About The Nandavariks
The Nandavariks, were known as such as they were ‘Nandavara Agrahara Graheetas’. They are Rig-vedins and come under ‘ASVALAYANA SUTRA’ or principle and follow ‘Smartha Sampradaya’ as distinguished from ‘Madhava’ or ‘Vaishnava samparadayas’. ‘ASVALAYANA SUTRA’ is one of the six Sutras followed by Rig Vedins, the others being APASTABMHA (KRISHNA YAHJUR VEDINS), KATHYAYANA (SUKLA YAJUR VEDINS) DRAKSHAYANA (SAMA VEDINS), VATSYAYANA (SUKLA YAJUR VEDINS). A liik at the galaxy of the names of the thirteen recipients (MOOLA PARASHAS) of the grant of Nandavaram will reveal their caliber and mettle. The list of their names and ‘Gothrams’ is as follows:
1. ‘Avadhanam’ Peddi Bhattlu – Srivatsasa Gothram.
2. ‘Tarkasastram’ Mahadeva Bhattlu – Vasista Gothram.
3. ‘Vaseshikam’ Vishnu Vardhana Bhattlu – Kausika Viswamitras Gothram.
4. ‘Mahabhashyam’ Mahadeva Bhattlu – Atryasa Gothram.
5. ‘Mantra Sastram’ Kamalanbha Pandithulu – Harithasa Gothram.
6. ‘Puranam’ Sridhara Dikshitlu – Bharadwajasa Gothram.
7. ‘Shadangala’ Narayana Dikshitulu – Agastyasa Gothram.
8. ‘Prabhakara’ Naga Vadhyulu – Sasyapasa Gothram.
9. ‘Kramadhati’ Janardana Somayajulu – Kutsasa Gothram.
10. ‘Dasagrandhala’ Viswanadhacharyulu – Gautamasa Gothram.
11. ‘Surya Siddhantham’ Narayana Somayajulu – Mounabhargava Gothram.
12. ‘Pradyotha’ Narasimha Somayajulu – Modgalyasa Gothram.
13. ‘Kanadam’ Vishnu Vardhana Bhattlu – Veetha Havyasa Gothram.
A close study of the names of the recipients will reveal that they were men of high caliber and attainments. They appear to have been authorities in their own fields and faculties with which their very names are associated, Folloing the same order of names of the recipients, ‘Tarkasastram’ Mahadeva Bhattlu appears to have been an authority on Logic. ‘Vaiseshikam’, the later branch of Logic which is said to haven the field of Vishnuvaardhana Bhattlu. ‘Mahabhashyam’ Maahadeva Bhattlu was an authority in Vedic Grammar. Mantrasastram’ Kamalanabha Pandithulu, as the name implies, appears to have been an authority on the Science of Mantras (Hymns). Likewise, ‘puranam’ Sridhara Dikshitulu was an authority on Epics, like the ‘Ramayana’ and the ‘Mahabharata’, Shadangala’ Narayana Dikshitulu was an authority on the six systems of Indian Philosophy. ‘Prabhakara’ Naga Vadhyulu was an authority on Poorva Mimamsa-Philosophy of rituals and Sacrifices. ‘Kramadhati’ Janardhana Somayajulu was a disciplinarian in the reaction of the Vedas. As an example, the Character role of ‘Shankara Sastry’ in that exquisite Telugu movie of recent times ‘Shankarabharanamu’ superbly enacted by Sri Somayajulu (!) may perhaps be considered to be that of a ‘Kramadhati’ in the rendering of Carnatic music. ‘Dasagrandhala’ Viswanathadwarya was an authority on the ten main Upanishads. ‘Pradyotha’ Nursimha Somayajulu was similarly an authority on the observance and performace of rituals. ‘Kanadam’ Vishnuvardhana Bhattlu was an authority of the earlier branch of Logic known as ‘Vaiseshikam’. As one of the receipents was known as ‘Vaiseshikam’ Vishnu Vardhana Bhattlu (items 3 in the list above) and as ‘Vaiseshikam’ (known to be the Atomic system of the philosophy) is believed to have emerged around the 16th Century, there is perhaps scope for further careful study and deliberation to deliberation to determine the period of reign of Nandana and the year of grant of ‘Anandavarapuram’ to the Nandavariks. The team of thirteen recipients as seen above is galaxy of scholors, Logicians, Grammarians, writers and Scientists-a glorious teem indeed! No wonder the Deity ‘Sri Chodeshwari’ had conscended from Banares to Nandavaram in response to their prayer as a witness as believed by the devotees, in consideration of their extraordinary prowess.
The suffixes to the names of the ‘Moola Purushas’ are given as ‘Bhattlu’, ‘Pandithulu’, Dikshitulu’, Vadhyulu’, ‘Somayajulu’, and Adhvaryul’, and these have to be considered carefully. These suffixes con note that the ‘Moola Purushas’ were all essently ‘Vadikis’. A ‘Vaidiki’ is commonly known to be one who has studied the Vedas and the Nandavarik Brahmins must have also, as other Brahmins, taken to the study of the Vedas and the Sastras in olden times. The five hundred families of Nandavariks are said to be the descendants of the thirteen “Moola Purushas” of the thirteen Gothrams. By the efflux of time and their eventual migration to the different parts of the country, the occupations they held, their employment in the positions other than those pertaining to the study or propagation of the Vedas and the Sastras, they came to be gradually denominated as ‘Neogis’ as distinguished from ‘Vaidikis’. A ‘Neogi’ is one who is engaged for a post or a situation or entrusted with a job on wages. The Nandavarik Brahmins, before their migration, supposedly from ‘Kashi’ according to the legend are believed to have been known as ‘Badaganadu’ Kannadia Brahmins’ according to ‘Kamalapuri’, Venkata Subba Sarma, as seen from the book ‘Sri Chowdeswari valisamu, he published as long as 1891 A.D. One might agree with this view to the extent that ‘Badagandu’ is said to mean ‘Northern Region’ as the Nandavarik Brahmins are stated to have migrated from ‘Kashi’ or Benares, which is located in the North, ‘Kamalapuri’ Venkata Subba Sarma’s, view that the Nandavariks were Badaganadu Kannadigas’, however, is not obviously quite acceptable and must be considered to have been his personal view as he happened to live in Bellary amidst Kannadigas and their influence and environment. It is not in ended to raise any controversy in this matter, but it is mentioned only to serve as a study of academic interest and enlightenment to the community.
Source: A Treatise on Nandavariks by Rayasam Viswanatha Rao