Madhva Brahmins

Madhva Brahmins
	1858 illustration of Madhva Brahmins with religious symbols on London News
Regions with significant populations
	India; (Karnataka, Bihar, Madhya Pradesh, Maharashtra, Jharkhand, Kerala, Chhattisgarh, Goa, Tamil Nadu, Telangana, Gujarat and Andhra Pradesh)
Languages
	Kannada, Konkani, Marathi, Telugu, Hindi, Tulu, Tamil, Malayalam
Religion
	Hinduism (Vaishnava)

Madhva Brahmins (also often referred as Madhvas or Sat-Vaishnavas[1]), are Hindu Brahmin communities in India, who follow Sat Vaishnavism and Dvaita philosophy propounded by Madhvacharya. They are found mostly in the Indian states of Karnataka, Maharashtra, Goa, Tamil Nadu, Kerala, Telangana and Andhra Pradesh.[2]

History

Vayu three avatars Madhva, Bhima, Hanuman along with Vedavyasa and Lord Vishnu are depicted in this portrait.

The Madhwa community traces its philosophical origins to Madhvacharya, the founder of Tattvavada (Dvaita) philosophy, who lived around 13th century. The Ashta Mathas of Udupi were established by Madhvacharya by his disciples. Other Acharyas who established mathas after Madhvacharya include Padmanabha Tirtha, Naraharitirtha, Akshobhya Tirtha, Jayatirtha, Sripadaraja, Vyasatirtha, Vadiraja Tirtha, Vijayendra Tirtha, Raghavendra Tirtha.[3] The affiliations of the Madhwa philosophy extended in the form of temples and monasteries from Udupi in the South India to Dwaraka in West India to Gaya in the East India to Badrinath in the North India.[4]

The town of Udupi is famous for the Sri Krishna temple of 13th century. The Madhwas believe that the human soul is saved by the grace of God and God bestows on true devotees. Devotional worship is central to the lives of madhwas.[5]

Demographics

Statewise list of Brahmin communities who have a section that follows the Dvaita Vedanta of Madhvacharya.[6][7]

Karnataka — Deshasthas, Shivallis, Koteshwara Brahmins,[lower-alpha 1][8] Gaud Saraswats,[lower-alpha 2] Badaganadus, Karhades, Chitpavans, Aravathuvokkalu, Niyogi (Aravelu, Prathamasaki, Nandavarika), Nanda Vaidikas,[9] Kannada Kamme, Uluchukamme.[10][11][12][13]
Maharashtra & Madhya Pradesh — Deshasthas,[14] Karhades,[15][16] Gaud Saraswats, Chitpavans,[lower-alpha 3][17] Savase Brahmins[lower-alpha 4] and Chitrakoot Madhvas.[19]
Tamil Nadu — Deshasthas (migrants from Karnataka and Maharashtra), Aruvaththuvakkalu (migrants from Karnataka), Badaganadus (migrants from Karnataka), Pennaththurar Brahmins,[lower-alpha 5] Niyogi Brahmins (Aruvela and Prathamasakis).[20]
Andhra Pradesh & Telangana — Golconda Vyaparis,[21] Deshastha Madhvas and Telugu Madhvas (Telugu Brahmins who converted to Madhva faith).[22]
Bihar — In Bihar, the whole Gayawal Brahmins are followers of Dvaita philosophy.[23][24]
Goa — Gaud Saraswats - Bardez and Salcete regions are a stronghold of Madhwa Saraswats and are staunch devotees of Vishnu.[25][26]
Kerala — In Kerala, the Embranthiris and the Gaud Saraswat Brahmins are followers Dvaita Vedanta of Madhvacharya. There is also a section among Nambudiri Brahmins who follow Madhvacharya.[27][28]
Gujarat — In Gujarat there is a section among Gujarati Brahmins who follow Madhvacharya.[29]

Society and culture

Masala dosa with Sambar and chutney in Udupi

Language

Madhwa Brahmins are not a homogeneous community. Followers of Madhvacharya include Brahmins from multiple regions and are from various linguistic backgrounds. Madhwas who speak Kannada, one of the major languages of the mainly southern Dravidian languages group, speak a variety of Kannada that borders on a literary dialect.[30] Even in the non-Kannada states Madhwas speak Kannada in their homes but with outsiders they speak the native language of that state.[31] The Marathi, Kannada, Telugu and Tamil speaking Madhva Brahmins are all followers of Deshastha Mathas, which are spread in Maharashtra and throughout South India.[32] The Tulu speaking Madhva Brahmins are followers of Tuluva Mathas. They are mainly concentrated in Tulunadu region of Karnataka, in the coastal districts of Udupi, Dakshina Kannada of present-day Karnataka state, and also in Kasargod and other parts of Kerala state. The Konkani speaking Madhva Brahmins are Gaud Saraswat Madhva Brahmins, who are spread throughout the Coastal Karnataka, Goa, Maharashtra and Kerala.[33] The Bihari, Magahi and Hindi speaking Madhva Brahmins are Gayawal Brahmins, who are spread throughout the Gaya and Benares.[34][35]

Occupations

The traditional occupation of Madhwa Brahmins is priesthood, but they also engaged in occupations such as agriculture and the business. At present, the majority of them work in government and private sectors.[36]

The Tuluva Madhvas and Deshastha Madhvas are more sought after for priestly services by other communities. The Gaud Saraswat Madhvas are a religiously self-contained community. There are numerous cultural difference between these three subdivisions.[37] In Bihar, Gayawal Brahmins are traditionally priests. They are the priests in the famous Vishnupad Temple, Gaya, who also hold a traditional monopoly over the performance of shraddha rituals on the Ghats of Gaya.[38]

Diet

Madhwa Brahmins are pure vegetarian and their staple cereals are rice and wheat.[39] Udupi cuisine is a synonymous name to Madhwa cuisine. It is a major vegetarian cuisine of Karnataka, which includes a combination of cereals, pulses, vegetables and spices.[40]

Typical Madhwa cuisine consists of Saaru (Rasam), Huli (Sambar), Gojju and Anna (Rice).[41] Gojju is generally a beloved dish to entire Madhwa community.[42] In sweets, Hayagreeva is a very common sweet dish made in most Madhwa Brahmin homes, made using Bengal gram with jaggery and coconut. [43]

Strict Madhva Brahmins avoid onion, garlic, red lentils, and even carrots, radish, brinjal and a few other vegetables and spices. They usually only eat food (prasāda) that is offered (naivedya) to one of the Vishnu deities, and fast on Vaishnava Ekadashi days (twice a month) without taking any food or water. Fruits and milk are usually allowed on Ekadashi days.

Social and political issues

In 2017, the government of Karnataka introduced The Karnataka Prevention and Eradication of Inhuman Evil Practices and Black Magic Bill, 2017 in the assembly, which planned to ban all superstition practices considered black magic that promoted "social evils" and the persecution of skeptics. After much debate, Madhwa practices were exempted. In this practice, mudras usually made of gold or copper are heated in the yajna fire and stamped on the body.[44]

Notable people

Vyasatirtha - a Dvaita saint and Rajaguru of Krishnadevaraya.[45]
Vadiraja Tirtha - a Dvaita philosopher, Carnatic composer and mystic. He was pontiff of Sodhe mutt.[46]
Kumara Vyasa (1419-1446) - an influential and classical, early 15th century poet in the Kannada language. His pen name is a tribute to his magnum opus, a rendering of the Mahabharata in Kannada.[47]
Purandara Dasa (1484–1564) - a Haridasa, who is widely referred to as the Pitamaha (lit, "father" or the "grandfather") of Carnatic Music.[48]
Raghavendra Tirtha, (Guru Rayaru) was a Hindu scholar, theologian and saint. He has authored many works related to Dwaita Vedanta and written commentary on many Indian philosophies. Raghavendra Tirtharu entered Brindavana alive in 1671 in Mantralayam, a village on the bank of river Tungabhadra.
Pacchimiriam Adiyappa, an 18th-century famous court musician at the palace of Thanjavur Maratha kingdom.[49]
Dewan Purnaiah (1746-1812) - the Dewan of Mysore Kingdom under three rulers Hyder Ali, Tipu Sultan and Wadiyar. He is also founder of Yelandur estate[50]
Satyadharma Tirtha (1743-1830) - a scholar, saint and mystic of Dvaita order of Vedanta; 28th pontiff of Uttaradi Matha.[51]
Kanchi Krishnaswamy Rao (1845–1923) - Diwan of Travancore from 1898 to 1904.[52]
Veene Sheshanna (1852-1926) - an exponent of the Veena, an Indian string instrument, which he played in the classical Carnatic music style. He was a concert musician at the court of the princely state of Mysore.[53]
P. N. Krishnamurti (1849–1911) - Dewan of Mysore state and 5th Jagirdar of Yelandur estate.[54]
Conjeevaram Hayavadana Rao (1865–1946) - an Indian historian, museologist, anthropologist, economist and polyglot. He was a member of the Royal Anthropological Institute, Indian Historical Records Commission and a fellow of the Royal Society of Economics.[55][56]
Navaratna Rama Rao (1877–1960) - an Indian writer and scholar from Karnataka.[57]
Aluru Venkata Rao (1880–1964) - an Indian revolutionary, historian, writer and journalist.[58]
Palladam Sanjiva Rao (1882–1962) - an Indian flautist and carnatic musician.[59]
V. K. R. Varadaraja Rao (1908–1991) - Indian economist, politician and educator.[60]
T. R. Ramachandran (1917–1990) - a Tamil actor and comedian who acted in lead and supportive roles from 1940s to the 1960s.[61]
Kattingeri Krishna Hebbar (1911-1996) - a celebrated artist known for his India themed artworks; Winner of Padma Shri and Padma Bhushan awards.[62]
Bhimsen Joshi (1922–2011) - an Indian singer from Karnataka in the Hindustani classical tradition and Bharat Ratna and Padma Shri awardee.[63]
Shikaripura Ranganatha Rao (1922-2013) - an Indian archaeologist who led teams credited with the discovery of a number of Harappan sites including the port city Lothal and Bet Dwarka in Gujarat.[64]
Vishnuvardhan (1950-2009) - an Indian film actor predominantly in Kannada cinema.[65]
C. K. Prahalad (1941-2010) is an Indian-American entrepreneur and author. Internationally renowned "Management Guru" and one of the world's most influential business thinkers.[66]
U. R. Ananthamurthy (1932-2014) - a contemporary writer and critic in the Kannada language;Winner of Jnanpith Award and Padma Bhushan.[67]
Krishna Kumari (1933–2018) - a leading Telugu actress of the 1960s and 1980s.[68]
Kashinath Hathwara (1951–2018) - an Indian actor and filmmaker who primarily worked in Kannada films.[69]
Sakha Rama Rao - an Indian musician credited with having re-introduced the south Indian chitravina (or "gotuvadyam") to the concert scene.[70]
Vishwesha Tirtha (1931-2019) was an Indian Hindu guru, saint and presiding swamiji of the Sri Pejavara Adokshaja Matha, one of the Ashta Mathas belonging to the Dvaita school of philosophy founded by Sri Madhvacharya.[71]
Bannanje Govindacharya (1936-2020) was an Indian philosopher and Sanskrit scholar versed in Veda Bhashya, Upanishad Bhashya, Mahabharata, Puranas and Ramayana. Padma Shri Awardee (2009).[72]

Notes

Whole Koteshwara Magane Brahmins are followers of Madhvacharya
Majority of Gaud Saraswat Brahmins are followers of Madhvacharya
Mainly found in Satara, Pune, Kolhapur districts of Maharashtra and North Karnataka region of Karnataka
Sharma says Savase Brahmins are found in large numbers in the Satara, Valva, Tasgoan, Koregoan and Karad taluks of Satara district of Maharashtra and in parts of Dharwad district in Karnataka.[18]
Entire Pennaththurar Brahmins are followers of Madhvacharya

References

Bansi Dhar Tripathi (1978). Sadhus of India: The Sociological View. Popular Prakashan. p. 32. The followers of Madhwa are called Sad- Vaishnavas in contra-distinction to the Vaishnavas of Sri Sampradaya.
The Illustrated Weekly of India, Volume 93. Bennett, Coleman & Company, Limited, at the Times of India Press. 1972. pp. 18–22. Page 18:The followers of Madhvacharya (especially Vaishnavas) are found all over Mysore, Tamil Nadu, and Andhra, apart from Maharashtra (Savase brahmins of Sangli, Tasgoan, Karad, Satara, etc) and Central Kerala (Gaud Saraswats)....Page 22:The institutions established by Madhva and his successors for the propagation of the system are found in different parts of the country. A large community of Madhva-Vaishnavas drawn mostly (not exclusively) from the brahmin fold has grown round these institutions. It is not a homogenous community on account of the barriers of language, manner's and customs, food habits and restrictions about intermarriages, etc. The largest number of the community are to found in the North Karnataka areas. Next comes The old Mysore areas, Tamil Nadu, Andhra Pradesh, parts of Maharashtra proper, Tulunad (South Kanara) and U.P. Barring the Karnatak area and Tamil Nadu , the largest community of Madhvas is to be found among the Gaud Saraswats.
O. P. Bhatnagar, India. University Grants Commission, University of Allahabad. Dept. of Modern Indian History (1964). Studies in social history: modern India. St. Paul's Press Training School. pp. 133–135.{{cite book}}: CS1 maint: multiple names: authors list (link)
Nataraja Guru (1990). Life and Teachings of Narayana Guru: In Two Parts. Narayana Gurukula Foundation. p. 200.
Yamuna Lingappa, Banadakoppa T. Lingappa (1992). Wholesome nutrition for mind, body, and microflora: the goal of lacto-vegetarianism (recipes of Udipi cuisine included). Ecobiology Foundation International. p. 320. ISBN 9780963499905.
M. V. Kamath (1989). B.G. Kher, the Gentleman Premier. Bharatiya Vidya Bhavan. p. 4. The majority of Karhades are Shaivites and subscribe to Advaita though a small minority are Vaishnavites , having , like many Saraswat brahmins , come under the influence of Madhva.
Tapan K. Bose; Rita Manchanda (1997). States, Citizens and Outsiders: The Uprooted Peoples of South Asia. South Asia Forum for Human Rights. p. 27. Most notably these were the Deshastha and the Karhade Brahmans many of whom migrated across the Deccan into the east Godavari basin.
B. N. Sri Sathyan (1973). Karnataka State Gazetteer: South Kanara. Director of Print., Stationery and Publications at the Government Press. p. 109. The Koteshwara Brahmins, who are Madhvas, are a small body who take their name from Koteshwara, a place in Coondapur taluk.
Mysore Narasimhachar Srinivas (1978). Marriage and Family in Mysore. AMS Press. p. 27. ISBN 9780404159757. The Nanda Vaidikas come from the Telugu country and include both Smarthas and Madhvas.
Mysore Narasimhachar Srinivas (1978). Marriage and Family in Mysore. AMS Press. p. 28. ISBN 9780404159757. the Kannada Kamme and Ulcha Kamme are both Smartas and Madhvas : nearly all speak Kannada, a few Telugu also.
Karnataka State Gazetteer: Mysore. Director of Print, Stationery and Publications at the Government Press. 1988. p. 157. The Madhwas are followers of the Dwaitha philosophy of Madhwacharya and have sub-sects like the Badaganadu, Aravelu, Aravathuvokkalu, Deshastha, etc.
B. N. Sri Sathyan (1973). Karnataka State Gazetteer: South Kanara. Director of Print., Stationery and Publications at the Government Press. p. 109. The groups usually styled as Tulu Brahmins are mainly the Shivalli Brahmins whose main centre is Udipi....The Tulu-speaking Brahmins of the present day are largely followers of Madhvacharya. only a small number remaining Smarthas
Karnataka State Gazetteer: Belgaum. Karnataka (India), Director of Print, Stationery and Publications at the Government Press. 1987. p. 199. Most of the Madhwas of the district speak Kannada at home. Among the Marathi speaking, a few are Chitpavans ( or Kokanasthas ) and Karhades and most of them are Deshasthas.
Sharma 2000, p. 532.
Gregory Naik (2000). Understanding Our Fellow Pilgrims. Gujarat Sahitya Prakash. p. 65. ISBN 9788187886105. The Karhada Brahmins: The Brahmins lived in southern parts of modern Maharashtra, between Konkan and Desh, in a province, then called Karathak, comprising Satara, Sangli, and Kolhapur, with Karad as capital. Hence the name of Karhada Brahmins. Among them too there are Smartas and Madhvas or Bhagwats (Vaishnavites).
Syed Siraj ul Hassan (1989). The Castes and Tribes of H.E.H. the Nizam's Dominions, Volume 1. Asian Educational Services. p. 113. ISBN 9788120604889. The Karhades are all Rigvedis of the Shakala Shaka, who respect the sutra, or aphorism, of Ashwalayana. They belong to both the Smartha, and the Vaishnava sects, and in religious and spiritual matters follow the guidance of Sri Shankaracharya, and Madhwacharya, respectively.
Sandhya Gokhale (2008). The Chitpavans: Social Ascendancy of a Creative Minority in Maharashtra, 1818-1918. Shubhi Publications. p. 27. ISBN 9788182901322.
Sharma 2000, p. 542.
Sharma 2000, p. 627.
Kumar Suresh Singh (1998). India's Communities, Volume 6. Oxford University Press. p. 2044. ISBN 9780195633542. In Tamil Nadu, the Madhwa Brahmins are migrants from Karnataka. They have six sub-groups, they are Aruvela, Aruvanththuvakkalu, Badaganadu, Pennaththurar, Prathamasaki and Desastha and Badaga. They are concentrated in the Madras, Coimbatore, Coonoor and in Ooty.
Y. Subhashini Subrahmanyam (1975). Social Change in Village India:An Andhra Case Study. Prithvi Raj Publishers. p. 71. The Madhwas or Golconda Vyapari Brahmins follow the teachings of their Guru Madhwachari who preached Dvaita in contrast to Sankaracharya's Advaita which believes that the Jivatma (soul of the individual) and Paramatma (cosmic soul) ...
Sharma 2000, p. 227.
A. M. Shah (6 December 2012). The Structure of Indian Society: Then and Now. Routledge. p. 88. ISBN 9781136197710. Retrieved 6 December 2012.
T. N. Madan (1992). Religion in India. Oxford University Press. A third religious leader who has had tremendous influence on the Gayawal is Madhavacharya who flourished during the twelfth century ad. The Gayawal caste as a whole is a follower of the Madhava Vaishnava sect, and, as we have noted earlier, the Madhva math is a living religious center that wields a powerful influence on Gayawal.
Vithal Raghavendra Mitragotri (1999). A socio-cultural history of Goa from the Bhojas to the Vijayanagara. Institute Menezes Braganza. p. 105.
Sharma 2000, p. 601.
Raj Kumar (1999). Survey of Ancient India: Literary and cultural perspectives on ancient. Anmol Publications. p. 267. ISBN 9788126101955.
Sharma 2000, p. 583.
Sharma 2000, p. 541.
Dr. Amith Kumar P.V. Bakhtin and Translation Studies: Theoretical Extensions and Connotations. Cambridge Scholars Publishing. p. 83. The Madhwa Brahmins speak a variety of Kannada that borders on a literary dialect. Their language is punctuated by Sanskrit shlokas
R. Thirumalai, S. Manoharan (1997). Tamil Nadu, Part 2. Anthropological Survey of India. p. 854. The Madhva speak Kannada, their mother tongue, in their homes but with outsiders they speak Tamil
Studies in the Linguistic Sciences, Volumes 8-9. Department of Linguistics, University of Illinois. 1978. p. 199. The Desastha Madhwa brahmins in the South have traditionally been bilingual in Marathi and Kannada, Telugu or Tamil
Hebbar 2005, p. 152.
Lalita Prasad Vidyarthi (1978). The Sacred Complex in Hindu Gaya. Concept Publishing Company. p. 54.
Sharma 2000, p. 476.
People of India: India's communities, Volume 5. Oxford University Press. 1998. p. 2044. ISBN 9788185579092. The Madhwa Brahman are traditionally priests . In addition , they are engaged in agriculture and business . At present , most of them are in government and private services .
Vasudha Dalmia; Angelika Malinar; Martin Christof (2001). Charisma and Canon: Essays on the Religious History of the Indian Subcontinent. Oxford University Press. p. 123. ISBN 9780195654530. While the GSBs tend to be a religiously self-contained community, the Taulavas and Desasthas are more sought after for priestly services by other communities. There are numerous cultural difference between these three subdivisions.
Journal of Social Research, Volume 17. Council of Social and Cultural Research, Bihar. 1974. p. 3.
India's Communities, Volume 5. Oxford University Press. 1998. p. 2045. ISBN 9780195633542. They are pure vegetarian and the staple cereals are rice and wheat
Secrets From The Udupi Kitchen
"A Peek Into A Madhwa Brahmin Kitchen". India Food Network. 10 October 2015.
Madhur Jaffrey (2014). Curry Easy Vegetarian. Penguin Random House. ISBN 9781473503458.
Sweets from Karnataka that deserve Geographical Indication (GI)
"Karnataka Takes Stand Against Superstition, Bans All Evil Practices Including Black Magic". Indiatimes. 17 November 2017. Retrieved 17 November 2017.
Journal of the Andhra Historical Society, Volumes 25-26. Andhra Historical Research Society. 1960. p. 175. Krishnadevaraya of Tuluva Dynasty honoured the famous Madhwa Brahmin Poet Vyasatheertha
A. K. Ramanujan (2006). Poems and a Novella. Oxford University Press. p. 193. ISBN 9780195674989. Saint Vadiraja: Belonged to the sect of the Madhva Brahmins of Udipi.
C. T. M. Kotraiah; K. M. Suresh (2008). Archaeology of Hampi-Vijayanagara. Bharatiya Kala Prakashan. p. 390. ISBN 9788180902116. Retrieved 1 January 2008.
Purandaradāsa; A. S. Panchapakesa Iyer (1992). Sree Puranḍara gānāmrutham: text with notation. Gānāmrutha Prachuram. Shri Purandara dasa who is considered to be the aadhiguru and Sangeeta Pitamaha of carnatic music was born in purandaragad in Ballary District near the town of Hampi, to a millionaire Varadappa Nayak and Kamalambal, a devoted wife and great lady, belonging to Madhva Desastha Brahmin race, by the blessings of Tirupati Venkatachalapathi in the year 1484.
The Illustrated Weekly of India, Volume 101, Issues 35-46. Bennett, Coleman & Company, Limited, at the Times of India Press. 1980. p. 7. , it has been mentioned that Pachimiriyam Adiayyappaiah was a Karnataka Brahmin of the Madhva Sect.
"Statesman and a survivor". Deccab Herald. 7 February 2011.
Rajaram N S (12 January 2019). The Vanished Raj A Memoir of Princely India. Prism Books Private Limited. p. 447. ISBN 9789388478113. Retrieved 12 January 2019.
"C. Hayavandana Rao". The Indian Biographical Dictionary, 1915 (Classic Reprint). Fb&c Limited. 24 February 2018. p. 238. ISBN 9780666284051. Retrieved 24 February 2018. (page 238) Krishnaswami Rao Kanchi, Dewan Bahadur, (1895), C.I.E, (1898), Dewan of Travsncore (retired), belongs to respectable Madhwa Deshastha Brahmin family; of late Mr. Kanchi Venkat Rao; b. 1845.
P.N. Sundaresan (1994). Sruti, Issues 112-113. p. 9. Born in 1852 in a Madhwa brahmin family, Seshanna was the son of Veena- Bakshi Chikkaramappa, a vidwan in Mummadi Krishnaraja Wodeyar's court and a descendant of Pachimiriam Adiappaiah, the creator of the immortal Bhairavi
The Quarterly Journal of the Mythic Society (Bangalore)., Volume 73. The Society. 1982. p. 124. P.N.Krishnamurthi Mysorean and Madhwa Brahmin was a Dewan
"The quarterly journal of the Mythic society (Bangalore)". 56. Mythic Society. 1966: 94. {{cite journal}}: Cite journal requires |journal= (help)
Life Sketch of Rajacharitha Visharada Rao Bahadur C.Hayavadana Rao at Google Books at page 94; Quote - "Rao Bahadur C.Hayavadana Rao was born on Tenth of July 1865 at Hosur, Krishnagiri talk in a Madhwa Deshastha Family.His father was C.Raja Rao"
Rajaram N S (12 January 2019). The Vanished Raj A Memoir of Princely India. Prism Books Private Limited. p. 18. ISBN 9789388478113. Retrieved 12 January 2019.
Datta, Amaresh (1987). Encyclopaedia of Indian Literature: A-Devo. Sahithya Akademi. p. 145. ISBN 9788126018031. Born in an orthodox Madhwa Brahmin household, he graduated in Philosophy hons
Vuppuluri Lakshminarayana Sastri (1920). Encyclopaedia of the Madras Presidency and the Adjacent States. Oriental Enclyclopaedic Publishing Company. p. 610. Mr. Sanjeevi Rao is the youngest of the three sons, born in 1883, of his father Venkobachariar of Palladam, Coimbatore District, belonging to a respected orthodox Madhwa Brahmin family
Vijendra Kasturi Ranga Varadaraja Rao; S. L. Rao (2002). The Partial Memoirs of V.K.R.V. Rao. Oxford University Press. p. 1. ISBN 9780195658231.
"Man with saucer eyes". The Hindu. 28 May 2015.
Alonzo Simpson McDaniel (1990). The Absorption of Hydrocarbon Gases by Non-aqueous Liquids. University of Wisconsin--Madison. p. 124. Kattingeri Krishna Hebbar was born on 15 June 1912 at Kattingeri, a village in Udupi Taluk of Dakshina Kannada District of coastal Karnataka, in a middle-class Kannada- speaking, Madhwa, Shivalli Brahman family.
"The Dharwad Gharana: Hindustani music's southern home". THE NEWS MINUTE. A name that stands tall is that of Pandit Bhimsen Joshi born to a Madhwa Brahmin family of scholars in Gadag, Bhimsen took his training under the great Pt Rambhau Kundgolkar, popular as 'Sawai Gandharva'.
Baiderbettu Upendra Nayak; N. C. Ghosh; Shikaripur Ranganatha Rao (1992). New trends in Indian art and archaeology: S.R. Rao's 70th birthday felicitation volume, Volume 1. Aditya Prakashan. p. xxi. ISBN 9788185689135. Shikaripur Ranganatha Rao (S. R. Rao) was born on 1st July, 1920 at Anandapuram in Sagar taluk of Shimoga district in the erstwhile Mysore (now Karnataka) state. His father Shikaripur Hucha Rao, a Madhwa Brahmin, was well educated up to the first year in Arts and wanted to practise Law.
"Vishnuvardhan: The silent superstar". Rediff News. 30 December 2009.
"C.K. Prahalad Bio".
The mind and metaphors of U.R. Ananthamurthy - The Hindu
"Changing roles with the years". The Hindu. Retrieved 28 May 2016.
Kashinath laid to rest: Shivaraj Kumar, Darshan and entire Sandalwood bids tearful adieu
The Journal of the Music Academy, Madras, Volume 58. Music Academy. 1987. p. 110. Sakharam Rao was born at Madhyarjunam ( Tiruvidaimarudur) in the Tanjore District. He was the eldest son of Gottu Vadya Srinivasa Rao, a famous player of the preceding generation from whom he learnt the art. He was a Madhva Desastha Brahmin and a Rigvedi.
"Sri Pejavara Adhokshaja Matha". www.pejavara.org. Archived from the original on 26 July 2009. Retrieved 7 October 2022.
"Archived copy" (PDF). mha.nic.in. Archived from the original (PDF) on 15 October 2015. Retrieved 7 October 2022.{{cite web}}: CS1 maint: archived copy as title (link)

Bibliography

Sharma, B. N. Krishnamurti (2000). A History of the Dvaita School of Vedānta and Its Literature, 3rd Edition. Motilal Banarsidass (2008 Reprint). ISBN 978-8120815759.
Hebbar, B.N (2005). The Sri-Krsna Temple at Udupi: The History and Spiritual Center of the Madhvite Sect of Hinduism. Bharatiya Granth Nikethan. ISBN 81-89211-04-8.

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[8] Whole Koteshwara Magane Brahmins are followers of Madhvacharya

[10] Majority of Gaud Saraswat Brahmins are followers of Madhvacharya

[19] Mainly found in Satara, Pune, Kolhapur districts of Maharashtra and North Karnataka region of Karnataka

[22] Sharma says Savase Brahmins are found in large numbers in the Satara, Valva, Tasgoan, Koregoan and Karad taluks of Satara district of Maharashtra and in parts of Dharwad district in Karnataka.[18]

[24] Entire Pennaththurar Brahmins are followers of Madhvacharya

[1] Bansi Dhar Tripathi (1978). Sadhus of India: The Sociological View. Popular Prakashan. p. 32. The followers of Madhwa are called Sad- Vaishnavas in contra-distinction to the Vaishnavas of Sri Sampradaya.

[2] The Illustrated Weekly of India, Volume 93. Bennett, Coleman & Company, Limited, at the Times of India Press. 1972. pp. 18–22. Page 18:The followers of Madhvacharya (especially Vaishnavas) are found all over Mysore, Tamil Nadu, and Andhra, apart from Maharashtra (Savase brahmins of Sangli, Tasgoan, Karad, Satara, etc) and Central Kerala (Gaud Saraswats)....Page 22:The institutions established by Madhva and his successors for the propagation of the system are found in different parts of the country. A large community of Madhva-Vaishnavas drawn mostly (not exclusively) from the brahmin fold has grown round these institutions. It is not a homogenous community on account of the barriers of language, manner's and customs, food habits and restrictions about intermarriages, etc. The largest number of the community are to found in the North Karnataka areas. Next comes The old Mysore areas, Tamil Nadu, Andhra Pradesh, parts of Maharashtra proper, Tulunad (South Kanara) and U.P. Barring the Karnatak area and Tamil Nadu , the largest community of Madhvas is to be found among the Gaud Saraswats.

[3] O. P. Bhatnagar, India. University Grants Commission, University of Allahabad. Dept. of Modern Indian History (1964). Studies in social history: modern India. St. Paul's Press Training School. pp. 133–135.{{cite book}}: CS1 maint: multiple names: authors list (link)

[4] Nataraja Guru (1990). Life and Teachings of Narayana Guru: In Two Parts. Narayana Gurukula Foundation. p. 200.

[5] Yamuna Lingappa, Banadakoppa T. Lingappa (1992). Wholesome nutrition for mind, body, and microflora: the goal of lacto-vegetarianism (recipes of Udipi cuisine included). Ecobiology Foundation International. p. 320. ISBN 9780963499905.

[6] M. V. Kamath (1989). B.G. Kher, the Gentleman Premier. Bharatiya Vidya Bhavan. p. 4. The majority of Karhades are Shaivites and subscribe to Advaita though a small minority are Vaishnavites , having , like many Saraswat brahmins , come under the influence of Madhva.

[7] Tapan K. Bose; Rita Manchanda (1997). States, Citizens and Outsiders: The Uprooted Peoples of South Asia. South Asia Forum for Human Rights. p. 27. Most notably these were the Deshastha and the Karhade Brahmans many of whom migrated across the Deccan into the east Godavari basin.

[9] B. N. Sri Sathyan (1973). Karnataka State Gazetteer: South Kanara. Director of Print., Stationery and Publications at the Government Press. p. 109. The Koteshwara Brahmins, who are Madhvas, are a small body who take their name from Koteshwara, a place in Coondapur taluk.

[11] Mysore Narasimhachar Srinivas (1978). Marriage and Family in Mysore. AMS Press. p. 27. ISBN 9780404159757. The Nanda Vaidikas come from the Telugu country and include both Smarthas and Madhvas.

[12] Mysore Narasimhachar Srinivas (1978). Marriage and Family in Mysore. AMS Press. p. 28. ISBN 9780404159757. the Kannada Kamme and Ulcha Kamme are both Smartas and Madhvas : nearly all speak Kannada, a few Telugu also.

[13] Karnataka State Gazetteer: Mysore. Director of Print, Stationery and Publications at the Government Press. 1988. p. 157. The Madhwas are followers of the Dwaitha philosophy of Madhwacharya and have sub-sects like the Badaganadu, Aravelu, Aravathuvokkalu, Deshastha, etc.

[14] B. N. Sri Sathyan (1973). Karnataka State Gazetteer: South Kanara. Director of Print., Stationery and Publications at the Government Press. p. 109. The groups usually styled as Tulu Brahmins are mainly the Shivalli Brahmins whose main centre is Udipi....The Tulu-speaking Brahmins of the present day are largely followers of Madhvacharya. only a small number remaining Smarthas

[15] Karnataka State Gazetteer: Belgaum. Karnataka (India), Director of Print, Stationery and Publications at the Government Press. 1987. p. 199. Most of the Madhwas of the district speak Kannada at home. Among the Marathi speaking, a few are Chitpavans ( or Kokanasthas ) and Karhades and most of them are Deshasthas.

[FOOTNOTESharma2000532-16] Sharma 2000, p. 532.

[17] Gregory Naik (2000). Understanding Our Fellow Pilgrims. Gujarat Sahitya Prakash. p. 65. ISBN 9788187886105. The Karhada Brahmins: The Brahmins lived in southern parts of modern Maharashtra, between Konkan and Desh, in a province, then called Karathak, comprising Satara, Sangli, and Kolhapur, with Karad as capital. Hence the name of Karhada Brahmins. Among them too there are Smartas and Madhvas or Bhagwats (Vaishnavites).

[18] Syed Siraj ul Hassan (1989). The Castes and Tribes of H.E.H. the Nizam's Dominions, Volume 1. Asian Educational Services. p. 113. ISBN 9788120604889. The Karhades are all Rigvedis of the Shakala Shaka, who respect the sutra, or aphorism, of Ashwalayana. They belong to both the Smartha, and the Vaishnava sects, and in religious and spiritual matters follow the guidance of Sri Shankaracharya, and Madhwacharya, respectively.

[20] Sandhya Gokhale (2008). The Chitpavans: Social Ascendancy of a Creative Minority in Maharashtra, 1818-1918. Shubhi Publications. p. 27. ISBN 9788182901322.

[FOOTNOTESharma2000542-21] Sharma 2000, p. 542.

[FOOTNOTESharma2000627-23] Sharma 2000, p. 627.

[25] Kumar Suresh Singh (1998). India's Communities, Volume 6. Oxford University Press. p. 2044. ISBN 9780195633542. In Tamil Nadu, the Madhwa Brahmins are migrants from Karnataka. They have six sub-groups, they are Aruvela, Aruvanththuvakkalu, Badaganadu, Pennaththurar, Prathamasaki and Desastha and Badaga. They are concentrated in the Madras, Coimbatore, Coonoor and in Ooty.

[26] Y. Subhashini Subrahmanyam (1975). Social Change in Village India:An Andhra Case Study. Prithvi Raj Publishers. p. 71. The Madhwas or Golconda Vyapari Brahmins follow the teachings of their Guru Madhwachari who preached Dvaita in contrast to Sankaracharya's Advaita which believes that the Jivatma (soul of the individual) and Paramatma (cosmic soul) ...

[FOOTNOTESharma2000227-27] Sharma 2000, p. 227.

[28] A. M. Shah (6 December 2012). The Structure of Indian Society: Then and Now. Routledge. p. 88. ISBN 9781136197710. Retrieved 6 December 2012.

[29] T. N. Madan (1992). Religion in India. Oxford University Press. A third religious leader who has had tremendous influence on the Gayawal is Madhavacharya who flourished during the twelfth century ad. The Gayawal caste as a whole is a follower of the Madhava Vaishnava sect, and, as we have noted earlier, the Madhva math is a living religious center that wields a powerful influence on Gayawal.

[30] Vithal Raghavendra Mitragotri (1999). A socio-cultural history of Goa from the Bhojas to the Vijayanagara. Institute Menezes Braganza. p. 105.

[FOOTNOTESharma2000601-31] Sharma 2000, p. 601.

[32] Raj Kumar (1999). Survey of Ancient India: Literary and cultural perspectives on ancient. Anmol Publications. p. 267. ISBN 9788126101955.

[FOOTNOTESharma2000583-33] Sharma 2000, p. 583.

[FOOTNOTESharma2000541-34] Sharma 2000, p. 541.

[35] Dr. Amith Kumar P.V. Bakhtin and Translation Studies: Theoretical Extensions and Connotations. Cambridge Scholars Publishing. p. 83. The Madhwa Brahmins speak a variety of Kannada that borders on a literary dialect. Their language is punctuated by Sanskrit shlokas

[36] R. Thirumalai, S. Manoharan (1997). Tamil Nadu, Part 2. Anthropological Survey of India. p. 854. The Madhva speak Kannada, their mother tongue, in their homes but with outsiders they speak Tamil

[37] Studies in the Linguistic Sciences, Volumes 8-9. Department of Linguistics, University of Illinois. 1978. p. 199. The Desastha Madhwa brahmins in the South have traditionally been bilingual in Marathi and Kannada, Telugu or Tamil

[FOOTNOTEHebbar2005152-38] Hebbar 2005, p. 152.

[39] Lalita Prasad Vidyarthi (1978). The Sacred Complex in Hindu Gaya. Concept Publishing Company. p. 54.

[FOOTNOTESharma2000476-40] Sharma 2000, p. 476.

[41] People of India: India's communities, Volume 5. Oxford University Press. 1998. p. 2044. ISBN 9788185579092. The Madhwa Brahman are traditionally priests . In addition , they are engaged in agriculture and business . At present , most of them are in government and private services .

[42] Vasudha Dalmia; Angelika Malinar; Martin Christof (2001). Charisma and Canon: Essays on the Religious History of the Indian Subcontinent. Oxford University Press. p. 123. ISBN 9780195654530. While the GSBs tend to be a religiously self-contained community, the Taulavas and Desasthas are more sought after for priestly services by other communities. There are numerous cultural difference between these three subdivisions.

[43] Journal of Social Research, Volume 17. Council of Social and Cultural Research, Bihar. 1974. p. 3.

[44] India's Communities, Volume 5. Oxford University Press. 1998. p. 2045. ISBN 9780195633542. They are pure vegetarian and the staple cereals are rice and wheat

[45] Secrets From The Udupi Kitchen

[46] "A Peek Into A Madhwa Brahmin Kitchen". India Food Network. 10 October 2015.

[47] Madhur Jaffrey (2014). Curry Easy Vegetarian. Penguin Random House. ISBN 9781473503458.

[48] Sweets from Karnataka that deserve Geographical Indication (GI)

[49] "Karnataka Takes Stand Against Superstition, Bans All Evil Practices Including Black Magic". Indiatimes. 17 November 2017. Retrieved 17 November 2017.

[50] Journal of the Andhra Historical Society, Volumes 25-26. Andhra Historical Research Society. 1960. p. 175. Krishnadevaraya of Tuluva Dynasty honoured the famous Madhwa Brahmin Poet Vyasatheertha

[51] A. K. Ramanujan (2006). Poems and a Novella. Oxford University Press. p. 193. ISBN 9780195674989. Saint Vadiraja: Belonged to the sect of the Madhva Brahmins of Udipi.

[52] C. T. M. Kotraiah; K. M. Suresh (2008). Archaeology of Hampi-Vijayanagara. Bharatiya Kala Prakashan. p. 390. ISBN 9788180902116. Retrieved 1 January 2008.

[53] Purandaradāsa; A. S. Panchapakesa Iyer (1992). Sree Puranḍara gānāmrutham: text with notation. Gānāmrutha Prachuram. Shri Purandara dasa who is considered to be the aadhiguru and Sangeeta Pitamaha of carnatic music was born in purandaragad in Ballary District near the town of Hampi, to a millionaire Varadappa Nayak and Kamalambal, a devoted wife and great lady, belonging to Madhva Desastha Brahmin race, by the blessings of Tirupati Venkatachalapathi in the year 1484.

[54] The Illustrated Weekly of India, Volume 101, Issues 35-46. Bennett, Coleman & Company, Limited, at the Times of India Press. 1980. p. 7. , it has been mentioned that Pachimiriyam Adiayyappaiah was a Karnataka Brahmin of the Madhva Sect.

[55] "Statesman and a survivor". Deccab Herald. 7 February 2011.

[56] Rajaram N S (12 January 2019). The Vanished Raj A Memoir of Princely India. Prism Books Private Limited. p. 447. ISBN 9789388478113. Retrieved 12 January 2019.

[57] "C. Hayavandana Rao". The Indian Biographical Dictionary, 1915 (Classic Reprint). Fb&c Limited. 24 February 2018. p. 238. ISBN 9780666284051. Retrieved 24 February 2018. (page 238) Krishnaswami Rao Kanchi, Dewan Bahadur, (1895), C.I.E, (1898), Dewan of Travsncore (retired), belongs to respectable Madhwa Deshastha Brahmin family; of late Mr. Kanchi Venkat Rao; b. 1845.

[58] P.N. Sundaresan (1994). Sruti, Issues 112-113. p. 9. Born in 1852 in a Madhwa brahmin family, Seshanna was the son of Veena- Bakshi Chikkaramappa, a vidwan in Mummadi Krishnaraja Wodeyar's court and a descendant of Pachimiriam Adiappaiah, the creator of the immortal Bhairavi

[59] The Quarterly Journal of the Mythic Society (Bangalore)., Volume 73. The Society. 1982. p. 124. P.N.Krishnamurthi Mysorean and Madhwa Brahmin was a Dewan

[mythicsocietyp94-60] "The quarterly journal of the Mythic society (Bangalore)". 56. Mythic Society. 1966: 94. {{cite journal}}: Cite journal requires |journal= (help)

[61] Life Sketch of Rajacharitha Visharada Rao Bahadur C.Hayavadana Rao at Google Books at page 94; Quote - "Rao Bahadur C.Hayavadana Rao was born on Tenth of July 1865 at Hosur, Krishnagiri talk in a Madhwa Deshastha Family.His father was C.Raja Rao"

[62] Rajaram N S (12 January 2019). The Vanished Raj A Memoir of Princely India. Prism Books Private Limited. p. 18. ISBN 9789388478113. Retrieved 12 January 2019.

[datta-63] Datta, Amaresh (1987). Encyclopaedia of Indian Literature: A-Devo. Sahithya Akademi. p. 145. ISBN 9788126018031. Born in an orthodox Madhwa Brahmin household, he graduated in Philosophy hons

[64] Vuppuluri Lakshminarayana Sastri (1920). Encyclopaedia of the Madras Presidency and the Adjacent States. Oriental Enclyclopaedic Publishing Company. p. 610. Mr. Sanjeevi Rao is the youngest of the three sons, born in 1883, of his father Venkobachariar of Palladam, Coimbatore District, belonging to a respected orthodox Madhwa Brahmin family

[65] Vijendra Kasturi Ranga Varadaraja Rao; S. L. Rao (2002). The Partial Memoirs of V.K.R.V. Rao. Oxford University Press. p. 1. ISBN 9780195658231.

[66] "Man with saucer eyes". The Hindu. 28 May 2015.

[67] Alonzo Simpson McDaniel (1990). The Absorption of Hydrocarbon Gases by Non-aqueous Liquids. University of Wisconsin--Madison. p. 124. Kattingeri Krishna Hebbar was born on 15 June 1912 at Kattingeri, a village in Udupi Taluk of Dakshina Kannada District of coastal Karnataka, in a middle-class Kannada- speaking, Madhwa, Shivalli Brahman family.

[68] "The Dharwad Gharana: Hindustani music's southern home". THE NEWS MINUTE. A name that stands tall is that of Pandit Bhimsen Joshi born to a Madhwa Brahmin family of scholars in Gadag, Bhimsen took his training under the great Pt Rambhau Kundgolkar, popular as 'Sawai Gandharva'.

[69] Baiderbettu Upendra Nayak; N. C. Ghosh; Shikaripur Ranganatha Rao (1992). New trends in Indian art and archaeology: S.R. Rao's 70th birthday felicitation volume, Volume 1. Aditya Prakashan. p. xxi. ISBN 9788185689135. Shikaripur Ranganatha Rao (S. R. Rao) was born on 1st July, 1920 at Anandapuram in Sagar taluk of Shimoga district in the erstwhile Mysore (now Karnataka) state. His father Shikaripur Hucha Rao, a Madhwa Brahmin, was well educated up to the first year in Arts and wanted to practise Law.

[70] "Vishnuvardhan: The silent superstar". Rediff News. 30 December 2009.

[71] "C.K. Prahalad Bio".

[72] The mind and metaphors of U.R. Ananthamurthy - The Hindu

[73] "Changing roles with the years". The Hindu. Retrieved 28 May 2016.

[74] Kashinath laid to rest: Shivaraj Kumar, Darshan and entire Sandalwood bids tearful adieu

[75] The Journal of the Music Academy, Madras, Volume 58. Music Academy. 1987. p. 110. Sakharam Rao was born at Madhyarjunam ( Tiruvidaimarudur) in the Tanjore District. He was the eldest son of Gottu Vadya Srinivasa Rao, a famous player of the preceding generation from whom he learnt the art. He was a Madhva Desastha Brahmin and a Rigvedi.

[76] "Sri Pejavara Adhokshaja Matha". www.pejavara.org. Archived from the original on 26 July 2009. Retrieved 7 October 2022.

[77] "Archived copy" (PDF). mha.nic.in. Archived from the original (PDF) on 15 October 2015. Retrieved 7 October 2022.{{cite web}}: CS1 maint: archived copy as title (link)