Dear friends

In March 2012 I could receive a forward from my friend about

History of Brahmins. Being a lengthy forward of about 106 PAGES
I stored it. Now I could trace it from my annals.Now I got some
leisure time and read it. The above forward has a lot of links. I have
removed most of them for easy reading keeping essential ones.
http://www.vedah.net/manasanskriti/Brahmins.html.

Internet errors appeared are also removed. I hope this could be a

good reading material to understand our roots. I am compiling and
forwarding in parts so that reading could be easy. During
compilation certain not much relevant information are also removed
to reduce the length of the postings. I have pruned it 58 pages that
too in Times Roman 16 Font. I have stored in my ambujchinu
scribd folder. the link of my folder is given below. Open the link red
at your leisure and convey your valuable comment .
chinu

1.BRAHMINS- 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 tribes

There are innumerable tribes in this world. The Indian continent is

not different from the rest of the world 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 CASTES .

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 sub-castes. Matrimonial
relationship among sub-castes 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 age due to
conversions.

One among such communities in the Indian continent is the

Brahmin caste. For consistency in this article, Brahmins are
referred to as a caste.

2.Brahmin Population

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. 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.

3 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
3

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.

4 Meaning of Brahmin

The word Brahmin means many things to many people resulting in

confusion. One of the reasons for this confusion is Sanskrit
Language. Many words in Sanskrit have many Meanings.
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 on.

There are hundreds of religions, practices, traditions, castes, tribes

etc. dubbed as Hinduism. One among those religions is the
Brahminism practiced by the Brahmin caste. Brahmins have
4

distinct traditions, culture and religion and follow certain principles

and practices. This Religion may also be called Sanatana (ancient)
Dharma or Vedic religion. 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.

5 Brahmin Sages and Branches (Gotras and Subcastes)

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 Baudhyana srauta-sastra
Vishvamitra, Jamadagni, Bharadwja, 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 PaNini. The offspring (apatya) of these
eight are gotras and others than these are called ' gotravayava '.
6

The gotras are arranged in groups, e. g. there are according to the

Aswalayana srautasastra four subdivisions of the Vasishtha gana,
viz. Upamanyu, Parashara, 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 Angirasa gana.

According to Baud, the principal eight gotras were divided into

pakshas. 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-rishiparampara, 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-rishi-parampara or

putraparampara. When it is sishya-prasishya-rishi-parampara
7

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 sub-castes.

To be continued in part 2

6 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.
8

There are several

Apasthambha, Atri,
Harita, Katyayana,
Satatapa, Usanasa,
Yama.

Brahmin law givers such as Angirasa,

Brihaspati, Boudhayana, Daksha, Gautama,
Likhita, Manu,Parasara, Samvarta, Sankha,
Vasishta, Vishnu, Vyasa, Yajnavalkya and

These twenty-one rishis were the propounders of Dharma Sastras.

There is a lot of contradiction among these Darmasastas, 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.

My note- I belong to Sreevatsa gothra Aapasthamba soothra.

During Abhivadayae we refer to Gothra and Soothra.

BAUDHAYANA:

Baudhayana also belonged to Krishna yajurveda 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:

10

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:
11

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 School. 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
12

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.

7 Other important Brahmins who gave smritis/sutras/laws are:

Angirasa, Atri, Daksha, Devala, Laugakshi, Prajapati, Pitamaha,

Pulatsya, Yama, Vyasa, Samvarta and Satatapa.

Prominent smriti writers of later age include, Devanabhatta or

Devanandabhatta of Madras province, who belonged to ~1200 AD
and wrote Smritichandrika, and Madhavacharya or Vidyaranya,
who was the Prime Minister of Vijayanagara dynasty and pontiff
for some time of the celebrated mutth at Sringeri in Mysore
province. He wrote Parasaramadhaviya, which is a commentary on
Parasarasmriti.

13

8 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.

My note- I have just capitalized the castes prevalent in Kerala and

Tamilnadu for their easy looking.

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

Brahmin subcastes. The Rev. M.A.Sherring 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 gotras that are
patrilineal groups.

9 Panch Gaur and Panch Dravida.

14

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.

PanchDravida (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;

15

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.

To be continued in Part 3
6 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
16

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

Apasthambha, Atri,
Harita, Katyayana,
Satatapa, Usanasa,
Yama.

Brahmin law givers such as Angirasa,

Brihaspati, Boudhayana, Daksha, Gautama,
Likhita, Manu,Parasara, Samvarta, Sankha,
Vasishta, Vishnu, Vyasa, Yajnavalkya and

These twenty-one rishis were the propounders of Dharma Sastras.

There is a lot of contradiction among these Darmasastas, 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:
17

Apasthambha, a native of Andhra Country, belonged to

Krishnayajurveda School. He belonged to fifth century BC.
Apasthambhas teachings are called APASTHAMBHASUTRA or
Apasthambhasmriti.

My note- I belong to Sreevatsa gothra Aapasthamba soothra.

During Abhivadayae we refer to Gothra and Soothra.

BAUDHAYANA:

Baudhayana also belonged to Krishna yajurveda 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).

18

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

19

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.

20

VISHNU:

Vishnu belonged to 1st or 2nd century AD. Vishnus teachings are

called VISHNUSUTRA or Vishnusmriti.

YAJNAVALKYA:

Yajnavalkya belonged to Suklayajurveda School. 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.

7 Other important Brahmins who gave smritis/sutras/laws are:

21

Angirasa, Atri, Daksha, Devala, Laugakshi, Prajapati, Pitamaha,

Pulatsya, Yama, Vyasa, Samvarta and Satatapa.

Prominent smriti writers of later age include, Devanabhatta or

Devanandabhatta of Madras province, who belonged to ~1200 AD
and wrote Smritichandrika, and Madhavacharya or Vidyaranya,
who was the Prime Minister of Vijayanagara dynasty and pontiff
for some time of the celebrated mutth at Sringeri in Mysore
province. He wrote Parasaramadhaviya, which is a commentary on
Parasarasmriti.

8 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.

22

My note- I have just capitalized the castes prevalent in Kerala and

Tamilnadu for their easy looking.

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

Brahmin subcastes. The Rev. M.A.Sherring 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 gotras that are
patrilineal groups.

9 Panch Gaur and Panch Dravida.

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.

23

PanchDravida (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;

24

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.

To be continued in Part 3
10 Chief Gothras and Veda follwing

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.

25

My note- Kashyapas follow yajur veda in Tamilnadu.

11. Geographical divisions

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

26

these groups, nowadays. As a matter of fact, Brahmins have been

marrying non-Brahmins also.

12 Various Brahmin Communities

(Note:The following list does not represent all the Brahmin castes of
the Indian Continent)

1)
Andhra
Brahmins
VaidikiBrahmins

2) Chitpavana Brahmins

3) Daivajna Brahmins

4) Deshastha Brahmins

5) Dhima Brahmins

6) Gaur Brahmins

27

i)

NiyogiBrahmins

ii)

7) Gouda Saraswat Brahmins

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.

10) Iyers

11) Kandavara Brahmins

12) Karade Brahmins

13) Karhada Brahmins

14) Kashmiri Saraswat Brahmins

28

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

29

25) Sanketi Brahmins

26) Saraswat Brahmins

a) The Chitrapur SaraswatBrahmins 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

13 Brahmins of Andhra Pradesh

30

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.

One of the most important features of Satavahana dynasty was

granting land to Brahmins. Sangam era of Chera, Chola and
Pandya kings in Deep South also used to grant lands to Brahmins.

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.
31

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.

Pradhamasakha Niyogi Brahmins 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. Intermarriages have been very common among theses groups.
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.

32

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 Bhattacharya , 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:

I will continue with sub divisions of Niyogi Brahmins in the next

posting- Part 4

14 Classification of Niyogi brahmins

a) Pradhamasakha (First Branch) Niyogi Brahmins

33

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 School 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 Brahmins 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.
34

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
35

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.

36

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 Chandra sekharendra 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
37

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
38

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.

39

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.

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

I will continue with Vaishnava sub castes in the Next posting.

15 Vaishnava:

Pancharatra and Vaikhanasa Brahmanulu:

40

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
41

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 pseudosecular 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
42

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.

16 THE MADHVAAS

The Madhvaas date from the recent reform activities of

Madhvacharya(somewhere in the 12th century) also of the vaishnava
sampradaya , and they were prominent in the last days of Vijayanagar
(1500's) . A famous guru of the line was RAGHAVENDRASWAMI.
(They are found all over Karnataka, south Maharashtra, Tamilnadu as
well as Andhra). Their roots include a strong marathi one, and a north
Indian connection as well.

43

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

srimad Anandateertha), the 13th century saint-philosopher of
Karnataka,India

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.

17 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.

18 VELANATI

44

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.

19 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.

Venginati Vaidikulu: The Venginadus are chiefly found in the districts

of Godavari and Vizianagaram, formerly known as the Vengi Country.

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.
Muraknati Vaidikulu: Murakanati Vaidikis are found mostly in the
country sounth of the River Krishna. They are numerous in Karnataka.

20 GOUDA BRAHMINS

45

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.

21 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.

22.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.

23 ARADHYAS
46

Aradhyas are in fact semi converted 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

24) Chitpavana Brahmins: Konkanastha Brahmins

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.

25) Daivajna Brahmins 26) Deshastha Brahmins

27 ) DHIMA BRAHMINS

47

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

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.

28) GOUDA SARASWAT BRAHMINS

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."

48

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.

29) HOYSALA KARNATAKA BRAHMINS

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.

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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
30 Other Brahmins

1) Kandavara Brahmins
2) Karade Brahmins
3) Karhada Brahmins
4) Kashmiri Saraswat Brahmins
5) Kayastha Brahmins
6) 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.

7) Konkanastha Brahmins
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8) Kota Brahmins
9) Koteshwara Brahmins
10) Nagar Brahmins
11) Namboothiri Brahmins
12) Padia Brahmins
13) Rajapur Saraswat Brahmins
14) Saklapuri Brahmins
15) Sanketi Brahmins
16) Saraswat Brahmins

a) The Chitrapur Saraswat Brahmins

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 Pandits

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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.

c) Rajapur/Balawalikar Saraswat Brahmanas

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.

17) Shivalli Brahmins

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18) Smarta Brahmins

19) Sthanika Brahmins

20) Tuluva Brahmins

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. Some interesting notes given by the auther are added below(
Numbering is MINE):-

Notes and References

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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 economicproductivity,
brought on by the domestication of plants and animals,allowed more
people to live together in a smaller area. A tribe may consistof
several villages, which may be crosscut by clans, age
gradeassociations, and secret societies; each of these crosscutting
institutionsmay, 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.

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

A Japanese Male can never change his caste. But, a woman can
climb up by marrying a man of upper caste. But, she can be only a
2nd wife of upper caste. May be her children are considered as
upper caste, but some difference in minds will be there.
54

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.

3 According to Vedas, in any society in general, there are four

underlying varnas (colors or divisions or groups), the four groups
being,intellectuals and priests (Brahmin varna), rulers and warriors
(Kshatriya varna), agriculturists and business persons (Vaishya
varna), and other workers (Shudra varna). Without these four
classes there is no society in this world. Thus, if the society is the
God, his/her head is the intellectuals and priests, shoulders are the
warriors and military, thetrunk 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 whichsociety 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 andfarmers 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." PurushaSukta: (The Hymn of
God); Rigveda.

4 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
55

meanings including the ultimate God, earthly God, intellectual,

teacher, priest, Brahmin tribe/caste.

5 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.

6 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).

7 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. Many words in Sanskrit have many meanings, e.g., Hari
means God, Vishnu, Indra, Yama, the sun, the moon, a monkey, a
56

lion, an eagle, a horse, a frog, a parrot, air, wind, a ray of light,

yellow color, the best, etc.

8 Brahmanism is an ancient non-proselytizing religion and forms

the basis for many Indian religions such as Shaivism, Vaishnavism,
Shaktism,Buddhism, Jainism etc., to a large extent.

9 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.

10 Once upon a time, an assembly of Brahmins was arranged in

presence of Lord Brahma. All the Brahmin teachers and professors
were invited. It was declared that who ever among the invited fails
to attend the Brahmin assembly would be considered to have
committed the sin of murder of a Brahmin (Brahmahatya). For
some unavoidable circumstances, Professor Vaisampayana could
not attend this meeting and acquired the sin of Brahmahatya. He
assembled all his disciples and requested them to share the burden
of the sin of murder. One of his disciples was Yajnavalkya. He was a
great intellectual and was very powerful due to his knowledge. He
came forward and suggested that he would take all the sin and
manage it with his powers and requested Vaisampayana to let go
other disciples. Vaisampayana was enraged at this request. He
considered this request as arrogance of Yagnavalkya and completely
out of line. Consequently, he ordered Yajnavalkya to give up all the
learning that he learned from Vaisampayana and leave his school
immediately. Yajnavalkya followed the orders of the professor and
discarded all the learning, which immediately evaporated into the

57

solar dimension. And he became poorer in his knowledge and hence

in powers and luster.

Yajnavalkya went to the Sun God and requested the Sun to teach
him Yajurveda. The Sun God agreed to teach and asked him to
follow him in the form a horse during his continuous travel across
the skies and learn. Thus Yajnavlakya became a Vajasaneya, one
who learned as a horse and a branch formed called Vajasaneya
sakha. This Yajurveda learned by Yajnavlkya as a horse from the
Sun God is called SuklaYajurveda and the earlier one that was
learned from Vaismpayana was Krishna Yajurveda.According to
Vedas, when Yajnavalkya discarded the knowledge of Vedas, other
disciples absorbed it like Tittiri birds and hence the branch that
came from those disciples is called Tittiriya sakha.

11In Sanskrit, GOTRAM MEANS FAMILY, RACE, LINEAGE, A

MOUNTAIN, A COW-PEN and so on!
I felt after 2-3 readings the posting as very informative including
the notes

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