BRAHMINS

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

"The wisdom of the ancients has been taught by the

philosophers of Greece, but also by people called Jews in
Syria, and by Brahmins in India."
-Megasthenes, Greek Ambassador to Gupta Empire of
India (now Afghanistan, Pakistan and Northern India),
writing around 300 BC.

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

Introduction
In the ancient world and even in the modern society people usually form cohesive
groups based on their language, culture and geographical location. These groups have
a common ancestry and are led by chiefs of the families around which they gathered.
Such communities are called tribes1. There are innumerable tribes in this world. The

Indian continent is not different from the rest of the world 1b as far as tribes and the
rivalries between them are concerned.
It seems there are two kinds of tribes in the Indian continent, the tribes and castes2.
The tribes are still in the forests and hills and not really part of the modern society.
Castes have been living in the villages and cities since ancient times and are civilized.
In the Indian Continent, a caste means a modern civilized tribe or clan or group of
people that have marital relationship among them. Some castes are further divided
into subcastes. Matrimonial relationship among subcastes is not acceptable due to
differences in religious and cultural practices. It is important to note that the caste or
tribe is blood-related and genetic, and hence hereditary. So, one has to be born into a
caste or tribe to belong to that tribe or caste. Again, this is not unique to India. These
ancient tribal traditions are slowly disappearing in this modern age3. One among such
communities in the Indian continent is the Brahmin caste. For consistency in this
article, Brahmins are referred to as a caste.
Brahmin Population4
The census of 1881 enumerated 1,929 castes. Brahmins, Kunbis and Chamars
accounted for approximately 10 million each. Of these 1,929 castes, 1,432 (74 per
cent) were geographically localized groups and each caste or tribe is unique to a
particular place. Only few castes like Brahmins had an all-India presence.
Brahmins are one of many minority groups in India. In 1931, Brahmins were 4.32%
of the total population. The so-called Muslim minority in India is approximately 20 to
25 percent of the total population, even after Muslim Pakistan and Muslim
Bangladesh separated from India. However, registered Muslim percentage is only
~15%, less than the real percentage of the total population, due to misrepresentation.
Brahmins even in Uttar Pradesh, where they are most numerous, constitute just 9
percent. In Tamil Nadu they form less than 3 percent and in Andhra Pradesh they are
less than 2 percent.
During the Islamic conquests in India, it was a typical policy to single out the
Brahmins for slaughter, after the Hindu warriors had been bled to death on the
battlefield. Even the Portuguese in Malabar and Goa followed this policy in the 16th
century, as can be deduced from Hindu-Portuguese treaty clauses prohibiting the
Portuguese from killing Brahmins.
(http://sarvadharma.org/Museum/Articles/islamicgenocide.htm)
Geographical Location
Brahmins are Vedik people. The Vedas describe the landscape of northern India,
Pakistan and Afghanistan. Over and over the Vedas mention a mighty river called the

Sarasvati where Brahmin communities flourished, where the Indus Valley civilization
flourished and dispersed when the Saraswati river dried up around 1900 BCE. Long
before, during the Ramayana period Brahmins migrated to Dandakaranya (Dandaka
Forest) in the south with Viswamitra, the author of several hymns in Rigveda
including Gayatri mantra, and practiced Vedik 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 hymns of Rigveda, crossed Vindhyas
and established Vedik religion in south India. Sage Agastya appeared to Rama when
he was despondent at the impending war with Ravana and instructed 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 and recently 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 word Brahmana (hereinafter "Brahmin") means the God, one who
knows God, one who has the knowledge of God, one who has the knowledge of
Vedas, an intellectual, a priest, a teacher, a professor, a person belonging to Brahmin
caste, a superior person, a text related to Vedas, and so on7. Accordingly, priests in a
mosque, church, a synagogue, a gurudwara etc. are all Brahmins because they are all ,
obviously, priests. They are also Brahmins because they are supposed to have the
knowledge of God. They are also Brahmins because they are intellectuals. However,
none of them are God and at least a couple of them would consider it blesphemous to
say so. They may not have the knowledge of the Vedas and they may not belong to
the Brahmin caste. And certainly, they are not the texts related to Vedas. To add to
this confusion there are Boston Brahmins who are Americans and have nothing to do
with the Vedas or vegetarianism. They are not even remotely related to the Indian
Continent.
There are hundreds of religions, practices, traditions, castes, tribes etc. dubbed as
Hinduism. One among those religions is the Brahminism8 practiced by the Brahmin
caste. Brahmins have distinct traditions, culture and religion and follow certain
principles and practices. This religion9 may also be called Sanatana (ancient) Dharma
or Vedic religion. However, there is a lot of confusion as to the definition
of Hinduism10, which encompasses everything indigenous to the Indian Continent,
e.g., some groups of Indians like Busddhists, Jains, Sikhs, dalit Christians, Muslims,
and people like Iliah Kanche, a Kuruma Christian, confuse Brahminism with
Hinduism (Indigenous Religions of Indian Continent). Iliah Kanche declares that he is
not a Hindu, because he does not follow any of the principles of Brahmins such as

vegetarianism etc. However, Brahminism is only one of the many religions of India
that are collectively called Hinduism. Yet, almost all other Indian (Hindu) religions
also respect the Vedas because they are essentially the human heritage and the most
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
Vedas with reverence; recognition of the fact that the means or ways to salvation and
realization of the truth are diverse; God is one, but has innumerable names and forms
to chant and worship due to our varied perceptions, cultures and languages; that a
Brahmin works for the welfare of the entire society and so on. Daily practices of
Brahmins include sandhyavandana (prayers to Gayatri and Sun God), prayer
to ishtadaiva or ilavelpu(personal God), yoga, non-violence, vegetarianism etc.
Everything in the daily life of a Brahmin is a ritual. However, special rituals include
marriage, ritual conception and consummation of the wedding, rituals of childbirth,
naming ceremony, first feeding ceremony, the childs first tonsure, upanayana (the
sacred-thread ceremony - initiation into vedic learning and ritual), ritual baths,
cremation rituals, shraaddha, etc. All of these rituals are very important for a
practicing Brahmin.
The Vedas are the primary source of knowledge for all Brahmin traditions, both
orthodox & heterodox. All religions of Brahmins and all traditions, in one way or
other, take inspiration from the Vedas. Traditional Brahmin accepts Vedas
as apaurusheyam (not man-made), but revealed truths and of eternal validity or
relevance and hence the Vedas are considered Srutis that which have been heard and
are the paramount source of Brahmin traditions and is believed to be divine.
These Srutis include not only the four Vedas (the Rigveda, the Yajurveda, the
Samaveda and the Atharvaveda), but also their respective Brahmanas. Brahmins also
give tremendous importance to purity of body and mind and hence attach importance
to ritual baths and cleanliness.
Brahmin Sages and Branches (Gotras and Subcastes)11:
In general, gotra denotes all persons who trace descent in an unbroken male line from
a common male ancestor. Panini defines gotra for grammatical purposes as ' apatyam
pautraprabhrti gotram' (IV. 1. 162), which means 'the word gotra denotes the progeny
(of a sage) beginning with the son's son. When a person says ' I am Kashypasa-gotra'
he means that he traces his descent from the ancient sage Kashyapa by unbroken male
descent. According to the Baudhyanas'rauta-stra Vishvmitra, Jamadagni,
Bharadvja, Gautama, Atri, Vasishtha, Kashyapa and Agastya are 8 sages; the progeny
of these eight sages is declared to be gotras. This enumeration of eight primary gotras
seems to have been known to 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 svalyanasrautastra four 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 being called gotra. So the arrangement is first into ganas,
then into pakshas, then into individual gotras. 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 Vasishtha, Bharadvasu, Indrapramada; the
pravara of the Parshara gotra is Vasishtha, Shktya, Prsharya; 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 define pravara as
the group of sages that distinguishes the founder (lit. the starter) of one gotra from
another.
There are two kinds of pravaras, 1) sishya-prasishya-rishi-parampara, and 2)
putrparampara. Gotrapravaras can be ekarsheya, dwarsheya, triarsheya, pancharsheya,
saptarsheya, and up to 19 rishis. Kashyapasa gotra has at least two distinct pravaras in
Andhra Pradesh: one with three sages (triarsheya pravara) and the other with seven
sages (saptarsheya pravara). This pravara may be either sishya-prasishya-rishiparampara or putraparampara. When it is sishya-prasishya-rishi-parampara marriage is
not acceptable if half or more than half of the rishis are same in both bride and
bridegroom gotras. If it is putraparampara, marriage is totally unacceptable even if
one rishi matches.
Due to the diversity in religious and cultural traditions and practices, and the Vedic
schools which they belong to, Brahmins are further divided into various subcastes.
The Beginning of Divisions among Brahmins: sutra Period: During
the sutra period, roughly between 1000 BC to 200 BC, Brahmins became divided into
various Sakhas or branches, based on the adoption of different Vedas and different
readings and interpretations of Vedas. Sects or schools for different denominations of
the same Veda were formed, under the leadership of distinguished teachers among
Brahmins. The teachings of these distinguished rishis are called sutras. Every Veda
has its own sutras. The sutras that deal with social, moral and legal precepts are
called dharma sutras, whereas those sutras that deal with ceremonials are
called Srauta sutras and domestic rituals are called gruhya sutras. sutras are
generally written in prose or in mixed prose and verse. These sutras are based on
divine Vedas and are manmade and hence are called Smritis, meaning recollected or
remembered.

There are several Brahmin law givers such as Angirasa, Apasthambha, Atri,
Brihaspati, Boudhayana, Daksha, Gautama, Harita, Katyayana, Likhita, Manu,
Parasara, Samvarta, Sankha, Satatapa, Usanasa, Vasishta, Vishnu, Vyasa, Yajnavalkya
and Yama. These twenty-one rishis were the propounders of Dharma Sastras. There
is a lot of contradiction among theseDarmasastas, even within one Smriti. These
differences in the rules and rituals resulted in the rigid stratification of subcastes
among Brahmins. None of these smritis is supreme and universally applicable
throughout the Indian Continent. The oldest among these Dharma Sutras are
Apasthambha, Baudhayana, Gautama and Vasishta Sutras.
Apasthambha: Apasthambha, a native of Andhra Country, belonged
to Krishnayajurveda School. He belonged to fifth century BC. Apasthambhas
teachings are called Apasthambhasutra or Apasthambhasmriti.
Baudhayana: Baudhayana also belonged to Krishnayajurveda School and was an
inhabitant of Andhra Country. Baudhayanas teachings are
called Baudhayanasutra or Baudhayanasmriti.
Brihaspati: Brihaspati was probably the first jurist to make a clear distinction
between civil and criminal justice. Yajnavalkya referred to Brihaspati. However,
Brihaspati is considered to belong to 200-400 AD. Brihaspatismriti has a lot of
similarities with Dhammathats of Myanmar (Burma).
Gautama: Gautama was the most ancient sage of all Brahmin lawgivers. He was
quoted by Baudhayana and belonged to Samaveda School. Gautamas teachings are
called Gautamasutra or Gautamasmriti.
Harita: Baudhayana and Vasishta in their Dharmasutras quote Harita. Haritasmriti
or Haritasutra is an extensive work.
Katyayana: Yajnavalkya mentions Katyayana. Katyayanasmriti is quoted in several
works of Viswarupa, Mitramisra etc. Smriti Chandrika cites 600 verses
of Katyayanasutras. He may belong to the same period as Narada and Brihaspati.
Manu: Manu is a mythical personality and is the ancestor of the entire humankind.
Manu received the code from Brahma, and communicated it to ten sages and
requested Bhrigu rishi to repeat it to the other nine. This code of conduct recited by
Bhrigu is called Manusmriti. For convenience, the British took Manusmriti as the
paramount law of the Indian Continent. Manudharma is not only revered by Brahmins
and Hindus, but also by Buddhists in Java, Siam and Myanamar. Manusmriti was
composed around 200 BC, around which time a revival of Brahminism took place
under the rule Sungas in the North India.
Narada: Sage Narada was probably a native of Nepal around first century AD.
Naradasmriti is the first legal code unhampered by the mass of religious and moral
teachings. Some authors think that Narada belonged to Gupta period when there was a
distinct revival of Brahminism and Sanskrit literature.
Vasishta: Vasishta belonged to 3rd century BC and a native of North India.

Vasishtas teachings are called Vasishtasutra or Vasishtasmriti.

Vishnu: Vishnu belonged to 1st or 2nd century AD. Vishnus teachings are called
Vishnusutra or Vishnusmriti.
Yajnavalkya: Yajnavalkya belonged to Suklayajurveda School12. He was a native
of Mithila City in North Bihar and probably lived anywhere from few centuries before
Christ to 200 AD. However, some scholars think he belonged to first or second
century AD. Yajnavalkya Dharmasmriti has been subject of numerous commentaries.
The most celebrated of all the commentaries of Yajnavlkyasmriti is Mitakshara and is
practically the beginning of the Brahmin law and the so-called Hindu law. Passages
from Mitakshara have been found practically in every part of the Indian Continent
and became an authority. The Yajnavlkyasmriti is concise, more systematic and better
arranged than the Manusmriti. From early times, commentators like Viswarupa,
Vijnaneswara, Apararka, Sulapani, Mitramisra etc., from every part of India selected
the Yajnavalkyasmriti as the basis of their commentaries. Passages
from Yajnavalkyasmiriti appeared in Panchatantra.
Other important Brahmins who gave smritis/sutras/laws are: Angirasa, Atri, Daksha,
Devala, Laugakshi, Prajapati, Pitamaha, Pulatsya, Yama, Vyasa, Samvarta and
Satatapa. Prominent smriti writers of later age include, Devanabhatta or
Devanandabhatta of Madras province, who belonged to ~1200 AD and
wrote Smritichandrika, and Madhavacharya or Vidyaranya, who was the Prime
Minister of Vijayanagara dynasty and pontiff for some time of the celebrated mutth at
Sringeri in Mysore province. He wroteParasaramadhaviya, which is a commentary
on Parasarasmriti.
Major Brahmin Castes: Major Brahmin castes in the Indian Continent include
Chitpavana Brahmins, Daivajna Brahmins, Deshastha Brahmins, Dhima Brahmins,
Gouda Saraswat Brahmins, Havyaka Brahmins, Hoysala Karnataka Brahmins, Iyers,
Kandavara Brahmins, Karade Brahmins, Karhada Brahmins, Kayastha Brahmins,
Khandelwal Brahmins, Kota Brahmins, Konkanastha Brahmins, Koteshwara
Brahmins, Nagar Brahmins, Namboothiri Brahmins, Niyogi Brahmins, Padia
Brahmins, Rajapur Saraswat Brahmins, Saklapuri Brahmins, Sanketi Brahmins,
Saraswat Brahmins, Shivalli Brahmins, Smarta Brahmins, Sthanika Brahmins,
Thenkalai Iyengars, Tuluva Brahmins, Vadagalai Iyengars, Vaidiki Brahmins and
Vaishnava Brahmins.
In addition to the above major castes of Brahmins, there are several Brahmin
subcastes. The Rev. M.A. Sherring4 had, in the 1860s, compiled some 2,000 of them
in the second volume of his Hindu Tribes and Castes. He considered the list
incomplete. The Brahmin subcastes are grouped under various gotras13 that are
patrilineal groups.

According to some Shashtras and popular belief as mentioned in "Hindu Castes and
Sects" (by Jogendranath Battacharya), the Brahmins in the Indian Continent are
divided into two major groups: Panch Gaur and Panch Dravida. Panch Gaur (the five
classes of Northern India) 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, Gandhar, Punjab, Kashmir, Sindh, Rajputana, Kurukshetra,
Oudh, Cetral India, Trihoot, South Bihar, Orissa, Bengal, Assam etc. Panch Dravida
(the five classes of Southern India) group constitutes: 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 are
descended from the Saptarishis (seven sages). Sherring says the Vatsa, Bida,
Arshtikhena, Yaska, Mitryu, Shaunak and Bainya gotras claim descent from sage
Bhrigu; the gotras of Gautam, Bharadwaj and Kewal-Angiras from sage Angirah; the
Atre, Badbhutak, Garishtira and Mudhgala from sage Atri; the Kaushika, Lohit,
Raukshak, Kamkayana, Aja, Katab, Dhananjya, Agamarkhan, Puran and
Indrakaushika from sage Viswamitra; the Nidruba, Kasyap, Sandila, Rebha and
Langakshi from sage Kasyap; the Vashisht, Kundin, Upamanyu, Parashara and
Jatukaraniya from sage Vashisht; and the Idhamabahar, Somabahar, Sambhabahar and
Yagyabhar from sage Agastya. Other gotras are said to have been derived from
these gotras.
Sherring has also listed some chief gotras according to the Veda each one observes.
Thus the Bhargaus, Sankritas, Gargs (Chandras), Bhrigus and Saunaks follow the Rig.
The Kasyaps, Kaasyaps, Vatsas, Sandilas and Dhananjays follow the Sama. The
Bharadwajs, Bhaaradwajs, Angirahs, Gautams and Upamanyus observe the Yajur; and
the Kaushikas, Gritakaushikas, Mudhgalas, Galawas and Vashishts follow the
Atharva. All others follow the Yajur. The Brahmin subcastes are broadly categorized
into two great geographical divisions-the north and the south. The dividing line is the
Narmada River. The gaur (white) subcastes, according to Sherring, inhabit the region
north of the Narmada and the draviDa subcastes, the south. The chief gaur subcastes
are Kanakubja, Saraswat, Gaur, Maithila and Utkala and the chief draviDa subcastes
are Maharashtra, Tailanga, Dravida, Karnata and Gurjar. Then there are
supplementary subcastes like Mathur (from Mathura), Magadh, Malwa, Kurmachali,
Naipali (from Nepal), Kashmiri, Sapt-Shati, Shenevi, Palashe, Sengardaro, Sankahar,
Thatiya, Ahwasi (Haiwasi), Byas, Bilwar, Lrikhishwar, Agachi, Bagaria (Parchuniya),
Unwariya, Golapurab, Lyariya, Nade, Myale, Dasadwipi, Dehra-dun, the names
largely indicating their habitat. Today, many Brahmins don't know and don't care
about these distinctions, which are now of historical importance only. Intermarriages

are becoming very common among these groups, nowadays. As a matter of fact,
Brahmins have been marrying non-Brahmins also.
Various Brahmin Communities15 (Note: The following list does not represent all the
Brahmin castes of the Indian Continent)
1) Andhra Brahmins
i) Niyogi Brahmins
ii) Vaidiki Brahmins
2) Chitpavana Brahmins
3) Daivajna Brahmins
4) Deshastha Brahmins
5) Dhima Brahmins
6) Gaur Brahmins
7) Gouda SaraswatBrahmins
8) Havyaka Brahmins
9) Hoysala Karnataka Brahmins: The Hoysala Karnatakas are Smarta Brahmins living
in the State of Karnataka in the Indian Union. Many eminent scholars, musicians,
philosophers, generals and religious pontiffs belong to this community. (Read more
here)
10) Iyers
11) Kandavara Brahmins
12) Karade Brahmins
13) Karhada Brahmins
14) Kashmiri Saraswat Brahmins
15) Kayastha Brahmins
16) Khandelwal Brahmins
17) Konkanastha Brahmins
18) Kota Brahmins
19) Koteshwara Brahmins
20) Nagar Brahmins
21) Namboothiri Brahmins
22) Padia Brahmins
23) Rajapur Saraswat Brahmins
24) Saklapuri Brahmins
25) Sanketi Brahmins
26) Saraswat Brahmins
a) The Chitrapur Saraswat Brahmins
b) Kashmiri Saraswat Brahmins or Kashmiri Pandits
c) Rajapur/Balawalikar Saraswat Brahmins

d) Haryana Saraswat Brahmins

27) Shivalli Brahmins
28) Smarta Brahmins
29) Sthanika Brahmins
30) Tuluva Brahmins
31)Vaishnava Brahmins
Brahmins of Andhra Pradesh16
Brahmins have been migrating from time immemorial. The Brahmin families that
migrated made 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
Vindhya mountain range in central India continued to grow higher showing its might
and obstructed cloud movement causing draught. Sage Agastya decided to solve the
problem and traveled south. 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 never returned to north.
The earliest Brahmins to arrive in Andhra were most probably sage Viswamitra's
students and progeny around 1200 BC. South Indian kings showed respect and
patronage for Brahmins and Brahminism since ancient times, e.g., Satavahana dynasty
that ruled for five centuries 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 of 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.16c Similarly there have been Brahmin migrations back and
forth that continue even today. Due to these waves of Brahmin migrations, perhaps,
we see today various sub-castes and traditions among Brahmins.
Most of the Brahmins in Andhra Pradesh belong to smaarta Brahmin group, i.e., the
followers of smritis and followers of Adi Sankaracharya. The smaarta Brahmins
follow Apastambasmriti or Apastambasutra (not Manusmriti). Apasthamba (~600
BC) was one of the earliest lawmakers of south India who lived on the banks of River
Godavari. Boudhayana, Parasara, Yajnvalkya sutras and other laws were also
important in the past, e.g., in the courts of Srikrishnadevaraya. 16d Pradhamasakha
Niyogi Brahmins (see below) follow Yajnavalkya sutras and Kanva sutras.
The smaarta Brahmins in Andhra Pradesh can be grouped into two major divisions
formed about a thousand to about 700 years ago (most probably during Kakatiya rule),

Niyogi and Vaidiki. However, in addition to smaarta Brahmins, there are other
Brahmin groups such as Sri Vaishnavas, Madhavas and Aradhyas. I have grouped
them in Vaidiki Brahmin group below for convenience only. Today, many Brahmins
don't know and don't care about these distinctions. Intermarriages have been very
common among theses groups. As a matter of fact, Brahmins have been marrying
non-Brahmins also. The following is only of historical importance.
i) Niyogi Brahmins : Niyogi Brahmins are those Brahmins who took up various
secular vocations including military activities and gave up religious vocation,
especially the priesthood. Niyogi Brahmins depend and emphasize on modern
education. They were ministers in the courts of kings and feudatories. Many of them
were village accountants/clerks, karanams (Andhra) or patwaris (Telangana), until
recently. The Niyogis are considered to be eligible for priestly service. But they will
never either accept a religious gift or partake of Sraaddha food (food given to
Brahmins duiring the death related rituals). According to Jogendranath
Bhattacharya16e, Niyogi name is derived from Yoga, which means religious
contemplation or meditation, as opposed to Yaga, which means religious sacrifice.
Niyogin in Sanskrit also means "employed" or "appointed" and accordingly, it is
probable that they are so-called because they accept secular employment.
They were very rich and influential. Legendary Rayamantri belongs to this group.
Niyogi Brahmins include eminent personalities like Veeresalingam Kandukuri,
Radhakrishnan Sarvepalli, Venkatgiri Varahagiri, KL Rao, Prakasam Tanguturi,
Venkatanarasimharao Pamulaparti (PV), General K. V. Krishnarao etc. PV was the
only Brahmin Chief Minister (1971-72) of Andhra Pradesh and also the only Telugu
Brahmin Prime Minister (1991-1996) from South India who ruled the modern Indian
Union. Over the past millennium the Niyogi Brahmins are divided further into various
groups:
a) Pradhamasakha (First Branch) Niyogi Brahmins
b) Aruvela Niyogi
c) Nandavarika Niyogi
d) Karanakamma Niyogi
e) Velanati Niyogi
f) Telaganya Niyogi
g) Dravida Niyogi
h) Karanalu
i) Sristikaranalu or Sistukaranalu or Sistakaranalu.
j) Kasalanati Niyogi
k) Pakanati Niyogi.

a) Pradhamasakha Niyogi Brahmins: This caste belongs

to Sukla (white) Yajurveda School12, while majority of Brahmins in Andhra Pradesh
belong to krishna (black) Yajurveda School. In Maharashtra also there is a group of
Brahmins called Pradhamasakha Brahmins. The Pradhamasakha Niyogi
Brahmins16f are further divided into branches such as Vajasaneyulu, Saivulu,
Yajnavalkyulu and Kanvulu.
b) Aruvela Niyogi: Aruvela Niyogi group is the largest Niyogi group. They
belong to Krishna Yajurveda School. According to some, the word "Aruvela" is
derived from 6000 (Aruvelu) villages in velanadu area of Andhra Pradesh. Some
believe that Arvelanadu is an alternate name for Velandu and hence the Niyogi
Brahmins of that region are Arvela Niyogis. Aruvela Nioyogi Brahmins are political,
worldly-wise, and business minded. They were ministers in the courts of kings and
feudatories, and clerks and accountants (Karanalu). Pamulaparti family belongs to
Aruvela Niyogi Brahmins.
c) Nandavarika Niyogi
d) Karanakamma Niyogi
e) Velanati Niyogi
f) Telaganya Niyogi
g) Dravida Niyogi
h) Karanalu
i) Sristikaranalu or Sistukaranalu or Sistakaranalu: These are teachers, officials,
village accountants (karanam). They are mostly located in Ganjam and Visakha
districts. Famous poet Krishnamurthy Sistu belongs to this group of Brahmins.
j) Kasalanati Niyogi
k) Pakanati Niyogi
ii) Vaidikulu (Vaidiki Brahmins): Vaidiki Brahmins are those Brahmins who
practice mainly religious vocation performing various religious activities, in addition
to other mainstream secular vocations like agriculture, cooking, teaching, clerical,
management, administration, architecture, science etc. They perform various religious
activities including performing rituals and prayers to please Gods, planets and stars as
priests for both Brahmins and non-Brahmins, at homes and in temples. However, they
are not the priests for many Hindu temples in which animal sacrifices are common.
The priests in such Hindu temples are non-Brahmins. Vaidikis also perform rituals for
every occasion in life such as birth, giving solid food to the infant for the first time
(annapraasanamu), initiation into education (upanyanamu), female puberty, marriage,
consummation of marriage, several stages of pregnancy, death, carrying the dead

bodies, cremating the dead, etc. Many of these rituals are very important and limited
to Brahmins, except a few ceremonies like marriage. They also take up even begging
as ascetics. This ascetic life of Brahmins was the inspiration for the Buddhist ascetics.
The majority of Vaidikulu belongs to krishna Yajurveda School. However, there are
Rigvedis, Samavedis etc. also. Some Brahmins had proficiency in several Vedas, e.g.,
Dvivedi is one who has proficiency in 2 Vedas, Trivedi in 3 vedas and Chaturvedi in 4
vedas and are known by those titles as such. However, these titles became family
names, even though the family members may not know any Veda at all today. While
Niyogis embraced western education, Vaidikulu had shunned Western education and
as a consequence many Vaidikulu are poor and not well educated in Western
education, contrary to the notion that Brahmins are rich and well educated.
According to Sri Sri Sri Chandrasekharendra Saraswathi MahaSwamiji, the Brahmins
who perform priestly duties and other religious activities should follow certain rules:
The Brahmin has to wake up at four in the morning and bathe in cold water, rain or
shine, warm or cold. Then, without a break, he has to perform one rite after another:
sandhyavandana, Brahmayajna, aupasana, puja, vaisvadeva and one of the 21
sacrifices. If you sit before sacrificial fire for four days you will realise how difficult it
is with all the heat and smoke. How many are the vows and the fasts the Brahmin has
to keep and how many are the ritual baths....
.... Other castes do not have to go through such hardships. A Brahmin cannot eat
"cold rice"in the morning like a peasant - he has no "right" to it. The dharmasastras
are not created for his convenience or benefit, nor to ensure that he has a comfortable
life. He would not have otherwise imposed on himself the performance of so many
rites and a life of such rigorous discipline. When he has his daytime meal it will be 1
or 2. (On the day of a sraddha it will be three or four). This is the time the peasant
will have his rest after his meal under a tree out in the field where he works. And the
Brahmin's meal, mind you, is as simple as the peasant's. There is no difference
between the humble dwelling of the peasant and that of the Brahmin. Both alike wear
cotton. The peasant may save money for the future but not the Brahmin. He has no
right either to borrow money or to live in style. ...
In the "Yaksa-prasna" of the Mahabharata the simple life of Brahmin is referred to:
pancame' hani saste va sakam pacati svegrhe
Anrni ca' pravasi ca sa varicara modate

If daytime is divided into eight parts, the Brahmin may have his food only in the fifth
or sixth part after performing all his rites. Before that he has neither any breakfast
nor any snacks. And what does he eat? Not any rich food, no sweets like almonds
crushed in sweetened milk. "Sakam pacati" - the Brahmin eats leafy vegetables
growing on the banks of rivers, such areas being no one's property. Why is he asked to
live by the river side? It is for his frequent baths and for the leafy vegetables growing
free there and for which he does not have to beg. He should not borrow money: that is
the meaning of the word "anrni", because if he developed the habit of borrowing he
would be tempted to lead a life of luxury. Poverty and non-acquisitiveness
(aparigraha) are his ideals. A Brahmin ought not to keep even a blade of grass in
excess of his needs. ...
The Brahmin must be conversant with the fourteen branches of the Vedic lore. He
must be proficient even in Gandharva-veda or music and must be acquainted with
agricultural science, construction of houses, etc. At the same time he must give
instructions in these subjects to pupils from the appropriate castes. His own vocation
is the study of the Vedas and he must have no other source of income. ...
If the Brahmin is asked, "Do you know to wield a knife? " he must be able to answer,
"Yes, I know". If he is asked, "Do you know to draw and paint" again he must (be able
to) say, "Yes". But he cannot wield a knife or become an artist to earn his livelihood.
All he can do is to learn these arts and teach others the same according to their caste.
He is permitted to receive a daksina to maintain himself and he must be contented
with it however small the sum may be. The Brahmin's specialty is his true vocation is
Vedic learning.
... The goal of Vedic works is the happiness of all mankind, indeed the happiness of all
the worlds ("Lokah samastah sukino bhavanthu"). The sound of the Vedas creates
universal well-being, so too Vedic sacrifices. Brahmins would be committing a sin
if they gave up Vedic rituals and earned money by doing other types of work.
However, it is important to realize that the successive secular governments in the
Indian Union are determined to destroy the Hindu religions, in favor of non-Hindu
religions. The modern Indian democracy tends to support Abrahamic religions to
appease the rich and powerful global proselytizing religions. The ancient tradition of
rulers protecting Brahmins is an obsolete tradition. Accordingly, it is upon the
individual citizens to step up to help and protect Brahmins, temples and their
traditions. As the times have changed, even Vaidika Brahmins should earn money to
protect the Dharma, despite the traditional ban on earning money. That was one of the
main reasons for the existence of Niyogi Brahmins. However, many Brahmins in

India are Naxalites, communists and atheists. Thus, it is incumbent on all Brahmins,
who believe in their culture, to rise to the challenge of protecting the Vedik culture.
Otherwise, the extinction of Hindu culture and Brahmin tradition is not far away. See
a review of Brahmin Poverty in Andhra Pradesh:http://www.vepachedu.org/brahmanatribe.html.
There are many subcastes in Vaidiki Brahmins as well:
l) Vaishnava
m) Draavidulu
n) Madhvulu
o) Velanati Vaidikulu
p) Telaganyulu or Telaganadu Vaidikis
q) Venginati Vaidikulu
r) Kasalnati Vaidikulu
s) Muraknati Vaidikulu
u) Adisaivulu
v) Saivulu
l) Vaishnava: Pancharatra and Vaikhanasa Brahmanulu: Among the
Vaishnavities, the strict vegetarians and highly educated people also are given the
approximate status of brahmins in Andhra Pradesh. They adhere to either the medieval
Tenkalai or Vadakalai and Agaama scriptures. One section
follows Vaikhanasa scriptures and other the Pancharaatra, dealing mainly with
temple ritual. They run large temple establishments very efficiently. They rose to
prominence during Vijayanagar times. They are followers
of panchasanskara, ekayanayajussakha and katyayanasutra. These Vaishnavite
Brahmins are spread mainly in Karnataka and Andhra, and to some extent in
Tamilnadu also. Vaikhanasa subcaste belongs to this group. The great Vaishnavite
reformers like Ramanujacharya, Ramananda (north India), Madhva (all over south
India), Vallabhacharya (found among velanadu, gujarat, rajasthan and UP),
Nimbaarka, etc. Not all the followers of these Vaishnavite reformers are Brahmins.
Some of these Vaishnavites include Acharis, Iyengars and velanadu vaideekulu.
These Vaishnavas are also known as Andhra Vaishnava.
They rely on the doctrines laid down in the medieval scriptures (agamas). Many of
the famous temple establishments like Tirupati and Ahobilam are run per vaishnavite
agamic canons. The big hearted Raamanuja fought against caste distinctions and
gathered under his doctrine, people from all walks of life and caste and religion and
occupation and said henceforth they shall be known as one community. Thus he
created the Iyengar community, and told them to always work for reform of society.

Some of the earlier vaishnava and bhagaavata adherents also merged into the
iyengars. Later there was a large immigration of Ramaanandi vaishnavas from north
India and another large migration from Gujarat. While they too merged, slight
differences arose.
The great Raamanuja specifically included among his followers sc's, tribals,
immigrant foreign soldiers, arabs and turks, destitutes women, jains, etc.
Raamanuja's efforts are glossed over by modern pseudo-secular writers. Ramanuja
and his later disciples running the movement, certainly saw to it that there was no
more exclusivism of caste groups inside the community. All the same it appears they
made sure that the brightest were selected as iyengars, evangelizers of vaishnavism,
without any regard to their former caste or other origins. It is however true, after
some centuries this reformist movement became just another caste, not quite sure
about its place in the hierarchy.
The immense and lasting influence of Raamanuja is probably not realised by many
Indians. Here are some direct and indirect descendants of his thought: ---the entire
actual live vaishnava tradition of today, and including offshoots and modifications
and the movements heavily influenced like those of Raamananda Kabir Ravidas
Nanak Tulsidas Vallabhacharya Nimbaarka Madhvacharya Raghavendra Chaitanya
Ramdas. ...even recent reformers like Phule and isckon and others
One characteristic method used by the gurus was community dinners, where
everybody sat together without distinction. This went a long way towards reduction of
old discriminations. As a consequence there are expert cooks who easily handle very
large scale cooking among them. Old tribal cult spots and medieval pilgrimage
centers like the Varaaha shrine at Tirupati were modernised, along with the new
scriptures and new rituals invented by Ramanujacharya to foster a cooperative spirit.
He also kept in mind the weaning away of simple tribal people from blood sacrifices.
It seems many jains also merged with vaishnavites, just like in an earlier era
buddhists shifted to various sects of saivism. His followers also took up the spread of
education, whose effect which lasts to this day. The vaishnavite communities in
Andhra Pradesh have a marked bent towards education, literature and performing
arts like music and dance.
The Madhvaas date from the recent reform activities of Madhvacharya (somewhere
in the 12th century) also of the vaishnava sampradaya , and they were prominent in
the last days of Vijayanagar (1500's) . A famous guru of the line
wasRaghavendraswami. (They are found all over karnataka, south Maharashtra,
Tamilnadu as well as Andhra). Their roots include a strong marathi one, and a north
Indian
connection
as
well.
(http://netinfo.hypermart.net/reformist.htm)

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

coastal Andhra. Dravidas are further divided into subcastes like Aaraamadravidulu,
Perurudravidulu, Ryalidravidulu, Divili Brahmins, Pudurudravidulu, Tummagunta
Brahmins etc based on the locations they settled. Some of these Dravida Brahmins
belong to Rigveda school and some belong to Krishnayajurveda school. The
Telangana Vaidiki Brahmin caste to which Goutamiputra Satakarni beloged to is a
Dravida Brahmin caste (?). This group belongs to Rigveda school. For more
on Dravida Brahmins click here.
n) Madhvulu: Madhvas are the followers of Sri Madhvacharya, (a k. a. srimad
Anandateertha), the 13th century saint-philosopher of Karnataka, India (see
also http://www.madhva.org and http://www.madhva.net). They were prominent in the
last days of Vijayanagar (1500's). Raghavendraswami was a famous guru of this
caste. They are found all over Karnataka, south Maharashtra, Tamilnadu and Andhra
and have very strong roots in Maharashtra and the north.
o) Velanati Vaidikulu16e: The Velnadus are most numerous class of Vaidiki
Brahmins. Vallabhachari, who in the 15th century attained great success as prophet,
and whose descendants are worshipped almost as gods still Rajputana, Gujarat and
Maharashtra was a member of this caste. The Velnadus are most numerous in the
Godavari and Krishna districts. Colonies of this caste are found in the erstwhile
Mysore State (Karnataka), except Kadur.
p) Telaganyulu or Telaganadu Vaidikis: The Telaganya Vaidikis are as numerous
as the Velnadus and found mostly in Telangana, chiefly in the Northeaster part of
erstwhile Hyderabad Kingdom.
q) Venginati Vaidikulu: The Venginadus are chiefly found in the districts of
Godavari and Vizianagaram, formerly known as the Vengi Country.
r) Kaasalnati Vaidikulu: The Kasalanadu derive their name from Kosala, the
ancient name of Oude, from where they migrated to Kalinga Country, where they are
found now.
s) Muraknati Vaidikulu: Murakanati Vaidikis are found mostly in the country
sounth of the River Krishna. They are numerous in Karnataka.
t) Gouda Brahmins are teachers and priests. They belong to Sukla Yajurveda and
Kanva madhyandina sakha and have the family names such as Joshi, Ojjhulu etc.
u) Adisaivulu: They belong to Krishna Yajurveda school. These Saiva Brahmins
are further devided into several castes such as Kanchisaivulu, Antarvedisaivulu,
Balajipetasaivulu, Tiruvalngadusivulu, Sakteya Brahmins etc.
v) Saivulu: The Saivite Brahmins follow the Saiva aagamas. However, they study
Vedas also and belong to Krishna Yajurveda school. One of the sects of these saivite
Brahmins is called Aradhyas, related to Panditaradhyas of Sivakaviyugamu (Era of
Saiva poets) of 12th century. They generally run Saiva and Shakti shrines, often very

large, and famous ones like Kalesvaram, Vemulavada, Srisailam, Kalahasti, etc. They
have a link to Kashmir Saivism, Varanasi and Jyotirlinga shrines all over India like
Kedarnath. The rituals they follow are different from the smaartas. Aradhyas are in
fact semiconverted Lingayats. They following Basava and attach great importance to
Linga worship. However, they adhere to Brahminism, recite Gayatri prayers and
marry Smaarta Brahmins. Although Lingayat Saiva religion attempted to dismatle the
tribal differences, the Lingayats adhere to their original castes naturally. Thus
Aradhyas remain designated to be Brahmins, just like other castes in Lingayat religion
(followers of Basava) today, e.g., various Jangamas.
2) Chitpavana Brahmins: Konkanastha Brahmins17
Chitpavan brahmins are basically from Konkan, the coastal belt of western
Maharashtra. Since they are from Konkan they are known as Konkanastha.
Chhatrapati Shahu Maharaj appointed Balaji Vishwanath Bhatt as his Peshwa or
Prime Minister. It was the first time a person from Konkan appointed to an important
post in Deccan. Eventually, many people from Konkan migrated to join the service of
Marattha kingdom. Chitpavan Brahmin folks are easily recognised by the certain
characteristics suc as fair skin, light coloured eyes (blue, green or grey), sharp nose,
distinct jawline, and some have light or blonde hair.
3) Daivajna Brahmins
4) Deshastha Brahmins
5) Dhima Brahmins
The Brahmins of Haryana14 are divided into four main groups: Gaurs, Saraswats,
Khandelwals and Dhima. The Khandelwals and Dhima came into this region after
Saraswats and Gaurs, most probably from neighboring Rajasthan. The Brahmins
themselves had a ranking system between them with the Gaurs being on the top
followed by the Saraswats, the Khandelwals and the Dhima. The Gaurs used to
consider themselves to be superior to the other Brahmins and neither ate, drank nor
intermarried with them.
6) Gaur Brahmins
The Gaurs of Haryana claim that they come to Haryana originally from Bengal. It is
believed they came as Purohitas along with various immigrant farming tribes. The
Brahmins themselves had a ranking system between them with the Gaurs being on the
top followed by the Saraswats, the Khandelwals and the Dhima. The Gaurs used to
consider themselves to be superior to the other Brahmins and neither ate, drank nor
intermarried with them.
7) Gouda Saraswat Brahmins

8) The Havyakas18
It is believed that the Kadamba kingdom had many Kshatriyas and Havyakas were
brought in to perform the royal rituals and the related functions of the empirical
government. Thus the first few families were settled in Banavasi, the beautiful capital
of the Kadambas and the place so adored by Pampa. Since the very purpose of
bringing these Brahmin families was to perform Havana (Havya) and Homa (Gavya),
they were aptly named as Havyaga or Haveega, which has transcended to the present
day "Havika" or "Havyaka." This functionality of naming even extended to the
specific role played by families in the whole gamut of rituals. Thus originated the
seven family names given by Raja Mayooravarma. The Havyakas are the only
Brahmins who derive their surnames from the job they perform rather than by their
origin (e.g., Kota, Shivalli) or by the preacher (e.g., Madhva) or by God worship (e.g.,
Shivite, Vaishnavite). Thus came the names "Hegade (Hegde)" for the head of the
village who sponsors the ritualistic activities, "Dixit" for one who is the head of the
Yajna, "Bhat", who actually performs the rituals and so on.
9) Hoysala Karnataka Brahmins
10) Iyer19: The earliest group of Brahmins to come to Tamil Nadu is largely known as
Gurukuls. They have been here from very ancient times and were primarily invited to
be temple priests in the early Chola period. Many of them were great Vedic scholars.
They conducted the coronation of the kings and acted as their spiritual advisors and
Gurus. They also acted as the Gurus to the villages and the towns where the temples
were located. They advised people on various matters including fixing of auspicious
time for commencing important ventures. Many of them were the great exponents of
Vedic Astrology and Ayurvedic Medicine. They are supposed to be followers of
Baudhyana sutra and are divided as 'Kanchipuram', 'Tiruvalangadu' and
'Thirukazhakundram' Gurukuls. It is interesting that all the three are the names of
ancient towns and temples around Kanchipuram. This clearly indicates that the
earliest migration was to Kanchipuram. Kanchipuram is one of the two most ancient
cities of India, the other being Varanasi (Kashi). The linkage between the Varanasi
(Kashi) and Kanchi has existed from earliest times and has been facilitating the
migration of priests between the North and the South. It is possible that Kanchipuram,
Tiruvangadu and Tirukalikundram were the first destinations for the Gurukuls who
arrived. They stayed and worked there till they were redeployed to other interior
temples and towns.
11) Kandavara Brahmins
12) Karade Brahmins
13) Karhada Brahmins

14) Kashmiri Saraswat Brahmins

15) Kayastha Brahmins
16) Khandelwal Brahmins
The Brahmins of Haryana14 are divided into four main groups: Gaurs, Saraswats,
Khandelwals and Dhima. The Khandelwals came into this region after Saraswats and
Gaurs, most probably from neighboring Rajasthan.
17) Konkanastha Brahmins
18) Kota Brahmins
19) Koteshwara Brahmins
20) Nagar Brahmins
21) Namboothiri Brahmins
22) Padia Brahmins
23) Rajapur Saraswat Brahmins
24) Saklapuri Brahmins
25) Sanketi Brahmins
26) Saraswat Brahmins
a) The Chitrapur Saraswat Brahmins20
The Chitrapur Saraswat Brahmins represent a relatively small group of Brahmins who
firmly established their identity as a unified group in the year 1708. The history of
migration of their ancestors from Kashmir to a variety of places all over the country of
India serves to demonstrate how their strong religious and cultural beliefs developed
into the present century. Today, members of this group are in Maharashtra, Goa,
Karnataka, and Tamilnadu.
b) Kashmiri Saraswat Brahmins or Kashmiri Pandits21
According to accepted traditions in the rest of the country, Kashmiri Brahmins are
believed to be a branch of the Saraswat Brahmins who were so called because they
were believed to have settled along the course of an ancient river in the North-West
Indian Continet (Indo-Pak region) called Saraswati. When this river dried up, these
Brahmins migrated. A large section of this uprooted community was settled in the
Western Konkan coast of the present state of Maharashtra. Others moved further
North into the Valley of Kashmir. The first Prime Minister of the Indian Union, Pandit
Jawaharlal Nehru, belongs to the Pandit community. The Nehru dynasty ruled the
Union for almost half a century. Yet, Kashmiri Pandits are subjected to a genocide,
which under UN resolution, means any of the following acts committed with intent to destroy,
in whole or in part, a national, ethnical, racial or religious group, as such:
(a)
Killing
members
of
the
group;
(b) Causing serious bodily or mental harm to members of the group;
(c) Deliberately inflicting on the group conditions of life calculated to bring about its physical
destruction
in
whole
or
in
part;

(d)
Imposing
measures
intended
to
prevent
births
within
the
group;
(e) Forcibly transferring children of the group to another group. (Article 2 of Convention on the
Prevention and Punishment of the Crime of Genocide, adopted by Resolution 260 (III) A of the U.N. General
Assembly on 9 December 1948. Entry into force: 12 January 1951. U.N.T.S. No. 1021, vol. 78 (1951), p.
277)

Genocide in Kashmir22

400,000 Kashmiri Pandits, constituting 99% of the total population of Hindus living in
the Kashmir Valley, were forcibly pushed out of the Valley by Muslim terrorists, trained
in Pakistan, since the end of 1989. They have been forced to live the life of exiles in their
own country, outside their homeland, by unleashing a systematic campaign of terror,
murder, loot and arson.

Genocide of Kashmiri Pandits has reached its climax with Muslim terrorism succeeding
in 'CLEANSING' the valley of this ancient ethno-religious community.

With the completion of 11th year of their forced exile, this peace loving, culturally rich
community with a history of more than 5000 years, is fighting a grim battle to save itself
from becoming extinct as a distinct race and culture.
Main Refugee Camp Sites in Jammu: Muthi Camp, Transport Nagar, Purkhoo
Camp, Stadium Camp, Jhiri Camp, Nagrota Camp, Mishriwala Camp, and Battalbalian
Camp, Udhampur
Main Camp Sites in Delhi: Nandnagri, Sultanpuri, Kailash Colony, Maviya Nagar, South
Extension, Palika
Puri, Patel

Dham, Lajpat

Nagar, Aliganj, Bapu

Nagar, Sultanpuri, Moti

(See

Dham, Amar
Nagar

Colony, Mangol
and Begampura.

also: http://www.kashmir-

information.com/Atrocities/index.html)
c) Rajapur/Balawalikar Saraswat Brahmanas22
Rajapur/Balawalikar Saraswat Brahmanas,as they are known, belong to the "Pancha
(five) Gauda Brahmana" groups or "Gaudadi Panchakas". The Saraswats of all
subsects of today are said to have originated from the Saraswath region, from the
banks of river Saraswati. In Rigveda, references to river Saraswati has been frequently
made in the shlokas praising the river as the most mighty river and describe her as
"limitless, undeviating, shining and swift moving". But the Saraswati vanished from
the region.

d) Haryana Saraswat Brahmins

The Saraswats of Haryana are original settlers of this region, taking their name from
the Saraswati river.
27) Shivalli Brahmins
28) Smarta Brahmins
29) Sthanika Brahmins
30) Tuluva Brahmins23: The ancient Tulu nadu extended from Gokarna in the north,
all along coastal Karnataka up to Kasargod in the south. This included both coastal
Uttara Kannada district as well as all of Dakshina Kannada district. Over many
centuries the principal language of Tulu nadu was Tulu. Today Tulu is spoken only
south of River Kalyanpur in Udupi and Dakshina Kannada districts of Karnataka. This
is the heartland of Tulu nadu today. While Udupi is the religious center of Tulu nadu,
Mangalore is the commercial hub. Innumerable smaller towns and villages comprise
of a green landscape within the mountainous range of the Western Ghats as well as
along the coastal Karnataka with access to Arabian Sea. Here Tulu language, one of
the five main Dravidian languages of the South, with its extinct script is spoken. For
historical purposes the regions settled by Brahmins are three in number. Haige or
Haive (Uttara Kannada), Taulava (Dakshina Kannada) and Kerala.
31)Vaishnava Brahmins
(This page is under development and will be updated as and when more information
is available. If you have any suggestions or information please email it to the editor)

Notes and References

1
Tribe (Lat., tribus: the tripartite division of Romans into Latins, Sabines, and
Etruscans), a social group bound by common ancestry and ties of consanguinity and
affinity; a common language and territory; and characterized by a political and
economic organization intermediate between small, family-based bands, and larger
chiefdoms. Some anthropologists believe that tribes developed when more stable and
increased economic productivity, brought on by the domestication of plants and
animals, allowed more people to live together in a smaller area. A tribe may consist of
several villages, which may be crosscut by clans, age grade associations, and secret
societies; each of these crosscutting institutions may, at different times and in different
ways, perform economic, political, legal, and religious functions. Tribes are popularly
believed to be close-knit and parochial, but some anthropologists now argue that they
are flexibly defined communities of convenience.

Japan: Our Japanese friend tells that there are 4 castes (sections) in Japanese
society. It is called Shi - Nou - Kou - Chou system.
1. Byshi (Samurai) = Kings and Soldiers
2. Noumin = Farmers etc. (large section)
3. Kou = Artisans and Workers
4. Choumin = Merchants
1b

A Japanese Male can never change his caste. But, a woman can climb up by marrying
a man of upper caste. But, she can be only a 2nd wife of upper caste. May be her
children are considered as upper caste, but some difference in minds will be there.
Those who work in Temples are not included in any of these. They are called Bouzu.
The bouzus can not marry. They adopt people from other castes (not Samurai in
general) and train as Bouzus.
There are UNTOUCHABLES, called Era Hina. This community is called BARAKU.
These people are not considered as HUMAN BEINGS. They live far from the
society. It seems about, nearly, 150-200 years back, American army captain- Pierre
went to Japan. At that time, Japan was closed to outside world by the Emperor for the
fear that others spoil their society. But, when American captain went there, the
Emperor was not given any choice. He had to obey or fight. So, American army
entered and they forced the Emperor to make some system like in UK. King, his
family, some Lords as higher section, rest of the society as Lower section. This existed
till 2nd world war after which due to American pressure again, the present system
came into existence. Source: A friend from Japan.
.
According to Longman Dictionary of Contemporary English, a tribe is a social
group consisting of people of the same race who have the same beliefs, customs,
language etc. and usually live in one particular area ruled by a chief. Illustrated
Oxford Dictionary defines a tribe as a group of (especially primitive) families or
communities, linked by social, economic, religious, or blood ties, and usually having a
common culture and dialect, and a recognized leader. Websters dictionary defines a
tribe as a system of social organization comprising several local village bands,
districts, lineages, or other groups and sharing a common ancestry, culture, language,
and name. It is also a group of persons sharing a common occupation, interest, or
habit. However, a tribe means, in general, a group having marital social relationship
within the group and wont allow any matrimonial relationship outside the tribe, e.g.
Marriage between a Yeruka and a Lambada or other tribe is not common.
2

Caste (Fr, Pg, Sp, race, breed, lineage, chaste, stock etc.) is a closed group whose

members preferred a particular occupation and a degree of social participation.

Marriage outside the caste is prohibited. A specialized labor group may operate as a
caste within a society otherwise free of such distinctions (e.g., the ironsmiths in parts
of Africa).
According to Webster's unabridged dictionary a caste is a race, stock, or breed of men
or animals; one of the heriditary classes; a system of social stratification more rigid
than class and characterized by hereditary status, endogamy, and social barriers
rigidly sanctioned by custom, law or religion; a form of polymorphic social insects
that carries out a particular function in the colony.
The Longman Dictionary defines a caste as one of the fixed and unchangeable social
classes into which people are born in India. Oxford dictionary defines caste as any of
the Hindu hereditary classes, distinguished by relative degree of purity and pollution
(of blood), whose members are socially equal with one another and often follow the
same occupation. A caste, according to Websters New Riverside University
Dictionary, is one of the four major hereditary classes of Hindu society, each caste is
distinctly separated from others by restrictions placed on occupation and marriage.
Apparently, the editors of these dictionaries have no idea of how many thousands of
castes are in the Indian continent. Further, one has to wonder why the same kind of
group elsewhere in the world is a tribe and in India is a caste. Whatever may be the
reason, caste and tribe are distinguished in India. The Sanskrit words like varna, kul,
jati etc. are very much confused and as a result words like class, caste and tribe are
misinterpreted by the world.
There is another important aspect to this caste. Even though, castes or tribes are not
unique to India, caste was invented by Western indologists and Western influenced
Indian leftist intellectuals to define the bewildering diversity of the ancient culture.
During the colonial and Muslim period it served the interests of foreign rulers to
diminish Indian society by instilling a sense of shame and inferiority. In fact, castes
are found in the history of every nation in this world. Even today, we find such
divisions in the most advanced countries like the United States of America. However,
the Western and leftist Indian intellectuals interpret Sanskrit scriptures to fit their
agendas and continue to cling on to those interpretations even when they don't make
any sense.
The so-called caste system, a complex network of interdependent yet separated,
heriditary, endogamous, occupationally specialized, and hierarchically ordered social
groups is incomprehensible to leftists and Westerners. Caste as an institution
transcends the religion, just like various tribes in Islam, e.g. Kurds, Arabs, Pashtoons,
Mohajirs etc. Brahmins, Muslims, Jains, Buddhists, Parsis, Sikhs, Vaishnavites,

Shaivites, Veera Shaivites, Shaktites, Christians, Secular humanists, and others in

India are all subject to the overarching dictates of caste. Attempts to break the caste
system were made time and again from the days of Lord Buddha. Religions like
Buddhism, Veera Shaivism, Vaishnavism etc., succeeded momentarily, but the caste
always resurrected itself with vengeance, because it is a natural phnomenon. It
happens in Christianity and Islam also. Islam not only has tribes like Kurds, Arabs,
Pashtoons, Mohajirs, but also many so-called Hindu castes. Christinaity is no different
either, e.g., Reddi Chrisitans, Kamma Christians, Mala Christians, Madiga Christians,
Kuruma Christians etc.
There is no universal system of caste throughout India. The belief that the Vedic
varnashrama dharma was the caste system in embryo, is flawed. If not, the tribes of
Afghanistan should also be considered originated from this class system, because
Afghanistan was Hindu/Buddhist and didn't know Islam until 700 AD. For that
matter, the Hutus and Tutsis of Burundi should also be a result of Vedic hypothetical
class system. The caste system is different from the ideal vedik varna class
system. Varna is hypothetical and is a class, whereas caste is real and plays a major
role. Varna (the class) allows movement of people from one class to the other, while
tribe or caste does not. Thus, it is preposterous to say the vedic hypothesis of class is
same as caste.
According to Vedas, in any society in general, there are four underlying varnas (colors
or divisions or groups), the four groups being, intellectuals and priests (Brahmin
varna), rulers and warriors (Kshatriya varna), agriculturists and business persons
(Vaishyavarna), and other workers (Shudra varna). Without these four classes there is
no society in this world. Thus, if the society is the God, his/her head is the
intellectuals and priests, shoulders are the warriors and military, the trunk is the
business and agricultural community and finally the legs are the workers who fulfil
the basic needs of the society starting from the work in agricultural fields to the
temple
construction,
without
which
society
cannot
go
forward.
"Giving a human form to the society, we may say priests and teachers are its
expressive face, rulers and warriors its protective arms, traders and farmers its
supporting thighs and servants and labourers its transporting feet. To conceive of the
world in the image of man, we may say the sun and moo are its eyes and mind, water
and fire its mouth, air its breath, sky its head, earth its feet, and the ethereal space its
body. This world is itself a continuing sacrifice, in which we see all matter and energy
evolving into new forms by consuming whatever existed before." Purusha Sukta: (The
Hymn of God); Rigveda.
Anybody can become a Brahmin varna (intellectual group), but one has to be born
into Brahmin caste to be a Brahmin caste. If there is a confusion, it is because the

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

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

general. However, it may be inevitable when faced with proselytizing forces such as
Christianity and Islam, and when there is a need for increasing the numbers in a
particular community. Also, in a cosmopolitan civilized world, where there cannot be
restrictions on ones choice of the spouse, conversion is the best compromise.
Muslims and Christians follow this method very strictly as a method of increasing
their fold. Usually, anyone who marries a Muslim must convert to Islam.
In the past, however, through rigorous courses and tests some non-Brahmins became
Rishis, e.g., Kings like Viswamitra, Vishnuvardhana, Radheerga, Veerahavya etc.
became Rishis and established their own Vedik schools and new Brahmin branches.
(Reference: "Andhra Viprula Gotramulu, Indla Perlu, Sakhalu," by Emmesroy Sastri,
Gollapudi Veeraswami Son, Sri Seetarama Book Depot, Rajamandri).
"The Risilient Brahmin," The Week, November 10, 2002,
http://www.gnxp.com/MT2/archives/000760.html.

The Sanskrit is an ancient language that became irrelvant to Indians in general, and
Brahmins in particular. It is the language of Brahmins. However, whenever,
Brahmins migrated to lands, they adopted to the local language and customs and
adopted local Gods, yet maintained their Sanskrit language, the Vedas, traditions and
culture. Unfortunately, today's Brahmin lost this ability to keep the Sanskrit language
and the Vedas due to various reasons.
5

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

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

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

A religion is a belief in and reverence for a supernatural power accepted as the creator
and governor of the universe and having a certain organization and tradition in
worshipping such Supreme Being. Brahmins believe in such Supreme Being and
have a unique way of worshipping with certain rituals, which are different from that of
the rest of the world. However, Brahmins have embraced the local religions wherever
they migrated and yet maintained their identity and basic Vedic culture.
9

Hinduism is not a religion, but a way of life. It includes traditions, culture, religions
and othe practices of various peoples localised in the Indian Continent. Hinduism
includes communists, atheists, capitalists and numerous Indian religions. However,
the so-called experts also tell us that there is a religion called Hinduism. For example,
the Longman Dictionary says, Hinduism is the main religion of India, which includes
belief in destiny and reincarnation, while the Oxford Dictionary says Hinduism is the
main religious and social system of India, including the belief in reincarnation and the
worship of several gods. However, there are many non-Inidan religions in this world
that believe in destiny and reincarnation. Some say that rather than a single doctrine
or a single system of worship, Hinduism is a broad confluence of ideas and attitudes.
Well, of course, then one has to wonder why the ideas and attitudes from Middles
10

East, such as, Islam, Christianity and Judaism, are not included in it!
However, historically, there was never such a thing as Hinduism in the Indian
Continent. It is a recent creation by the outsiders to define the myriad religions and
cultures that exist in the Indian Continent. Whatever may be the history, the fact is that
now there is so-called Hinduism in the minds of people, who cannot comprehend the
diversity of the Indian Continent and have no intention of even attempting to
understand it. So, even the Brahmin Gurus and Pandits and other so-called Hindus
have come to accept the name-the Hinduism, given to them by the outsiders, while
denouncing and redefining it again and again.
In an attempt to define Hinduism that exists in India today, the Constitution Bench
in Sastri Yajnapurushadasji and Others Vs. Muldas Bhudardas Vaishya and
Another, 1996 (3) SCR 242 held: "Then we think of the Hindu religion, we find it
difficult, if not impossible to define Hindu religion or even adequately describe it.
Unlike other religions in the world, the Hindu religion does not claim any one
prophet; it does not worship any one God: it does not subscribe to any one dogma: it
does not believe in any one philosophic concept: it does not follow any one set of
religious rites or performances; in fact, it does not appear to satisfy the narrow
traditional features of any religion or creed. It may broadly be described as a way of
life and nothing more." The Supreme Court further opined "Hinduism had originally
a territorial and not a cradle significance. It implied residence in a well-defined
geographical area. Aboriginal tribes, savage and half-civilized people, the cultured
Dravidians and the Vedic Aryans were all Hindus as they were the sons of the same
mother. The Hindu thinkers reckoned with the striking fact that the men and women
dwelling in India belonged to different communities, worshipped different gods, and
practised different rites." Thus Hinduism is a group of religions.
A story from Panchatantra illustrates the present confusion perfectly. Once there was
a Brahmin who used to live on alms provided by generous villagers. One day he was
offered a calf by a neighboring villager. The Brahmin was happy and was carrying
the calf home. Three cheats saw the Brahmin carrying the calf and thought that it
would make a nice meal for them, while it would be useless to the vegetarian
Brahmin. They came up with a plan to cheat the poor Brahmin. One after the other all
three pass by the Brahmin and tell him that he was carrying a goat, donkey and a dead
pig, respectively. Although the Brahmin didnt believe initially, he came to a

conclusion that whatever he was carrying was certainly not a calf and it must be
demon because it was appearing to various people as various things. So, he became
scared and abandoned the calf. The three cheats happily had a nice meal of the calf.
This story tells us that persistent misinterpretation gets credibility over a period of
time. And so, now we have Hinduism and everything in India is Hinduism and the
tribes and castes in India are due to the Hindu philosophy, contrary to the reality and
the interpretation of the Supreme Court. Life is simple that way, otherwise the
diversity in India is bewildering.
This Western and leftist definition of Hinduism resulted in attribution of Brahmin
customs, traditions, and culture to non-Brahmins. As a result, non-Brahmins like
Iliah Kanche, a Kuruma Christian, who had developed a bitter hatred against
Brahmins declared themselves as non-Hindus. Many other Hindu religions also
declared themselves as separate from Hinduism, e.g., Buddhism, Jainism, Sikhism etc.
This Western definition of Hinduism as a single religion, contrary to the above
Supreme Court definition, by the Western and leftist Indian intellectuals has resulted,
unfortunately, in another SC judgment of far-reaching consequences for Brahmin
religion. The Supreme Court has ruled that Brahmins do not have monopoly over
performing puja in a temple where Brahmins have been priests for centuries and said a
non-Brahmin, properly trained and well-versed in the rituals, could be appointed as a
priest. In this decision, the SC has trampled on the freedom of religion enshrined in
the constituion as applied to Brahmins. The Brahmins and non-Brahmins are
considered part of a single religion called Hinduism and, thereby, a non-Brahmin can
take over the temples of Brahmins. This decision was delivered by a Bench
comprising Justice S. Rajendra Babu and Justice Doraiswamy Raju, while upholding
the appointment of a non-Brahmin as a priest in Kongoopilly Neerikode Siva Temple
at Alangad village in Ernakulam, Kerala. The government of India and the Judiciary
not only interfere in the religions of Hindus and Hindu institutions, but also actively
attempt to destroy the Hindu religions such as Brahminism, while supporting and
allowing the growth of Western religions such as Islam and Christianity and those
religons that declared to be separate from Hinduism, by all means. This kind of
interference by the government would not be tolerated anywhere in the world,
including India. It is impossible to have a Kurdish priest in a Turkish mosque or a
Catholic priest in a Serbian church or a Muslim in Christian Church; and even the
most secular/communist government in the world would not impose such an absurd

decision, except in India and that too with regard to Brahmins only.
Maynes Treatise on Hindu Law and Usage, 14th Edition, 14th edition, pp. 1-45.

11