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.[6][7] It is dated to approximately 600-300 BCE,[8] and more narrowly to between 450 and 350 BCE.[9]
Telugu Brahmins fall under the Pancha Dravida Brahmin classification of the Brahmin community in India.[10] They are further divided into various sections based on their occupation, denomination, region etc.[4]
Kalhana, in his Rajatarangini (c. 12th century CE), classifies five Brahmin communities as Pancha Dravida, noting that they reside south of the Vindhya Range.[11][12] These communities are traditionally listed as:
Several Telugu Brahmin subgroups (who are predominantly smartas), such as Velanāḍu, Mulakanāḍu, and Vēgināḍu, 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.[14]
Sri Vaishnavas and Telugu Madhvas are Telugu Brahmins who converted to Ramanuja and Madhvacharya faith respectively.[18][19]
Niyogis are further subdivided into Aruvela Niyogis, Pakanati Niyogis and others.[20]
Golkonda Vyaparis were said to be a part of Niyogis, but they consider themselves as separate group and have their own community organizations. The word vyapari means trader. Golconda Vyaparis are Vaishnavas and have both Madhvas and Sri Vaishnavas among them.[21][22]
Deshastha Brahmins are mainly divided into two groups Deshastha Madhva Brahmins and Deshastha Smartha Brahmins.[24] In Telangana, Deshastha Brahmins are spread throughout all the districts of the state, while in Andhra Pradesh, they are mainly concentrated in Rayalaseema, Nellore, and Godavari-Krishna delta, especially in the cities of Kurnool, Anantapur, Kadapa, Chittoor, Nellore, Rajahmundry, Guntur and Hyderabad.[25][26][27][28] Marriage alliance between Deshastha Brahmins, other Telugu Brahmins and Karnataka Brahmins takes place quite frequently.[29]
A specific area of Vaidiki Telugu Brahmins have curated a specific style of classical dance called Kuchipudi- named after the village they are from. 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.[32]
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.[33]
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",[36][37] 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.[38][39] Vaidiki Brahmins and Dravidulu are priests and teachers.[40][41]
Post-Independence
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.[42] 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.[43]
Vidyaranya (c. 1296–1386) was an Indian philosopher and saint, known for his contributions to AdvaitaVedanta and for guiding the founders of the Vijayanagara Empire. He authored key texts like Panchadasi and played a major role in the revival of Hinduism in South India.[47]
Raghavendra Swami (1595–1671) was a revered Hindu saint and philosopher, known for his teachings in the Dvaita Vedanta tradition. His samadhi at Mantralayam is a significant pilgrimage site, and he is renowned for his miracles and spiritual guidance.[49]
Sridhara Venkatesa Ayyaval (1635–1720) was a saint and Bhakti movement proponent, known for his devotion to Lord Shiva and teachings on social reform and religious tolerance.[50]
Sadasiva Brahmendra (c. 1700–1750) – A revered Indian saint, Advaita philosopher, and composer of Carnatic music, known for his devotional compositions and deep meditative practice. His kritis are still widely sung in South Indian classical music.
Kandukuri Veeresalingam (1848–1919) – Renowned social reformer, writer, and a key figure in the Telugu Renaissance. He worked extensively towards women's education and widow remarriage in Andhra Pradesh and is regarded as the "Father of the Telugu Renaissance".[52]
Goparaju Ramachandra Rao (1902–1975) – Indian social reformer, atheist activist, and participant in the Indian independence movement. He is best known for founding the Atheist Centre and promoting rationalist and humanist ideas in India.[53]
Burgula Ramakrishna Rao (1899–1967) – Indian politician and the first elected Chief Minister of Hyderabad State after its annexation into India. He is known for his pioneering land reforms, including the abolition of the jagirdar and mukthedar systems in Telangana, and for introducing tenancy laws.[54]
Politics
N. Subba Rao Pantulu (1861–1941) – Indian social reformer, politician, member of the Madras Legislative Council, and one of the founders of The Hindu.[55]
Tanguturi Prakasam (1872–1957) – Former Chief Minister of Andhra Pradesh.
Tyagaraja (1767–1847) – One of the greatest composers of Carnatic music, known for his devotional compositions, primarily in praise of Lord Rama. His kritis (compositions) are widely performed and revered in classical music traditions across South India.
Ghantasala Venkateswara Rao (1922–1974) – Playback singer and music director, known for his work in Telugu cinema, regarded as one of the greatest playback singers in South Indian cinema.
M. Balamuralikrishna (1930–2016) – Renowned Carnatic vocalist, multi-instrumentalist, composer, and playback singer, known for his deep contributions to Indian classical music.
S. P. Balasubrahmanyam (1946–2020) – Renowned Indian playback singer, music director, and actor, with a prolific career spanning multiple languages in Indian cinema.[60]
Films
Soundarya (1972–2004) was a renowned Indian actress known for her roles in Telugu, Kannada, Tamil, and Hindi cinema. She won numerous awards for her performances and tragically passed away in a plane crash in 2004.[61]
Journal of the Indian Anthropological Society, Volume 26. Indian Anthropological Society. 1991. p.230. The Brahmins of Andhra Pradesh who speak Telugu can be divided into Vaishnavites, Smarthas and Madhwas. They are strictly vegetarians.
Kumar Suresh Singh (1998). India's communities, Volume 1; Volume 5. Oxford University Press. p.552. ISBN9780195633542. (pg 552) In Andhra Pradesh, all the Brahman groups except the Oriya Sahu Brahman are Pancha Dravida and are divided into Tamil Srivaishnava, Andhra Srivaishnava, Kamme Brahman and Maharashtra Desastha Brahman.
Rosalind O'Hanlon (2013). "Performance in a World of Paper: Puranic Histories and Social communication in Early Modern India". Past and Present (219). Oxford University Press / The Past and Present Society: 104. JSTOR24543602.
Karnataka State Gazetteer: Mysore. Director of Print, Stationery and Publications at the Government Press. 1988. p.157. The Madhwas are followers of the Dwaitha philosophy of Madhwacharya and have sub-sects like the Badaganadu, Aravelu, Aravathuvokkalu, Deshastha, etc.
Kumar Suresh Singh (1998). India's Communities, Volume 6. Oxford University Press. p.2044. ISBN9780195633542. In Tamil Nadu, the Madhwa Brahmins are migrants from Karnataka. They have six sub-groups, they are Aruvela, Aruvanththuvakkalu, Badaganadu, Pennaththurar, Prathamasaki and Desastha and Badaga. They are concentrated in the Madras, Coimbatore, Coonoor and in Ooty.
Mysore Narasimhachar Srinivas (1978). Marriage and Family in Mysore. AMS Press. p.27. ISBN9780404159757. The Nanda Vaidikas come from the Telugu country and include both Smarthas and Madhvas.
Journal of the Andhra Historical Society, Volume 36, Parts 2-4. Andhra Historical Research Society. 1976. p.70. The Brahmans were either Smartas, Vaishnavas or Madhwas accordingly as they are followers of Sankaracharya, Ramanujacharya and Madhvacharya.
Sekaram, Kandavalli Balendu (1973). The Andhras Through the Ages. Sri Saraswati Book Depot. p.28. Among the Niyogis, there are Aruvela Niyogis, Pakanati Niyogis and others.
Sharma, B. N. Krishnamurti (2000). A History of the Dvaita School of Vedānta and Its Literature, 3rd Edition. Motilal Banarsidass (2008 Reprint). p.227. ISBN978-8120815759.
Kumar Suresh Singh (1998). India's Communities, Volume 6. Oxford University Press. p.3317. ISBN978-0195633542. The Deshatha Brahman in Andhra Pradesh have two groups, namely Smartha and Madhva which are divided into exogamous surnames (intiperu) to indicate one's ancestry and regulate marriage alliances.
People of India: A - G., Volume 4. Oxford University Press. 1998. p.3317. In Andhra Pradesh, the Deshastha Brahman have settled in various parts, particularly in the cities of Rayalaseema, Anantapur, Kurnool, Tirupati, Cud- dapah and Hyderabad.
K. S. Singh (1998). India's Communities. Oxford University Press. p.552. ISBN9780195633542. The Maharashtra Desastha Brahman are distributed in the districts of Telangana.
Maharashtra, Land and Its People. Gazetteers Department, Government of Maharashtra. 2009. p.45. Marriage alliance between Deshastha Rigvedi and Telugu and Karnataka Brahmins takes place quite frequently.
Kandavalli Balendu Sekaram (1973). The Andhras through the ages. Sri Saraswati Book Depot. p.29. One of the very important sections among the Telugu Brahmins are Dravida Brahmins. Their very name indicates their South Indian or Tamil origin. A very large number of Brahmin families migrated from Tamil Nadu to Andhra Pradesh
Bh. Sivasankaranarayana (1967). Andhra Pradesh District Gazetteers: Kurnool. Director of Print. and Stationery at the Government Secretariat Press; [copies can be had from: Government Publication Bureau, Andhra Pradesh]. p.150. There are also a few Dravida Brahmin migrants especially from the Tamilnad speaking either Tamil or Telugu or both.
Appasaheb Ganapatrao Pawar (1971). Maratha History Seminar, May 28-31, 1970: papers. Shivaji University. The ascendancy of the Qutb-shahis of Golkonda resulted in several Maratha Brahmins of the Madhwa sect, generally called Desasthas, being appointed to high positions. This is evident from several terms such as Deshmukh, Deshpande, Majumdar, Mannavar etc. used in the districts of Andhra to signify certain administrative posts.
Kumar Suresh Singh (1992). People of India: Andhra Pradesh (3 pts.). Anthropological Survey of India. p.567. ISBN9788176710060. Traditionally, the Dravidulu were engaged as priests by the local rulers, zamindars and chieftains, and donated to them Agraharams. Some of them followed the vedic texts and engaged themselves as purohits and acharyas.
India Briefing 2001. Taylor & Francis. 16 September 2016. p.105. ISBN9781315291192. In Tamil Nadu and Andhra Pradesh, for instance, the brahmins represented about 3 percent of the population according to the 1931 census.
S. Singaravelu (1982). "Obituary: Professor K. A. Nilakanta Sastri (1892-1975)". Journal of the Malaysian Branch of the Royal Asiatic Society. 55 (1): 94. JSTOR41492918.
The Calcutta Historical Journal, Volume 18. University of Calcutta. 1996. p.44. The second Andhra Conference, held at Bezwada (Vijayawada) under the presidentship of Nyapati Subba Rao Pantulu, a (Maratha-Telugu Brahman) Desastha descended from a long line distinguished civil servants, unanimously passed the resolution demanding a separate province for Andhras which had been drawn up the previous year in Bapatla
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