brahmin, brahmana, caste, tribe, gotra, rishi, ritual, india, hindu, religion, mana sanskriti (our...

8/11/2019 Brahmin, Brahmana, Caste, Tribe, Gotra, Rishi, Ritual, India, Hindu, Religion, Mana Sanskriti (Our Culture), Issue 6

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14/9/2014 Brahmin, brahmana, caste, tribe, gotra, rishi, ritual, india, hindu, religion, Mana Sanskriti (Our Culture), Issue 69

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Issue 695105Kali Era, Swabhanu Year, Asvayuja month

1925 Salivahana Era, Swabhanu Year, Asvayuja month

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BRAHMINS

Brahmin Motto:||Lokaha Samastaha Sukhino Bhavanthu|| (May thewhole world be happy)|| Sarve Jana Sukhino Bhavanthu|| (May all people behappy)|| Sarva Jeeva Janthu Sukhino Bhavanthu|| (May all

beings be happy)

"The wisdom of the ancients has been taught by thephilosophers of Greece, but also by people calledJews in Syria, and by Brahmins in India."-Megasthenes, Greek Ambassador to Gupta Empireof India (now Afghanistan, Pakistan and NorthernIndia), writing around 300 BC.


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Vedah

IntroductionBrahmin Population

Geographical LocationMeaning of Brahmin

Brahmin Sages and Branches

Major Brahmin CastesVarious Brahmin CommunitiesBrahmins of Andhra Pradesh

Notes and References

Introduction

In the ancient world and even in the modern society people usually form cohesive groupsbased on their language, culture and geographical location. These groups have a commonancestry 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 rivalriesbetween them are concerned.

It seems there are two kinds of tribes in the Indian continent, the tribes and castes2. Thetribes 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 IndianContinent, a caste means a modern civilized tribe or clan or group of people that havemarital relationship among them. Some castes are further divided into subcastes.Matrimonial relationship among subcastes is not acceptable due to differences in religiousand cultural practices. It is important to note that the caste or tribe is blood-related andgenetic, and hence hereditary. So, one has to be born into a caste or tribe to belong to thatribe 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 ithe 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) weregeographically localized groups and each caste or tribe is unique to a particular place. Onlyfew castes like Brahmins had an all-India presence.

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


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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 forslaughter, after the Hindu warriors had been bled to death on the battlefield. Even thePortuguese in Malabar and Goa followed this policy in the 16th century, as can be deducedfrom Hindu-Portuguese treaty clauses prohibiting the Portuguese from killing Brahmins(http://sarvadharma.org/Museum/Articles/islamicgenocide.htm)

Geographical LocationBrahmins are Vedik people. The Vedas describe the landscape of northern India, Pakistanand Afghanistan. Over and over the Vedas mention a mighty river called the Sarasvatwhere Brahmin communities flourished, where the Indus Valley civilization flourished anddispersed when the Saraswati river dried up around 1900 BCE. Long before, during theRamayana period Brahmins migrated to Dandakaranya (Dandaka Forest) in the south withViswamitra, the author of several hymns in Rigveda including Gayatri mantra, and practicedVedik religon performing yajnas under the protection of Lord Rama and Lakshmana. Long

before Rama went south, Agastya, a prominent Brahmin sage and writer of several hymnsof Rigveda, crossed Vindhyas and established Vedik religion in south India. Sage Agastyaappeared to Rama when he was despondent at the impending war with Ravana andinstructed him in the use of Aditya Hridayam, a hymn praising the Sun God. Brahmins have

been migrating to various regions within the Indian Continent since time immemorial andrecently to other continents as well.

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 wordBrahmana(hereinafter "Brahmin") means the God, one who knows God, one who has theknowledge 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 Vedasand so on7. Accordingly, priests in a mosque, church, a synagogue, a gurudwara etc. are alBrahmins because they are all , obviously, priests. They are also Brahmins because they aresupposed to have the knowledge of God. They are also Brahmins because they areintellectuals. However, none of them are God and at least a couple of them would considerit blesphemous to say so. They may not have the knowledge of the Vedas and they may no

belong to the Brahmin caste. And certainly, they are not the texts related to Vedas. To addto this confusion there are Boston Brahmins who are Americans and have nothing to dowith the Vedas 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 the Brahmin caste. Brahminhave distinct traditions, culture and religion and follow certain principles and practices.This religion9may also be called Sanatana (ancient) Dharma or Vedic religion. However

there is a lot of confusion as to the definition of Hinduism10, which encompasses everythingindigenous to the Indian Continent, e.g., some groups of Indians like Busddhists, JainsSikhs, dalitChristians, Muslims, and people like Iliah Kanche, a Kuruma Christian, confuseBrahminism with Hinduism (Indigenous Religions of Indian Continent). Iliah Kanchedeclares that he is not a Hindu, because he does not follow any of the principles o


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Brahmins such as vegetarianism etc. However, Brahminism is only one of the manyreligions of India that are collectively called Hinduism. Yet, almost all other Indian (Hindureligions also respect the Vedas because they are essentially the human heritage and themost ancient texts. The Rig Veda was declared by UNESCO as part of the world heritage.Most of the practicing Brahmins adhere to the principles such as acceptance of the Vedaswith reverence; recognition of the fact that the means or ways to salvation and realization othe 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 thewelfare of the entire society and so on. Daily practices of Brahmins includesandhyavandana (prayers to Gayatri and Sun God), prayer to ishtadaiva or ilavelpu(personal God), yoga, non-violence, vegetarianism etc. Everything in the daily life of aBrahmin is a ritual. However, special rituals include marriage, ritual conception andconsummation of the wedding, rituals of childbirth, naming ceremony, first feedingceremony, the childs first tonsure, upanayana(the sacred-thread ceremony - initiation intovedic learning and ritual), ritual baths, cremation rituals,shraaddha, etc. All of these ritualare 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 inspirationfrom the Vedas. Traditional Brahmin accepts Vedas as apaurusheyam(not man-made), burevealed truths and of eternal validity or relevance and hence the Vedas are consideredSrutisthat 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, theYajurveda, the Samaveda and the Atharvaveda), but also their respective Brahmanas.Brahmins also give tremendous importance to purity of body and mind and hence attachimportance to ritual baths and cleanliness.

Brahmin Sages and Branches (Gotras and Subcastes)11:

In general, gotra denotes all persons who trace descent in an unbroken male line from acommon male ancestor. Panini defines gotra for grammatical purposes as ' apatyam

pautraprabhrti gotram' (IV. 1. 162), which means 'the word gotra denotes the progeny (of asage) beginning with the son's son. When a person says ' I am Kashypasa-gotra' he meansthat he traces his descent from the ancient sage Kashyapa by unbroken male descentAccording to the Baudhyanas'rauta-stra Vishvmitra, Jamadagni, Bharadvja, GautamaAtri, Vasishtha, Kashyapa and Agastya are 8 sages; the progeny of these eight sages isdeclared to be gotras. This enumeration of eight primary gotras seems to have been knownto PNini. The offspring (apatya) of these eight are gotras and others than these are called gotrvayava '.

The gotras are arranged in groups, e. g. there are according to the svalyana-srautastrafour subdivisions of the Vasishtha gana, viz. Upamanyu, Parshara, Kundina and Vasishtha(other than the first three). Each of these four again has numerous sub-sections, each beingcalled gotra. So the arrangement is first into ganas, then into pakshas, then into individualgotras. The first has survived in the Bhrigu and ngirasa gana. According to Baud, the

principal eight gotras were divided into pakshas. The pravara of Upamanyu is VasishthaBharadvasu, Indrapramada; the pravara of the Parshara gotra is Vasishtha, ShktyaPrsharya; the pravara of the Kundina gotra is Vasishtha, Maitrvaruna, Kaundinya and the

pravara of Vasishthas other than these three is simply Vasishtha. It is therefore that some


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define pravara as the group of sages that distinguishes the founder (lit. the starter) of onegotra from another.

There are two kinds of pravaras, 1) sishya-prasishya-rishi-parampara, and 2) putrparamparaGotrapravaras can be ekarsheya, dwarsheya, triarsheya, pancharsheya, saptarsheya, and upto 19 rishis. Kashyapasa gotra has at least two distinct pravaras in Andhra Pradesh: one withthree sages (triarsheya pravara) and the other with seven sages (saptarsheya pravara). This

pravara may be either sishya-prasishya-rishi-parampara or putraparampara. When it i

sishya-prasishya-rishi-parampara marriage is not acceptable if half or more than half of therishis are same in both bride and bridegroom gotras. If it is putraparampara, marriage istotally unacceptable even if one rishi matches.

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

The Beginning of Divisions among Brahmins: sutra Period: During the sutra periodroughly between 1000 BC to 200 BC, Brahmins became divided into various Sakhas o

branches, based on the adoption of different Vedas and different readings andinterpretations of Vedas. Sects or schools for different denominations of the same Vedawere formed, under the leadership of distinguished teachers among Brahmins. Theteachings of these distinguished rishis are called sutras. Every Veda has its ownsutras. The

sutras that deal with social, moral and legal precepts are called dharma sutras, whereasthose sutras that deal with ceremonials are called Srauta sutras and domestic rituals arecalled gruhya sutras. sutrasare generally written in prose or in mixed prose and verse.These sutras are based on divine Vedas and are manmade and hence are called Smritismeaning recollected or remembered.

There are several Brahmin law givers such as Angirasa, Apasthambha, Atri, BrihaspatiBoudhayana, Daksha, Gautama, Harita, Katyayana, Likhita, Manu, Parasara, Samvarta

Sankha, Satatapa, Usanasa, Vasishta, Vishnu, Vyasa, Yajnavalkya and Yama. Thesetwenty-one rishis were the propounders of Dharma Sastras. There is a lot of contradictionamong theseDarmasastas, even within one Smriti. These differences in the rules and ritualresulted in the rigid stratification of subcastes among Brahmins. None of these smritis issupreme and universally applicable throughout the Indian Continent. The oldest amongthese Dharma Sutras are Apasthambha, Baudhayana, Gautama and Vasishta Sutras.

Apasthambha:Apasthambha, a native of Andhra Country, belonged to KrishnayajurvedaSchool. He belonged to fifth century BC. Apasthambhas teachings are called

ApasthambhasutraorApasthambhasmriti. Baudhayana: Baudhayana also belonged to Krishnayajurveda School and was an

inhabitant of Andhra Country. Baudhayanas teachings are called Baudhayanasutra oBaudhayanasmriti. Brihaspati:Brihaspati was probably the first jurist to make a clear distinction betweencivil and criminal justice. Yajnavalkya referred to Brihaspati. However, Brihaspati isconsidered to belong to 200-400 AD. Brihaspatismriti has a lot of similarities withDhammathats of Myanmar (Burma).

Gautama:Gautama was the most ancient sage of all Brahmin lawgivers. He was quotedby Baudhayana and belonged to Samaveda School. Gautamas teachings are calledGautamasutraor Gautamasmriti. Harita: Baudhayana and Vasishta in their Dharmasutras quote Harita. Haritasmriti o


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Haritasutra is an extensive work. Katyayana: Yajnavalkya mentions Katyayana. Katyayanasmriti is quoted in severaworks of Viswarupa, Mitramisra etc. Smriti Chandrika cites 600 verses o

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 requestedBhrigu 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 byBuddhists in Java, Siam and Myanamar. Manusmritiwas composed around 200 BC, aroundwhich 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 morateachings. Some authors think that Narada belonged to Gupta period when there was adistinct revival of Brahminism and Sanskrit literature. Vasishta:Vasishta belonged to 3rd century BC and a native of North India. Vasishtasteachings are called Vasishtasutra or Vasishtasmriti. Vishnu: Vishnu belonged to 1st or 2nd century AD. Vishnus teachings are calledVishnusutra or Vishnusmriti.

Yajnavalkya:Yajnavalkya belonged to Suklayajurveda School12. He was a native oMithila City in North Bihar and probably lived anywhere from few centuries before Christto 200 AD. However, some scholars think he belonged to first or second century AD.Yajnavalkya Dharmasmriti has been subject of numerous commentaries. The mostcelebrated of all the commentaries of YajnavlkyasmritiisMitaksharaand is practically the

beginning of the Brahmin law and the so-called Hindu law. Passages fromMitaksharahavebeen found practically in every part of the Indian Continent and became an authority. TheYajnavlkyasmritiis concise, more systematic and better arranged than the Manusmriti. Fromearly times, commentators like Viswarupa, Vijnaneswara, Apararka, Sulapani, Mitramisraetc., from every part of India selected the Yajnavalkyasmriti as the basis of their

commentaries. Passages from Yajnavalkyasmiritiappeared in Panchatantra.

Other important Brahmins who gave smritis/sutras/laws are: Angirasa, Atri, DakshaDevala, 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 orVidyaranya, who was the Prime Minister of Vijayanagara dynasty and pontiff for some timeof the celebrated mutth at Sringeri in Mysore province. He wrote Parasaramadhaviyawhich is a commentary onParasarasmriti.

Major Brahmin Castes: Major Brahmin castes in the Indian Continent include ChitpavanaBrahmins, Daivajna Brahmins, Deshastha Brahmins, Dhima Brahmins, Gouda SaraswaBrahmins, Havyaka Brahmins, Hoysala Karnataka Brahmins, Iyers, Kandavara BrahminsKarade Brahmins, Karhada Brahmins, Kayastha Brahmins, Khandelwal Brahmins, KotaBrahmins, Konkanastha Brahmins, Koteshwara Brahmins, Nagar Brahmins, NamboothirBrahmins, Niyogi Brahmins, Padia Brahmins, Rajapur Saraswat Brahmins, SaklapurBrahmins, Sanketi Brahmins, Saraswat Brahmins, Shivalli Brahmins, Smarta BrahminsSthanika Brahmins, Thenkalai Iyengars, Tuluva Brahmins, Vadagalai Iyengars, VaidikBrahmins and Vaishnava Brahmins.

In addition to the above major castes of Brahmins, there are several Brahmin subcastes.


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The Rev. M.A. Sherring4had, in the 1860s, compiled some 2,000 of them in the secondvolume of his Hindu Tribes and Castes. He considered the list incomplete. The Brahmin

subcastes are grouped under various gotras13that are patrilineal groups.

According to some Shashtras and popular belief as mentioned in "Hindu Castes and Sects"(by Jogendranath Battacharya), the Brahmins in the Indian Continent are divided into twomajor groups: Panch Gaur and Panch Dravida. Panch Gaur (the five classes of NorthernIndia) group constitutes: 1) Saraswata, 2) Kanyakubja, 3) Gaudra, 4) Utkala, and 5)Maithila. In addition, for the purpose of giving an account of Northern Brahmins each of the

provinces must be considered separately, such as, North Western Provinces, GandharPunjab, Kashmir, Sindh, Rajputana, Kurukshetra, Oudh, Cetral India, Trihoot, South BiharOrissa, Bengal, Assam etc. Panch Dravida (the five classes of Southern India) groupconstitutes: 1) Andhra, 2) Dravida (Tamil and Kerala), 3) Karnataka, 4) Maharashtra, 5)Gujarat.

According to one legend (according to Sherring), all the chief Brahmin gotras aredescended from the Saptarishis (seven sages). Sherring says the Vatsa, Bida, ArshtikhenaYaska, Mitryu, Shaunak and Bainya gotras claim descent from sage Bhrigu; the gotras of

Gautam, Bharadwaj and Kewal-Angiras from sage Angirah; the Atre, Badbhutak, Garishtiraand Mudhgala from sage Atri; the Kaushika, Lohit, Raukshak, Kamkayana, Aja, KatabDhananjya, Agamarkhan, Puran and Indrakaushika from sage Viswamitra; the NidrubaKasyap, Sandila, Rebha and Langakshi from sage Kasyap; the Vashisht, KundinUpamanyu, Parashara and Jatukaraniya from sage Vashisht; and the IdhamabaharSomabahar, Sambhabahar and Yagyabhar from sage Agastya. Othergotrasare said to have

been derived from thesegotras.

Sherring has also listed some chief gotrasaccording to the Veda each one observes. Thusthe Bhargaus, Sankritas, Gargs (Chandras), Bhrigus and Saunaks follow the Rig. TheKasyaps, Kaasyaps, Vatsas, Sandilas and Dhananjays follow the Sama. The Bharadwajs

Bhaaradwajs, Angirahs, Gautams and Upamanyus observe the Yajur; and the KaushikasGritakaushikas, Mudhgalas, Galawas and Vashishts follow the Atharva. All others followthe Yajur. The Brahmin subcastes are broadly categorized into two great geographicadivisions-the north and the south. The dividing line is the Narmada River. The gaur(whitesubcastes, according to Sherring, inhabit the region north of the Narmada and the draviDasubcastes, the south. The chiefgaursubcastes are Kanakubja, Saraswat, Gaur, Maithila andUtkala and the chief draviDa subcastes are Maharashtra, Tailanga, Dravida, Karnata andGurjar. Then there are supplementary subcastes like Mathur (from Mathura), MagadhMalwa, Kurmachali, Naipali (from Nepal), Kashmiri, Sapt-Shati, Shenevi, PalasheSengardaro, Sankahar, Thatiya, Ahwasi (Haiwasi), Byas, Bilwar, Lrikhishwar, Agachi

Bagaria (Parchuniya), Unwariya, Golapurab, Lyariya, Nade, Myale, Dasadwipi, Dehra-dunthe names largely indicating their habitat. Today, many Brahmins don't know and don't careabout these distinctions, which are now of historical importance only. Intermarriages are

becoming very common among these groups, nowadays. As a matter of fact, Brahminhave been marrying non-Brahmins also.

Various Brahmin Communities15 (Note: The following list does not represent all theBrahmin castes of the Indian Continent)1) Andhra Brahmins


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i) Niyogi Brahminsii) Vaidiki Brahmins

2) Chitpavana Brahmins3) Daivajna Brahmins4) Deshastha Brahmins5) Dhima Brahmins6) Gaur Brahmins

7) Gouda SaraswatBrahmins

8) Havyaka Brahmins9) Hoysala Karnataka Brahmins: The Hoysala Karnatakas are Smarta Brahmins living in theState of Karnataka in the Indian Union. Many eminent scholars, musicians, philosophersgenerals and religious pontiffs belong to this community. (Read more here)10) Iyers11) Kandavara Brahmins12) Karade Brahmins13) Karhada Brahmins14) Kashmiri Saraswat Brahmins15) Kayastha Brahmins16) Khandelwal Brahmins17) Konkanastha Brahmins18) Kota Brahmins19) Koteshwara Brahmins20) Nagar Brahmins21) Namboothiri Brahmins22) Padia Brahmins23) Rajapur Saraswat Brahmins24) Saklapuri Brahmins25) Sanketi Brahmins26) Saraswat Brahmins

a) The Chitrapur Saraswat Brahminsb) Kashmiri Saraswat Brahmins or Kashmiri Pandits c) Rajapur/Balawalikar Saraswat Brahmins

d) Haryana Saraswat Brahmins27) Shivalli Brahmins28) Smarta Brahmins29) Sthanika Brahmins30) Tuluva Brahmins31)Vaishnava Brahmins

Brahmins of Andhra Pradesh16

Brahmins have been migrating from time immemorial. The Brahmin families that migratedmade an impact peacefully by example rather than converting people by any means.

The Brahmin migration to the South features in the legends of sage Agastya. The Vindhyamountain range in central India continued to grow higher showing its might and obstructedcloud movement causing draught. Sage Agastya decided to solve the problem and traveledsouth. The Vindhya mountain bowed to Agastya and the sage requested Vindhya to stay

prostrated until he returns. Vindhya complied with this request and sage Agastya neve


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returned to north.

The earliest Brahmins to arrive in Andhra were most probably sage Viswamitra's studentsand progeny around 1200 BC. South Indian kings showed respect and patronage foBrahmins and Brahminism since ancient times, e.g., Satavahana dynasty that ruled for fivecenturies and extended over Andhra and central India, founded by Srimukha (221-198 BC)

supported Brahminism and Vedic tradition.16a One of the most important features o

Satavahana dynasty was granting land to Brahmins.16b Sangam era of Chera, Chola and

Pandya kings in Deep South also used to grant lands to Brahmins.16cSimilarly there havebeen Brahmin migrations back and forth that continue even today. Due to these waves ofBrahmin migrations, perhaps, we see today various sub-castes and traditions amongBrahmins.

Most of the Brahmins in Andhra Pradesh belong to smaarta Brahmin group, i.e., thefollowers of smritis and followers of Adi Sankaracharya. The smaarta Brahmins follow

ApastambasmritiorApastambasutra(notManusmriti). Apasthamba (~600 BC) was one othe earliest lawmakers of south India who lived on the banks of River GodavariBoudhayana, Parasara, Yajnvalkyasutras and other laws were also important in the past

e.g., in the courts of Srikrishnadevaraya.16d Pradhamasakha Niyogi Brahmins (see belowfollow Yajnavalkyasutras and Kanva sutras. The smaartaBrahmins in Andhra Pradeshcan 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 tosmaartaBrahmins, there are other Brahmin groups such as Sri Vaishnavas, Madhavas and AradhyasI have grouped them in Vaidiki Brahmin group below for convenience only. Today, manyBrahmins don't know and don't care about these distinctions. Intermarriages have been verycommon among theses groups. As a matter of fact, Brahmins have been marrying nonBrahmins also. The following is only of historical importance.

i) Niyogi Brahmins : Niyogi Brahmins are those Brahmins who took up various seculavocations including military activities and gave up religious vocation, especially thepriesthood. Niyogi Brahmins depend and emphasize on modern education. They wereministers in the courts of kings and feudatories. Many of them were villageaccountants/clerks, karanams(Andhra) orpatwaris(Telangana), until recently. The Niyogiare considered to be eligible for priestly service. But they will never either accept areligious gift or partake of Sraaddhafood (food given to Brahmins duiring the death related

rituals). According to Jogendranath Bhattacharya16e, Niyogi name is derived from Yogawhich means religious 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 secular employment.

They were very rich and influential. Legendary Rayamantri belongs to this group. NiyogBrahmins include eminent personalities like Veeresalingam Kandukuri, RadhakrishnanSarvepalli, Venkatgiri Varahagiri, KL Rao, Prakasam Tanguturi, VenkatanarasimharaoPamulaparti (PV), General K. V. Krishnarao etc. PV was the only Brahmin Chief Ministe(1971-72) of Andhra Pradesh and also the only Telugu Brahmin Prime Minister (19911996) 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
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b) Aruvela Niyogi c) Nandavarika Niyogi

d) Karanakamma Niyogie) Velanati Niyogif) Telaganya Niyogig) Dravida Niyogih) Karanalui) Sristikaranalu or Sistukaranalu or Sistakaranalu.

j) Kasalanati Niyogik) Pakanati Niyogi.

a) Pradhamasakha Niyogi Brahmins: This caste belongs to Sukla (white) Yajurveda

School12, while majority of Brahmins in Andhra Pradesh belong to krishna (blackYajurveda School. In Maharashtra also there is a group of Brahmins called Pradhamasakha

Brahmins. The Pradhamasakha Niyogi Brahmins16fare further divided into branches suchas Vajasaneyulu, Saivulu, Yajnavalkyulu and Kanvulu.

b) Aruvela Niyogi:Aruvela Niyogi group is the largest Niyogi group. They belong toKrishna 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 analternate name for Velandu and hence the Niyogi Brahmins of that region are Arvela

Niyogis. Aruvela Nioyogi Brahmins are political, worldly-wise, and business minded. Theywere ministers in the courts of kings and feudatories, and clerks and accountant(Karanalu). Pamulaparti family belongs to Aruvela Niyogi Brahmins.

c) Nandavarika Niyogid) Karanakamma Niyogi

e) Velanati Niyogif) Telaganya Niyogig) Dravida Niyogih) Karanalu

i) Sristikaranaluor Sistukaranalu or Sistakaranalu: These are teachers, officials, villageaccountants (karanam). They are mostly located in Ganjam and Visakha districts. Famou

poet Krishnamurthy Sistu belongs to this group of Brahmins.

j) Kasalanati Niyogik) Pakanati Niyogi

ii) Vaidikulu (Vaidiki Brahmins): Vaidiki Brahmins are those Brahmins who practicemainly religious vocation performing various religious activities, in addition to othermainstream secular vocations like agriculture, cooking, teaching, clerical, managementadministration, architecture, science etc. They perform various religious activities including

performing rituals and prayers to please Gods, planets and stars as priests for both Brahminand non-Brahmins, at homes and in temples. However, they are not the priests for manyHindu temples in which animal sacrifices are common. The priests in such Hindu templeare non-Brahmins. Vaidikis also perform rituals for every occasion in life such as birthgiving 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 ritual


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are very important and limited to Brahmins, except a few ceremonies like marriage. Theyalso take up even begging as ascetics. This ascetic life of Brahmins was the inspiration fothe Buddhist ascetics.

The majority of Vaidikulu belongs to krishna Yajurveda School. However, there areRigvedis, 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 4vedas 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 Niyogiembraced western education, Vaidikulu had shunned Western education and as aconsequence many Vaidikulu are poor and not well educated in Western education, contraryto the notion that Brahmins are rich and well educated.

According to Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji, the Brahmins whoperform 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 shinewarm 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 heaand smoke. How many are the vows and the fasts the Brahmin has to keep and how manyare the ritual baths....

.... Other castes do not have to go through such hardships. A Brahmin cannot eat "coldrice"in the morning like a peasant - he has no "right" to it. The dharmasastras are notcreated for his convenience or benefit, nor to ensure that he has a comfortable life. Hewould 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 asraddha it will be three or four). This is the time the peasant will have his rest after his mea

under a tree 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 thaof the Brahmin. Both alike wear cotton. The peasant may save money for the future but nothe 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 svegrheAnrni 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 anysnacks. And what does he eat? Not any rich food, no sweets like almonds crushed insweetened milk. "Sakam pacati" - the Brahmin eats leafy vegetables growing on the banksof 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 doesnot 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 keepeven a blade of grass in excess of his needs. ...


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The Brahmin must be conversant with the fourteen branches of the Vedic lore. He must beproficient even in Gandharva-veda or music and must be acquainted with agriculturascience, construction of houses, etc. At the same time he must give instructions in thesesubjects to pupils from the appropriate castes. His own vocation is the study of the Vedasand 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, Iknow". 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 dois to learn these arts and teach others the same according to their caste. He is permitted toreceive 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 theworlds ("Lokah samastah sukino bhavanthu"). The sound of the Vedas creates universawell-being, so too Vedic sacrifices. Brahmins would be committing a sin if they gave upVedic rituals and earned money by doing other types of work.

However, it is important to realize that the successive secular governments in the IndianUnion are determined to destroy the Hindu religions, in favor of non-Hindu religions. Themodern Indian democracy tends to support Abrahamic religions to appease the rich and

powerful global proselytizing religions. The ancient tradition of rulers protecting Brahminsis 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 VaidikaBrahmins should earn money to protect theDharma, despite the traditional ban on earningmoney. That was one of the main reasons for the existence of Niyogi Brahmins. Howevermany Brahmins in India are Naxalites, communists and atheists. Thus, it is incumbent on alBrahmins, who believe in their culture, to rise to the challenge of protecting the Vedikculture. Otherwise, the extinction of Hindu cultureand Brahmin tradition is not far away

See a review of Brahmin Poverty in Andhra Pradesh: http://www.vepachedu.org/brahmanatribe.html.

There are many subcastes in Vaidiki Brahmins as well:

l) Vaishnavam) Draavidulun) Madhvuluo) Velanati Vaidikulu

p) Telaganyulu or Telaganadu Vaidikisq) Venginati Vaidikulu

r) Kasalnati Vaidikulus) Muraknati Vaidikuluu) Adisaivuluv) Saivulu

l) Vaishnava: Pancharatra and Vaikhanasa Brahmanulu: Among the Vaishnavitiesthe 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 andAgaama scriptures. One section follows Vaikhanasa scriptures and other thePancharaatra, dealing mainly with temple ritual. They run large temple establishments


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very efficiently. They rose to prominence during Vijayanagar times. They are followers opanchasanskara, ekayanayajussakhaand katyayanasutra. These Vaishnavite Brahmins arespread mainly in Karnataka and Andhra, and to some extent in Tamilnadu also. Vaikhanasasubcaste belongs to this group. The great Vaishnavite reformers like RamanujacharyaRamananda (north India), Madhva (all over south India), Vallabhacharya (found amongvelanadu, gujarat, rajasthan and UP), Nimbaarka, etc. Not all the followers of theseVaishnavite reformers are Brahmins. Some of these Vaishnavites include Acharis, Iyengarand velanadu vaideekulu. These Vaishnavas are also known as Andhra Vaishnava.

They rely on the doctrines laid down in the medieval scriptures (agamas). Many of thefamous temple establishments like Tirupati and Ahobilam are run per vaishnavite agamiccanons. The big hearted Raamanuja fought against caste distinctions and gathered underhis doctrine, people from all walks of life and caste and religion and occupation and saidhenceforth 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 andbhagaavata adherents also merged into the iyengars. Later there was a large immigrationof Ramaanandi vaishnavas from north India and another large migration from GujaratWhile they too merged, slight differences arose.

The great Raamanuja specifically included among his followers sc's, tribals, immigranforeign soldiers, arabs and turks, destitutes women, jains, etc. Raamanuja's efforts areglossed over by modern pseudo-secular writers.Ramanuja and his later disciples runningthe movement, certainly saw to it that there was no more exclusivism of caste groups insidethe community. All the same it appears they made sure that the brightest were selected asiyengars, evangelizers of vaishnavism, without any regard to their former caste or otherorigins. It is however true, after some centuries this reformist movement became jusanother caste, not quite sure about its place in the hierarchy.

The immense and lasting influence of Raamanuja is probably not realised by many IndiansHere are some direct and indirect descendants of his thought: ---the entire actual livevaishnava tradition of today, and including offshoots and modifications and the movementsheavily influenced like those of Raamananda Kabir Ravidas Nanak TulsidasVallabhacharya Nimbaarka Madhvacharya Raghavendra Chaitanya Ramdas. ...even recenreformers like Phule and isckon and others

One characteristic method used by the gurus was community dinners, where everybody satogether 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 amongthem. Old tribal cult spots and medieval pilgrimage centers like the Varaaha shrine aTirupati 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 ofsimple tribal people from blood sacrifices. It seems many jains also merged withvaishnavites, 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. Thevaishnavite communities in Andhra Pradesh have a marked bent towards educationliterature and performing arts like music and dance.

TheMadhvaasdate from the recent reform activities ofMadhvacharya(somewhere in the12th century) also of the vaishnava sampradaya , and they were prominent in the last daysof 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


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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 coastaAndhra. Dravidas are further divided into subcastes like AaraamadraviduluPerurudravidulu, Ryalidravidulu, Divili Brahmins, Pudurudravidulu, TummaguntaBrahmins etc based on the locations they settled. Some of these Dravida Brahmins belongto Rigveda school and some belong to Krishnayajurveda school. The Telangana Vaidik

Brahmin caste to which Goutamiputra Satakarni beloged to is a Dravida Brahmin caste (?)This group belongs to Rigveda school. For more on Dravida 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.organd http://www.madhva.net). They were prominent in the last daysof Vijayanagar (1500's). Raghavendraswami was a famous guru of this caste. They arefound all over Karnataka, south Maharashtra, Tamilnadu and Andhra and have very strongroots in Maharashtra and the north.

o) Velanati Vaidikulu16e: The Velnadus are most numerous class of Vaidiki Brahmins

Vallabhachari, who in the 15th century attained great success as prophet, and whosedescendants are worshipped almost as gods still Rajputana, Gujarat and Maharashtra was amember of this caste. The Velnadus are most numerous in the Godavari and Krishnadistricts. Colonies of this caste are found in the erstwhile Mysore State (Karnataka), excepKadur. p) Telaganyulu or Telaganadu Vaidikis: The Telaganya Vaidikis are as numerous athe Velnadus and found mostly in Telangana, chiefly in the Northeaster part of erstwhileHyderabad Kingdom. q) Venginati Vaidikulu: The Venginadus are chiefly found in the districts of Godavarand Vizianagaram, formerly known as the Vengi Country.

r) Kaasalnati Vaidikulu: The Kasalanadu derive their name from Kosala, the ancienname 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 othe River Krishna. They are numerous in Karnataka. t) Gouda Brahminsare teachers and priests. They belong to Sukla Yajurveda and Kanvamadhyandina sakha and have the family names such as Joshi, Ojjhulu etc. u) Adisaivulu: They belong to Krishna Yajurveda school. These Saiva Brahmins arefurther devided into several castes such as Kanchisaivulu, AntarvedisaivuluBalajipetasaivulu, Tiruvalngadusivulu, Sakteya Brahmins etc. v) Saivulu: The Saivite Brahmins follow the Saiva aagamas. However, they study Vedasalso and belong to Krishna Yajurveda school. One of the sects of these saivite Brahmins is

called Aradhyas, related toPanditaradhyas ofSivakaviyugamu (Era of Saiva poets) of 12thcentury. They generally run Saiva and Shakti shrines, often very large, and famous ones likeKalesvaram, Vemulavada, Srisailam, Kalahasti, etc. They have a link to Kashmir SaivismVaranasi and Jyotirlinga shrines all over India like Kedarnath. The rituals they follow aredifferent from the smaartas. Aradhyas are in fact semiconverted Lingayats. Theyfollowing Basava and attach great importance to Linga worship. However, they adhere toBrahminism, recite Gayatri prayers and marry Smaarta Brahmins. Although Lingayat Saivareligion attempted to dismatle the tribal differences, the Lingayats adhere to their originacastes naturally. Thus Aradhyas remain designated to be Brahmins, just like other castes inLingayat religion (followers of Basava) today, e.g., various Jangamas.


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2) Chitpavana Brahmins: Konkanastha Brahmins17Chitpavan brahmins are basically from Konkan, the coastal belt of western MaharashtraSince they are from Konkan they are known as Konkanastha. Chhatrapati Shahu Maharajappointed 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 peoplefrom Konkan migrated to join the service of Marattha kingdom. Chitpavan Brahmin folkare easily recognised by the certain characteristics suc as fair skin, light coloured eyes (bluegreen or grey), sharp nose, distinct jawline, and some have light or blonde hair.

3) Daivajna Brahmins4) Deshastha Brahmins

5) Dhima Brahmins

The Brahmins of Haryana14 are divided into four main groups: Gaurs, SaraswatsKhandelwals and Dhima. The Khandelwals and Dhima came into this region afterSaraswats and Gaurs, most probably from neighboring Rajasthan. The Brahmins themselvehad a ranking system between them with the Gaurs being on the top followed by theSaraswats, 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 BrahminsThe 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 Brahminsthemselves had a ranking system between them with the Gaurs being on the top followed bythe 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 broughtin to perform the royal rituals and the related functions of the empirical government. Thusthe 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 wasto perform Havana (Havya) and Homa (Gavya), they were aptly named as Havyaga orHaveega, which has transcended to the present day "Havika" or "Havyaka." Thisfunctionality of naming even extended to the specific role played by families in the wholegamut of rituals. Thus originated the seven family names given by Raja Mayooravarma. TheHavyakas 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 Godworship (e.g., Shivite, Vaishnavite). Thus came the names "Hegade (Hegde)" for the headof the village who sponsors the ritualistic activities, "Dixit" for one who is the head of theYajna, "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 asGurukuls. They have been here from very ancient times and were primarily invited to betemple priests in the early Chola period. Many of them were great Vedic scholars. Theyconducted the coronation of the kings and acted as their spiritual advisors and Gurus. They


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also acted as the Gurus to the villages and the towns where the temples were located. Theyadvised people on various matters including fixing of auspicious time for commencingimportant ventures. Many of them were the great exponents of Vedic Astrology andAyurvedic Medicine. They are supposed to be followers of Baudhyanasutraand are dividedas 'Kanchipuram', 'Tiruvalangadu' and 'Thirukazhakundram' Gurukuls. It is interesting thatall the three are the names of ancient towns and temples around Kanchipuram. This clearlyindicates that the earliest migration was to Kanchipuram. Kanchipuram is one of the twomost 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 themigration of priests between the North and the South. It is possible that KanchipuramTiruvangadu and Tirukalikundram were the first destinations for the Gurukuls who arrivedThey stayed and worked there till they were redeployed to other interior temples and towns.

11) Kandavara Brahmins12) Karade Brahmins13) Karhada Brahmins

14) Kashmiri Saraswat Brahmins15) Kayastha Brahmins16) Khandelwal Brahmins

The Brahmins of Haryana14 are divided into four main groups: Gaurs, SaraswatsKhandelwals and Dhima. The Khandelwals came into this region after Saraswats andGaurs, most probably from neighboring Rajasthan.

17) Konkanastha Brahmins18) Kota Brahmins19) Koteshwara Brahmins

20) Nagar Brahmins21) Namboothiri Brahmins22) Padia Brahmins

23) Rajapur Saraswat Brahmins24) Saklapuri Brahmins25) Sanketi Brahmins26) Saraswat Brahmins

a) The Chitrapur Saraswat Brahmins20The Chitrapur Saraswat Brahmins represent a relatively small group of Brahmins whofirmly established their identity as a unified group in the year 1708. The history of migrationof their ancestors from Kashmir to a variety of places all over the country of India serves todemonstrate how their strong religious and cultural beliefs developed into the presencentury. Today, members of this group are in Maharashtra, Goa, Karnataka, and Tamilnadu

b) Kashmiri Saraswat Brahmins or Kashmiri Pandits21According to accepted traditions in the rest of the country, Kashmiri Brahmins are believedto be a branch of the Saraswat Brahmins who were so called because they were believed tohave 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 largesection of this uprooted community was settled in the Western Konkan coast of the presentstate of Maharashtra. Others moved further North into the Valley of Kashmir. The firsPrime Minister of the Indian Union, Pandit Jawaharlal Nehru, belongs to the Pandicommunity. The Nehru dynasty ruled the Union for almost half a century. Yet, KashmirPandits are subjected to a genocide, which under UN resolution, means any of the following


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acts committed with intent to destroy, in whole or in part, a national, ethnical, racial orreligious 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;

(e) Forcibly transferring children of the group to another group. (Article 2 ofConventionon the Prevention and Punishmentofthe Crime of Genocide, adopted by Resolution260 (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 inthe Kashmir Valley, were forcibly pushed out of the Valley by Muslim terroriststrained in Pakistan, since the end of 1989. They have been forced to live the life oexiles 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 succeedingin 'CLEANSING' the valley of this ancient ethno-religious community.With the completion of 11th year of their forced exile, this peace loving, culturally richcommunity with a history of more than 5000 years, is fighting a grim battle to saveitself from becoming extinct as a distinct race and culture.

Main Refugee Camp Sites in Jammu: Muthi Camp,Transport Nagar, Purkhoo CampStadium Camp, Jhiri Camp, Nagrota Camp, Mishriwala Camp, and Battalbalian CampUdhampur

Main Camp Sites in Delhi: Nandnagri,Sultanpuri, Kailash Colony,Maviya NagarSouth Extension,Palika Dham,Lajpat Nagar,Aliganj,Bapu Dham,Amar Colony,MangoPuri,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 (fiveGauda 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. InRigveda, references to river Saraswati has been frequently made in the shlokas praising theriver as the most mighty river and describe her as "limitless, undeviating, shining and swifmoving". But the Saraswati vanished from the region.

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

27) Shivalli Brahmins28) Smarta Brahmins


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29) Sthanika Brahmins

30) Tuluva Brahmins23: The ancient Tulu nadu extended from Gokarna in the north, alalong coastal Karnataka up to Kasargod in the south. This included both coastal UttaraKannada 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 RiveKalyanpur in Udupi and Dakshina Kannada districts of Karnataka. This is the heartland oTulu 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 landscapewithin the mountainous range of the Western Ghats as well as along the coastal Karnatakawith access to Arabian Sea. Here Tulu language, one of the five main Dravidian languagesof the South, with its extinct script is spoken. For historical purposes the regions settled byBrahmins are three in number. Haige or Haive (Uttara Kannada), Taulava (DakshinaKannada) 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

1Tribe (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 commonlanguage and territory; and characterized by a political and economic organizationintermediate between small, family-based bands, and larger chiefdoms. Someanthropologists 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 becrosscut by clans, age grade associations, and secret societies; each of these crosscuttinginstitutions may, at different times and in different ways, perform economic, political, legaland religious functions. Tribes are popularly believed to be close-knit and parochial, busome anthropologists now argue that they are flexibly defined communities of convenience.

1bJapan: Our Japanese friend tells that there are 4 castes (sections) in Japanese society. Iis called Shi - Nou - Kou - Chou system.1. Byshi (Samurai) = Kings and Soldiers2. Noumin = Farmers etc. (large section)

3. Kou = Artisans and Workers4. Choumin = Merchants

A Japanese Male can never change his caste. But, a woman can climb up by marrying a manof upper caste. But, she can be only a 2nd wife of upper caste. May be her children areconsidered 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. Thebouzus can not marry. They adopt people from other castes (not Samurai in general) andtrain as Bouzus.


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There are UNTOUCHABLES, called Era Hina. This community is called BARAKU. Thesepeople are not considered as HUMAN BEINGS. They live far from the society. It seemabout, nearly, 150-200 years back, American army captain- Pierre went to Japan. At thatime, Japan was closed to outside world by the Emperor for the fear that others spoil theirsociety. But, when American captain went there, the Emperor was not given any choice. Hehad to obey or fight. So, American army entered and they forced the Emperor to make somesystem like in UK. King, his family, some Lords as higher section, rest of the society asLower 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..

2According to Longman Dictionary of Contemporary English, a tribe is a social groupconsisting of people of the same race who have the same beliefs, customs, language etc. andusually live in one particular area ruled by a chief. Illustrated Oxford Dictionary defines atribe as a group of (especially primitive) families or communities, linked by socialeconomic, religious, or blood ties, and usually having a common culture and dialect, and arecognized leader. Websters dictionary defines a tribe as a system of social organizationcomprising 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 acommon occupation, interest, or habit. However, a tribe means, in general, a group havingmarital social relationship within the group and wont allow any matrimonial relationshipoutside the tribe, e.g. Marriage between a Yeruka and a Lambada or other tribe is notcommon.

Caste (Fr, Pg, Sp, race, breed, lineage, chaste, stock etc.) is a closed group whosemembers preferred a particular occupation and a degree of social participation. Marriageoutside the caste is prohibited. A specialized labor group may operate as a caste within asociety 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 oranimals; one of the heriditary classes; a system of social stratification more rigid than classand characterized by hereditary status, endogamy, and social barriers rigidly sanctioned bycustom, law or religion; a form of polymorphic social insects that carries out a particulafunction in the colony.The Longman Dictionary defines a caste as one of the fixed and unchangeable social classesinto which people are born in India. Oxford dictionary defines caste as any of the Hinduhereditary classes, distinguished by relative degree of purity and pollution (of blood), whosemembers are socially equal with one another and often follow the same occupation. Acaste, according to Websters New Riverside University Dictionary, is one of the four majohereditary classes of Hindu society, each caste is distinctly separated from others byrestrictions placed on occupation and marriage. Apparently, the editors of these dictionariehave no idea of how many thousands of castes are in the Indian continent. Further, one hasto wonder why the same kind of group elsewhere in the world is a tribe and in India is acaste. Whatever may be the reason, caste and tribe are distinguished in India. The Sanskriwords like varna, kul, jati etc. are very much confused and as a result words like class, casteand tribe are misinterpreted by the world.

There is another important aspect to this caste. Even though, castes or tribes are not uniqueto India, caste was invented by Western indologists and Western influenced Indian leftist


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intellectuals to define the bewildering diversity of the ancient culture. During the coloniaand Muslim period it served the interests of foreign rulers to diminish Indian society byinstilling a sense of shame and inferiority. In fact, castes are found in the history of everynation in this world. Even today, we find such divisions in the most advanced countries likethe United States of America. However, the Western and leftist Indian intellectuals interpreSanskrit scriptures to fit their agendas and continue to cling on to those interpretations evenwhen they don't make any sense.

The so-called caste system, a complex network of interdependent yet separated, heriditaryendogamous, occupationally specialized, and hierarchically ordered social groups isincomprehensible to leftists and Westerners. Caste as an institution transcends the religion

just like various tribes in Islam, e.g. Kurds, Arabs, Pashtoons, Mohajirs etc. BrahminsMuslims, Jains, Buddhists, Parsis, Sikhs, Vaishnavites, Shaivites, Veera ShaivitesShaktites, Christians, Secular humanists, and others in India are all subject to theoverarching dictates of caste. Attempts to break the caste system were made time and againfrom the days of Lord Buddha. Religions like Buddhism, Veera Shaivism, Vaishnavismetc., succeeded momentarily, but the caste always resurrected itself with vengeance, becauseit is a natural phnomenon. It happens in Christianity and Islam also. Islam not only hatribes like Kurds, Arabs, Pashtoons, Mohajirs, but also many so-called Hindu castesChristinaity is no different either, e.g., Reddi Chrisitans, Kamma Christians, MalaChristians, Madiga Christians, Kuruma Christians 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 tribes oAfghanistan should also be considered originated from this class system, becauseAfghanistan was Hindu/Buddhist and didn't know Islam until 700 AD. For that matter, theHutus and Tutsis of Burundi should also be a result of Vedic hypothetical class system. Thecaste system is different from the ideal vedik varnaclass system. Varnais hypothetical andis a class, whereas caste is real and plays a major role. Varna(the class) allows movemen

of people from one class to the other, while tribe or caste does not. Thus, it is preposterousto say the vedic hypothesis of class is same as caste.

According to Vedas, in any society in general, there are four underlying varnas (colors ordivisions or groups), the four groups being, intellectuals and priests (Brahmin varna), rulerand warriors (Kshatriya varna), agriculturists and business persons (Vaishya varna), andother 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 thewarriors and military, the trunk is the business and agricultural community and finally thelegs are 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 its expressiveface, rulers and warriors its protective arms, traders and farmers its supporting thighs andservants and labourers its transporting feet. To conceive of the world in the image of manwe 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 continuingsacrifice, in which we see all matter and energy evolving into new forms by consumingwhatever existed before."Purusha Sukta: (The Hymn of God); Rigveda.

Anybody can become a Brahmin varna (intellectual group), but one has to be born intoBrahmincaste to be aBrahmin caste. If there is a confusion, it is because the wordBrahmin


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has several meanings including the ultimate God, earthly God, intellectual, teacher, priestBrahmintribe/caste.

The castes in Andhra Pradesh can be divided into two distinct categories.Brahmin, KomatiReddy, Kamma, Velama, Kapu, Nayudu, Relli, Mala, Madiga, Yeraka, Yanadi etc., castesare based on their tribal, cultural and religious differences, while the castes like Chakal(washerman),Kummari(potter),Kammari(smith), Kamsali(goldsmith), Mangali(barberetc are based on their duties in addition to the above differences. With a few exceptions like

theBrahmincaste, all these castes are uniquely localized in Andhra Pradesh. Each caste haa deity and distinct social formalities. The interaction between various castes is difficultbecause of these religious, cultural and tribal considerations. (Visit for more on castehttp://www.vepachedu.org/caste.htm).

3Conversions and adoption are such mechanisms by which a tribal identity of theoffspring may be changed. However, one has to remember that changing the labels cannochange genes. Only inter-caste marriage combined with conversion would result in geneticchange as well. In the past, inter-caste marriage had resulted in new castes, as conversionwas not an option. Indian castes, just like any other tribes, do not appreciate conversion toanother tribe or caste, as most of them are non-proselytizing and consider their customssuperior to any other customs and caste practices.

Brahmins are also non-proselytizing and do not appreciate tribal-caste conversion ingeneral. However, it may be inevitable when faced with proselytizing forces such asChristianity and Islam, and when there is a need for increasing the numbers in a particularcommunity. Also, in a cosmopolitan civilized world, where there cannot be restrictions onones choice of the spouse, conversion is the best compromise. Muslims and Christiansfollow this method very strictly as a method of increasing their fold. Usually, anyone whomarries a Muslim must convert to Islam.

In the past, however, through rigorous courses and tests some non-Brahmins became Rishise.g., Kings like Viswamitra, Vishnuvardhana, Radheerga, Veerahavya etc. became Rishisand established their own Vedik schools and new Brahmin branches. (Reference: "AndhraViprula Gotramulu, Indla Perlu, Sakhalu," by Emmesroy Sastri, Gollapudi VeeraswamSon, 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, Brahminmigrated to lands, they adopted to the local language and customs and adopted local Godsyet maintained their Sanskrit language, the Vedas, traditions and culture. Unfortunatelytoday's Brahmin lost this ability to keep the Sanskrit language and the Vedas due to varioureasons.

6Many words in Sanskrit have many meanings, e.g., Hari means God, Vishnu, Indra, Yamathe sun, the moon, a monkey, a lion, an eagle, a horse, a frog, a parrot, air, wind, a ray oflight, yellow color, the best, etc.

7With hidden agendas and/or without proper knowledge of Sanskrit, many interpreters


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distort the Sanskrit texts.

8Brahmanism is an ancient non-proselytizing religion and forms the basis for many Indianreligions such as Shaivism, Vaishnavism, Shaktism, Buddhism, Jainism etc., to a largeextent.

9A religion is a belief in and reverence for a supernatural power accepted as the creator andgovernor of the universe and having a certain organization and tradition in worshippingsuch Supreme Being. Brahmins believe in such Supreme Being and have a unique way oworshipping 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 yemaintained their identity and basic Vedic culture.

10Hinduism is not a religion, but a way of life. It includes traditions, culture, religions andothe practices of various peoples localised in the Indian Continent. Hinduism includecommunists, atheists, capitalists and numerous Indian religions. However, the so-calledexperts also tell us that there is a religion called Hinduism. For example, the LongmanDictionary 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 socialsystem 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 of worshipHinduism is a broad confluence of ideas and attitudes. Well, of course, then one has towonder why the ideas and attitudes from Middles East, such as, Islam, Christianity andJudaism, are not included in it!

However, historically, there was never such a thing as Hinduism in the Indian Continent. Iis a recent creation by the outsiders to define the myriad religions and cultures that exist inthe Indian Continent. Whatever may be the history, the fact is that now there is so-calledHinduism in the minds of people, who cannot comprehend the diversity of the IndianContinent and have no intention of even attempting to understand it. So, even the BrahminGurus and Pandits and other so-called Hindus have come to accept the name-the Hinduismgiven 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 SastrYajnapurushadasji and Others Vs. Muldas Bhudardas Vaishya and Another, 1996 (3)

SCR 242held: "Then we think of the Hindu religion, we find it difficult, if not impossible todefine Hindu religion or even adequately describe it. Unlike other religions in the world, theHindu religion does not claim any one prophet; it does not worship any one God: it does no

subscribe to any one dogma: it does not believe in any one philosophic concept: it does notfollow any one 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 wayof life and nothing more." The Supreme Court further opined "Hinduism had originally aterritorial and not a cradle significance. It implied residence in a well-defined geographicaarea. Aboriginal tribes, savage and half-civilized people, the cultured Dravidians and theVedic Aryans were all Hindus as they were the sons of the same mother. The Hinduthinkers reckoned with the striking fact that the men and women dwelling in India belongedto different communities, worshipped different gods, and practised different rites." ThusHinduism is a group of religions.


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A story from Panchatantra illustrates the present confusion perfectly. Once there was aBrahmin who used to live on alms provided by generous villagers. One day he was offereda 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 mealfor them, while it would be useless to the vegetarian Brahmin. They came up with a plan tocheat the poor Brahmin. One after the other all three pass by the Brahmin and tell him thahe was carrying a goat, donkey and a dead pig, respectively. Although the Brahmin didn

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. Sohe became scared and abandoned the calf. The three cheats happily had a nice meal of thecalf. This story tells us that persistent misinterpretation gets credibility over a period otime. And so, now we have Hinduism and everything in India is Hinduism and the tribeand castes in India are due to the Hindu philosophy, contrary to the reality and theinterpretation of the Supreme Court. Life is simple that way, otherwise the diversity in Indiais bewildering.

This Western and leftist definition of Hinduism resulted in attribution of Brahmin customstraditions, and culture to non-Brahmins. As a result, non-Brahmins like Iliah Kanche, aKuruma Christian, who had developed a bitter hatred against Brahmins declared themselvesas non-Hindus. Many other Hindu religions also declared themselves as separate fromHinduism, e.g., Buddhism, Jainism, Sikhism etc.

This Western definition of Hinduism as a single religion, contrary to the above SupremeCourt definition, by the Western and leftist Indian intellectuals has resulted, unfortunatelyin another SC judgment of far-reaching consequences for Brahmin religion. The SupremeCourt has ruled that Brahmins do not have monopoly over performing puja in a templewhere Brahmins have been priests for centuries and said a non-Brahmin, properly trainedand well-versed in the rituals, could be appointed as a priest. In this decision, the SC hastrampled 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 Hinduismand, thereby, a non-Brahmin can take over the temples of Brahmins. This decision wasdelivered by a Bench comprising Justice S. Rajendra Babu and Justice Doraiswamy Rajuwhile upholding the appointment of a non-Brahmin as a priest in Kongoopilly NeerikodeSiva Temple at Alangad village in Ernakulam, Kerala. The government of India and theJudiciary not only interfere in the religions of Hindus and Hindu institutions, but alsoactively attempt to destroy the Hindu religions such as Brahminism, while supporting andallowing the growth of Western religions such as Islam and Christianity and those religonthat declared to be separate from Hinduism, by all means. This kind of interference by thegovernment would not be tolerated anywhere in the world, including India. It is impossibleto 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 worldwould not impose such an absurd decision, except in India and that too with regard toBrahmins only.11Maynes Treatise on Hindu Law and Usage, 14th Edition, 14th edition, pp. 1-45.

Pandurang Vaman Kane, History of Dharmasastra (ancient and medival religious and

civil law in India) -- 2d ed. -- Poona : Bhandarkar Oriental Research Institute. -(Government oriental series. Class B ; no. 6.). -- Vol II, Part I. -- 1974. -- S. 483 -486.


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12Once upon a time, an assembly of Brahmins was arranged in presence of Lord BrahmaAll the Brahmin teachers and professors were invited. It was declared that who ever amongthe invited fails to attend the Brahmin assembly would be considered to have committed thesin of murder of a Brahmin (Brahmahatya). For some unavoidable circumstances, ProfessoVaisampayana could not attend this meeting and acquired the sin of Brahmahatya. Heassembled all his disciples and requested them to share the burden of the sin of murder. Oneof his disciples was Yajnavalkya. He was a great intellectual and was very powerful due tohis knowledge. He came forward and suggested that he would take all the sin and manage i

with his powers and requested Vaisampayana to let go other disciples. Vaisampayana wasenraged at this request. He considered this request as arrogance of Yagnavalkya andcompletely out of line. Consequently, he ordered Yajnavalkya to give up all the learningthat he learned from Vaisampayana and leave his school immediately. Yajnavalkyafollowed the orders of the professor and discarded all the learning, which immediatelyevaporated 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 SunGod 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 learnedas a horse and a branch formed called Vajasaneya sakha. This Yajurveda learned byYajnavlkya as a horse from the Sun God is called SuklaYajurveda and the earlier one thawas learned from Vaismpayana was Krishna Yajurveda.

According to Vedas, when Yajnavalkya discarded the knowledge of Vedas, otherdisciples absorbed it like Tittiri birds and hence the branch that came from those disciples iscalled Tittiriya sakha.

Source: Vayaupuranamu in Ashtadasapuranamulu, by Venkataramasastri KompellaRohini Publications, Rajamandri, pp. 308-309.

13In Sanskrit,gotrammeans family, race, lineage, a mountain, a cow-pen and so on!

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

15http://www.kamat.com/kalranga/people/brahmins/list.htm

16 "Andhra Viprula Gotramulu, Indla Perlu, Sakhalu," by Emmesroy Sastri, GollapudVeeraswami Son, Sri Seetarama Book Depot, Rajamandri.16aHistory and Culture of Andhra Pradesh, Rao PR, pp.viii and 8-22

16bHistory of India, Herman Kulke and Dietmar Rothermund, p. 102

16cHistory of India, Herman Kulke and Dietmar Rothermund, p. 104

16d History and Culture of Andhra Pradesh, Rao PR, pp.viii and 8-22

16e"Hindu Castes and Sects," Jogendranath Bhattacharya, 1896.


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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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