In this thread, I will discuss the etymology of different communities in the Telugu speaking regions of India. A surprising number of these communities have names derived from Sanskrit, which further punctures the racist narrative of “Dravidian” group of languages.
In this earlier thread, I discussed the diabolical harm that was inflicted on the Telugu language through racist linguistic theories made up in the colonial period.
In this thread, I discussed the racist theories of Bishop Robert Caldwell, that were the very motivation and the basis for the formulation of the “Dravidian” race, and hence the “Dravidian family” of languages.
Now, if the Dravidian theory is correct, the names of the various ethnic groups in Andhra Pradesh should be derived from the Dravidian roots, or at least from the “Dēśya” group of Telugu words. But this doesn’t happen. Instead, the names derive from Prākrit and Sanskrit.
Now, this would make perfect sense when we see the archaeological and literary evidence of Telugu speaking regions: they are deeply entwined with the history of “Kalinga”, which is a cultured “Ārya” Janapada, speaking Sanskrit and Prākrit languages.
Let us start with the politically powerful communities of Kamma and Reddy castes. Both the words derive from Sanskrit.
Kamma కమ్మ derives from “Karma” కర్మ in Prākrit. It shows the community was performing certain Vaidika Karmas.
Reddy రెడ్డి derives from “Rathi” రథి (rider).
Kamma కమ్మ derives from “Karma” కర్మ in Prākrit. It shows the community was performing certain Vaidika Karmas.
Reddy రెడ్డి derives from “Rathi” రథి (rider).
The “Rathi” appear in the later history of the Kalinga kingdoms. These are essentially riders commanding from battle carts, probably of oxen, but could also be of horses.
Another possible etymology is “Rēdu” రేడు from Rāja (king), but which I think is unlikely.
Another possible etymology is “Rēdu” రేడు from Rāja (king), but which I think is unlikely.
The “Karma/Kamma” కర్మ/కమ్మ prefix was used for several groups with different Varnas. But a large number would be “Kshatriya” Varna కర్మ క్షత్రియ. As of now, neither the Reddy nor the Kamma are accepted as Kshatriya, but classified under Śūdra Varna, which I think is a mistake.
Another powerful community with large numbers of population is Kāpu కాపు. This derived from Gōpāya గోపాయ (guard). This is an agricultural community, but which originally started out as soldiers (Kshatriya). The guarding of cattle, gradually extended to the guarding of farmland.
The word Gōpāya గోపాయ is at the root of not only Kāpu కాపు but also kāpādu కాపాడు (to protect, to guard) in Telugu.
I think all these communities have their origin in the Kalinga Janapada, where Forest dwelling Kshatriya tribes slowly picked up agricultural practices.
I think all these communities have their origin in the Kalinga Janapada, where Forest dwelling Kshatriya tribes slowly picked up agricultural practices.
Another powerful and numerous community is Balija బలిజ or Setti Balija శెట్టి బలిజ. These are Prākrit words, deriving from Vanija వణిజ or Vānijya వాణిజ్య in Sanskrit (merchant). Setti Balija derives from Śrēshti Vānijya శ్రేష్టి వాణిజ్య (elite merchant). Clearly a Vaiśya group.
As of now, all of these communities are identified as engaged in agriculture, and marked as Śūdra Varna by idiotic British surveyors, who greatly messed up the social system of India in the colonial period. In fact, Kshatriya and Vaiśya should be the most numerous communities.
Śūdra Varna is restricted to only artisans and specialized craftsmen, who would naturally be very small in number (just like the priestly and intellectual class of Brāhmanas). Naturally, all these communities have highly Sanskritized names, as they specify professional expertise.
The names of the two numerous backward communities “māla” మాల and “mādiga” మాదిగ can both be derived from pure Telugu roots, from the word “mā” మా (ours). This is a tribal self-description of a community: our people (mā vāllu మా వాళ్లు) or our tribe (mā tega మా తెగ).
For these communities, one can argue their names are not based on Sanskrit, but hello, see the word “mā” మా, which is clearly related to Sanskrit “vayam” వయం or Hindi “hama” హమ. It is only stupid Dravidian theory that separates these words.
I think the backward communities were also originally Kshatriya, as they were forest tribes (మా తెగ), who later moved onto the river plains to seek whatever professions were available: agricultural or menial labor. Unfortunately, their lack of property resulted in low status.
I discussed the groups that are numerous by population. I ignored the Brāhmana, Kshatriya and Vaiśya groups, as there is nothing to be proven by describing Sanskrit etymology of these words.
We have close to a zero for the Dravidian theory in describing Telugu ethnic groups.
We have close to a zero for the Dravidian theory in describing Telugu ethnic groups.
I will pause the thread for now. But an important point: why did the Telugu people accept this nonsensical Dravidian theory when it cannot explain something as basic as the names of communities in these regions!? Very puzzling. This nonsense has been tolerated for far too long.
