Women are full of all kinds of faults. Forgive these faults.
Brahma is the god of this maid.
By the grace of the god Vasudeva, I give to thee the bridegroom.
The Badhoyis are Paramarthos, and follow the Chaitanya form of
Vaishnavism. They further worship various village deities. The dead
are cremated. The corpse of a dead person is washed, not at the house,
but at the burning-ground.
The most common caste title is Maharana. But, in some zemindaris, such
titles as Bindhani Rathno, and Bindhani Bushano, have been conferred
by the zemindars on carpenters for the excellence of their work.
The carpenters and blacksmiths hold inams or rent-free lands both
under zemindars and under Government. In return, they are expected
to construct a car for the annual festival of the village deity,
at which, in most places, the car is burnt at the conclusion of
the festival. They have further to make agricultural implements
for the villagers, and, when officials arrive on circuit, to supply
tent-pegs, etc.
Bagata.--The Bagatas, Bhaktas, or Baktas are a class of Telugu
fresh-water fishermen, who are said to be very expert at catching fish
with a long spear. It is noted, in the Madras Census Report, 1901, that
"on the Dasara day they worship the fishing baskets, and also (for
some obscure reason) a kind of trident." The trident is probably the
fishing spear. Some of the Bagatas are hill cultivators in the Agency
tracts of Vizagapatam. They account for their name by the tradition
that they served with great devotion (bhakti) the former rulers of
Golgonda and Madugula, who made grants of land to them in mokhasa
tenure. Some of them are heads of hill villages. The head of a single
village is called a Padal, and it may be noted that Padala occurs as an
exogamous sept of the Kapus, of which caste it has been suggested that
the Bagatas are an offshoot. The overlord of a number of Padals styles
himself Nayak or Raju, and a Mokhasadar has the title of Dora. It is
recorded, in the Census Report, 1871, that "in the low country the
Bhaktas consider themselves to take the rank of soldiery, and rather
disdain the occupation of ryots (cultivators). Here, however (in hill
Madugulu in the Vizagapatam district), necessity has divested them
of such prejudices, and they are compelled to delve for their daily
bread. They generally, nevertheless, manage to get the Kapus to work
for them, for they make poor farmers, and are unskilled in husbandry."
It is recorded, in the Gazetteer of the Vizagapatam district,
that "Matsya gundam (fish pool) is a curious pool on the Macheru
(fish river) near the village of Matam, close under the great
Yendrika hill, 5,188 feet above the sea. A barrier of rocks runs
right across the river there, and the stream plunges into a great
hole and vanishes beneath this, reappearing again about a hundred
yards lower down. Just where it emerges from under the barrier, it
forms a pool, which is crowded with mahseer of all sizes. These are
wonderfully tame, the bigger ones feeding fearlessly from one's hand,
and even allowing their backs to be stroked. They are protected by the
Madgole zamindars--who on several grounds venerate all fish--and by
superstitious fears. Once, goes the story, a Brinjari caught one and
turned it into curry, whereon the king of the fish solemnly cursed
him, and he and all his pack-bullocks were turned into rocks, which
may be seen there till this day. At Sivaratri, a festival occurs at
the little thatched shrine near by, the priest at which is a Bagata,
and part of the ritual consists in feeding the sacred fish.
"In 1901, certain envious Bagatas looted one of the villages of the
Konda Malas or hill Paraiyans, a pushing set of traders, who are
rapidly acquiring wealth and exalted notions, on the ground that they
were becoming unduly arrogant. The immediate cause of the trouble
was the fact that at a cockfight the Malas' birds had defeated the
Bagatas'."
In a note on the Bagatas, Mr. C. Hayavadana Rao writes that the caste
is divided into exogamous septs or intiperulu, some of which occur also
among the Kapus, Telagas, and Vantaris. Girls are married either before
or after puberty, and the custom, called menarikam, which renders it
a man's duty to marry his maternal uncle's daughter, is the general
rule. An Oriya or Telugu Brahman officiates at marriages, and the
bride is presented with jewelry as a substitute for the bride-price
(voli) in money. It is noted, in the Census Report, 1901, that,
at a wedding, the bridegroom is struck by his brother-in-law, who
is then presented with a pair of new cloths. The Bagatas are both
Vaishnavites and Saivites, and the former get themselves branded on
the arm by a Vaishnava guru, who lives in the Godavari district. The
Vaishnavites burn their dead, and the Saivites bury them in the
customary sitting attitude. Satanis officiate for the former, and
Jangams for the latter. Both sections perform the chinna and pedda
rozu (big and little day) death ceremonies. The hill Bagatas observe
the Itiga Ponduga festival, which is celebrated by the hill classes
in Vizagapatam.
Bahusagara (many seas).--Recorded, in the Madras Census Report,
1901, as a synonym of Rangari. The Rangaris are tailors and dyers,
and the signification of the name is not clear.
Baidya.--See Vaidyan.
Bainedu.--The Bainedu, or Bainedi, as they are called in the
Census Report, 1901, are the musicians and barbers of the Malas and
Madigas. At the peddadinamu death ceremony of the Gamallas, a Mala
Bainedu takes part in the recitation of the story of Ankamma, and in
making the designs (muggu) on the ground.
Bairagi.--The Bairagis are a class of religious mendicants, who
roam about all over India, and are for the most part recruited from
North Indian castes. They are followers of Ramanand, who founded the
order at the end of the fourteenth, or beginning of the fifteenth
century. According to common tradition, the schism of Ramanand
originated in resentment of an affront offered him by his fellow
disciples, and sanctioned by his teacher. It is said that he had
spent some time in travelling through various parts of India, after
which he returned to the math, or residence of his superior. His
brethren objected to him that in the course of his peregrinations
it was impossible he could have observed that privacy in his meals,
which is a vital observance of the Ramanuja sect; and, as Raghavanand
admitted the validity of the objection, Ramanand was condemned to
feed in a place apart from the rest of the disciples. He was highly
incensed at the order, and retired from the society altogether,
establishing a schism of his own. [88]
The name Bairagi is derived from the Sanskrit vairagya (vi + rag),
denoting without desire or passion, and indicates an ascetic, who has
subdued his passions, and liberated himself from worldly desires. The
Bairagis are sometimes called Bavaji or Sadhu.
The Bairagis are Vaishnavites, and bear the Tengalai Vaishnava mark
(namam), made with sandal-paste or gopi, on the forehead. Bairagis with
a Vadagalai mark are very rare. The Bairagis wear necklaces of tulsi
(Ocimum sanctum) beads or lotus (Nelumbium speciosum) seeds. Every
Bairagi cooks his food within a space cleansed with cow-dung water
by himself or his disciple, and will not leave the space until he has
finished his meal. The Bairagis are not particular about screening the
space from the public gaze. They partake of one meal daily, in the
afternoon, and are abstainers from flesh dietary. They live mainly
on alms obtained in the bazars, or in choultries (rest-houses for
travellers). They generally carry with them one or two brass vessels
for cooking purposes, a salagrama stone and a conch-shell for worship,
and a chillum (pipe) for smoking ganja (Indian hemp) or opium. They
are, as a rule, naked except for a small piece of cloth tied round
the waist and passed between the thighs. Some wear more elaborate
body-clothing, and a turban. They generally allow the beard to grow,
and the hair of the head is long and matted, with sometimes a long tail
of yak or human hair tied in a knot on the top of the head. Those who
go about nearly naked smear ashes all over their bodies. When engaged
in begging, some go through the streets, uttering aloud the name of
some God. Others go from house to house, or remain at a particular
spot, where people are expected to give them alms.
Some Bairagis are celibates, and others married. They are supposed
to be celibates, but, as Dr. T. N. Bhattacharjee observes, [89] the
"monks of this order have generally a large number of nuns attached
to their convents, with whom they openly live as man and wife." The
Bairagis are very particular about the worship of the salagrama stone,
and will not partake of food without worshipping it. When so doing,
they cover their head with a piece of cloth (Ram nam ka safa), on
which the name Rama is printed in Devanagiri characters. Their face
and shoulders are stamped, by means of brass stamps, with the word
Rama in similar characters. For the purpose of meditation, the Bairagi
squats on the ground, sometimes with a deer or tiger skin beneath him,
and rests his hands on the cross-piece of his yoga-dandam, or bent
stick. A pair of tongs is stuck in the ground on his right side, and
sometimes fire is kept near it. It is noted by Mr. J. C. Oman [90]
that "a most elaborate ritual has been laid down for the guidance
of Bairagis in the daily routine of the indispensable business and
duties of life, prescribing in minute detail how, for example, the
ascetic should wash, bathe, sit down, perform pranayam (stoppage
or regulation of respiration), purify his body, purge his mind,
meditate on Vishnu, repeat the Gayatri (hymn) as composed for the
special use of members of the sect, worship Rama, Sita, Lakshman,
Bharata, and Satringah, together with Rama's bows and arrows, and,
lastly, the monkey god Hanuman."
The Bairagis have a guru or priest, whom they call Mahant. Some visit
the celebrated temple near Tirupati and pay their respects to the
Mahant thereof.
Baisya.--A sub-division of Koronos of Ganjam.
Baita Kammara.--The name, meaning outside blacksmiths, applied to
Kamsala blacksmiths, who occupy a lowly position, and work in the
open air or outside a village. [91]
Bajantri.--A synonym of Mangala, indicating their occupation as
professional musicians.
Bakta.--See Bagata.
Bakuda.--A sub-division of Holeya.
Balanollu.--Balanollu and Badranollu are names of gotras of Ganigas,
the members of which may not cut Erythroxylon monogynum.
Balasantosha.--The Balasantosha or Balasanta vandlu (those who please
children) are described in the Kurnool Manual as "ballad reciters,
whose chief stories are the Bobbili katha, or the story of the siege
of the fort of Bobbili in Vizagapatam by Bussy; the Kurnool Nabob's
katha or the story of the resumption of Kurnool by the English; and the
tale of the quarrels between Ganga and Parvati, the two wives of Siva."
Balegara (bangle man).--An occupational sub-division of Banajiga.
Balija.--The Balijas are described by Mr. Francis [92] as being
"the chief Telugu trading caste, scattered throughout all parts of
the Presidency. It is said to have two main sub-divisions, Desa
(or Kota, a fort) and Peta (street). The first of these includes
those, whose ancestors are supposed to have been the Balija (Nayak)
kings of Madura, Tanjore and Vijayanagar, or provincial governors
in those kingdoms; and to the second belong those, like the Gazulu
(bangle sellers) and Perike (salt-sellers), who live by trade. In
the Tamil districts Balijas are known as Vadugans (Telugu people) and
Kavarais. The descendants of the Nayak or Balija Kings of Madura and
Tanjore claim to be Kshatriyas and of the Kasyapa (a rishi) gotra,
while the Vijayanagar Rais say they are lineal descendants of the
sage Bharadwaja. Others trace their ancestry to the Kauravas of the
Mahabharata. This Kshatriya descent is, however, not admitted by
other castes, who say that Balijas are an offshoot of the Kammas or
Kapus, or that they are a mixed community recruited from these and
other Telugu castes. The members of the caste none of them now wear
the sacred thread, or follow the Vedic ritual. The name Kartakkal
(governors) was returned by those who claim to be descendants of the
Nayak Kings of Madura and Tanjore."
In a letter submitted, from Coimbatore, to Mr. Francis in connection
with the census, 1901, it was stated that "the Balija people are
Kshatriyas of the Lunar Race, as can be proved by a reference to
the Bahgavatham, Vishnupuranam, and Brahmmandapuranam, etc.... In
this connection, it will be interesting to note that one Sevappa
Naidu married Murthiammal, sister-in-law to Achuta Deva Rayulu of
Narapathi Samasthanam of Vijayanagar, and as a marriage portion or
dowry received the territory of Tanjore, over which he ruled as king
for a long period. It was at this time that the celebrated Tirumalay
Naidu of Madura took as wife one of the daughters of Sevappa Naidu's
family. Tirumalay's grandson, one Chockalinga Naidu, married Mangammal,
daughter of Vijiaragavulu Naidu, a grandson of the said Tanjore
Sevappa Naidu. It will thus be seen that the Naidu rulers of Tanjore,
Trichinopoly, and Madura, were all relations of Narapathi Samasthanam
of Vijianagar. That these Narapathies of Vijianagaram were Kshatriyas
of the Lunar Race can be clearly seen by a reference to Manucharithra,
Parijathapaharanam, Prouda Prabanda Kavi Charitra, etc., and that they
were direct descendants of the great Andra Kings can be proved with
equal satisfaction by referring to Colonel Mackenzie's MSS., in the
introduction of A. D. Campbell's Telugu Grammar, and James Prinsep's
Useful Tables of Andra Kings will show that the Andras were immediate
descendants of the well-known Yayathi Raja of the Lunar Race."
"The Balijas," Mr. H. A. Stuart writes, [93] "are the trading caste
of the Telugu country, but they are now found in every part of the
Presidency. Concerning the origin of this caste several traditions
exist, but the most probable is that which represents them as a
recent offshoot of the Kapu or Reddi caste. The caste is rather a
mixed one, for they will admit, without much scruple, persons who
have been expelled from their proper caste, or who are the result
of irregular unions. The bulk of the Balijas are now engaged in
cultivation, and this accounts for so many having returned Kapu as
their main caste, for Kapu is also a common Telugu word used for
a ryot (farmer). It is not improbable that there was once a closer
connection than now between the Kapus and the Balijas, and the claim
of the Balijas to belong to the Kapu caste may have a foundation in
fact. In their customs there is very little difference between the
Kapus and Balijas. Their girls are married both before and after
puberty. The re-marriage of widows is forbidden. They eat flesh,
and alcohol is said to be freely indulged in [There is a proverb
'If a man be born a Balija, he must crack the arrack bottle']. Like
the Bogams and Sanis, the Balija females usually wear a petticoat
instead of the long robe of ordinary Hindus. The general name of the
caste is Naidu." "The Balija Naidu," it has been said, [94] "is to
be met with in almost every walk of life--railway station-masters,
head coolies, bakers, butlers, municipal inspectors, tappal (post)
runners, hawkers, and hotel-keepers. The title Chetti is by some used
in preference to Naidu." It is noted in the Bellary Manual that the
Balijas "have by common consent obtained a high place in the social
system of South India. Some are land-owners, residing on and working
their own property with the help of members of inferior castes; but
the majority live by trade." At Tirupati, a number of Balija families
are engaged in the red sanders wood (Pterocarpus santalinus), carving
industry. Figures of swamis (deities), mythological figures, elephants,
and miniature temple cars with flying cherubs and winged horses, are
most abundantly carved: but domestic utensils in the shape of chembus,
kinnis, cups, plates, etc., are turned on the lathe. Large vessels are
sometimes made of the wood of vepi or achamaram (Hardwickia binata),
which resembles red sanders wood, but is more liable to crack. The
carved figures are sold to pilgrims and others who visit Tirupati,
and are also taken to Conjeeveram, Madura, and other places, at times
when important temple festivals are celebrated. Vessels made of red
sanders wood carry no pollution, and can be used by women during the
menstrual period, and taken back to the house without any purification
ceremony. For the same reason, Sanyasis (ascetics) use such vessels
for doing puja.
The name Balija is said to be derived from the Sanskrit bali (a
sacrifice) and ja (born), signifying that the Balijas owe their origin
to the performance of a yagam. The legend is current that on one
occasion Siva wanted his consort Parvati to appear before him in all
her glory. But, when she stood before him, fully decorated, he laughed,
and said that she was not as charming as she might be. On this, she
prayed that Siva would help her to become so. From his braid of hair
Siva created a being who descended on the earth, bearing a number of
bangles and turmeric paste, with which Parvati adorned herself. Siva,
being greatly pleased with her appearance, told her to look at herself
in a looking-glass. The being, who brought the bangles, is believed
to have been the ancestor of the Gazula Balijas. According to another
version of the legend, Parvati was not satisfied with her appearance
when she saw herself in the looking-glass, and asked her father to tell
her how she was to make herself more attractive. He accordingly prayed
to Brahma, who ordered him to perform a severe penance (thapas). From
the sacrificial fire, kindled in connection therewith, arose a being
leading a donkey laden with heaps of bangles, turmeric, palm leaf
rolls for the ears, black beads, sandal powder, a comb, perfumes,
etc. From this Maha Purusha who thus sprang from a sacrifice (bali),
the Balijas derived their origin and name. To him, in token of respect,
were given flags, torches, and certain musical instruments.
The Desayis, or leaders of the right-hand faction, are said to be
Balijas by caste. In former days they had very great influences, and
all castes belonging to the right-hand faction would obey the Desayi
Chetti. Even at the present day, the Oddes and others refer their
disputes to the Desayi, and not to their own caste headman. In former
times there were three principal Desayis, who had their head-quarters
at Conjeeveram, Cuddalore, and Walajapet. The head Desayi possesses a
biruthu (insigne of office) in the form of a large brass ladle with a
bell attached to it. On the occasion of Balija marriages and funerals,
this is sent through the Chalavathi (a pariah), who is the servant
of the Desayi, and has the right of allu eduththal (taking a handful)
when he goes to the bazaar, where he receives meat from the butcher,
vegetables, etc., as his perquisite. The Desayi's ladle is kept in
the custody of the Chalavathi (See Desayi).
The Balijas, Mr. Stuart writes, [95] "employ Brahmans and Satanis
as their priests. The chief object of their worship is Gauri, their
caste deity. It is said that the Malas are the hereditary custodians
of the idol of Gauri and her jewels, which the Balijas get from them
whenever they want to worship her. The following story is told to
account for this. The Kapus and Balijas, molested by the Muhammadan
invaders on the north of the northern Pennar, migrated to the south
when the Pennar was in full flood. Being unable to cross the river,
they invoked their deity to make a passage for them, for which it
demanded the sacrifice of a first-born child. While they stood at a
loss what to do, the Malas who followed them boldly offered one of
their children to the goddess. Immediately the river divided before
them, and the Kapus and the Balijas crossed it, and were saved from
the tyranny of the Muhammadans. Ever since that time, the Malas have
been respected by the Kapus and Balijas, and the latter even deposited
the images of Gauri, the bull and Ganesa, which they worshipped,
in the house of a Mala. I am credibly informed that the practice of
leaving these images in the custody of Malas is even now observed in
some parts of the Cuddapah district and elsewhere."
Of the numerous sub-divisions of the Balijas, the following may
be noticed:--
Gazula, glass bangles. Valaiyal or vala (bangle) Chetti is the
Tamil equivalent. By some the sight of a Gazula Balija with his
pile of bangles on his back is considered a good omen. In recent
years, a scare has arisen in connection with an insect, which
is said to take up its abode in imported German glass bangles,
which compete with the indigenous industry of the Gazulas. The
insect is believed to lie low in the bangle till it is purchased,
when it comes out and nips the wearer, after warning her to get
her affairs in order before succumbing. A specimen of a broken
bangle, from which the insect is stated to have burst forth and
stung a girl in the wrist, was sent to me. But the insect was
not forthcoming.
Gandavallu, or Gundapodi vandlu. Go about the villages,
hawking turmeric, kunkumam (colour powder), kamela (Mallotus
philippinensis) dye powder, beads, combs, cosmetics and other
articles. Supposed to have been originally Komatis.
Kavarai, Tamil synonym for Balija.
Linga.
Panchama.
Telugu or Telaga. A synonym for Balija in the Northern Circars.
Rajamahendram or Musu Kamma. The former denotes the town of
Rajahmundry, and the latter a special ear-ornament worn by women.
Tota, garden.
Ralla, precious stones.
Pagadala, coral.
Pusa, beads.
Racha, royal.
Vyasa. A sage (rishi) or hunter, whom the hunting classes claim
as their ancestor.