Telugu Brahmin

Telugu Brahmins are ethnic-Telugus who belong to Brahmin communities native to the Indian states of Andhra Pradesh and Telangana. They fall under the Pancha Dravida Brahmin classification of the Brahmin community in India. Telugu Brahmins are further divided into sections like Vaidiki, Niyogi, Deshastha, Dravida, Golkonda Vyapari among others.
The Apastamba Dharmasutra is posited to have been composed in the region of modern-day Andhra Pradesh between the Godavari and Krishna rivers, but this is not certain. It is dated to approximately 600-300 BCE, and more narrowly to between 450 and 350 BCE.
Brahmin is a varna (caste) within Hindu society. Brahmins have traditionally been Hindu priests, either in temples or to particular families and have traditionally been better educated and held high positions.
Telugu Brahmins fall under the Pancha Dravida Brahmin classification of the Brahmin community in India. Kalhana, in his Rajatarangini (c. 12th century CE), classifies five Brahmin communities as Pancha Dravida, noting that they reside south of the Vindhya Range. These communities are traditionally listed as:
Telugu Brahmins are categorized into various groups based on factors such as occupation, denomination, region, and other cultural distinctions.
Several Telugu Brahmin subgroups (who are predominantly smartas), such as Velanāḍu, Mulakanāḍu, and Vēngināḍu, derive their names from specific geographical regions. These territorial names are also shared by some non-Brahmin communities, indicating a broader cultural association.
The Ārādhyas hold a distinct position within the Telugu Brahmin community. Among the Karṇakammalu (a prominent Telugu Brahmin sect), sub-sections such as Ōgōti and Koljedu are notable. Members of these groups follow the Rig Śākhā tradition, a branch of the Rig Veda.
The Telagānyams represent a diverse group, with some adhering to the Rig Veda and others following the Yajur Veda (Yajurveda and Shukla Yajur Veda). The Nandavārikulu, who are exclusively Rig Vedic, worship Chaudēswari, the goddess of the Devānga community, as their patron deity. Traditionally, the Nandavārikulu Brahmins acting as gurus (spiritual guides) to the Devāngas.
A unique feature of the Telugu Brahmins is their use of house names, or intiperulu, a practice shared with non-Brahmin Telugu communities. These family names often reference elements from nature or daily life, such as Kōta (fort), Lanka (island), Puchcha (Citrullus colocynthis), Chintha (Tamarindus indica), and Kāki (Corvus levaillantii). Among the Niyōgi Brahmins, house names often end with the word raju or razu, reflecting a connection to aristocratic or landowning traditions.
Apart from these there other notable communities like Golkonda Vyapari, Deshastha and Dravida.
Smarta, Madhva, Vaikhanasa, Sri Vaishnava, Shaiva and Shakta.
A specific area of Vaidiki Telugu Brahmins have curated a specific style of classical dance called Kuchipudi- named after the village they are from.[1][2] Around five-hundred families belonged to this village, and its classical dance form is referenced in Machupalli Kaifat of 1502. Mainly a male dominated dance field in its early stages, Kuchipudi was known for its dance dramas and lively depictions of characters.
Andhra Brahmins, differ from Tamil Brahmins in certain rituals, attire, and sectarian marks. Telugu Brahmin women wear their saree without passing it between the legs (kaccha kattu), with the free end draped over the left shoulder unlike Madisar which goes to right shoulder. Their sect mark typically consists of three horizontal streaks of bhasmā (vibhūti or sacred ashes) or a single streak of sandal paste (gandham) with a circular black spot in the center (akshintalu bottu).
The marriage badge, or bottu, is tied during the nagavali day after a mock pilgrimage (kāsiyātra). The bride worships Gauri sitting in a basket of paddy or cholam. After tying the bottu, rice (Talambralu) is showered on the couple.
Telugu Brahmin women also perform various rituals (vratams), similar to other communities in the region. Gauri is a favoured deity in many of these rituals.
Telugu Brahmin wedding rituals differ significantly from others, though initial preparations like pelli choopulu (match-making), nischaya tambulaalu (nischitartham or nngagement), and eduru sannaham are similar. The most distinct feature is the kasi yatra. In this playful ritual, the groom, dressed as a renunciant with an umbrella and wooden sandals, declares his intent to forsake worldly life for sannyasa (sainthood). The bride’s brother intervenes, convincing him to embrace grihastasrama (marriage). Traditionally held at the bride’s home, modern ceremonies often take place in wedding venues. The kasi yatra is symbolic of spiritual progression but is performed with joy, laughter, and family involvement.
Niyogi Brahmins served as village record keepers (karanams/Kombattulas), poets, and sometimes ministers. Deshastha Brahmins also served as village record keepers (karanams) and many also served as high-level administrators and bureaucrats such as Deshmukhs, Sheristadars, Tehsildars, Deshpandes and Majumdars under Qutb Shahis of Golkonda and Nizams of Hyderabad in Andhra Pradesh and Telangana.
Niyogi Brahmins and Deshastha Brahmins also ruled Andhra Pradesh as zamindars. In Guntur district, one of the four major zamindars i.e., Chilakaluripet zamindari and Sattenapalle zamindari were ruled by Deshastha Brahmins, whose title was "Deshmukh", The Polavaram zamindari of West Godavari district and Lakkavaram zamindari of Prakasam district were ruled by Niyogi Brahmins. Due to their secular occupations, marriage alliances between Deshastha Brahmins, Golkonda Vyapari Brahmins and Niyogi Brahmins was very common since centuries. Vaidiki Brahmins and Dravidulu are priests and teachers.
After the implementation of the Land Ceiling Reforms Act in 1973, Niyogi Brahmins and Deshastha Brahmins who had huge amounts of land lost their lands and properties as a result of this. In 1983, after becoming Chief Minister of Andhra Pradesh N. T. Rama Rao abolished Patel–Patwari system prevailing in Andhra Pradesh. As a result of this many Brahmins who had control over the villages as Karanams (revenue officers) lost their control over villages as well as many of their lands and properties.
As per the 1931 census, Brahmins were about three percent in the region constituting present-day Andhra Pradesh (then part of Madras State). According to a survey by Outlook India in 2003, Brahmins were estimated to be around 5% of United Andhra Pradesh population.
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