Brihaspati Varada.--The name, indicating those who worship their god
on Thursday, of a sub-division of Kurubas.
Brinjari.--A synonym of Lambadi.
Budubudike.--The Budubudike or Budubudukala are described in the
Mysore Census Report as being "gipsy beggars and fortune-tellers
from the Marata country, who pretend to consult birds and reptiles to
predict future events. They are found in every district of Mysore, but
only in small numbers. They use a small kind of double-headed drum,
which is sounded by means of the knotted ends of strings attached
to each side of it. The operator turns it deftly and quickly from
side to side, when a sharp and weird sound is emitted, having a rude
resemblance to the warbling of birds. This is done in the mornings,
when the charlatan soothsayer pretends to have divined the future fate
of the householder by means of the chirping of birds, etc., in the
early dawn. They are generally worshippers of Hanumantha." The name
Budubudike is derived from the hour-glass shaped drum, or budbudki.
For the following account of the Budubudukalas, I am indebted to a
recent article [182]:--"A huge parti-coloured turban, surmounted by
a bunch of feathers, a pair of ragged trousers, a loose long coat,
which is very often out at elbows, and a capacious wallet underneath
his arm, ordinarily constitute the Budubudukala's dress. Occasionally,
if he can afford it, he indulges in the luxury of wearing a tiger or
cheetah (leopard) skin, which hangs down his back, and contributes to
the dignity of his calling. Add to this an odd assortment of clothes
suspended on his left forearm, and the picture is as grotesque as it
can be. He is regarded as able to predict the future of human beings by
the flight and notes of birds. His predictions are couched in the chant
which he recites. The burden of the chant is invariably stereotyped,
and purports to have been gleaned from the warble of the feathered
songsters of the forest. It prognosticates peace, plenty and prosperity
to the house, the birth of a son to the fair, lotus-eyed house-wife,
and worldly advancement to the master, whose virtues are as countless
as the stars, and have the power to annihilate his enemies. It also
holds out a tempting prospect of coming joy in an unknown shape from
an unknown quarter, and concludes with an appeal for a cloth. If the
appeal is successful, well and good. If not, the Budubudukala has
the patience and perseverance to repeat his visit the next day, the
day after that, and so on until, in sheer disgust, the householder
parts with a cloth. The drum, which has been referred to above as
having given the Budubudukala his name, is not devoid of interest. In
appearance it is an instrument of diminutive size, and is shaped like
an hour-glass, to the middle of which is attached a string with a knot
at the end, which serves as the percutient. Its origin is enveloped in
a myth of which the Budubudukala is naturally very proud, for it tells
him of his divine descent, and invests his vocation with the halo of
sanctity. According to the legend, the primitive Budubudukala who first
adorned the face of the earth was a belated product of the world's
creation. When he was born or rather evolved, the rest of humankind
was already in the field, struggling for existence. Practically
the whole scheme was complete, and, in the economy of the universe,
the Budubudukala found himself one too many. In this quandary, he
appealed to his goddess mother Amba Bhavani, who took pity upon him,
and presented him with her husband the god Parameswara's drum with
the blessing 'My son, there is nothing else for you but this. Take
it and beg, and you will prosper.' Among beggars, the Budubudukala
has constituted himself a superior beggar, to whom the handful of
rice usually doled out is not acceptable. His demand, in which more
often than not he succeeds, is for clothes of any description, good,
bad or indifferent, new or old, torn or hole. For, in the plenitude of
his wisdom, he has realised that a cloth is a marketable commodity,
which, when exchanged for money, fetches more than the handful of
rice. The Budubudukala is continually on the tramp, and regulates
his movements according to the seasons of the year. As a rule, he
pays his visit to the rural parts after the harvest is gathered, for
it is then that the villagers are at their best, and in a position
to handsomely remunerate him for his pains. But, in whatever corner
of the province he may be, as the Dusserah approaches, he turns his
face towards Vellore in the North Arcot district, where the annual
festival in honour of the tribal deity Amba Bhavani is celebrated."
The insigne of the Budubudike, as recorded at Conjeeveram, is said
[183] to be a pearl-oyster. The Oriya equivalent of Budubudike is
stated [184] to be Dubaduba.
Bujjinigiyoru (jewel-box).--A sub-division of Gangadikara Vakkaliga.
Bukka.--Described, in the Madras Census Report, 1901, as a "sub-caste
of Balija. They are sellers of saffron (turmeric), red powder, combs,
etc., and are supposed to have been originally Komatis." They are
described by the Rev. J. Cain as travelling about selling turmeric,
opium, and other goods. According to the legend, when Kanyakamma threw
herself into the fire-pit (see Komati), they, instead of following her
example, presented to her bukka powder, turmeric, and kunkuma. She
directed that they should live apart from the faithful Komatis,
and live by the sale of the articles which they offered to her.
Buragam.--A sub-division of Kalingi.
Burgher.--A name commonly applied to the Badagas of the Nilgiri
hills. In Ceylon, Burgher is used in the same sense as Eurasian
in India.
Burmese.--A few Burmese are trained as medical students at Madras for
subsequent employment in the Burmese Medical service. At the Mysore
census, 1901, a single Burman was recorded as being engaged at the
Kolar gold fields. Since Burma became part of the British dominions
in 1886, there has been emigration to that developing country from
the Madras Presidency on a large scale. The following figures show
the numbers of passengers conveyed thence to Burma during the five
years, 1901-05:--
1901 84,329
1902 80,916
1903 100,645
1904 127,622
1905 124,365
Busam (grain).--An exogamous sept of Devanga.
Busi (dirt).--An exogamous sept of Mutracha.
Byagara.--Byagara and Begara are synonyms of Holeya.