Mana Sanskriti (Our

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5105 Kali Era , Swabhanu Year, Asvayuja month

Issue 69 1925 Salivahana Era , Swabhanu Year, Asvayuja month
2061 Vikramarka Era, Swabhanu year, Asvayuja month
2003 AD, October

BRAHMINS

Introduction
Brahmin Population
Meaning of “Brahmin”
Brahmin Sages and Branches
Major Brahmin Castes
Various Brahmin Communities
Brahmins of Andhra Pradesh
Notes and References

Introduction
In the ancient world and even in the modern society people usually form
cohesive groups based on their language, culture and geographical location.
These groups have a common ancestry and are led by chiefs of the families
around which they gathered. Such communities are called tribes1. There are
innumerable tribes in this world. The Indian continent is not different from the
rest of the world1b as far as tribes and the rivalries between them are concerned.

It seems there are two kinds of tribes in the Indian continent, the tribes and
castes2. The tribes are still in the forests and hills and not really part of the
modern society. Castes have been living in the villages and cities since ancient
times and are civilized. In the Indian Continent, a caste means a modern civilized
tribe or clan or group of people that have marital relationship among them. Some
castes are further divided into subcastes. Matrimonial relationship among
subcastes is not acceptable due to differences in religious and cultural practices.
It is important to note that the caste or tribe is blood-related and genetic, and
hence hereditary. So, one has to be born into a caste or tribe to belong to that
tribe or caste. Again, this is not unique to India. These ancient tribal traditions
are slowly disappearing in this modern age3. One among such communities in
the Indian continent is the Brahmin caste. For consistency in this article,
Brahmins are referred to as a caste.

Brahmin Population4
The census of 1881 enumerated 1,929 castes. Brahmins, Kunbis and Chamars
accounted for approximately 10 million each. Of these 1,929 castes, 1,432 (74
per cent) were geographically localized groups and each caste or tribe is unique
to a particular place. Only few castes like Brahmins had an all-India presence.

Brahmins are one of many minority groups in India. In 1931, Brahmins were
4.32% of the total population. The so-called Muslim minority in India is
approximately 20 to 25 percent of the total population, even after Muslim
Pakistan and Muslim Bangladesh separated from India. However, registered
Muslim percentage is only ~15%, less than the real percentage of the total
population, due to misrepresentation. Brahmins even in Uttar Pradesh, where
they are most numerous, constitute just 9 percent. In Tamil Nadu they form less
than 3 percent and in Andhra Pradesh they are less than 2 percent.

During the Islamic conquests in India, it was a typical policy to single out the
Brahmins for slaughter, after the Hindu warriors had been bled to death on the
battlefield. Even the Portuguese in Malabar and Goa followed this policy in the
16th century, as can be deduced from Hindu-Portuguese treaty clauses
prohibiting the Portuguese from killing
Brahmins.(http://sarvadharma.org/Museum/Articles/islamicgenocide.htm)

Meaning of “Brahmin”
The word Brahmin means many things to many people resulting in confusion.
One of the reasons for this confusion is Sanskrit language5. Many words in
Sanskrit have many meanings6. Depending upon the context one has to take the
meaning of the word. The word Brahmana (hereinafter "Brahmin") means the
God, one who knows God, one who has the knowledge of God, one who has the
knowledge of Vedas, an intellectual, a priest, a teacher, a professor, a person
belonging to Brahmin caste, a superior person, a text related to Vedas, and so
on7. Accordingly, priests in a mosque, church, a synagogue, a gurudwara etc.
are all Brahmins because they are all , obviously, priests. They are also Brahmins
because they are supposed to have the knowledge of God. They are also
Brahmins because they are intellectuals. However, none of them are God and at
least a couple of them would consider it blesphemous to say so. They may not
have the knowledge of the Vedas and they may not belong to the Brahmin caste.
And certainly, they are not the texts related to Vedas. To add to this confusion
there are Boston Brahmins who are Americans and have nothing to do with the
Vedas or vegetarianism. They are not even remotely related to the Indian
Continent.

There are hundreds of religions, practices, traditions, castes, tribes etc. dubbed
as Hinduism. One among those religions is the Brahminism8 practiced by the
Brahmin caste. Brahmins have distinct traditions, culture and religion and follow
certain principles and practices. This religion9 may also be called Sanatana
(ancient) Dharma or Vedic religion. However, there is a lot of confusion as to the
definition of Hinduism10, which encompasses everything indigenous to the Indian
Continent, e.g., some groups of Indians like Sikhs, dalit Christians, Muslims, and
people like Iliah Kanche, a Kuruma Christian, confuse Brahminism with
Hinduism. Iliah Kanche declares that he is not a Hindu, because he does not
follow any of the principles of Brahmins such as vegetarianism etc. However,
Brahminism is only one of the many religions of India that are collectively called
Hinduism. Yet, almost all other Indian (Hindu) religions also respect the Vedas.

Most of the practicing Brahmins adhere to the principles such as acceptance of

the Vedas with reverence; recognition of the fact that the means or ways to
salvation and realization of the truth are diverse; God is one, but has
innumerable names and forms to chant and worship due to our varied
perceptions, cultures and languages; that a Brahmin works for the welfare of the
entire society and so on. Daily practices of Brahmins include sandhyavandana
(prayers to Gayatri and Sun God), prayer to ishtadaiva or ilavelpu (personal
God), yoga, non-violence, vegetarianism etc. Everything in the daily life of a
Brahmin is a ritual. However, special rituals include marriage, ritual conception
and consummation of the wedding, rituals of childbirth, naming ceremony, first
feeding ceremony, the child’s first tonsure, upanayana (the sacred-thread
ceremony - initiation into vedic learning and ritual), ritual baths, cremation rituals,
shraaddha, etc. All of these rituals are very important for a practicing Brahmin.

The Vedas are the primary source of knowledge for all Brahmin traditions, both
orthodox & heterodox. All religions of Brahmins and all traditions, in one way or
other, take inspiration from the Vedas. Traditional Brahmin accepts Vedas as
apaurusheyam (not man-made), but revealed truths and of eternal validity or
relevance and hence the Vedas are considered Srutis that which have been
heard and are the paramount source of Brahmin traditions and is believed to be
divine. These Srutis include not only the four Vedas (the Rigveda, the Yajurveda,
the Samaveda and the Atharvaveda), but also their respective Brahmanas.
Brahmins also give tremendous importance to purity of body and mind and hence
attach importance to ritual baths and cleanliness.

Brahmin Sages and Branches (Gotras and Subcastes)11:

Due to the diversity in religious and cultural traditions and practices, and the
Vedic schools which they belong to, Brahmins are further divided into various
subcastes.

The Beginning of Divisions among Brahmins: sutra Period: During the sutra
period, roughly between 1000 BC to 200 BC, Brahmins became divided into
various Sakhas or branches, based on the adoption of different Vedas and
different readings and interpretations of Vedas. Sects or schools for different
denominations of the same Veda were formed, under the leadership of
distinguished teachers among Brahmins. The teachings of these distinguished
rishis are called sutras. Every Veda has its own sutras. The sutras that deal with
social, moral and legal precepts are called dharma sutras, whereas those sutras
that deal with ceremonials are called Srauta sutras and domestic rituals are
called gruhya sutras. sutras are generally written in prose or in mixed prose and
verse. These sutras are based on divine Vedas and are manmade and hence
are called Smritis, meaning “recollected or remembered.”

There are several Brahmin law givers such as Angirasa, Apasthambha, Atri,
Brihaspati, Boudhayana, Daksha, Gautama, Harita, Katyayana, Likhita, Manu,
Parasara, Samvarta, Sankha, Satatapa, Usanasa, Vasishta, Vishnu, Vyasa,
Yajnavalkya and Yama. These twenty-one rishis were the propounders of
Dharma Sastras. There is a lot of contradiction among theseDarmasastas, even
within one Smriti. These differences in the rules and rituals resulted in the rigid
stratification of subcastes among Brahmins. None of these smritis is supreme
and universally applicable throughout the Indian Continent. The oldest among
these Dharma Sutras are Apasthambha, Baudhayana, Gautama and Vasishta
Sutras.

Apasthambha: Apasthambha, a native of Andhra Country, belonged to

Krishnayajurveda School. He belonged to fifth century BC. Apasthambha’s
teachings are called Apasthambhasutra or Apasthambhasmriti.
Baudhayana: Baudhayana also belonged to Krishnayajurveda School and was
an inhabitant of Andhra Country. Baudhayana’s teachings are called
Baudhayanasutra or Baudhayanasmriti.
Brihaspati: Brihaspati was probably the first jurist to make a clear distinction
between civil and criminal justice. Yajnavalkya referred to Brihaspati. However,
Brihaspati is considered to belong to 200-400 AD. Brihaspatismriti has a lot of
similarities with Dhammathats of Myanmar (Burma).
Gautama: Gautama was the most ancient sage of all Brahmin lawgivers. He
was quoted by Baudhayana and belonged to Samaveda School. Gautama’s
teachings are called Gautamasutra or Gautamasmriti.
Harita: Baudhayana and Vasishta in their Dharmasutras quote Harita.
Haritasmriti or Haritasutra is an extensive work.
Katyayana: Yajnavalkya mentions Katyayana. Katyayanasmriti is quoted in
several works of Viswarupa, Mitramisra etc. Smriti Chandrika cites 600 verses of
Katyayanasutras. He may belong to the same period as Narada and Brihaspati.
Manu: Manu is a mythical personality and is the ancestor of the entire
humankind. Manu received the code from Brahma, and communicated it to ten
sages and requested Bhrigu rishi to repeat it to the other nine. This code of
conduct recited by Bhrigu is called Manusmriti. For convenience, the British took
Manusmriti as the paramount law of the Indian Continent. Manudharma is not
only revered by Brahmins and Hindus, but also by Buddhists in Java, Siam and
Myanamar. Manusmriti was composed around 200 BC, around which time a
revival of Brahminism took place under the rule Sungas in the North India.
Narada: Sage Narada was probably a native of Nepal around first century AD.
Naradasmriti is the first legal code unhampered by the mass of religious and
moral teachings. Some authors think that Narada belonged to Gupta period when
there was a distinct revival of Brahminism and Sanskrit literature.
Vasishta: Vasishta belonged to 3rd century BC and a native of North India.
Vasishta’s teachings are called Vasishtasutra or Vasishtasmriti.
Vishnu: Vishnu belonged to 1st or 2nd century AD. Vishnu’s teachings are
called Vishnusutra or Vishnusmriti.
Yajnavalkya: Yajnavalkya belonged to Suklayajurveda School12. He was a
native of Mithila City in North Bihar and probably lived anywhere from few
centuries before Christ to 200 AD. However, some scholars think he belonged to
first or second century AD. Yajnavalkya Dharmasmriti has been subject of
numerous commentaries. The most celebrated of all the commentaries of
Yajnavlkyasmriti is Mitakshara and is practically the beginning of the Brahmin law
and the so-called Hindu law. Passages from Mitakshara have been found
practically in every part of the Indian Continent and became an authority. The
Yajnavlkyasmriti is concise, more systematic and better arranged than the
Manusmriti. From early times, commentators like Viswarupa, Vijnaneswara,
Apararka, Sulapani, Mitramisra etc., from every part of India selected the
Yajnavalkyasmriti as the basis of their commentaries. Passages from
Yajnavalkyasmiriti appeared in Panchatantra.

Other important Brahmins who gave smritis/sutras/laws are: Angirasa, Atri,

Daksha, Devala, Laugakshi, Prajapati, Pitamaha, Pulatsya, Yama, Vyasa,
Samvarta and Satatapa. Prominent smriti writers of later age include,
Devanabhatta or Devanandabhatta of Madras province, who belonged to ~1200
AD and wrote Smritichandrika, and Madhavacharya or Vidyaranya, who was the
Prime Minister of Vijayanagara dynasty and pontiff for some time of the
celebrated mutth at Sringeri in Mysore province. He wrote Parasaramadhaviya,
which is a commentary on Parasarasmriti.

Major Brahmin Castes: Major Brahmin castes in the Indian Continent include
Chitpavana Brahmins, Daivajna Brahmins, Deshastha Brahmins, Dhima
Brahmins, Gouda Saraswat Brahmins, Havyaka Brahmins, Hoysala Karnataka
Brahmins, Iyers, Kandavara Brahmins, Karade Brahmins, Karhada Brahmins,
Kayastha Brahmins, Khandelwal Brahmins, Kota Brahmins, Konkanastha
Brahmins, Koteshwara Brahmins, Nagar Brahmins, Namboothiri Brahmins,
Niyogi Brahmins, Padia Brahmins, Rajapur Saraswat Brahmins, Saklapuri
Brahmins, Sanketi Brahmins, Saraswat Brahmins, Shivalli Brahmins, Smarta
Brahmins, Sthanika Brahmins, Thenkalai Iyengars, Tuluva Brahmins, Vadagalai
Iyengars, Vaidiki Brahmins and Vaishnava Brahmins.

In addition to the above major castes of Brahmins, there are several Brahmin
subcastes. The Rev. M.A. Sherring4 had, in the 1860s, compiled some 2,000 of
them in the second volume of his Hindu Tribes and Castes. He considered the
list incomplete. The Brahmin subcastes are grouped under various gotras13 that
are patrilineal groups.

According to one legend (according to Sherring), all the chief Brahmin gotras are
descended from the Saptarishis (seven sages). Sherring says the Vatsa, Bida,
Arshtikhena, Yaska, Mitryu, Shaunak and Bainya gotras claim descent from sage
Bhrigu; the gotras of Gautam, Bharadwaj and Kewal-Angiras from sage Angirah;
the Atre, Badbhutak, Garishtira and Mudhgala from sage Atri; the Kaushika,
Lohit, Raukshak, Kamkayana, Aja, Katab, Dhananjya, Agamarkhan, Puran and
Indrakaushika from sage Viswamitra; the Nidruba, Kasyap, Sandila, Rebha and
Langakshi from sage Kasyap; the Vashisht, Kundin, Upamanyu, Parashara and
Jatukaraniya from sage Vashisht; and the Idhamabahar, Somabahar,
Sambhabahar and Yagyabhar from sage Agastya. Other gotras are said to have
been derived from these gotras.

Sherring has also listed some chief gotras according to the Veda each one
observes. Thus the Bhargaus, Sankritas, Gargs (Chandras), Bhrigus and
Saunaks follow the Rig. The Kasyaps, Kaasyaps, Vatsas, Sandilas and
Dhananjays follow the Sama. The Bharadwajs, Bhaaradwajs, Angirahs, Gautams
and Upamanyus observe the Yajur; and the Kaushikas, Gritakaushikas,
Mudhgalas, Galawas and Vashishts follow the Atharva. All others follow the
Yajur. The Brahmin subcastes are broadly categorized into two great
geographical divisions-the north and the south. The dividing line is the Narmada
River. The gaur (white) subcastes, according to Sherring, inhabit the region north
of the Narmada and the draviDa subcastes, the south. The chief gaur subcastes
are Kanakubja, Saraswat, Gaur, Maithila and Utkala and the chief draviDa
subcastes are Maharashtra, Tailanga, Dravida, Karnata and Gurjar. Then there
are supplementary subcastes like Mathur (from Mathura), Magadh, Malwa,
Kurmachali, Naipali (from Nepal), Kashmiri, Sapt-Shati, Shenevi, Palashe,
Sengardaro, Sankahar, Thatiya, Ahwasi (Haiwasi), Byas, Bilwar, Lrikhishwar,
Agachi, Bagaria (Parchuniya), Unwariya, Golapurab, Lyariya, Nade, Myale,
Dasadwipi, Dehra-dun, the names largely indicating their habitat. Today, many
Brahmins don't know and don't care about these distinctions, which are now of
historical importance only. Intermarriages are becoming very common among
these groups, nowadays. As a matter of fact, Brahmins have been marrying non-
Brahmins also.

Various Brahmin Communities15 (Note: The following list does not represent all
the Brahmin castes of the Indian Continent)
1) Andhra Brahmins
i) Niyogi Brahmins
ii) Vaidiki Brahmins
2) Chitpavana Brahmins
3) Daivajna Brahmins
4) Deshastha Brahmins
5) Dhima Brahmins
6) Gaur Brahmins
7) Gouda SaraswatBrahmins
8) Havyaka Brahmins
9) Hoysala Karnataka Brahmins
10) Iyers
11) Kandavara Brahmins
12) Karade Brahmins
13) Karhada Brahmins
14) Kashmiri Saraswat Brahmins
15) Kayastha Brahmins
16) Khandelwal Brahmins
17) Konkanastha Brahmins
18) Kota Brahmins
19) Koteshwara Brahmins
20) Nagar Brahmins
21) Namboothiri Brahmins
22) Padia Brahmins
23) Rajapur Saraswat Brahmins
24) Saklapuri Brahmins
25) Sanketi Brahmins
26) Saraswat Brahmins
a) The Chitrapur Saraswat Brahmins
b) Kashmiri Saraswat Brahmins or Kashmiri Pandits
c) Rajapur/Balawalikar Saraswat Brahmins
d) Haryana Saraswat Brahmins
27) Shivalli Brahmins
28) Smarta Brahmins
29) Sthanika Brahmins
30) Tuluva Brahmins
31)Vaishnava Brahmins

Brahmins of Andhra Pradesh16

Most of the Brahmins in Andhra Pradesh belong to smaarta Brahmin group, i.e.,
the followers of smritis and followers of Adi Sankaracharya. The smaarta
Brahmins follow Apastambasmriti or Apastambasutra (not Manusmriti).
Apasthamba (~600 BC) was one of the earliest lawmakers of south India who
lived on the banks of River Godavari. Some Brahmins follow Boudhayana Sutra,
given by Boudhayana. The smaarta Brahmins in Andhra Pradesh can be
grouped into two major divisions formed about a thousand to about 700 years
ago (most probably during Kakatiya rule), Niyogi and Vaidiki. However, in
addition to smaarta Brahmins, there are other Brahmin groups such as Sri
Vaishnavas, Madhavas and Aradhyas. I have grouped them in Vaidiki Brahmin
group below for convenience only. Today, many Brahmins don't know and don't
care about these distinctions. Intermarriages have been very common among
theses groups. As a matter of fact, Brahmins have been marrying non-Brahmins
also. The following is only of historical importance.

i) Niyogi Brahmins : Niyogi Brahmins are those Brahmins who took up various
secular vocations including military activities and gave up religious vocation,
especially the priesthood. Niyogi Brahmins depend and emphasize on modern
education. They were ministers in the courts of kings and feudatories. Many of
them were village accountants/clerks, karanams (Andhra) or patwaris
(Telangana), until recently. The Niyogis are considered to be eligible for priestly
service. But they will never either accept a religious gift or partake of Sraaddha
food (food given to Brahmins duiring the death related rituals). According to
Jogendranath Bhattacharya16a, Niyogi name is derived from Yoga, which means
religious contemplation or meditation, as opposed to Yaga, which means
religious sacrifice. Niyogin in Sanskrit also means "employed" or "appointed" and
accordingly, it is probable that they are so-called because they accept secular
employment.

They were very rich and influential. Legendary Rayamantri belongs to this group.
Niyogi Brahmins include eminent personalities like Veeresalingam Kandukuri,
Radhakrishnan Sarvepalli, Venkatgiri Varahagiri, KL Rao, Prakasam Tanguturi,
Venkatanarasimharao Pamulaparti (PV), General K. V. Krishnarao etc. PV was
the only Brahmin Chief Minister (1971-72) of Andhra Pradesh and also the only
Telugu Brahmin Prime Minister (1991-1996) from South India who ruled the
modern Indian Union. Over the past millennium the Niyogi Brahmins are divided
further into various groups:

a) Pradhamasakha (First Branch) Niyogi Brahmins

b) Aruvela Niyogi
c) Nandavarika Niyogi
d) Karanakamma Niyogi
e) Velanati Niyogi
f) Telaganya Niyogi
g) Dravida Niyogi
h) Karanalu
i) Sristikaranalu or Sistukaranalu or Sistakaranalu.
j) Kasalanati Niyogi
k) Pakanati Niyogi.
 a) Pradhamasakha Niyogi Brahmins: This caste belongs to Sukla (white)
Yajurveda School12, while majority of Brahmins in Andhra Pradesh belong to
krishna (black) Yajurveda School. In Maharashtra also there is a group of
Brahmins called Pradhamasakha Brahmins. The Pradhamasakha Niyogi
Brahmins16b are further divided into branches such as Vajasaneyulu, Saivulu,
Yajnavalkyulu and Kanvulu.

b) Aruvela Niyogi:
Aruvela Niyogi group is the largest Niyogi group.
They belong to Krishna Yajurveda School.

According to some, the word "Aruvela" is derived from

6000 (Aruvelu) villages in velanadu area of
Andhra Pradesh.

Some believe that Arvelanadu is an alternate name for

Velandu and hence the Niyogi Brahmins of that region
are Arvela Niyogis.

Aruvela Nioyogi Brahmins are political, worldly-wise,

and business minded.

They were ministers in the courts of kings and

feudatories, and clerks and accountants (Karanalu).
Pamulaparti family belongs to Aruvela Niyogi Brahmins.

c) Nandavarika Niyogi
d) Karanakamma Niyogi
e) Velanati Niyogi
f) Telaganya Niyogi
g) Dravida Niyogi
h) Karanalu
i) Sristikaranalu or Sistukaranalu or Sistakaranalu: These are teachers,
officials, village accountants (karanam). They are mostly located in Ganjam and
Visakha districts. Famous poet Krishnamurthy Sistu belongs to this group of
Brahmins.

j) Kasalanati Niyogi
k) Pakanati Niyogi
ii) Vaidikulu (Vaidiki Brahmins): Vaidiki Brahmins are those Brahmins who
practice mainly religious vocation performing various religious activities, in
addition to other mainstream secular vocations like agriculture, cooking,
teaching, clerical, management, administration, architecture, science etc. They
perform various religious activities including performing rituals and prayers to
please Gods, planets and stars as priests for both Brahmins and non-Brahmins,
at homes and in temples. However, they are not the priests for many Hindu
temples in which animal sacrifices are common. The priests in such Hindu
temples are non-Brahmins. Vaidikis also perform rituals for every occasion in life
such as birth, giving solid food to the infant for the first time (annapraasanamu),
initiation into education (upanyanamu), female puberty, marriage, consummation
of marriage, several stages of pregnancy, death, carrying the dead bodies,
cremating the dead, etc. Many of these rituals are very important and limited to
Brahmins, except a few ceremonies like marriage. They also take up even
begging as ascetics. This ascetic life of Brahmins was the inspiration for the
Buddhist ascetics.

The majority of Vaidikulu belongs to krishna Yajurveda School. However, there

are Rigvedis, Samavedis etc. also. Some Brahmins had proficiency in several
Vedas, e.g., Dvivedi is one who has proficiency in 2 Vedas, Trivedi in 3 vedas
and Chaturvedi in 4 vedas and are known by those titles as such. However,
these titles became family names, even though the family members may not
know any Veda at all today. While Niyogis embraced western education,
Vaidikulu had shunned Western education and as a consequence many Vaidikulu
are poor and not well educated in Western education, contrary to the notion that
Brahmins are rich and well educated.

According to Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji, the

Brahmins who perform priestly duties and other religious activities should follow
certain rules:

The Brahmin has to wake up at four in the morning and bathe in cold water, rain
or shine, warm or cold. Then, without a break, he has to perform one rite after
another: sandhyavandana, Brahmayajna, aupasana, puja, vaisvadeva and one
of the 21 sacrifices. If you sit before sacrificial fire for four days you will realise
how difficult it is with all the heat and smoke. How many are the vows and the
fasts the Brahmin has to keep and how many are the ritual baths....

.... Other castes do not have to go through such hardships. A Brahmin cannot eat
"cold rice"in the morning like a peasant - he has no "right" to it. The
dharmasastras are not created for his convenience or benefit, nor to ensure that
he has a comfortable life. He would not have otherwise imposed on himself the
performance of so many rites and a life of such rigorous discipline. When he has
his daytime meal it will be 1 or 2. (On the day of a sraddha it will be three or
four). This is the time the peasant will have his rest after his meal under a tree
out in the field where he works. And the Brahmin's meal, mind you, is as simple
as the peasant's. There is no difference between the humble dwelling of the
peasant and that of the Brahmin. Both alike wear cotton. The peasant may save
money for the future but not the Brahmin. He has no right either to borrow money
or to live in style. ...

In the "Yaksa-prasna" of the Mahabharata the simple life of Brahmin is referred

to:

Pancame' hani saste va sakam pacati svegrhe

Anrni ca' pravasi ca sa varicara modate

If daytime is divided into eight parts, the Brahmin may have his food only in the
fifth or sixth part after performing all his rites. Before that he has neither any
breakfast nor any snacks. And what does he eat? Not any rich food, no sweets
like almonds crushed in sweetened milk. "Sakam pacati" - the Brahmin eats leafy
vegetables growing on the banks of rivers, such areas being no one's property.
Why is he asked to live by the river side? It is for his frequent baths and for the
leafy vegetables growing free there and for which he does not have to beg. He
should not borrow money: that is the meaning of the word "anrni", because if he
developed the habit of borrowing he would be tempted to lead a life of luxury.
Poverty and non-acquisitiveness (aparigraha) are his ideals. A Brahmin ought not
to keep even a blade of grass in excess of his needs. ...

The Brahmin must be conversant with the fourteen branches of the Vedic lore.
He must be proficient even in Gandharva-veda or music and must be acquainted
with agricultural science, construction of houses, etc. At the same time he must
give instructions in these subjects to pupils from the appropriate castes. His own
vocation is the study of the Vedas and he must have no other source of income.
...

If the Brahmin is asked, "Do you know to wield a knife? " he must be able to
answer, "Yes, I know". If he is asked, "Do you know to draw and paint" again he
must (be able to) say, "Yes". But he cannot wield a knife or become an artist to
earn his livelihood. All he can do is to learn these arts and teach others the same
according to their caste. He is permitted to receive a daksina to maintain himself
and he must be contented with it however small the sum may be. The Brahmin's
specialty is his true vocation is Vedic learning.

... The goal of Vedic works is the happiness of all mankind, indeed the happiness
of all the worlds ("Lokah samastah sukino bhavanthu"). The sound of the Vedas
creates universal well-being, so too Vedic sacrifices. … Brahmins would be
committing a sin if they gave up Vedic rituals and earned money by doing other
types of work.

However, it is important to realize that the successive secular governments in the

Indian Union are determined to destroy the Hindu religions, in favor of non-Hindu
religions. The modern Indian democracy tends to support Abrahamic religions to
appease the rich and powerful global proselytizing religions. The ancient tradition
of rulers protecting Brahmins is an obsolete tradition. Accordingly, it is upon the
individual citizens to step up to help and protect Brahmins, temples and their
traditions. As the times have changed, even Vaidika Brahmins should earn
money to protect the Dharma, despite the traditional ban on earning money. That
was one of the main reasons for the existence of Niyogi Brahmins. However,
many Brahmins in India are Naxalites, communists and atheists. Thus, it is
incumbent on all Brahmins, who believe in their culture, to rise to the challenge of
protecting the Vedik culture. Otherwise, the extinction of Hindu culture and
Brahmin tradition is not far away. See a review of Brahmin Poverty in Andhra
Pradesh:
http://www.vepachedu.org/brahmana-tribe.html.

There are many subcastes in Vaidiki Brahmins as well:

l) Vaishnava
m) Draavidulu
n) Madhvulu
o) Velanati Vaidikulu
p) Telaganyulu or Telaganadu Vaidikis
q) Venginati Vaidikulu
r) Kasalnati Vaidikulu
s) Muraknati Vaidikulu
u) Adisaivulu
v) Saivulu

l) Vaishnava: Pancharatra and Vaikhanasa Brahmanulu: Among the

Vaishnavities, the strict vegetarians and highly educated people also are given
the approximate status of brahmins in Andhra Pradesh. They adhere to either the
medieval Tenkalai or Vadakalai and Agaama scriptures. One section follows
Vaikhanasa scriptures and other the Pancharaatra, dealing mainly with temple
ritual. They run large temple establishments very efficiently. They rose to
prominence during Vijayanagar times. They are followers of panchasanskara,
ekayanayajussakha and katyayanasutra. These Vaishnavite Brahmins are
spread mainly in Karnataka and Andhra, and to some extent in Tamilnadu also.
Vaikhanasa subcaste belongs to this group. The great Vaishnavite reformers like
Ramanujacharya, Ramananda (north India), Madhva (all over south India),
Vallabhacharya (found among velanadu, gujarat, rajasthan and UP), Nimbaarka,
etc. Not all the followers of these Vaishnavite reformers are Brahmins. Some of
these Vaishnavites include Acharis, Iyengars and velanadu vaideekulu. These
Vaishnavas are also known as Andhra Vaishnava.

They rely on the doctrines laid down in the medieval scriptures (agamas).
Many of the famous temple establishments like Tirupati and Ahobilam are run
 per vaishnavite agamic canons. The big hearted Raamanuja fought against
caste distinctions and gathered under his doctrine, people from all walks of life
and caste and religion and occupation and said henceforth they shall be known
as one community. Thus he created the Iyengar community, and told them to
always work for reform of society. Some of the earlier vaishnava and bhagaavata
adherents also merged into the iyengars. Later there was a large immigration of
Ramaanandi vaishnavas from north India and another large migration from
Gujarat. While they too merged, slight differences arose.

The great Raamanuja specifically included among his followers sc's, tribals,
immigrant foreign soldiers, arabs and turks, destitutes women, jains, etc.
Raamanuja's efforts are glossed over by modern pseudo-secular writers.
Ramanuja and his later disciples running the movement, certainly saw to it that
there was no more exclusivism of caste groups inside the community. All the
same it appears they made sure that the brightest were selected as iyengars ~
evangelizers of vaishnavism. (without any regard to their former caste or other
origins. It is however true, after some centuries this reformist movement became
just another caste, not quite sure about its place in the hierarchy.

The immense and lasting influence of Raamanuja is probably not realised by

many Indians. Here are some direct and indirect descendants of his thought.---
the entire actual live vaishnava tradition of today, and including offshoots and
modifications and the movements heavily influenced like those of Raamananda
Kabir Ravidas Nanak Tulsidas Vallabhacharya Nimbaarka Madhvacharya
Raghavendra Chaitanya Ramdas. ...even recent reformers like Phule and isckon
and others

One characteristic method used by the gurus was community dinners, where
everybody sat together without distinction. This went a long way towards
reduction of old discriminations. As a consequence there are expert cooks who
easily handle very large scale cooking among them. (a very difficult job). Old
tribal cult spots and medieval pilgrimage centers like the Varaaha shrine at
Tirupati were modernised, along with the new scriptures and new rituals invented
by Ramanujacharya to foster a cooperative spirit. He also kept in mind the
weaning away of simple tribal people from blood sacrifices. It seems many jains
also merged with vaishnavites, just like in an earlier era buddhists shifted to
various sects of saivism. His followers also took up the spread of education,
whose effect which lasts to this day. The vaishnavite communities in Andhra
Pradesh have a marked bent towards education, literature and performing arts
like music and dance.

The Madhvaas date from the recent reform activities of Madhvacharya

(somewhere in the 12th century) also of the vaishnava sampradaya , and they
were prominent in the last days of Vijayanagar (1500's) . A famous guru of the
line was Raghavendraswami. (They are found all over karnataka, south
Maharashtra, Tamilnadu as well as Andhra). Their roots include a strong marathi
one, and a north Indian connection as well.
(http://netinfo.hypermart.net/reformist.htm)

m) Draavidulu: Draavids, who seem to be north Indian Brahmins who arrived

in coastal Andhra. Dravidas are further divided into subcastes like
Aaraamadravidulu, Perurudravidulu, Ryalidravidulu, Divili Brahmins,
Pudurudravidulu, Tummagunta Brahmins etc based on the locations they
settled. Aaraama Dravidas are those who lived in gardens (aaraamas). Peruri
Draavidas are from the village Peruru in Amalapuram. Long time ago, a famous
Brahmin from Kasi by name Periyavajhala arrived in Andhra and setteld in a
village which became Peruru after Periyavajhala. These Brahmins are also
known as Konaseema Brahmins.

Some of these Dravida Brahmins belong to Rigveda school and some belong to
Krishnayajurveda school. The Telangana Vaidiki Brahmin caste to which
Goutamiputra Satakarni beloged to is a Dravida Brahmin caste. This group
belongs to Rigveda school.

For more on aaraamadravida Brahmins click here.

n) Madhvulu: Madhvas are the followers of Sri Madhvacharya, (a k. a. srimad

Anandateertha), the 13th century saint-philosopher of Karnataka, India (see also
http://www.madhva.org and http://www.madhva.net). They were prominent in the
last days of Vijayanagar (1500's). Raghavendraswami was a famous guru of this
caste. They are found all over Karnataka, south Maharashtra, Tamilnadu and
Andhra and have very strong roots in Maharashtra and the north.

o) Velanati Vaidikulu16a: The Velnadus are most numerous class of Vaidiki

Brahmins. Vallabhachari, who in the 15th century attained great success as
prophet, and whose descendants are worshipped almost as gods still Rajputana,
Gujarat and Maharashtra was a member of this caste. The Velnadus are most
numerous in the Godavari and Krishna districts. Colonies of this caste are found
in the erstwhile Mysore State (Karnataka), except Kadur.
p) Telaganyulu or Telaganadu Vaidikis: The Telaganya Vaidikis are as
numerous as the Velnadus and found mostly in Telangana, chiefly in the
Northeaster part of erstwhile Hyderabad Kingdom.
q) Venginati Vaidikulu: The Venginadus are chiefly found in the districts of
Godavari and Vizianagaram, formerly known as the Vengi Country.
r) Kaasalnati Vaidikulu: The Kasalanadu derive their name from Kosala, the
ancient name of Oude, from where they migrated to Kalinga Country, where they
are found now.
s) Muraknati Vaidikulu: Murakanati Vaidikis are found mostly in the country
sounth of the River Krishna. They are numerous in Karnataka.
t) Gouda Brahmins are teachers and priests. They belong to Sukla Yajurveda
 and Kanva madhyandina sakha and have the family names such as Joshi,
Ojjhulu etc.
u) Adisaivulu: They belong to Krishna Yajurveda school. These Saiva
Brahmins are further devided into several castes such as Kanchisaivulu,
Antarvedisaivulu, Balajipetasaivulu, Tiruvalngadusivulu, Sakteya Brahmins etc.
v) Saivulu: The Saivite Brahmins follow the Saiva aagamas. However, they
study Vedas also and belong to Krishna Yajurveda school. One of the sects of
these saivite Brahmins is called Aradhyas, related to Panditaradhyas of
Sivakaviyugamu (Era of Saiva poets) of 12th century. They generally run Saiva
and Shakti shrines, often very large, and famous ones like Kalesvaram,
Vemulavada, Srisailam, Kalahasti, etc. They have a link to Kashmir Saivism,
Varanasi and Jyotirlinga shrines all over India like Kedarnath. The rituals they
follow are different from the smaartas. Aradhyas are in fact semiconverted
Lingayats. They following Basava and attach great importance to Linga worship.
However, they adhere to Brahminism, recite Gayatri prayers and marry Smaarta
Brahmins. Although Lingayat Saiva religion attempted to dismatle the tribal
differences, the Lingayats adhere to their original castes naturally. Thus
Aradhyas remain designated to be Brahmins, just like other castes in Lingayat
religion (followers of Basava) today, e.g., various Jangamas.

2) Chitpavana Brahmins: Konkanastha Brahmins17

Chitpavan brahmins are basically from Konkan, the coastal belt of western
Maharashtra. Since they are from Konkan they are known as Konkanastha.
Chhatrapati Shahu Maharaj appointed Balaji Vishwanath Bhatt as his Peshwa or
Prime Minister. It was the first time a person from Konkan appointed to an
important post in Deccan. Eventually, many people from Konkan migrated to join
the service of Marattha kingdom. Chitpavan Brahmin folks are easily recognised
by the certain characteristics suc as fair skin, light coloured eyes (blue, green or
grey), sharp nose, distinct jawline, and some have light or blonde hair.

3) Daivajna Brahmins
4) Deshastha Brahmins

5) Dhima Brahmins
14
The Brahmins of Haryana are divided into four main groups: Gaurs, Saraswats,
Khandelwals and Dhima. The Khandelwals and Dhima came into this region
after Saraswats and Gaurs, most probably from neighboring Rajasthan. The
Brahmins themselves had a ranking system between them with the Gaurs being
on the top followed by the Saraswats, the Khandelwals and the Dhima. The
Gaurs used to consider themselves to be superior to the other Brahmins and
neither ate, drank nor intermarried with them.

6) Gaur Brahmins
The Gaurs of Haryana claim that they come to Haryana originally from Bengal. It
is believed they came as Purohitas along with various immigrant farming tribes.
The Brahmins themselves had a ranking system between them with the Gaurs
 being on the top followed by the Saraswats, the Khandelwals and the Dhima.
The Gaurs used to consider themselves to be superior to the other Brahmins and
neither ate, drank nor intermarried with them.

7) Gouda Saraswat Brahmins

8) The Havyakas18
It is believed that the Kadamba kingdom had many Kshatriyas and Havyakas
were brought in to perform the royal rituals and the related functions of the
empirical government. Thus the first few families were settled in Banavasi, the
beautiful capital of the Kadambas and the place so adored by Pampa. Since the
very purpose of bringing these Brahmin families was to perform Havana (Havya)
and Homa (Gavya), they were aptly named as Havyaga or Haveega, which has
transcended to the present day "Havika" or "Havyaka." This functionality of
naming even extended to the specific role played by families in the whole gamut
of rituals. Thus originated the seven family names given by Raja Mayooravarma.
The Havyakas are the only Brahmins who derive their surnames from the job
they perform rather than by their origin (e.g., Kota, Shivalli) or by the preacher
(e.g., Madhva) or by God worship (e.g., Shivite, Vaishnavite). Thus came the
names "Hegade (Hegde)" for the head of the village who sponsors the ritualistic
activities, "Dixit" for one who is the head of the Yajna, "Bhat", who actually
performs the rituals and so on.

9) Hoysala Karnataka Brahmins

10) Iyer19: The earliest group of Brahmins to come to Tamil Nadu is largely
known as Gurukuls. They have been here from very ancient times and were
primarily invited to be temple priests in the early Chola period. Many of them
were great Vedic scholars. They conducted the coronation of the kings and acted
as their spiritual advisors and Gurus. They also acted as the Gurus to the villages
and the towns where the temples were located. They advised people on various
matters including fixing of auspicious time for commencing important ventures.
Many of them were the great exponents of Vedic Astrology and Ayurvedic
Medicine. They are supposed to be followers of Baudhyana sutra and are divided
as 'Kanchipuram', 'Tiruvalangadu' and 'Thirukazhakundram' Gurukuls. It is
interesting that all the three are the names of ancient towns and temples around
Kanchipuram. This clearly indicates that the earliest migration was to
Kanchipuram. Kanchipuram is one of the two most ancient cities of India. The
other being Varanasi (Kashi). The linkage between the Varanasi (Kashi) and
Kanchi has existed from earliest times and has been facilitating the migration of
priests between the North and the South. It is possible that Kanchipuram,
Tiruvangadu and Tirukalikundram were the first destinations for the Gurukuls who
arrived. They stayed and worked there till they were redeployed to other interior
temples and towns.

11) Kandavara Brahmins

 12) Karade Brahmins
13) Karhada Brahmins
14) Kashmiri Saraswat Brahmins
15) Kayastha Brahmins
16) Khandelwal Brahmins
The Brahmins of Haryana14 are divided into four main groups: Gaurs, Saraswats,
Khandelwals and Dhima. The Khandelwals came into this region after
Saraswats and Gaurs, most probably from neighboring Rajasthan.

17) Konkanastha Brahmins

18) Kota Brahmins
19) Koteshwara Brahmins
20) Nagar Brahmins
21) Namboothiri Brahmins
22) Padia Brahmins
23) Rajapur Saraswat Brahmins
24) Saklapuri Brahmins
25) Sanketi Brahmins
26) Saraswat Brahmins
a) The Chitrapur Saraswat Brahmins20
The Chitrapur Saraswat Brahmins represent a relatively small group of Brahmins
who firmly established their identity as a unified group in the year 1708. The
history of migration of their ancestors from Kashmir to a variety of places all over
the country of India serves to demonstrate how their strong religious and cultural
beliefs developed into the present century. Today, members of this group are in
Maharashtra, Goa, Karnataka, and Tamilnadu.

b) Kashmiri Saraswat Brahmins or Kashmiri Pandits21

According to accepted traditions in the rest of the country, Kashmiri Brahmins are
believed to be a branch of the Saraswat Brahmins who were so called because
they were believed to have settled along the course of an ancient river in the
North-West Indian Continet (Indo-Pak region) called Saraswati. When this river
dried up, these Brahmins migrated. A large section of this uprooted community
was settled in the Western Konkan coast of the present state of Maharashtra.
Others moved further North into the Valley of Kashmir. The first Prime Minister of
the Indian Union, Pandit Jawaharlal Nehru, belongs to the Pandit community.
The Nehru dynasty ruled the Union for almost half a century. Yet, Kashmiri
Pandits are subjected to a genocide, which under UN resolution, means any of
the following acts committed with intent to destroy, in whole or in part, a national,
ethnical, racial or religious group, as such:

(a) Killing members of the group;

(b) Causing serious bodily or mental harm to members of the group;
(c) Deliberately inflicting on the group conditions of life calculated to bring about
its physical destruction in whole or in part;
(d) Imposing measures intended to prevent births within the group;
 (e) Forcibly transferring children of the group to another group. (Article 2 of
Convention on the Prevention and Punishment of the Crime of Genocide, adopted by
Resolution 260 (III) A of the U.N. General Assembly on 9 December 1948. Entry into force: 12
January 1951. U.N.T.S. No. 1021, vol. 78 (1951), p. 277)

Genocide in Kashmir22

• 400,000 Kashmiri Pandits, constituting 99% of the total population of

Hindus living in the Kashmir Valley, were forcibly pushed out of the Valley
by Muslim terrorists, trained in Pakistan, since the end of 1989. They have
been forced to live the life of exiles in their own country, outside their
homeland, by unleashing a systematic campaign of terror, murder, loot
and arson.
• Genocide of Kashmiri Pandits has reached its climax with Muslim
terrorism succeeding in 'CLEANSING' the valley of this ancient ethno-
religious community.
• With the completion of 11th year of their forced exile, this peace loving,
culturally rich community with a history of more than 5000 years, is fighting
a grim battle to save itself from becoming extinct as a distinct race and
culture.

Main Refugee Camp Sites in Jammu: Muthi Camp, Transport Nagar,

Purkhoo Camp, Stadium Camp, Jhiri Camp, Nagrota Camp, Mishriwala Camp,
and Battalbalian Camp, Udhampur

Main Camp Sites in Delhi: Nandnagri, Sultanpuri, Kailash Colony, Maviya

Nagar, South Extension, Palika Dham, Lajpat Nagar, Aliganj, Bapu Dham, Amar
Colony, Mangol Puri, Patel Nagar, Sultanpuri, Moti Nagar and Begampura.
(See also: http://www.kashmir-information.com/Atrocities/index.html)

c) Rajapur/Balawalikar Saraswat Brahmanas22

Rajapur/Balawalikar Saraswat Brahmanas,as they are known, belong to the
"Pancha (five) Gauda Brahmana" groups or "Gaudadi Panchakas". The
Saraswats of all subsects of today are said to have originated from the
Saraswath region, from the banks of river Saraswati. In Rigveda, references to
river Saraswati has been frequently made in the shlokas praising the river as the
most mighty river and describe her as "limitless, undeviating, shining and swift
moving". But the Saraswati vanished from the region.

d) Haryana Saraswat Brahmins

The Saraswats of Haryana are original settlers of this region, taking their name
from the Saraswati river.

27) Shivalli Brahmins

 28) Smarta Brahmins
29) Sthanika Brahmins

30) Tuluva Brahmins23: The ancient Tulu nadu extended from Gokarna in the
north, all along coastal Karnataka up to Kasargod in the south. This included
both coastal Uttara Kannada district as well as all of Dakshina Kannada district.
Over many centuries the principal language of Tulu nadu was Tulu. Today Tulu is
spoken only south of River Kalyanpur in Udupi and Dakshina Kannada districts of
Karnataka. This is the heartland of Tulu nadu today. While Udupi is the religious
center of Tulu nadu, Mangalore is the commercial hub. Innumerable smaller
towns and villages comprise of a green landscape within the mountainous range
of the Western Ghats as well as along the coastal Karnataka with access to
Arabian Sea. Here Tulu language, one of the five main Dravidian languages of
the South, with its extinct script is spoken. For historical purposes the regions
settled by Brahmins are three in number. Haige or Haive (Uttara Kannada),
Taulava (Dakshina Kannada) and Kerala.

31)Vaishnava Brahmins

(This page is under development and will be updated as and when more
information is available. If you have any suggestions or information please email
it to the editor)

Notes and References

1
Tribe (Lat., tribus: the tripartite division of Romans into Latins, Sabines, and
Etruscans), a social group bound by common ancestry and ties of consanguinity
and affinity; a common language and territory; and characterized by a political
and economic organization intermediate between small, family-based bands, and
larger chiefdoms. Some anthropologists believe that tribes developed when more
stable and increased economic productivity, brought on by the domestication of
plants and animals, allowed more people to live together in a smaller area. A tribe
may consist of several villages, which may be crosscut by clans, age grade
associations, and secret societies; each of these crosscutting institutions may, at
different times and in different ways, perform economic, political, legal, and
religious functions. Tribes are popularly believed to be close-knit and parochial,
but some anthropologists now argue that they are flexibly defined communities of
convenience.
1b
Japan: Our Japanese friend tells that there are 4 castes (sections) in
Japanese society. It is called Shi - Nou - Kou - Chou system.
1. Byshi (Samurai) = Kings and Soldiers
2. Noumin = Farmers etc. (large section)
3. Kou = Artisans and Workers
4. Choumin = Merchants
 A Japanese Male can never change his caste. But, a woman can climb up by
marrying a man of upper caste. But, she can be only a 2nd wife of upper caste.
May be her children are considered as upper caste, but some difference in minds
will be there.

Those who work in Temples are not included in any of these. They are called
Bouzu. The bouzus can not marry. They adopt people from other castes (not
Samurai in general) and train as Bouzus.

There are UNTOUCHABLES, called Era Hina. This community is called

BARAKU. These people are not considered as HUMAN BEINGS. They live far
from the society. It seems about, nearly, 150-200 years back, American army
captain- Pierre went to Japan. At that time, Japan was closed to outside world by
the Emperor for the fear that others spoil their society. But, when American
captain went there, the Emperor was not given any choice. He had to obey or
fight. So, American army entered and they forced the Emperor to make some
system like in UK. King, his family, some Lords as higher section, rest of the
society as Lower section. This existed till 2nd world war after which due to
American pressure again, the present system came into existence. Source: A
friend from Japan.
.
2
According to Longman Dictionary of Contemporary English, a tribe is a social
group consisting of people of the same race who have the same beliefs,
customs, language etc. and usually live in one particular area ruled by a chief.
Illustrated Oxford Dictionary defines a tribe as a group of (especially primitive)
families or communities, linked by social, economic, religious, or blood ties, and
usually having a common culture and dialect, and a recognized leader.
Webster’s dictionary defines a tribe as a system of social organization comprising
several local village bands, districts, lineages, or other groups and sharing a
common ancestry, culture, language, and name. It is also a group of persons
sharing a common occupation, interest, or habit. However, a tribe means, in
general, a group having marital social relationship within the group and won’t
allow any matrimonial relationship outside the tribe, e.g. Marriage between a
Yeruka and a Lambada or other tribe is not common.

Caste (Fr, Pg, Sp, race, breed, lineage, chaste, stock etc.) is a closed group
whose members preferred a particular occupation and a degree of social
participation. Marriage outside the caste is prohibited. A specialized labor group
may operate as a caste within a society otherwise free of such distinctions (e.g.,
the ironsmiths in parts of Africa).

According to Webster's unabridged dictionary a caste is a race, stock, or breed of

men or animals; one of the heriditary classes; a system of social stratification
more rigid than class and characterized by hereditary status, endogamy, and
social barriers rigidly sanctioned by custom, law or religion; a form of polymorphic
 social insects that carries out a particular function in the colony.

The Longman Dictionary defines a caste as one of the fixed and unchangeable
social classes into which people are born in India. Oxford dictionary defines
caste as any of the Hindu hereditary classes, distinguished by relative degree of
purity and pollution (of blood), whose members are socially equal with one
another and often follow the same occupation. A caste, according to Webster’s
New Riverside University Dictionary, is one of the four major hereditary classes
of Hindu society, each caste is distinctly separated from others by restrictions
placed on occupation and marriage. Apparently, the editors of these dictionaries
have no idea of how many thousands of castes are in the Indian continent.
Further, one has to wonder why the same kind of group elsewhere in the world is
a tribe and in India is a caste. Whatever may be the reason, caste and tribe are
distinguished in India. The Sanskrit words like varna, kul, jati etc. are very much
confused and as a result words like class, caste and tribe are misinterpreted by
the world.

There is another important aspect to this caste. Even though, castes or tribes
are not unique to India, caste was invented by Western indologists and Western
influenced Indian leftist intellectuals to define the bewildering diversity of the
ancient culture. During the colonial and Muslim period it served the interests of
foreign rulers to diminish Indian society by instilling a sense of shame and
inferiority. In fact, castes are found in the history of every nation in this world.
Even today, we find such divisions in the most advanced countries like the United
States of America. However, the Western and leftist Indian intellectuals interpret
Sanskrit scriptures to fit their agendas and continue to cling on to those
interpretations even when they don't make any sense.

The so-called caste system, a complex network of interdependent yet separated,

heriditary, endogamous, occupationally specialized, and hierarchically ordered
social groups is incomprehensible to leftists and Westerners. Caste as an
institution transcends the religion, just like various tribes in Islam, e.g. Kurds,
Arabs, Pashtoons, Mohajirs etc. Brahmins, Muslims, Jains, Buddhists, Parsis,
Sikhs, Vaishnavites, Shaivites, Veera Shaivites, Shaktites, Christians, Secular
humanists, and others in India are all subject to the overarching dictates of
caste. Attempts to break the caste system were made time and again from the
days of Lord Buddha. Religions like Buddhism, Veera Shaivism, Vaishnavism
etc., succeeded momentarily, but the caste always resurrected itself with
vengeance, because it is a natural phnomenon. It happens in Christianity and
Islam also. Islam not only has tribes like Kurds, Arabs, Pashtoons, Mohajirs, but
also many so-called Hindu castes. Christinaity is no different either, e.g., Reddi
Chrisitans, Kamma Christians, Mala Christians, Madiga Christians, Kuruma
Christians etc.

There is no universal system of caste throughout India. The belief that the Vedic
varnashrama dharma was the “caste system in embryo,” is flawed. If not, the
 tribes of Afghanistan should also be considered originated from this class
system, because Afghanistan was Hindu/Buddhist and didn't know Islam until
700 AD. For that matter, the Hutus and Tutsis of Burundi should also be a result
of Vedic hypothetical class system. The caste system is different from the ideal
vedik varna class system. Varna is hypothetical and is a class, whereas caste is
real and plays a major role. Varna (the class) allows movement of people from
one class to the other, while tribe or caste does not. Thus, it is preposterous to
say the vedic hypothesis of class is same as caste.

According to Vedas, in any society in general, there are four underlying varnas
(colors or divisions or groups), the four groups being, intellectuals and priests
(Brahmin varna), rulers and warriors (Kshatriya varna), agriculturists and
business persons (Vaishya varna), and other workers (Shudra varna). Without
these four classes there is no society in this world. Thus, if the society is the
God, his/her head is the intellectuals and priests, shoulders are the warriors and
military, the trunk is the business and agricultural community and finally the legs
are the workers who fulfil the basic needs of the society starting from the work in
agricultural fields to the temple construction, without which society cannot go
forward.

"Giving a human form to the society, we may say priests and teachers are its
expressive face, rulers and warriors its protective arms, traders and farmers its
supporting thighs and servants and labourers its transporting feet. To conceive of
the world in the image of man, we may say the sun and moo are its eyes and
mind, water and fire its mouth, air its breath, sky its head, earth its feet, and the
ethereal space its body. This world is itself a continuing sacrifice, in which we see
all matter and energy evolving into new forms by consuming whatever existed
before." Purusha Sukta: (The Hymn of God); Rigveda.

Anybody can become a Brahmin varna (intellectual group), but one has to be
born into Brahmin caste to be a Brahmin caste. If there is a confusion, it is
because the word Brahmin has several meanings including the ultimate God,
earthly God, intellectual, teacher, priest, Brahmin tribe/caste.

The castes in Andhra Pradesh can be divided into two distinct categories.
Brahmin, Komati, Reddy, Kamma, Velama, Kapu, Nayudu, Relli, Mala, Madiga,
Yeraka, Yanadi etc., castes are based on their tribal, cultural and religious
differences, while the castes like Chakali (washerman), Kummari (potter),
Kammari (smith), Kamsali (goldsmith), Mangali (barber) etc are based on their
duties in addition to the above differences. With a few exceptions like the
Brahmin caste, all these castes are uniquely localized in Andhra Pradesh. Each
caste has a deity and distinct social formalities. The interaction between various
castes is difficult because of these religious, cultural and tribal considerations.
(Visit for more on caste: http://www.vepachedu.org/caste.htm).
 3
Conversions and adoption are such mechanisms by which a tribal identity of
the offspring may be changed. However, one has to remember that changing the
labels cannot change genes. Only inter-caste marriage combined with
conversion would result in genetic change as well. In the past, inter-caste
marriage had resulted in new castes, as conversion was not an option. Indian
castes, just like any other tribes, do not appreciate conversion to another tribe or
caste, as most of them are non-proselytizing and consider their customs superior
to any other customs and caste practices.

Brahmins are also non-proselytizing and do not appreciate tribal-caste

conversion in general. However, it may be inevitable when faced with
proselytizing forces such as Christianity and Islam, and when there is a need for
increasing the numbers in a particular community. Also, in a cosmopolitan
civilized world, where there cannot be restrictions on one’s choice of the spouse,
conversion is the best compromise. Muslims and Christians follow this method
very strictly as a method of increasing their fold. Usually, anyone who marries a
Muslim must convert to Islam.

In the past, however, through rigorous courses and tests some non-Brahmins
became Rishis, e.g., Kings like Viswamitra, Vishnuvardhana, Radheerga,
Veerahavya etc. became Rishis and established their own Vedik schools and
new Brahmin branches. (Reference: "Andhra Viprula Gotramulu, Indla Perlu,
Sakhalu," by Emmesroy Sastri, Gollapudi Veeraswami Son, Sri Seetarama Book
Depot, Rajamandri).
4
"The Risilient Brahmin," The Week, November 10, 2002,
http://www.gnxp.com/MT2/archives/000760.html.
5
The Sanskrit is an ancient language that became irrelvant to Indians in general,
and Brahmins in particular. It is the language of Brahmins. However, whenever,
Brahmins migrated to lands, they adopted to the local language and customs and
adopted local Gods, yet maintained their Sanskrit language, the Vedas, traditions
and culture. Unfortunately, today's Brahmin lost this ability to keep the Sanskrit
language and the Vedas due to various reasons.
6
Many words in Sanskrit have many meanings, e.g., Hari means God, Vishnu,
Indra, Yama, the sun, the moon, a monkey, a lion, an eagle, a horse, a frog, a
parrot, air, wind, a ray of light, yellow color, the best, etc.
7
With hidden agendas and/or without proper knowledge of Sanskrit, many
interpreters distort the Sanskrit texts.
8
Brahmanism is an ancient non-proselytizing religion and forms the basis for
many Indian religions such as Shaivism, Vaishnavism, Shaktism, Buddhism,
Jainism etc., to a large extent.
 9
A religion is a belief in and reverence for a supernatural power accepted as the
creator and governor of the universe and having a certain organization and
tradition in worshipping such Supreme Being. Brahmins believe in such
Supreme Being and have a unique way of worshipping with certain rituals, which
are different from that of the rest of the world. However, Brahmins have
embraced the local religions wherever they migrated and yet maintained their
identity and basic Vedic culture.
10
Hinduism is not a religion, but a way of life. It includes traditions, culture,
religions and othe practices of various peoples localised in the Indian Continent.
Hinduism includes communists, atheists, capitalists and numerous Indian
religions. However, the so-called experts also tell us that there is a religion called
Hinduism. For example, the Longman Dictionary says, Hinduism is the main
religion of India, which includes belief in destiny and reincarnation, while the
Oxford Dictionary says Hinduism is the main religious and social system of India,
including the belief in reincarnation and the worship of several gods. However,
there are many non-Inidan religions in this world that believe in destiny and
reincarnation. Some say that rather than a single doctrine or a single system of
worship, Hinduism is a broad confluence of ideas and attitudes. Well, of course,
then one has to wonder why the ideas and attitudes from Middles East, such as,
Islam, Christianity and Judaism, are not included in it!

However, historically, there was never such a thing as Hinduism in the Indian
Continent. It is a recent creation by the outsiders to define the myriad religions
and cultures that exist in the Indian Continent. Whatever may be the history, the
fact is that now there is so-called Hinduism in the minds of people, who cannot
comprehend the diversity of the Indian Continent and have no intention of even
attempting to understand it. So, even the Brahmin Gurus and Pandits and other
so-called Hindus have come to accept the name-the Hinduism, given to them by
the outsiders, while denouncing and redefining it again and again.

In an attempt to define Hinduism that exists in India today, the Constitution Bench
in Sastri Yajnapurushadasji and Others Vs. Muldas Bhudardas Vaishya and
Another, 1996 (3) SCR 242 held: "Then we think of the Hindu religion, we find it
difficult, if not impossible to define Hindu religion or even adequately describe it.
Unlike other religions in the world, the Hindu religion does not claim any one
prophet; it does not worship any one God: it does not subscribe to any one
dogma: it does not believe in any one philosophic concept: it does not follow any
one set of religious rites or performances; in fact, it does not appear to satisfy the
narrow traditional features of any religion or creed. It may broadly be described
as a way of life and nothing more." The Supreme Court further opined
"Hinduism had originally a territorial and not a cradle significance. It implied
residence in a well-defined geographical area. Aboriginal tribes, savage and half-
civilized people, the cultured Dravidians and the Vedic Aryans were all Hindus as
they were the sons of the same mother. The Hindu thinkers reckoned with the
striking fact that the men and women dwelling in India belonged to different
 communities, worshipped different gods, and practised different rites." Thus
Hinduism is a group of religions.

A story from Panchatantra illustrates the present confusion perfectly. Once there
was a Brahmin who used to live on alms provided by generous villagers. One
day he was offered a calf by a neighboring villager. The Brahmin was happy and
was carrying the calf home. Three cheats saw the Brahmin carrying the calf and
thought that it would make a nice meal for them, while it would be useless to the
vegetarian Brahmin. They came up with a plan to cheat the poor Brahmin. One
after the other all three pass by the Brahmin and tell him that he was carrying a
goat, donkey and a dead pig, respectively. Although the Brahmin didn’t believe
initially, he came to a conclusion that whatever he was carrying was certainly not
a calf and it must be demon because it was appearing to various people as
various things. So, he became scared and abandoned the calf. The three
cheats happily had a nice meal of the calf. This story tells us that persistent
misinterpretation gets credibility over a period of time. And so, now we have
Hinduism and everything in India is Hinduism and the tribes and castes in India
are due to the Hindu philosophy, contrary to the reality and the interpretation of
the Supreme Court. Life is simple that way, otherwise the diversity in India is
bewildering.

This Western and leftist definition of Hinduism resulted in attribution of Brahmin

customs, traditions, and culture to non-Brahmins. As a result, non-Brahmins like
Iliah Kanche, a Kuruma Christian, who had developed a bitter hatred against
Brahmins declared themselves as non-Hindus. Many other Hindu religions also
declared themselves as separate from Hinduism, e.g., Buddhism, Jainism,
Sikhism etc.

This Western definition of Hinduism as a single religion, contrary to the above

Supreme Court definition, by the Western and leftist Indian intellectuals has
resulted, unfortunately, in another SC judgment of far-reaching consequences for
Brahmin religion. The Supreme Court has ruled that Brahmins do not have
monopoly over performing puja in a temple where Brahmins have been priests
for centuries and said a non-Brahmin, properly trained and well-versed in the
rituals, could be appointed as a priest. In this decision, the SC has trampled on
the freedom of religion enshrined in the constituion as applied to Brahmins. The
Brahmins and non-Brahmins are considered part of a single religion called
Hinduism and, thereby, a non-Brahmin can take over the temples of Brahmins.
This decision was delivered by a Bench comprising Justice S. Rajendra Babu
and Justice Doraiswamy Raju, while upholding the appointment of a non-
Brahmin as a priest in Kongoopilly Neerikode Siva Temple at Alangad village in
Ernakulam, Kerala. The government of India and the Judiciary not only interfere
in the religions of Hindus and Hindu institutions, but also actively attempt to
destroy the Hindu religions such as Brahminism, while supporting and allowing
the growth of Western religions such as Islam and Christianity and those religons
that declared to be separate from Hinduism, by all means. This kind of
 interference by the government would not be tolerated anywhere in the world,
including India. It is impossible to have a Kurdish priest in a Turkish mosque or a
Catholic priest in a Serbian church or a Muslim in Christian Church; and even the
most secular/communist government in the world would not impose such an
absurd decision, except in India and that too with regard to Brahmins only.
11
Mayne’s Treatise on Hindu Law and Usage, 14th Edition, 14th edition, pp. 1-45.
12
Once upon a time, an assembly of Brahmins was arranged in presence of Lord
Brahma. All the Brahmin teachers and professors were invited. It was declared
that who ever among the invited fails to attend the Brahmin assembly would be
considered to have committed the sin of murder of a Brahmin (Brahmahatya).
For some unavoidable circumstances, Professor Vaisampayana could not attend
this meeting and acquired the sin of Brahmahatya. He assembled all his disciples
and requested them to share the burden of the sin of murder. One of his disciples
was Yajnavalkya. He was a great intellectual and was very powerful due to his
knowledge. He came forward and suggested that he would take all the sin and
manage it with his powers and requested Vaisampayana to let go other disciples.
Vaisampayana was enraged at this request. He considered this request as
arrogance of Yagnavalkya and completely out of line. Consequently, he ordered
Yajnavalkya to give up all the learning that he learned from Vaisampayana and
leave his school immediately. Yajnavalkya followed the orders of the professor
and discarded all the learning, which immediately evaporated into the solar
dimension. And he became poorer in his knowledge and hence in powers and
luster.

Yajnavalkya went to the Sun God and requested the Sun to teach him Yajurveda.
The Sun God agreed to teach and asked him to follow him in the form a horse
during his continuous travel across the skies and learn. Thus Yajnavlakya
became a Vajasaneya, one who learned as a horse and a branch formed called
Vajasaneya sakha. This Yajurveda learned by Yajnavlkya as a horse from the
Sun God is called SuklaYajurveda and the earlier one that was learned from
Vaismpayana was Krishna Yajurveda.

According to Vedas, when Yajnavalkya discarded the knowledge of Vedas,

other disciples absorbed it like Tittiri birds and hence the branch that came from
those disciples is called Tittiriya sakha.

Source: Vayaupuranamu in “Ashtadasapuranamulu,” by Venkataramasastri

Kompella, Rohini Publications, Rajamandri, pp. 308-309.
13
In Sanskrit, gotram means family, race, lineage, a mountain, a cow-pen and so
on!
14
http://www.haryana-online.com/People/brahmins.htm
 15
http://www.kamat.com/kalranga/people/brahmins/list.htm
16
"Andhra Viprula Gotramulu, Indla Perlu, Sakhalu," by Emmesroy Sastri,
Gollapudi Veeraswami Son, Sri Seetarama Book Depot, Rajamandri.
16a
"Hindu Castes and Sects," Jogendranath Bhattacharya, 1896.
16b
The Pradhamasakha Niyogi Brahmins: Some family names that belong to
Pradhamasakha Niyogi are: Adaalatu, Adukuri, Ainaparti, Ainamprolu, Akhandam,
Alapattu, Aleti, Alladi, Ambadasu , Ambarukhana, Anantavarapu, Andukuru,
Anipeddi, Annavarpu, Anumarlapudi, Attota, Ayinambrolu, Ayinpurapu, Challa,
Chittem, Edlapalli, Eedupalli, Errapatruni, , Gangaravula, Gampa, Gatraju,
Gaddapalli, Ganapatiraju, Gajulapalli, Gadicharla, Gorijavolu, Kanchikacharala,
Kanchugantala,Kathari, Kanakabhattula, Kavulu, Kavuluri, Kakarlapudi,
Kakarlamudi, Kamaraju, Karinapati, Kuppila, Khandaladinne, Regadamilli,
Srikaram, Sridhara, Sandepudi, Sampatam, Sambaraju, Sattenapalli, Satram,
Sannikandlapadu, Samudram, Saripalli, Savidi, Somaasi, Sthaanam, Tammera,
Udayagiri, Ullaganti, Uppala, Urakaranam, Uta, Uttaralingamakuntla, Vaddiraju,
Vadduri, Vadlamudi, Vaduri, Vahi, Vallambhatla, Valluri, Vanam, Vangipurapu,
Vonkamamidi, Vankeswarapu, Varagani, Varahagiri, Vareswaram, Varkhola,
Vasa, Velagapudi, Vepachedu, Vissamraju, etc. Most of these families belong to
"Kanva" or "Kanveeya" branch of Pradhamasakha. Many of these family names
are unique to Pradhamasakha, and you may not find the same names in any
other Brahmin caste, but some family names are found in various other Brahmin
groups as well. Also, some of these family names may be found in non-Brahmin
castes due to the fact that many of the family names are derived from the village
names and/or due to inter-caste-mixing.
17
http://www.kokanastha.com/index.htm
18
http://www.chembio.niu.edu/hosmane/roots.html
19
http://www.chennaionline.com/columns/DownMemoryLane/diary169.asp
20
http://culture.konkani.com/Historical/15_Chitrapur_Saraswa.htm
21
http://www.hindunet.org/srh_home/1996_9/msg00393.html
22
http://www.rsbnet.com/new/history.html
23
http://www.boloji.com/places/0019.htm

Other sources on the web:

Brahmins of Andhra Pradesh by V. Ramachandrarao
http://www.brahminworld.com/bw1.htm

http://www.gosai.com/dvaita/madhvacarya/Brahmana-Vaisnava.html
 Copyright ©1998-2004
Vepachedu Educational Foundation, Inc
Copyright Vepachedu Educational Foundation Inc., 2003. All rights reserved. All
information is intended for your general knowledge only and is not a substitute for
medical advice or treatment for special medical conditions or any specific health issues or
starting a new fitness regimen. Please read disclaimer.

Om! Asatoma Sadgamaya, Tamasoma Jyotirgamaya, Mrityorma

Amritamgamaya, Om Shantih, Shantih, Shantih!
(Lead the world from wrong path to the right path, from ignorance to knowledge, from
mortality to immortality and peace!)
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