8439451 brahmin with abhivadanam

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Mana Sanskriti (OurCulture)

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Issue 69 5105Kali Era , Swabhanu Year, Asvayuja month1925Salivahana Era, Swabhanu Year, Asvayuja month2061 Vikramarka Era, Swabhanu year, Asvayuja month

2003 AD, October

BRAHMINS

IntroductionBrahmin Population

Meaning of BrahminBrahmin Sages and Branches

Major Brahmin Castes

Various Brahmin CommunitiesBrahmins of Andhra Pradesh

Notes and References

IntroductionIn the ancient world and even in the modern society people usually formcohesive groups based on their language, culture and geographical location.These groups have a common ancestry and are led by chiefs of the familiesaround which they gathered. Such communities are called tribes1. There areinnumerable 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 andcastes2. The tribes are still in the forests and hills and not really part of themodern society. Castes have been living in the villages and cities since ancienttimes and are civilized. In the Indian Continent, a caste means a modern civilizedtribe or clan or group of people that have marital relationship among them. Somecastes are further divided into subcastes. Matrimonial relationship among
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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, andhence hereditary. So, one has to be born into a caste or tribe to belong to thattribe or caste. Again, this is not unique to India. These ancient tribal traditionsare 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 Population4The census of 1881 enumerated 1,929 castes. Brahmins, Kunbis and Chamarsaccounted for approximately 10 million each. Of these 1,929 castes, 1,432 (74per cent) were geographically localized groups and each caste or tribe is uniqueto 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 were4.32% of the total population. The so-called Muslim minority in India is

approximately 20 to 25 percent of the total population, even after MuslimPakistan and Muslim Bangladesh separated from India. However, registeredMuslim percentage is only ~15%, less than the real percentage of the totalpopulation, due to misrepresentation. Brahmins even in Uttar Pradesh, wherethey are most numerous, constitute just 9 percent. In Tamil Nadu they form lessthan 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 theBrahmins for slaughter, after the Hindu warriors had been bled to death on thebattlefield. Even the Portuguese in Malabar and Goa followed this policy in the16th century, as can be deduced from Hindu-Portuguese treaty clauses

prohibiting the Portuguese from killingBrahmins.(http://sarvadharma.org/Museum/Articles/islamicgenocide.htm )

Meaning of BrahminThe word Brahmin means many things to many people resulting in confusion.One of the reasons for this confusion is Sanskrit language5. Many words inSanskrit have many meanings6. Depending upon the context one has to take themeaning of the word. The word Brahmana (hereinafter "Brahmin") means theGod, one who knows God, one who has the knowledge of God, one who has theknowledge of Vedas, an intellectual, a priest, a teacher, a professor, a personbelonging to Brahmin caste, a superior person, a text related to Vedas, and soon7. Accordingly, priests in a mosque, church, a synagogue, a gurudwara etc.are all Brahmins because they are all , obviously, priests. They are also Brahminsbecause they are supposed to have the knowledge of God. They are alsoBrahmins because they are intellectuals. However, none of them are God and atleast a couple of them would consider it blesphemous to say so. They may nothave 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
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there are Boston Brahmins who are Americans and have nothing to do with theVedas or vegetarianism. They are not even remotely related to the IndianContinent.

There are hundreds of religions, practices, traditions, castes, tribes etc. dubbed

as Hinduism. One among those religions is the Brahminism8

practiced by theBrahmin caste. Brahmins have distinct traditions, culture and religion and followcertain principles and practices. This religion9 may also be called Sanatana(ancient) Dharma or Vedic religion. However, there is a lot of confusion as to thedefinition ofHinduism10 , which encompasses everything indigenous to the IndianContinent, e.g., some groups of Indians like Sikhs, dalitChristians, Muslims, andpeople like Iliah Kanche, a Kuruma Christian, confuse Brahminism withHinduism. Iliah Kanche declares that he is not a Hindu, because he does notfollow any of the principles of Brahmins such as vegetarianism etc. However,Brahminism is only one of the many religions of India that are collectively calledHinduism. Yet, almost all other Indian (Hindu) religions also respect the Vedas.

Most of the practicing Brahmins adhere to the principles such as acceptance ofthe Vedas with reverence; recognition of the fact that the means or ways tosalvation and realization of the truth are diverse; God is one, but hasinnumerable names and forms to chant and worship due to our variedperceptions, cultures and languages; that a Brahmin works for the welfare of theentire society and so on. Daily practices of Brahmins include sandhyavandana(prayers to Gayatri and Sun God), prayer to ishtadaiva orilavelpu(personalGod), yoga, non-violence, vegetarianism etc. Everything in the daily life of aBrahmin is a ritual. However, special rituals include marriage, ritual conceptionand consummation of the wedding, rituals of childbirth, naming ceremony, first

feeding ceremony, the childs first tonsure, upanayana (the sacred-threadceremony - 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, bothorthodox & heterodox. All religions of Brahmins and all traditions, in one way orother, take inspiration from the Vedas. Traditional Brahmin accepts Vedas asapaurusheyam (not man-made), but revealed truths and of eternal validity orrelevance and hence the Vedas are considered Srutis that which have beenheard and are the paramount source of Brahmin traditions and is believed to bedivine. 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 henceattach 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 theVedic schools which they belong to, Brahmins are further divided into various
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subcastes.

The Beginning of Divisions among Brahmins: sutra Period: During the sutraperiod, roughly between 1000 BC to 200 BC, Brahmins became divided intovarious Sakhas or branches, based on the adoption of different Vedas and

different readings and interpretations of Vedas. Sects or schools for differentdenominations of the same Veda were formed, under the leadership ofdistinguished teachers among Brahmins. The teachings of these distinguishedrishis are called sutras. Every Veda has its own sutras. The sutras that deal withsocial, moral and legal precepts are called dharma sutras, whereas those sutrasthat deal with ceremonials are called Srauta sutras and domestic rituals arecalled gruhya sutras. sutras are generally written in prose or in mixed prose andverse. These sutras are based on divine Vedas and are manmade and henceare 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 ofDharma Sastras. There is a lot of contradiction among theseDarmasastas, evenwithin one Smriti. These differences in the rules and rituals resulted in the rigidstratification of subcastes among Brahmins. None of these smritis is supremeand universally applicable throughout the Indian Continent. The oldest amongthese Dharma Sutras are Apasthambha, Baudhayana, Gautama and VasishtaSutras.

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

Krishnayajurveda School. He belonged to fifth century BC. Apasthambhasteachings are calledApasthambhasutra orApasthambhasmriti.Baudhayana: Baudhayana also belonged to Krishnayajurveda School and was

an inhabitant of Andhra Country. Baudhayanas teachings are calledBaudhayanasutra orBaudhayanasmriti.

Brihaspati: Brihaspati was probably the first jurist to make a clear distinctionbetween civil and criminal justice. Yajnavalkya referred to Brihaspati. However,Brihaspati is considered to belong to 200-400 AD. Brihaspatismritihas a lot ofsimilarities with Dhammathats of Myanmar (Burma).

Gautama: Gautama was the most ancient sage of all Brahmin lawgivers. Hewas quoted by Baudhayana and belonged to Samaveda School. Gautamasteachings are called Gautamasutra orGautamasmriti.

Harita: Baudhayana and Vasishta in their Dharmasutras quote Harita.Haritasmriti or Haritasutra is an extensive work.

Katyayana: Yajnavalkya mentions Katyayana. Katyayanasmriti is quoted inseveral works of Viswarupa, Mitramisra etc. Smriti Chandrika cites 600 verses ofKatyayanasutras. He may belong to the same period as Narada and Brihaspati.

Manu: Manu is a mythical personality and is the ancestor of the entirehumankind. Manu received the code from Brahma, and communicated it to ten


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sages and requested Bhrigu rishi to repeat it to the other nine. This code ofconduct recited by Bhrigu is called Manusmriti. For convenience, the British tookManusmritias the paramount law of the Indian Continent. Manudharma is notonly revered by Brahmins and Hindus, but also by Buddhists in Java, Siam andMyanamar. Manusmritiwas 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 andmoral teachings. Some authors think that Narada belonged to Gupta period whenthere was a distinct revival of Brahminism and Sanskrit literature.

Vasishta: Vasishta belonged to 3rd century BC and a native of North India.Vasishtas teachings are called Vasishtasutra or Vasishtasmriti.

Vishnu: Vishnu belonged to 1st or 2nd century AD. Vishnus teachings arecalled Vishnusutra or Vishnusmriti.

Yajnavalkya: Yajnavalkya belonged to Suklayajurveda School12 . He was anative of Mithila City in North Bihar and probably lived anywhere from few

centuries before Christ to 200 AD. However, some scholars think he belonged tofirst or second century AD. Yajnavalkya Dharmasmriti has been subject ofnumerous commentaries. The most celebrated of all the commentaries ofYajnavlkyasmritiis Mitakshara and is practically the beginning of the Brahmin lawand the so-called Hindu law. Passages from Mitakshara have been foundpractically in every part of the Indian Continent and became an authority. TheYajnavlkyasmritiis concise, more systematic and better arranged than theManusmriti. From early times, commentators like Viswarupa, Vijnaneswara,Apararka, Sulapani, Mitramisra etc., from every part of India selected theYajnavalkyasmritias the basis of their commentaries. Passages fromYajnavalkyasmiritiappeared 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 ~1200AD and wrote Smritichandrika, and Madhavacharya or Vidyaranya, who was thePrime Minister of Vijayanagara dynasty and pontiff for some time of thecelebrated 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 includeChitpavana Brahmins, Daivajna Brahmins, Deshastha Brahmins, DhimaBrahmins, Gouda Saraswat Brahmins, Havyaka Brahmins, Hoysala KarnatakaBrahmins, Iyers, Kandavara Brahmins, Karade Brahmins, Karhada Brahmins,Kayastha Brahmins, Khandelwal Brahmins, Kota Brahmins, KonkanasthaBrahmins, Koteshwara Brahmins, Nagar Brahmins, Namboothiri Brahmins,Niyogi Brahmins, Padia Brahmins, Rajapur Saraswat Brahmins, SaklapuriBrahmins, Sanketi Brahmins, Saraswat Brahmins, Shivalli Brahmins, SmartaBrahmins, Sthanika Brahmins, Thenkalai Iyengars, Tuluva Brahmins, Vadagalai
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Iyengars, Vaidiki Brahmins and Vaishnava Brahmins.

In addition to the above major castes of Brahmins, there are several Brahminsubcastes. The Rev. M.A. Sherring4 had, in the 1860s, compiled some 2,000 ofthem in the second volume of his Hindu Tribes and Castes. He considered the

list incomplete. The Brahmin subcastes are grouped under various gotras13

thatare patrilineal groups.

According to one legend (according to Sherring), all the chief Brahmin gotras aredescended from the Saptarishis (seven sages). Sherring says the Vatsa, Bida,Arshtikhena, Yaska, Mitryu, Shaunak and Bainya gotras claim descent from sageBhrigu; 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 andIndrakaushika from sage Viswamitra; the Nidruba, Kasyap, Sandila, Rebha andLangakshi from sage Kasyap; the Vashisht, Kundin, Upamanyu, Parashara and

Jatukaraniya from sage Vashisht; and the Idhamabahar, Somabahar,Sambhabahar and Yagyabhar from sage Agastya. Othergotras are said to havebeen derived from these gotras.

Sherring has also listed some chiefgotras according to the Veda each oneobserves. Thus the Bhargaus, Sankritas, Gargs (Chandras), Bhrigus andSaunaks follow the Rig. The Kasyaps, Kaasyaps, Vatsas, Sandilas andDhananjays follow the Sama. The Bharadwajs, Bhaaradwajs, Angirahs, Gautamsand Upamanyus observe theYajur; 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 NarmadaRiver. The gaur(white) subcastes, according to Sherring, inhabit the region northof the Narmada and the draviDa subcastes, the south. The chiefgaursubcastesare Kanakubja, Saraswat, Gaur, Maithila and Utkala and the chief draviDasubcastes are Maharashtra, Tailanga, Dravida, Karnata and Gurjar. Then thereare 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, manyBrahmins don't know and don't care about these distinctions, which are now ofhistorical importance only. Intermarriages are becoming very common amongthese groups, nowadays. As a matter of fact, Brahmins have been marrying non-Brahmins also.

Various Brahmin Communities15 (Note: The following list does not represent allthe Brahmin castes of the Indian Continent)
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given by Boudhayana. The smaarta Brahmins in Andhra Pradesh can begrouped into two major divisions formed about a thousand to about 700 yearsago (most probably during Kakatiya rule), Niyogi and Vaidiki. However, inaddition to smaarta Brahmins, there are other Brahmin groups such as SriVaishnavas, Madhavas and Aradhyas. I have grouped them in Vaidiki Brahmin

group below for convenience only. Today, many Brahmins don't know and don'tcare about these distinctions. Intermarriages have been very common amongtheses groups. As a matter of fact, Brahmins have been marrying non-Brahminsalso. The following is only of historical importance.

i) Niyogi Brahmins: Niyogi Brahmins are those Brahmins who took up varioussecular vocations including military activities and gave up religious vocation,especially the priesthood. Niyogi Brahmins depend and emphasize on moderneducation. They were ministers in the courts of kings and feudatories. Many ofthem were village accountants/clerks, karanams (Andhra) orpatwaris(Telangana), until recently. The Niyogis are considered to be eligible for priestly

service. But they will never either accept a religious gift or partake ofSraaddhafood (food given to Brahmins duiring the death related rituals). According toJogendranath Bhattacharya16a, Niyogi name is derived from Yoga, which meansreligious contemplation or meditation, as opposed to Yaga, which meansreligious sacrifice. Niyogin in Sanskrit also means "employed" or "appointed" andaccordingly, it is probable that they are so-called because they accept secularemployment.

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 wasthe only Brahmin Chief Minister (1971-72) of Andhra Pradesh and also the onlyTelugu Brahmin Prime Minister (1991-1996) from South India who ruled themodern Indian Union. Over the past millennium the Niyogi Brahmins are dividedfurther into various groups:

a) Pradhamasakha (First Branch) Niyogi Brahminsb) Aruvela Niyogic) Nandavarika Niyogid) Karanakamma Niyogie) Velanati Niyogif) Telaganya Niyogig) Dravida Niyogih) Karanalui) Sristikaranalu or Sistukaranalu or Sistakaranalu.

j) Kasalanati Niyogik) Pakanati Niyogi.
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a) Pradhamasakha Niyogi Brahmins: This caste belongs to Sukla (white)Yajurveda School12 , while majority of Brahmins in Andhra Pradesh belong tokrishna (black) Yajurveda School. In Maharashtra also there is a group ofBrahmins called Pradhamasakha Brahmins. The Pradhamasakha NiyogiBrahmins16b 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 from6000 (Aruvelu) villages in velanadu area ofAndhra Pradesh.

Some believe that Arvelanadu is an alternate name forVelandu and hence the Niyogi Brahmins of that regionare Arvela Niyogis.Aruvela Nioyogi Brahmins are political, worldly-wise,and business minded.

They were ministers in the courts of kings andfeudatories, and clerks and accountants (Karanalu).Pamulaparti family belongs to Aruvela Niyogi Brahmins.

c) Nandavarika Niyogid) Karanakamma Niyogie) Velanati Niyogif) Telaganya Niyogig) Dravida Niyogi

h) Karanalui) Sristikaranalu or Sistukaranalu or Sistakaranalu: These are teachers,

officials, village accountants (karanam). They are mostly located in Ganjam andVisakha districts. Famous poet Krishnamurthy Sistu belongs to this group ofBrahmins.

j) Kasalanati Niyogik) Pakanati Niyogi
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ii) Vaidikulu (Vaidiki Brahmins): Vaidiki Brahmins are those Brahmins whopractice mainly religious vocation performing various religious activities, inaddition 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 toplease 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 Hindutemples in which animal sacrifices are common. The priests in such Hindutemples are non-Brahmins. Vaidikis also perform rituals for every occasion in lifesuch as birth, giving solid food to the infant for the first time (annapraasanamu),initiation into education (upanyanamu), female puberty, marriage, consummationof marriage, several stages of pregnancy, death, carrying the dead bodies,cremating the dead, etc. Many of these rituals are very important and limited toBrahmins, except a few ceremonies like marriage. They also take up evenbegging as ascetics. This ascetic life of Brahmins was the inspiration for the

Buddhist ascetics.

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

According to Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji, theBrahmins who perform priestly duties and other religious activities should followcertain rules:

The Brahmin has to wake up at four in the morning and bathe in cold water, rainor shine, warm or cold. Then, without a break, he has to perform one rite afteranother: sandhyavandana, Brahmayajna, aupasana, puja, vaisvadeva and oneof the 21 sacrifices. If you sit before sacrificial fire for four days you will realisehow difficult it is with all the heat and smoke. How many are the vows and thefasts 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. Thedharmasastras are not created for his convenience or benefit, nor to ensure thathe 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 hashis daytime meal it will be 1 or 2. (On the day of a sraddha it will be three orfour). This is the time the peasant will have his rest after his meal under a tree
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out in the field where he works. And the Brahmin's meal, mind you, is as simpleas 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 savemoney for the future but not the Brahmin. He has no right either to borrow moneyor to live in style. ...

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

Pancame' hani saste va sakam pacati svegrheAnrni ca' pravasi ca sa varicara modate

If daytime is divided into eight parts, the Brahmin may have his food only in thefifth or sixth part after performing all his rites. Before that he has neither anybreakfast nor any snacks. And what does he eat? Not any rich food, no sweetslike 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 theleafy vegetables growing free there and for which he does not have to beg. Heshould not borrow money: that is the meaning of the word "anrni", because if hedeveloped 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 notto 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 acquaintedwith agricultural science, construction of houses, etc. At the same time he must

give instructions in these subjects to pupils from the appropriate castes. His ownvocation 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 toanswer, "Yes, I know". If he is asked, "Do you know to draw and paint" again hemust (be able to) say, "Yes". But he cannot wield a knife or become an artist toearn his livelihood. All he can do is to learn these arts and teach others the sameaccording to their caste. He is permitted to receive a daksina to maintain himselfand he must be contented with it however small the sum may be. The Brahmin'sspecialty is his true vocation is Vedic learning.

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

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


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Indian Union are determined to destroy the Hindu religions, in favor of non-Hindureligions. The modern Indian democracy tends to support Abrahamic religions toappease the rich and powerful global proselytizing religions. The ancient traditionof rulers protecting Brahmins is an obsolete tradition. Accordingly, it is upon theindividual citizens to step up to help and protect Brahmins, temples and their

traditions. As the times have changed, even Vaidika Brahmins should earnmoney to protect the Dharma, despite the traditional ban on earning money. Thatwas one of the main reasons for the existence of Niyogi Brahmins. However,many Brahmins in India are Naxalites, communists and atheists. Thus, it isincumbent on all Brahmins, who believe in their culture, to rise to the challenge ofprotecting the Vedik culture. Otherwise, the extinction of Hindu culture andBrahmin tradition is not far away. See a review of Brahmin Poverty in AndhraPradesh:http://www.vepachedu.org/brahmana-tribe.html.

There are many subcastes in Vaidiki Brahmins as well:

l) Vaishnavam) Draavidulun) Madhvuluo) Velanati Vaidikulup) Telaganyulu or Telaganadu Vaidikisq) Venginati Vaidikulur) Kasalnati Vaidikulus) Muraknati Vaidikuluu) Adisaivuluv) Saivulu

l) Vaishnava: Pancharatra and Vaikhanasa Brahmanulu: Among theVaishnavities, the strict vegetarians and highly educated people also are giventhe approximate status of brahmins in Andhra Pradesh. They adhere to either themedieval Tenkalai or Vadakalai and Agaama scriptures. One section followsVaikhanasa scriptures and other the Pancharaatra, dealing mainly with templeritual. They run large temple establishments very efficiently. They rose toprominence during Vijayanagar times. They are followers ofpanchasanskara,ekayanayajussakha and katyayanasutra. These Vaishnavite Brahmins arespread mainly in Karnataka and Andhra, and to some extent in Tamilnadu also.Vaikhanasa subcaste belongs to this group. The great Vaishnavite reformers likeRamanujacharya, 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 ofthese Vaishnavites include Acharis, Iyengars and velanadu vaideekulu. TheseVaishnavas 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
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per vaishnavite agamic canons. The big hearted Raamanuja fought againstcaste distinctions and gathered under his doctrine, people from all walks of lifeand caste and religion and occupation and said henceforth they shall be knownas one community. Thus he created the Iyengar community, and told them to

always work for reform of society. Some of the earlier vaishnava and bhagaavataadherents also merged into the iyengars. Later there was a large immigration ofRamaanandi 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 thatthere 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 otherorigins. It is however true, after some centuries this reformist movement becamejust another caste, not quite sure about its place in the hierarchy.

The immense and lasting influence of Raamanuja is probably not realised bymany 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 RaamanandaKabir Ravidas Nanak Tulsidas Vallabhacharya Nimbaarka Madhvacharya

Raghavendra Chaitanya Ramdas. ...even recent reformers like Phule and isckonand others

One characteristic method used by the gurus was community dinners, whereeverybody sat together without distinction. This went a long way towards

reduction of old discriminations. As a consequence there are expert cooks whoeasily handle very large scale cooking among them. (a very difficult job). Oldtribal cult spots and medieval pilgrimage centers like the Varaaha shrine at

Tirupati were modernised, along with the new scriptures and new rituals inventedby Ramanujacharya to foster a cooperative spirit. He also kept in mind the

weaning away of simple tribal people from blood sacrifices. It seems many jainsalso merged with vaishnavites, just like in an earlier era buddhists shifted tovarious 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 artslike music and dance.

The Madhvaas date from the recent reform activities ofMadhvacharya(somewhere in the 12th century) also of the vaishnava sampradaya , and theywere prominent in the last days of Vijayanagar (1500's) . A famous guru of the

line was Raghavendraswami. (They are found all over karnataka, south


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Maharashtra, Tamilnadu as well as Andhra). Their roots include a strong marathione, and a north Indian connection as well.(http://netinfo.hypermart.net/reformist.htm)

m) Draavidulu: Draavids, who seem to be north Indian Brahmins who arrivedin coastal Andhra. Dravidas are further divided into subcastes likeAaraamadravidulu, Perurudravidulu, Ryalidravidulu, Divili Brahmins,

Pudurudravidulu, Tummagunta Brahmins etc based on the locations theysettled. Aaraama Dravidas are those who lived in gardens (aaraamas). Peruri

Draavidas are from the village Peruru in Amalapuram. Long time ago, a famousBrahmin from Kasi by name Periyavajhala arrived in Andhra and setteld in avillage 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 whichGoutamiputra Satakarni beloged to is a Dravida Brahmin caste. This groupbelongs to Rigveda school.

For more on aaraamadravida Brahmins click here.

n) Madhvulu: Madhvas are the followers of Sri Madhvacharya, (a k. a. srimadAnandateertha), the 13th century saint-philosopher of Karnataka, India (see alsohttp://www.madhva.org and http://www.madhva.net). They were prominent in thelast 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 VaidikiBrahmins. 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 foundin the erstwhile Mysore State (Karnataka), except Kadur.

p) Telaganyulu or Telaganadu Vaidikis: The Telaganya Vaidikis are asnumerous 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, theancient 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
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and Kanva madhyandina sakha and have the family names such as Joshi,Ojjhulu etc.

u) Adisaivulu: They belong to Krishna Yajurveda school. These SaivaBrahmins 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, theystudy Vedas also and belong to Krishna Yajurveda school. One of the sects ofthese saivite Brahmins is called Aradhyas, related to Panditaradhyas of

Sivakaviyugamu(Era of Saiva poets) of 12th century. They generally run Saivaand 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 theyfollow 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. ThusAradhyas remain designated to be Brahmins, just like other castes in Lingayatreligion (followers of Basava) today, e.g., various Jangamas.

2) Chitpavana Brahmins: Konkanastha Brahmins17

Chitpavan brahmins are basically from Konkan, the coastal belt of westernMaharashtra. Since they are from Konkan they are known as Konkanastha.

Chhatrapati Shahu Maharaj appointed Balaji Vishwanath Bhatt as his Peshwa orPrime Minister. It was the first time a person from Konkan appointed to an

important post in Deccan. Eventually, many people from Konkan migrated to jointhe service of Marattha kingdom. Chitpavan Brahmin folks are easily recognised

by the certain characteristics suc as fair skin, light coloured eyes (blue, green orgrey), sharp nose, distinct jawline, and some have light or blonde hair.

3) Daivajna Brahmins4) Deshastha Brahmins

5) Dhima BrahminsThe Brahmins of Haryana14 are divided into four main groups: Gaurs, Saraswats,

Khandelwals and Dhima. The Khandelwals and Dhima came into this regionafter Saraswats and Gaurs, most probably from neighboring Rajasthan. The

Brahmins themselves had a ranking system between them with the Gaurs beingon the top followed by the Saraswats, the Khandelwals and the Dhima. The

Gaurs used to consider themselves to be superior to the other Brahmins andneither ate, drank nor intermarried with them.

6) Gaur BrahminsThe Gaurs of Haryana claim that they come to Haryana originally from Bengal. Itis believed they came as Purohitas along with various immigrant farming tribes.The Brahmins themselves had a ranking system between them with the Gaurs
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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 Havyakas18It is believed that the Kadamba kingdom had many Kshatriyas and Havyakas

were brought in to perform the royal rituals and the related functions of theempirical government. Thus the first few families were settled in Banavasi, the

beautiful capital of the Kadambas and the place so adored by Pampa. Since thevery 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 ofnaming even extended to the specific role played by families in the whole gamutof rituals. Thus originated the seven family names given by Raja Mayooravarma.

The Havyakas are the only Brahmins who derive their surnames from the jobthey 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 ritualisticactivities, "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 largelyknown 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 themwere great Vedic scholars. They conducted the coronation of the kings and actedas their spiritual advisors and Gurus. They also acted as the Gurus to the villagesand the towns where the temples were located. They advised people on variousmatters including fixing of auspicious time for commencing important ventures.

Many of them were the great exponents of Vedic Astrology and AyurvedicMedicine. They are supposed to be followers of Baudhyana sutra and are divided

as 'Kanchipuram', 'Tiruvalangadu' and 'Thirukazhakundram' Gurukuls. It isinteresting that all the three are the names of ancient towns and temples around

Kanchipuram. This clearly indicates that the earliest migration was toKanchipuram. Kanchipuram is one of the two most ancient cities of India. Theother being Varanasi (Kashi). The linkage between the Varanasi (Kashi) and

Kanchi has existed from earliest times and has been facilitating the migration ofpriests between the North and the South. It is possible that Kanchipuram,

Tiruvangadu and Tirukalikundram were the first destinations for the Gurukuls whoarrived. They stayed and worked there till they were redeployed to other interior

temples and towns.

11) Kandavara Brahmins
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12) Karade Brahmins13) Karhada Brahmins

14) Kashmiri Saraswat Brahmins15) 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 afterSaraswats and Gaurs, most probably from neighboring Rajasthan.

17) Konkanastha Brahmins18) Kota Brahmins

19) Koteshwara Brahmins20) Nagar Brahmins

21) Namboothiri Brahmins22) Padia Brahmins

23) Rajapur Saraswat Brahmins

24) Saklapuri Brahmins25) Sanketi Brahmins26) Saraswat Brahmins

a) The Chitrapur Saraswat Brahmins20The Chitrapur Saraswat Brahmins represent a relatively small group of Brahmins

who firmly established their identity as a unified group in the year 1708. Thehistory of migration of their ancestors from Kashmir to a variety of places all overthe country of India serves to demonstrate how their strong religious and culturalbeliefs developed into the present century. Today, members of this group are in

Maharashtra, Goa, Karnataka, and Tamilnadu.

b) Kashmiri Saraswat Brahmins or Kashmiri Pandits

21

According to accepted traditions in the rest of the country, Kashmiri Brahmins arebelieved to be a branch of the Saraswat Brahmins who were so called becausethey 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 riverdried up, these Brahmins migrated. A large section of this uprooted communitywas 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 ofthe Indian Union, Pandit Jawaharlal Nehru, belongs to the Pandit community.

The Nehru dynasty ruled the Union for almost half a century. Yet, KashmiriPandits 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 aboutits physical destruction in whole or in part;

(d) Imposing measures intended to prevent births within the group;
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(e) Forcibly transferring children of the group to another group. (Article 2 ofConvention 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 Valleyby 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 theirhomeland, 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 fightinga 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,MaviyaNagar,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 Brahmanas22Rajapur/Balawalikar Saraswat Brahmanas,as they are known, belong to the

"Pancha (five) Gauda Brahmana" groups or "Gaudadi Panchakas". TheSaraswats of all subsects of today are said to have originated from the

Saraswath region, from the banks of river Saraswati. In Rigveda, references toriver Saraswati has been frequently made in the shlokas praising the river as themost mighty river and describe her as "limitless, undeviating, shining and swift

moving". But the Saraswati vanished from the region.

d) Haryana Saraswat BrahminsThe Saraswats of Haryana are original settlers of this region, taking their name

from the Saraswati river.

27) Shivalli Brahmins
http://www.preventgenocide.org/law/convention/text.htmhttp://www.kashmiri-pandit.org/sundry/genocide.htmlhttp://www.kashmiri-pandit.org/sundry/genocide.htmlhttp://www.kashmiri-pandit.org/sundry/genocide.htmlhttp://www.kashmir-information.com/Atrocities/index.htmlhttp://www.vepachedu.org/manasanskriti/Brahmins.html#22#22http://www.vepachedu.org/manasanskriti/Brahmins.html#22#22http://www.preventgenocide.org/law/convention/text.htmhttp://www.preventgenocide.org/law/convention/text.htmhttp://www.kashmiri-pandit.org/sundry/genocide.htmlhttp://www.kashmir-information.com/Atrocities/index.htmlhttp://www.vepachedu.org/manasanskriti/Brahmins.html#22#22


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28) Smarta Brahmins29) Sthanika Brahmins

30) Tuluva Brahmins23 : The ancient Tulu nadu extended from Gokarna in thenorth, 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 isspoken only south of River Kalyanpur in Udupi and Dakshina Kannada districts ofKarnataka. This is the heartland of Tulu nadu today. While Udupi is the religious

center of Tulu nadu, Mangalore is the commercial hub. Innumerable smallertowns and villages comprise of a green landscape within the mountainous range

of the Western Ghats as well as along the coastal Karnataka with access toArabian Sea. Here Tulu language, one of the five main Dravidian languages ofthe South, with its extinct script is spoken. For historical purposes the regionssettled 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 moreinformation is available. If you have any suggestions or information please email

it to the editor)

Notes and References 1Tribe (Lat., tribus: the tripartite division of Romans into Latins, Sabines, and

Etruscans), a social group bound by common ancestry and ties of consanguinityand affinity; a common language and territory; and characterized by a political

and economic organization intermediate between small, family-based bands, andlarger chiefdoms. Some anthropologists believe that tribes developed when morestable and increased economic productivity, brought on by the domestication of

plants and animals, allowed more people to live together in a smaller area. A tribemay consist of several villages, which may be crosscut by clans, age grade

associations, and secret societies; each of these crosscutting institutions may, atdifferent 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.

1bJapan: Our Japanese friend tells that there are 4 castes (sections) inJapanese society. It is called Shi - Nou - Kou - Chou system.

1. Byshi (Samurai) = Kings and Soldiers2. Noumin = Farmers etc. (large section)

3. Kou = Artisans and Workers4. Choumin = Merchants
http://www.vepachedu.org/manasanskriti/Brahmins.html#23#23http://www.vepachedu.org/manasanskriti/Brahmins.html#23#23mailto:[email protected]://www.vepachedu.org/manasanskriti/Brahmins.html#23#23mailto:[email protected]


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A Japanese Male can never change his caste. But, a woman can climb up bymarrying 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 mindswill be there.

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

There are UNTOUCHABLES, called Era Hina. This community is calledBARAKU. These people are not considered as HUMAN BEINGS. They live farfrom 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 bythe 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 orfight. 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 thesociety as Lower section. This existed till 2nd world war after which due toAmerican pressure again, the present system came into existence. Source: A

friend from Japan..

2According to Longman Dictionary of Contemporary English, a tribe is a socialgroup 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.Websters dictionary defines a tribe as a system of social organization comprisingseveral local village bands, districts, lineages, or other groups and sharing a

common ancestry, culture, language, and name. It is also a group of personssharing a common occupation, interest, or habit. However, a tribe means, in

general, a group having marital social relationship within the group and wontallow 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 groupwhose members preferred a particular occupation and a degree of social

participation. Marriage outside the caste is prohibited. A specialized labor groupmay 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 ofmen or animals; one of the heriditary classes; a system of social stratificationmore rigid than class and characterized by hereditary status, endogamy, and

social barriers rigidly sanctioned by custom, law or religion; a form of polymorphic


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social insects that carries out a particular function in the colony.

The Longman Dictionary defines a caste as one of the fixed and unchangeablesocial 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 oneanother and often follow the same occupation. A caste, according to WebstersNew Riverside University Dictionary, is one of the four major hereditary classesof Hindu society, each caste is distinctly separated from others by restrictions

placed on occupation and marriage. Apparently, the editors of these dictionarieshave 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 isa tribe and in India is a caste. Whatever may be the reason, caste and tribe aredistinguished in India. The Sanskrit words like varna, kul, jati etc. are very muchconfused 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 tribesare not unique to India, caste was invented by Western indologists and Western

influenced Indian leftist intellectuals to define the bewildering diversity of theancient culture. During the colonial and Muslim period it served the interests of

foreign rulers to diminish Indian society by instilling a sense of shame andinferiority. 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 UnitedStates of America. However, the Western and leftist Indian intellectuals interpret

Sanskrit scriptures to fit their agendas and continue to cling on to thoseinterpretations 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 aninstitution 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 ofcaste. Attempts to break the caste system were made time and again from thedays of Lord Buddha. Religions like Buddhism, Veera Shaivism, Vaishnavism

etc., succeeded momentarily, but the caste always resurrected itself withvengeance, because it is a natural phnomenon. It happens in Christianity and

Islam also. Islam not only has tribes like Kurds, Arabs, Pashtoons, Mohajirs, butalso many so-called Hindu castes. Christinaity is no different either, e.g., Reddi

Chrisitans, Kamma Christians, Mala Christians, Madiga Christians, KurumaChristians etc.

There is no universal system of caste throughout India. The belief that the Vedicvarnashrama dharma was the caste system in embryo, is flawed. If not, the


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tribes of Afghanistan should also be considered originated from this classsystem, 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 resultof 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 isreal and plays a major role. Varna (the class) allows movement of people fromone 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 andbusiness persons (Vaishya varna), and other workers (Shudra varna). Withoutthese 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 legsare the workers who fulfil the basic needs of the society starting from the work inagricultural 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 itsexpressive face, rulers and warriors its protective arms, traders and farmers its

supporting thighs and servants and labourers its transporting feet. To conceive ofthe 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 theethereal 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 existedbefore."Purusha Sukta: (The Hymn of God); Rigveda.

Anybody can become a Brahmin varna (intellectual group), but one has to beborn 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 religiousdifferences, while the castes like Chakali(washerman), Kummari(potter),

Kammari(smith), Kamsali(goldsmith), Mangali(barber) etc are based on theirduties in addition to the above differences. With a few exceptions like the

Brahmin caste, all these castes are uniquely localized in Andhra Pradesh. Eachcaste has a deity and distinct social formalities. The interaction between variouscastes is difficult because of these religious, cultural and tribal considerations.

(Visit for more on caste: http://www.vepachedu.org/caste.htm).
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3Conversions and adoption are such mechanisms by which a tribal identity ofthe offspring may be changed. However, one has to remember that changing the

labels cannot change genes. Only inter-caste marriage combined withconversion 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 orcaste, as most of them are non-proselytizing and consider their customs superiorto any other customs and caste practices.

Brahmins are also non-proselytizing and do not appreciate tribal-casteconversion in general. However, it may be inevitable when faced with

proselytizing forces such as Christianity and Islam, and when there is a need forincreasing the numbers in a particular community. Also, in a cosmopolitan

civilized world, where there cannot be restrictions on ones choice of the spouse,conversion is the best compromise. Muslims and Christians follow this methodvery 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-Brahminsbecame Rishis, e.g., Kings like Viswamitra, Vishnuvardhana, Radheerga,

Veerahavya etc. became Rishis and established their own Vedik schools andnew Brahmin branches. (Reference: "Andhra Viprula Gotramulu, Indla Perlu,

Sakhalu," by Emmesroy Sastri, Gollapudi Veeraswami Son, Sri Seetarama BookDepot, 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 andadopted local Gods, yet maintained their Sanskrit language, the Vedas, traditionsand culture. Unfortunately, today's Brahmin lost this ability to keep the Sanskrit

language and the Vedas due to various reasons.

6Many 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.

7With hidden agendas and/or without proper knowledge of Sanskrit, manyinterpreters distort the Sanskrit texts.

8Brahmanism is an ancient non-proselytizing religion and forms the basis formany Indian religions such as Shaivism, Vaishnavism, Shaktism, Buddhism,

Jainism etc., to a large extent.
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9A religion is a belief in and reverence for a supernatural power accepted as thecreator and governor of the universe and having a certain organization and

tradition in worshipping such Supreme Being. Brahmins believe in suchSupreme 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 theiridentity 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 Indianreligions. However, the so-called experts also tell us that there is a religion called

Hinduism. For example, the Longman Dictionary says, Hinduism is the mainreligion 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 andreincarnation. Some say that rather than a single doctrine or a single system ofworship, 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 IndianContinent. It is a recent creation by the outsiders to define the myriad religionsand cultures that exist in the Indian Continent. Whatever may be the history, thefact is that now there is so-called Hinduism in the minds of people, who cannotcomprehend the diversity of the Indian Continent and have no intention of even

attempting to understand it. So, even the Brahmin Gurus and Pandits and otherso-called Hindus have come to accept the name-the Hinduism, given to them bythe outsiders, while denouncing and redefining it again and again.

In an attempt to define Hinduism that exists in India today, the Constitution Benchin Sastri Yajnapurushadasji and Others Vs. Muldas Bhudardas Vaishya andAnother, 1996 (3) SCR 242held: "Then we think of the Hindu religion, we find itdifficult, 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 oneprophet; 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 anyone set of religious rites or performances; in fact, it does not appear to satisfy thenarrow 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 thestriking fact that the men and women dwelling in India belonged to different


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communities, worshipped different gods, and practised different rites." ThusHinduism is a group of religions.

A story from Panchatantra illustrates the present confusion perfectly. Once therewas 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 andwas carrying the calf home. Three cheats saw the Brahmin carrying the calf andthought that it would make a nice meal for them, while it would be useless to thevegetarian Brahmin. They came up with a plan to cheat the poor Brahmin. Oneafter the other all three pass by the Brahmin and tell him that he was carrying agoat, donkey and a dead pig, respectively. Although the Brahmin didnt believeinitially, 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 asvarious 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 persistentmisinterpretation 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 Indiaare due to the Hindu philosophy, contrary to the reality and the interpretation ofthe 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 Brahmincustoms, traditions, and culture to non-Brahmins. As a result, non-Brahmins like

Iliah Kanche, a Kuruma Christian, who had developed a bitter hatred againstBrahmins 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 aboveSupreme Court definition, by the Western and leftist Indian intellectuals has

resulted, unfortunately, in another SC judgment of far-reaching consequences forBrahmin religion. The Supreme Court has ruled that Brahmins do not have

monopoly over performing puja in a temple where Brahmins have been priestsfor 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 onthe freedom of religion enshrined in the constituion as applied to Brahmins. The

Brahmins and non-Brahmins are considered part of a single religion calledHinduism 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 interferein the religions of Hindus and Hindu institutions, but also actively attempt to

destroy the Hindu religions such as Brahminism, while supporting and allowingthe 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


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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 aCatholic 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 anabsurd decision, except in India and that too with regard to Brahmins only.

11Maynes Treatise on Hindu Law and Usage, 14th Edition, 14th edition, pp. 1-45.

12Once upon a time, an assembly of Brahmins was arranged in presence of LordBrahma. All the Brahmin teachers and professors were invited. It was declaredthat who ever among the invited fails to attend the Brahmin assembly would beconsidered to have committed the sin of murder of a Brahmin (Brahmahatya).

For some unavoidable circumstances, Professor Vaisampayana could not attendthis meeting and acquired the sin of Brahmahatya. He assembled all his disciplesand 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 andmanage 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 orderedYajnavalkya to give up all the learning that he learned from Vaisampayana andleave his school immediately. Yajnavalkya followed the orders of the professor

and discarded all the learning, which immediately evaporated into the solardimension. 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 horseduring his continuous travel across the skies and learn. Thus Yajnavlakyabecame a Vajasaneya, one who learned as a horse and a branch formed calledVajasaneya sakha. This Yajurveda learned by Yajnavlkya as a horse from theSun 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 VenkataramasastriKompella, Rohini Publications, Rajamandri, pp. 308-309.

13In Sanskrit, gotram means family, race, lineage, a mountain, a cow-pen and soon!

14http://www.haryana-online.com/People/brahmins.htm
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15http://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.

16bThe Pradhamasakha Niyogi Brahmins: Some family names that belong toPradhamasakha 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 anyother Brahmin caste, but some family names are found in various other Brahmingroups as well. Also, some of these family names may be found in non-Brahmincastes due to the fact that many of the family names are derived from the village

names and/or due to inter-caste-mixing.

17http://www.kokanastha.com/index.htm

18http://www.chembio.niu.edu/hosmane/roots.html

19http://www.chennaionline.com/columns/DownMemoryLane/diary169.asp

20http://culture.konkani.com/Historical/15_Chitrapur_Saraswa.htm

21http://www.hindunet.org/srh_home/1996_9/msg00393.html

22http://www.rsbnet.com/new/history.html

23http://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
http://www.kamat.com/kalranga/people/brahmins/list.htmhttp://www.kokanastha.com/index.htmhttp://www.chembio.niu.edu/hosmane/roots.htmlhttp://www.chennaionline.com/columns/DownMemoryLane/diary169.asphttp://culture.konkani.com/Historical/15_Chitrapur_Saraswa.htmhttp://www.hindunet.org/srh_home/1996_9/msg00393.htmlhttp://www.rsbnet.com/new/history.htmlhttp://www.boloji.com/places/0019.htmhttp://netinfo.hypermart.net/brahmins.htmhttp://www.brahminworld.com/bw1.htmhttp://www.brahminworld.com/bw1.htmhttp://www.kamat.com/kalranga/people/brahmins/list.htmhttp://www.kokanastha.com/index.htmhttp://www.chembio.niu.edu/hosmane/roots.htmlhttp://www.chennaionline.com/columns/DownMemoryLane/diary169.asphttp://culture.konkani.com/Historical/15_Chitrapur_Saraswa.htmhttp://www.hindunet.org/srh_home/1996_9/msg00393.htmlhttp://www.rsbnet.com/new/history.htmlhttp://www.boloji.com/places/0019.htmhttp://netinfo.hypermart.net/brahmins.htmhttp://www.brahminworld.com/bw1.htmhttp://www.brahminworld.com/bw1.htmhttp://www.brahminworld.com/bw1.htmhttp://www.brahminworld.com/bw1.htm


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