of Kamboja because a descendant of his (Kamboja-Aupamanyava) is mentioned in the Vamsa Brahmana' [17] [18] [19] [20]. Further, the northern origin of the Siva cult is probable, since not only Siva is a god of the North and lives in the northern (especially Mujavat) mountains [21] but also the Northern Kamboja affinities of Upamanyu, the epic promulgator of the cult are indicated [22] [23]. Mountain Mujavat is believed to be in Hindukush/Pamirs near Kashmir [24] [25] [26] [27] which fact again confirms not only the northern but also the probable Kamboja affinities of sage Upamanyu, the epic promulgator of the Shaivism.

Upamanyu's teacher sage Ayodha Dhaumya [28] was a famous teacher at Takshasila University [29] [30] [31]. Thus, Epic Upamanyu, a pupil of Ayoda Dhaumya also received his Vedic education at Taksasila. The above facts may further point to northern and hence Kamboja affinities of sage Vyaghrapada as well as sage Upamanyu as has been conjectured by S. K. De, N. Chaudhury and many other scholars. Epic Upamanyu reveals that he was initiated into the Shaivism by his mother [32]. Upamanyu had heard of Shiva in several forms from his mother and afterward, recited to Krsna the thousand and eight names of Shiva [33].

N. Chaudhuri writes in IHQ: The Kambojas were settled to the north-west of river Indus roughly between Panjab and Kafiristan. Rajapura, the home of the Kambojas [34] has been identified with Rajaori in south Kashmir. From the various accounts, it is known that the worship of Rudra-Siva was very popular in this country. Early Greek writers in their accounts refer 'to the popularity of the worship' of Rudra-Siva whom they identified with Dionysus in these parts. Rudra Siva is said to have arisen in Gandhara in a Mahabharata hymn [35] [36] [37]. Munda or "shaved headed" is the description given to the Kambojas [38] and Rudra-Siva is often given the epithet Munda in the same text [39]

[edit] Aupamanayva/Upamanyu connections with Vashisthas?

However, some scholars like prof Ishwa Misra, Kirpal Singh, G. S Thind etc connect this Kamboja Aupamanyava and his father Sage Upamanyu with the Vasishthas and identify Sage Upamanyu of Rig Veda [40] (the father of Sage Kamboja Aupamanyava) with Sage Upamanyu, son of Sage Vasu [41], and the grandson of Sage Vasishtha [42], thus suggesting a connection of the Kambojas with the Vasishthas [43]. . Stella Kramrisch writes that Sage Vyaghrapadya (Tiger Foot) was the father of Sage Upamanyu (the Kamboja Epic Promulgator of the Shaivism) and further identifies Sage Vyaghrapadya with sage Vasu, the grandson of sage Vasishtha [44]. Chudakarma Samskaara of Paraskara Grhya-Sutram [45], which enumerates six great Brahmin houses of ancient India viz. the Vashishthas, the Atris, the Kasyapas, the Bhrgus, the Angris and the Bajneyas---it also includes the Kambojas in the enumeration and specifically brackets them with the Vashishthas and place them at the head of the enumeration. This shows that Vashishtha and the Kamboja Brahmins had identical social and religious customs, and it probably also indicates that the Brahmanical section of ancient Kambojas (contrasted to Kshatriya Kambojas) may have belonged to the Vashishtha gotra.

[edit] Upamanyu/Aupamanyava Gotra

Upamanyu also is one of the gotras of Hindu brahmins. The people with Upamanyu gotra live in far western part of Nepal and eastern Parts of Jammu & Kashmir. They are basically present just below the Mount Kailash as they pray to Lord Shiva only. Moreover, some of the Achars (Karmacharya) of Kathmandu (Central Nepal), who are tantric priests at Tulaja Bhavani Temple and other Durga Bhavani piths, also fall in Upamanyu Gotra. Achars are supposed to have migrated from Karnataka via Simraungadh. However, according to Dr D. C. Sircar, Upamanyu gotra is not found in early Sanskrit literature and it is difficult to determine at this time whether it is a mistake for Aupamanyava gotra [46].

Prof B. N. Datta comments: "...In the list of Brahmana gotras mentioned in the Matsya-Purana [47], the name of (Kamboja) Aupamanyava is to be found. It is said to be an offshoot of the Vrigu (Parasara) gotras. This means that a Rishi hailing from the Kamboja tribe was also founder of a Brahmanical class.......Weber says that the appearance of the name of Kamboja (an Indian sounding name in Vedic text) as a Sama theologian[48] is analogous of the discovery of the name of Gautama in Zoroastrian Mithra-Yesht [49] [50] [51]. Upamanyu was of Kamboja descent, and Ushtaxri (Sati Austrakshi) [52] was probably of Bactrian origin. Further, the name of prominent Rishi like Atharva sounds like Atharavan or Atharvan, the Persian fire-cult priest. The names of Atharva and Angirasa are connected with the introduction of fire-cult amongst the Vedic people. In this case, we find another infiltration of the foreign element (Kambojas etc) in the ethnic composition of the Vedic Aryas" [53].

Dogras/Duggar Hills: People staying just below or the South (Eastern & Weastern) parts of Mount Kailash (Nepal & India) are the descendants of Upamanyu/Upamanyu Gotra. In India the region of Jammu (Duggar Hills) are occupied by the descendants of Upamanyu (Kambhojas). The Kambhojas (after the Mahabharata) moved out from today's Afghanistan and walked east near the Kailash Parvata. A few stopped midway in Jammu, due to the climate being similar that of the Hindukush Mountains. Kambhojas being fierce warriors (refer Mahabharata) were excellent in Down-Hill attack and Up-hill attack. The similar tribe of Kambojhas with time, started writing their surname as Duggars, Dogras, Duggal, Sharma etc. This was one of the reasons for the Prince of Wales to choose and create a regiment for his protection during his visit to India called the DOGRA REGIMENT as they had the qualities of the Gorkhas and the Sherpas collectively. The Kambhojas (Upamanyu Gotra) can be easily identified as they are fair and have colorful eyes (Yellow, light blue, light brown) with a bit broader Forehead & nose, possibly due to admixture. Dogras have hot blood and are very fond of food & drinks. Although drinks are an absolute taboo for the Brahmin clan of Kambhoja. Only the Rajput clan of Kambhoja/Upamanyu can consume alcohol. Praying to Lord Shiva every Monday is a routine for all Kambhoja/Upamanyu Gotra (all clans). The Brahmins under the Upamanyu Gotras can change their destiny by not consuming any non-vegetarian, alcoholic & tobacco. A visit to Lord Shiva's Temple every Monday is a must for every Upamanyu Gotra. Kambhojas/Upamanayu gotra pray to Lord Shiva and Durga Maa is their Kula Devi.

[edit] References

  1. ^ Columbia Chronologies of Asian History and Culture, 2000, p 257, John Stewart Bowman.
  2. ^ Hindu Polity, A Constitutional History of Hindu Times, Part I & II, 1978, p 51-52, Dr K. P. Jayswal; Ancient Kamboja, Peooe and the Country, 1981, p 202, Dr J. L. Kamboj.
  3. ^ Cf: "They (Kambojas) were not only famous for their furs and skins embroidered with threads of gold, their woolen blankets, 'their wonderful horses and their beautiful women', but by the epic period, they became especially renowned as Vedic teachers and their homeland as a seat of Brahmanical learning" (See: Hindu World, Vol I, p 520, Prof Benjamin Walker; See also: Vietnam, Kampuchea, Laos, Bound in Comradeship: A Panoramic Study of ... , 1988, p 422, H. R. Chakrabartty - Political Science).
  4. ^ cf: “The earliest mention of Kambojas occurs in Vamsa Brahamana of Samaveda where a teacher Kamboja Aupamanyava is referred to. The sage Upamanyu mentioned in the Rigveda (i.102,9) is in all probability the father of this Kamboja teacher. From the fact that Kamboja Aupamanyava is stated to a pupil of Madragara, Zimmer concludes that Kambojas and Madras were close neighbors in north-west. The speech of Kambojas is referred to by Yasaka as differing from that of =other Aryans and Grierson sees in this reference the Iranian affinities of the Kambojas, but the fact that the Kambojas teachers were reputed for their Vedic learning shows them to have been Vedic Aryans, so that the Kamboja was an Aryan settlement....(See: History & Culture of Indian People, the Vedic Age, Dr A. D. Pusalkar, Dr R. C. Majumdar, Dr K. D. Munshi, 1952, pp 259-260; Also: Vedoṃ meṃ Bhāratīya Saṃskrti, 1967, Ādyādatta Ṭhākura).
  5. ^ See also: Location of Kamboja, Purana, Vol VI No1, Jan 1964 pp 212-213; Problems of Ancient India, 2000, p 224, K. D. Sethna; Indological Studies, 1950, p 7; The Geographical Observer, p 96, by Meerut College Geographical Society; Some Kshatriya Tribes of Ancient India, p 231, Dr B. C. Law.
  6. ^ Cf:The teachers of Kamboja were known for their Vedic learning. Culturally, Afghanistan then formed part of India...." (Ref: India's Contribution to World and Culture, 1970, p 216, Veveka Nanda, Lokesh Chandra).
  7. ^ Mahabharata I, Chapter 1 sqq.
  8. ^ Mahabharata XIII, Chapters 14 to 18
  9. ^ Aspects of Sanskrit Literature, 1976, P 71, Sushil Kumar De; Linga Worship in the Mahabharata, Indian Historical Quarterly, xxiv, 1948, p 290-92, Nanimadhab Chaudhuri;
  10. ^ See combined Refs: Trans of Rig Veda, III,113, Dr Ludwig; Alt-Indisches Leben, p 102, Dr H. Zimmer; History and Culture of Indian People, The Vedic Age, p 260, Dr R. C. Majumdar, Dr A. D. Pusalkar; Ancient India in New Light, 1989, p 309; Concise History of Ancient India, 1977, p 85, Asoke Kumar Majumdar; Bhandarkar Oriental Series, 1939, p 1, Bhandarkar Oriental Research Institute; The Geographical Observer, p 96, Meerut College Geographical Society; Problems of Ancient India, 2000, p 6, K. D. Sethna; Some Kshatriya Tribes of Ancient India, 1924, p 231, Dr B. C. Law; Dialectics of Hindu Ritualism, 1956, pp 59, 133, Bhupendranātha Datta; Ancient Kamboja, People and the Country, 1981, Dr J. L. Kamboj; Kambojas Through the Ages, 2005, pp 25-27, S Kirpal Singh; These Kamboja People, 1979, pp 27-28, K. S. Dardi; Purana, Vol VI, No 1, Jan 1964, p 212.13, Balocistān: siyāsī kashmakash, muz̤mirāt va rujḥānāt - 1989, P 1, Munīr Aḥmad Marrī etc; Tribes in Ancient India, 1943, p 1; Cf: The Society of the Rāmāyaṇa, 1991, p 88, Ananda W. P. Guruge. (Guruge also takes note of the ethnic connections between the ancient Kambojas, sage Upamnayu of the Rig Veda and his son/descendant Kamboja Aupamanyava of Vamsa Brahmana of Sama Veda, as implied in the Rig Vedic verse 1.102.09); Cf: Vedic Index of Names and Subjects, 1958, p 149, Arthur Anthony Macdonell, Arthur Berriedale Keith - Vedas.
  11. ^ Literary History of Ancient India in Relation to Its Racial and Linguistic Affiliations – 1950, P 165; The Racial History of India - 1944, p 810,Chandra Chakraberty.
  12. ^ Mahabharata 1.3.sqq.
  13. ^ part of the Western Himalayas (Sacred and Symbolic Animals of Nepal, 1977, p 82, Trilok Chandra Majupuria; The Indian Theogony, p 156, Sukumari Bhattacharji).
  14. ^ Interestingly however, in Anusasana Parava of Mahabharata, Upamanyu reveals to Vasudeva (Krsna) that in his previous life in Krtayuga, he (Upamanyu) was son of sage Viaghrapada and his younger brother was Dhaumya and his name was also Upamanyu then (See: MBH 13.14.112-137). And in Adi Parava of Mahabharata, Ayoda Dhaumya is stated to be guru or teacher of Upamanyu (See: MBH 1, Chapter 3). Siva Purana (III.32) also mentions his father was Vyagrapada. In Puranic texts, Upamanyu is mentioned as son of sage Dhaumya (See: Liṅgapurāṇa, 2006, p 122, Natesa Gangadharan) as also son of Bhadra (See: Purāṇam, 1986, p 35, All-India Kasiraja Trust - Puranas
  15. ^ Some Kṣatriya Tribes of Ancient India, 1924, p 230, B. C. Law - Kshatriyas; Encyclopaedia of the Hindu World: A-Aj, 1992, p 806, Ganga Ram Garg.
  16. ^ Vedic Index of Names and Subjects, 1958, p 149, Arthur Anthony Macdonell, Arthur Berriedale Keith.
  17. ^ The Indian Historical Quarterly, Vol 23-24, 1947-48, p 291, N. Chaudhury.
  18. ^ Aspects of Sanskrit Literature, 1976, P 71, Sushil Kumar De; see also: The Indian Historical Quarterly, 1963, p 290-291, Nanimadhab Chaudhuri.
  19. ^ Epic Upamanyu was blinded when he ate Arka (Calotropis Gigantea) bush, which is widely spread in northern India only (The Mahabharata, 1984, p 440, Johannes Adrianus Bernardus Buitenen - Hinduism). This fact again points to northern i.e. Himalayan/Kashmir i.e Kamboja affinities of sage Upamanyu.
  20. ^ IMPORTANT NOTE: During Vedic and Epic age, the Indo-Aryans were still in the tribal or Janapada stage. The territory occupied by each Jana or clan constituted the Janapada or a tribal State or Country where all people of the Janapada belonged to the same Jana or clan. The territorial significance of a State or Country with mixed population (from different clans) is a much later phenomenon...which took concrete shape approximately during Paninian era. Thus, during Vedic/Epic age, a native of tribal State or a Province or Janapada also undoubtedly belonged the lineage of the clan who founded or constituted the Janapada. Hence, sage Upamanyu, a native of Kamboja, by corollary, was also of a Kamboja lineage.
  21. ^ See Refs: The Presence of Siva, 1988, p 159, Stella Kramrisch; Cf: "Rigveda mentions Mujavat hills as the abode of Rudra and Soma. The Yajur Veda too mentions Mujavat Hill (VS III.70) as his particular Habitat" (See: The Indian Theogony, p 152, Sukumari Bhattacharji); Cultural Contours of India: Dr. Satya Prakash Felicitation Volume, 1981, p 36, Satya Prakash, Vijai Shankar Srivastava; History of Dharmaśāstra: (Ancient and Mediæval Religious and Civil Law), 1953, p 782, Pandurang Vaman Kane, Bhandarkar Oriental Research Institute; The Cultural Heritage of India, 1953, p 86, Haridas Bhattacharyya, Ramakrishna Mission Institute of Culture, Ramakrishna Mission, India Institute of Culture.
  22. ^ Upamanyu’s son or descendant is referred to as Kamboja Aupamanyava in the Vamsa Brahmana of Samaveda--- Aupamanyava means son or descendant of Upamanyu, Kamboja means native of Kamboja or one coming from Kamboja lineage.
  23. ^ Aspects of Sanskrit Literature, 1976, p 71, Sushil Kumar De - Sanskrit literature .
  24. ^ Proceedings of the Twenty-seventh International Congress of Orientalists (Ann Arbor, Michigan, 13th-19th August, 1967), 1971, p 304, Denis Sinor, Tania Jacques, Ralph Larson; The Geography of Rgvedic India: (a Physical Geography of Sapta Saindhava), 1964, p 125, Monohar Lal Bhargava - Vedas.
  25. ^ Rgvedic India, 1971, p 74, Abinas Chandra Das - Indo-Aryans
  26. ^ NOTE: The place famous for Soma/Haoma plant was Mujavata or Munjavata parvata. According to Atharvaveda (V.5.22.14.), Mujavata lied close to both Bahlikas|Bahlika as well as Gandhara, in the north-west (Central Asia). Mahabharata (V.14.8.1) also locates Mujavat mountain in the snow-laden mountains (Himavata) of north-west:
    Girey himvata: prishthe munjhavan naam parvata (MBH V.14.8.1).
    The Bahlikas of Atharvaveda are undoubtedly the Bactrians. Scholars have determined that the Mujavat (the land of Soma) refers to Hindukush-Pamirs (See: Ancient Kamboja, People & the Country, 1981, p 222, Dr J. L. Kamboj; Socio-religious and Cultural Study of the Ancient Indian Coins, 1986, p 53, Swati Chakraborty; Cf: Michael Witzel: "The Mujavat mountain is known since Rig Veda times and is a semi-mythical mountain in Hindukush-Pamir area and said to have a good variety of Soma. To the Vedic Indians, it clearly is situated 'at the end of the world'. In the same (north)-westernly direction, the Bahlika people are found; they are supposed to mean Bactrians...." (Ref: Early Eastern Iran and the Atharvaveda, Persica-9, 1980, p 87, Dr Michael Witzel); cf also: “In addition, Soma, a plant of the high Iranian Pamir and Himalayan mountains -- especially that of mujavat; cf. Avestan muzha --originally had a Central Asian name as well (aMzu). Indo-Iranian *sau-ma, with regular development (au > o) to Ved. so-ma and (s > h) to Avestan haoma, Old Persian hauma, is a simple and rather descriptive derivative of su 'to press'. " (Dr Michael Witzel, Harvard University, USA).
  27. ^ Cf:"In another place in Rigveda (10.34.1), the best Soma is said to be growing on the Mujavat mountains. The Mujavat tribes are identified (Atharvaveda V-XXII-5, 7, 8, 14) with the Gandharis. These mountains are therefore also in the extreme north of the Punjab and in adjacent parts of Afghanistan (The Rigveda - A Historical Analysis, Chapter IV, Shrikant Talageri".
  28. ^ Mahabharata: Adi Parava, Chapter 3.
  29. ^ Ancient Indian Education: Brahmanical and Buddhist, 1969, p 332, Dr R. K. Mukerjee.
  30. ^ The Cultural Heritage of India: Sri Ramakrishna Centenary Memorial, 1936, p 228, Sri Ramakrishna centenary committee - India; A Prose English Translation of the Mahabharata, 1895, p 22, Manmathanatha Datta, Manmatha Nath Dutt.
  31. ^ Indian Universities, Retroscpect and Prospects, 1964, p 39, Chetpat Pattabhirama Ramaswami Aiyar.
  32. ^ Op cit., p 290; Linga Purana Published by Diamond Pocket Books (P) Ltd, p 78, ISBN 8128806793, 9788128806797.
  33. ^ The Presence of Siva, 1993, p 484, Stella Kramrisch; Grundriss der Indo-arischen Philologie und Altertumskunde, 1897, p 113/114, Georg Bühler, Franz Kielhorn, Heinrich Lüders, Jacob Wackernage - Indo-Aryan philology.
  34. ^ Mahabharata 7.4.5
  35. ^ The Indian Historical Quarterly, Vol 23-24, 1947-48, pp 290/291, N. Chaudhuri-India.
  36. ^ Cf: "There were Dionysiac festivals in honor of god Siva who belonged to Asvaka district, north of Kabul river where flourished the vine-orchards" (See: Coins and Icons, A Study of Myth and Symbols in Indian Numistmatic Art, 1977, p 128, Bhaskar Chattopadhya). IMPORTANT NOTE: See: Article Ashvakas for Ashvakas/Kambojas identity.
  37. ^ The Kambojas continued to be devotees of Siva even after their migration to parts of India and beyond. Thus we also find Kambojanvaya Gaudapati a devotee of Siva. He is stated to have raised a temple for Siva (See: Bengal - Past and Present, 1916, p 209, Calcutta Historical Society; Comprehensive History of Bihar, 1974, p 259, Bindeshwari Prasad Sinha, Syed Hasan Askari). Kamboja king Nayapala Deva of Bengal in his Irda Copper plate also claims to be a Saivite (See: Irda Copper Plate found from Balasor, Orissa). The early Kamboja kings of Kambuja were also Saivites (See: Baksei Camkron, Mebon, Pre Rup and Phimanakas Inscriptions of Kamboja kings Rajendravarman II and Jayavarman V etc; Studies in Sanskrit Inscriptions of Ancient Cambodia, 2003, p 229, Mahesh Kumar Sharan, Mahesh Kumar Sharan Abhinav).
  38. ^ Mahabharata 7.119.23.
  39. ^ The Indian Historical Quarterly, Vol 23-24, 1947-48, pp 290/291, N. Chaudhuri-India.
  40. ^ Rig Veda I.102. 9
  41. ^ Sage Vasu was son of Indra-Parmati who was in turn the son of Sage Vashistha.
  42. ^ See: Hints to Airyanem Vaeja, Nov 24, 2003, Article No 47494, IndianCivilization, Prof Ishwa Misra [1]; Kambojas Through the Ages, 2005, p 27; These Kamboja People, 1979, p 28, Kirpal Singh; The Kambojas, 2003, pp 11-13, 26, G. S. Thind; Compare: Vashistha Genealogy in: India in the Vedic Age, 1971, p 186, Purshotam Lal Bhargava.
  43. ^ Hints to Airyanem Vaeja, Nov 24, 2003, Article No 47494, IndianCivilization, Prof Ishwa Misra [2]; See also: Kaamboja Aupamanyava, JatHistory, March 22, 2003, Prof Ishwa Misra [3].
  44. ^ The Presence of Siva, 1993, p 484, Stella Kramrisch.
  45. ^
    Dakshinatah Kambojaanaam Vasisthaanaam,
    ubhayato Atri Kashyapaanaam mundah Bhriguh,
    panchachuda Angris. Bajasneyaanaameka manglarth shikhinoanyai ||
    (Chudakarma Samskaara, Paraskara Grhya-Sutram 2.1.23, Commentary: Pt Harihar)
    Translation
    • The Kambojas and the Vasishtha Brahmins to wear one choti (lock of hair) on right side of their head.
    • The Atris and Kashyapas to keep chotis on both sides of their heads.
    • The Bhrgus to shave off their heads.
    • Angris gotra Brahmins to keep five chotis.
    • Bajaneys Gotra Brahmins to keep only one choti.
    • Rest of the Brahmins to keep chotis according to their respective traditions and religious customs.
  46. ^ Epigraphia Indica, XXXIII, p 193.
  47. ^ Matasya Ourana Ch. 195, Sl. 336.
  48. ^ Vedic teacher Kamboja Aupamanyava mentioned in Vamsa Brahmana, 18.
  49. ^ Hymn to Mithra.
  50. ^ Windischmann, Mithra, pp 29, 79.
  51. ^ Indische Studien, herausg, 1858, p 356, Albrecht Friedrich Weber; Monatsberichte der Königlichen preussische Akademie des Wissenschaften zu Berlin, 1858, p 5101, Königlich Preussische Akademie der Wissenschaften zu Berlin.
  52. ^ According to Vamsa Brahmana of Sama-Veda, Sati Aushtrakshi was the teacher of Madaragara Saungayanai. Madragara Saungayani was the guru of Kamboja Aupamanyava who in turn was the guru of Anandaja Chandhanayana. It appears that sage Ushtaxri/Ushtakshri was one of the two gurus of Sati Aushtrakshi, the second being Susravasa Varshaganya (See Vamsa Brahamana verses 18-22)
  53. ^ Dialectics of Hindu Ritualism, 1956, p 59, 60, 132, Bhupendranātha Datta.

[edit] Books and periodicals

  • Rig Veda
  • Rig Veda (Trans), III.113, Dr Ludwig
  • Vamsa Brahmana of Sama Veda
  • Anushasana Parava of Epic Mahabharata (XIII.14-17).
  • Adi Parava of Epic Mahabharata (I.3).
  • Altindisches Leben: die Cultur der vedischen Arier nach den Saṁhitā -1879, Page 102, Heinrich Zimmer
  • Literary History of Ancient India in Relation to Its Racial and Linguistic Affiliations – 1950, p 165, Chandra Chakraberty
  • History and Culture of Indian People, The Vedic Age, Dr R. C. Majumdar, Dr A. D. Pusalkar
  • Aspects of Sanskrit Literature - 1976, P 71, Sushil Kumar De - 1976
  • The Indian Historical Quarterly - 1963, P 290
  • The Racial History of India, 1944, Chandra Chakraberty
  • Literary History of Ancient India in Relation to Its Racial and Linguistic Affiliations - 1950, P 165, Chandra Chakraberty
  • The Society of the Rāmāyaṇa, 1991, Ananda W. P. Guruge
  • Some Kshatrya Tribes of Ancient India, 1924, Dr B. C. Law
  • Indological Studies, 1950, Dr B. C. Law
  • Problems of Ancient India, 2000, K. D. Sethna
  • Dialectics of Hindu Ritualism, 1956,Bhupendranātha Datta
  • Prācīna Kamboja, jana aura janapada =: Ancient Kamboja, people and country, 1981, Dr Jiyālāla Kāmboja, Dr Satyavrat Śāstrī
  • The Geographical Observer, Meerut College Geographical Society, Meerut
  • Balocistān: siyāsī kashmakash, muz̤mirāt va rujḥānāt, 1989, Munīr Aḥmad Marrī
  • These Kamboj People, 1979, K. S. Dardi
  • Ancient India in New Light, 1989,K. D. Sethna
  • Concise History of Ancient India, 1977, Asoke Kumar Majumdar
  • Vedic Index of Names and Subjects, 1958, Arthur Anthony Macdonell, Arthur Berriedale Keith
  • Encyclopaedia of the Hindu World, 1992, Ganga Ram Garg
  • Dialectics of Hindu Ritualism, 1950, Bhupendranātha Datta

[edit] See also

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