Part 33

The Viramushtis are professional acrobats and mendicants, and are attached to the Devangas and Komatis. The following legends are current to account for their connection with these castes. In days gone by, there was, in a big town, a great Lingayat mutt (monastery) named Basavanna Mandiram, presided over by a Jangam priest named Basavanna. The mutt contained three hundred crores of Lingayat priests, and great wealth was stored in it. This the Viramushtis guarded against thieves. A Telaga, Chikayya by name, who was a professional thief, determined to plunder the mutt, in order to satisfy his mistress. One night, when the Viramushtis were fast asleep, he entered the mutt, but, when he saw a number of Jangams engaged in devout worship, he abandoned his project, and determined to turn Lingayat. Accordingly, at day-break, he advanced to the place where the head of the mutt was seated, made known to him who he was, and informed him of his resolution. Opinions were divided as to the fitness of receiving such an applicant, but it was finally decided that, if a man repented, he was a fit person to be received into the Lingayat fold, as the linga recognises no caste. The linga was accordingly tied on his neck. From that time Chikayya became a new man and a true Jangam, and went from place to place visiting sacred shrines. One day he happened to be at a place where lived a merchant prince, who never dined except in the company of a Jangam. On the suggestion of his wife Nilakuntaladevi, an invitation to dine was sent to Chikayya, who accepted it. After dinner, the merchant went out on business, and Nilakuntaladevi, noticing what a beautiful man Chikayya was, fell in love with him. He, however, rejected her advances, and ran away, leaving his knapsack behind him. Nilakuntaladevi cut off her golden necklace, and, having placed it in the knapsack, ran after Chikayya, and threw it at him, asking him to accept it. She then inflicted several cuts on herself, and, as soon as her husband returned home, complained that the Jangam had stolen her necklace, and attempted to ravish her. Information was sent to Basayya, the head of the mutt, and a council meeting summoned, at which it was decided that Chikayya should have his head cut off. The order to carry out this act was given to the Viramushtis, who went in search of him, and at last found him beneath the shade of a tree overhanging the bank of a river, engaged in worshipping his linga, which was in his hand. On searching the knapsack, they found the necklace, and proceeded to cut off Chikayya's head, which went several hundred feet up into the air, and travelled towards the mutt, whither the headless trunk followed on foot. On their return to the mutt, the Viramushtis found that the three hundred crores of priests had been miraculously beheaded, and the place was a vast pool of blood. As soon, however, as the head and body of Chikayya approached, they became re-united, and Siva, appearing on the scene, translated him to kylas (heaven). At the same time, he restored the priests to life, and inflicted the following four curses on the Viramushtis:--(1) they were not to build or use houses, and are consequently found living under trees outside villages; (2) they were not to sleep on a cot; (3) they were not to use the wild broom-stick; (4) they were not to set up permanent ovens for cooking purposes, but to make impromptu stoves out of three stones. Taking compassion on them, the Devangas promised to give the Viramushtis a small sum of money annually, and to contribute towards their marriage expenses.

The Viramushtis are said to have become attached to the Komatis subsequent to the above incident. The story goes that some Komatis asked them to delay for three and half hours the march of Vishnuvardhana Raja, who was advancing with a view to marrying the daughter of one of them, named Vasavakanya (now deified into Kanyakamma). This the Viramushtis did by entertaining the Raja with their acrobatic feats. Meanwhile, the Komatis made a number of fire-pits, and put an end to themselves. Vishnuvardhana arrived too late, and had his head cut off. The Viramushtis prayed to Vasavakanya, inasmuch as they had lost both the Raja, who promised them a grant of land in return for their performance, and herself, who had promised to give a lump of gold to each gotra. The Komatis replied in a body that each family of their caste would in future give the Viramushtis an annual present of money, and help in defraying the expenses of their marriages.

In accordance with the above legends, the Viramushtis usually beg only from Devangas and Komatis. When they approach a village, they generally halt under a tree, and, early in the morning, dress up as acrobats, and appear with daggers, sticks, etc., crying Good luck! Good luck! They caper about as they advance, and, when they reach a Devanga or Komati house, perform their acrobatic feats, and wind up with a eulogium of the caste. Money and food are then doled out to them.

Whenever a Devanga, Lingayat Komati, or other Lingayat wants to make a hero (vira) of a deceased member of his family, he sends for a Viramushti (or hero-maker), and has a slab planted, with a recognised ceremonial, at the spot where he is buried.

In a further note on the Viramushtis I am informed that they correspond to the Virabhadra Kayakams of the Canarese Lingayats, like whom they dress up, and adorn themselves with small lingams, the figure of Virabhadra, a sword, a plate bearing a star, and heads of Asuras (demons). Every important Saivite temple has one or two Viramushtis attached to it, and they are supposed to be servants of the god Siva. One of their chief duties is to guard the idol during processions, and on other occasions. If, during a car procession, the car will not move, the Viramushtis cut themselves with their swords until it is set in motion. There is a Tamil proverb that the Siva Brahman (temple priest) eats well, whereas the Viramushti hurts himself with the sword, and suffers much. The custom is said to be dying out.

The principal occupation of the Viramushtis is begging from Beri Chettis, Devangas, Komatis, and washermen. In former days, they are said to have performed a ceremony called pavadam. When an orthodox Lingayat was insulted, he would swallow his lingam, and lie flat on the ground in front of the house of the offender, who had to collect some Lingayats, who would send for a Viramushti. He had to arrive accompanied by a pregnant Viramushti woman, pujaris (priests) of Draupadi, Pachaiamman and Pothuraja temples, a Sembadava pujari, Pambaikarans, Udukkaikarans, and some individuals belonging to the nearest Lingayat mutt. Arrived at the house, the pregnant woman would sit down in front of the person lying on the ground. With his sword the Viramushti man then made cuts in his scalp and chest, and sprinkled the recumbent man with the blood. He would then rise, and the lingam would come out of his mouth. Besides feeding the people, the offender was expected to pay money as pavadam to the Viramushtis and mutts.

Some Viramushtis style themselves Vastad, or athletes, in reference to their professional occupation.

Viranattan.--The name denotes those who play on a drum called viranam. It is recorded, in the Madras Census Report, 1901, that the Viranattans "were originally temple servants, but now do miscellaneous day labour. Their females are prostitutes. Their titles are Mestri and Mudali."

Viranollu.--Viranollu and Viththanollu are gotras of Ganigas, who may not cut the wood-apple (Feronia elephantum).

Virasaiva.--A synonym for Lingayat. Some Lingayats claim to be Virasaiva Brahmans.

Visalakshiamma.--Recorded, in the Manual of the North Arcot district, as a sub-division of Vaniyan. Visalakshiamma is the goddess of Benares, who is said to be the sister of Minakshi of Madura and Kamakshi of Conjeeveram. Visalakshi means literally one with beautiful eyes, and is a name of Parvati, who is described as possessing large and beautiful eyes.

Viswakarma.--Viswakarma and Viswa Brahman are synonyms for Kammalan, the members of which class claim descent from the five faces of Viswakarma, the architect of the gods.

Vitugula-vandlu.--A fanciful name, meaning hunters or gallants, adopted by Boyas.

Vodari.--See Odari.

Vodda.--See Odde.

Vodo.--A small caste of Oriya basket-makers and cultivators in the Vizagapatam agency.

Vojali.--See Ojali.

Vokkiliyan (cultivator).--A sub-division of Kappiliyan, and Tamil form of Vakkaliga. (See Okkiliyan.)

Vudupulavallu.--An occupational name for Balijas, Velamas, etc., who paint chintzes.

Vyadha (forest men).--A synonym of Myasa Bedars.

Vyapari.--A trading section of Nayar.

Vyasa (the name of a sage or rishi).--A sub-division of Balija.

W

Wahabi.--The Wahabis are a sect of Muslim revivalists founded by Muhammad ibn 'Abdu'l Wahhab, who was born in A.D. 1691. Wahabyism has been defined as the Puritanism of Islam, "hated by the so-called orthodox Musalmans, as the Lutherans were hated by Leo, and the Covenanters by Claverhouse." [155] It is recorded, in the Manual of North Arcot (1895), that since 1806 (the year of the Vellore mutiny) "two alarms have been raised in the district, both at Vellore, which is largely inhabited by Muhammadans. The last alarm occurred in 1869. Early in May of that year, anonymous petitions were received by the Joint Magistrate and the Assistant Superintendent of Police, stating that the Wahabi Muhammadans of Vellore were in league against Government, and had arranged a plot for the massacre of all the European residents, in which the 28th Regiment of Native Infantry, then stationed at Vellore, was deeply implicated. An East Indian subordinate of the Public Works Department also reported that he had overheard a Muhammadan munshi of the Small Cause Court speaking to a shopman of his faith about the seditious preaching of a certain Khazi. The munshi was sent for, and described what he said had occurred in a certain mosque, where sedition had been openly advocated by a Wahabi missionary who had recently arrived from Hyderabad, as well as by others." It appeared, from the investigations of the Inspector-General of Police, that the whole affair had been nothing more than a conspiracy among the orthodox Muhammadans to arouse alarm regarding the designs of the Wahabis, and to prevent these sectarians from frequenting their mosques.

Wudder.--See Odde.

Wynad.--Returned, at times of census, as a territorial division of Chetti. There are at Gudalur near the boundary between the Nilgiri district and Malabar, and in the Wynad, two classes called, respectively, Mandadan Chettis (q.v.) and Wynadan Chettis.

The following account of the Wynadan or Wynaadan Chettis is given in the Gazetteer of the Nilgiris. "They speak Malayalam, and follow marumakkatayam (inheritance in the female line). They say they were originally Vellalas from Coimbatore, followed makkatayam (inheritance from father to son), spoke Tamil, and wore the Tamil top-knot. In proof of this, they point out that at their weddings they still follow certain Tamil customs, the bridegroom wearing a turban and a red cloth with a silver girdle over it and being shaved, and the woman putting on petticoats and nose-rings. They have headmen called Kolapallis, subordinate to whom are Mantiris, but these are liable to be overruled by a nad council. No wedding may take place without the headman's leave. Two forms of marriage are recognised. In one, the couple exchange garlands after the Tamil fashion, and the father (a relic of the makkatayam system) conducts the ceremony. Preliminaries are arranged by go-betweens, and the chief of the numerous rites is the placing of a bracelet on the girl's upper arm under a pandal (booth) before the priest and the assembled relatives. The other form is simpler. The bridegroom goes to the girl's house with some men friends, and, after a dinner there, a go-between puts on the bangle. Before marriage, a tali-kettu ceremony resembling that of the Nayars is often gone through, all the girls of a family who are of marriageable age having talis tied round their necks on the same day by a maternal uncle. Married women are allowed intimacy with their husbands' brothers. Widows are permitted to marry again. The dead are usually burnt, but those who have met their deaths by accidents and epidemics are buried. Water from a vessel containing rice and a gold coin is poured into a dying person's mouth. Should the spirit of the dead disturb the dreams of the relatives, a hut for it is built under an astrologer's directions close to the house, and in this lights are lit morning and evening, and periodical offerings of food are made. The Wynaadan Chettis reverence the deities in the Ganapati, Mahamari and Kalimalai Tambiran temples near Sultan's Battery, Airu Billi of the Kurumbas, and one or two others. The women wear in their distended ear-lobes gold discs which are so characteristic of the Nayars, and many necklaces. They wear two white cloths, tying one round the waist and another across their breasts."

It is recorded, in the Gazetteer of Malabar, that the Wynad or Wynaadan Chettis "claim to be Sudras, and are in appearance and customs very similar to the Nayars. They are polluted by all castes below Nayars. Their marriage customs seem to be a mixture of east and west coast practices. They follow the marumakkattayam system, and perform the tali-kettu kalianam; but this is done on the tenth day after puberty, and two talis have to be tied on the girl, one by her maternal uncle, and one by the senior female of her house. They also celebrate a regular marriage ceremony, at which a bracelet is put on the bride's right arm, and bride and bridegroom garland each other; while next morning a kanam or bride-price has to be paid to the bride's karnavan (senior male in a family). They are bold shikaris (sportsmen), and tiger spearing is a favourite pastime, closely connected with their religion.

"The tiger is encircled by a wall of netting six feet high, which is gradually closed up, and then speared. The carcass is not skinned, but is stretched on a pole, and hung up as a sacrifice to their deity."

Y

Yadava.--Yadava, meaning descendants of king Yadu, from whom Krishna was descended, has been recorded as a synonym or title of Idaiyan, and a sub-division of Golla and Koracha. There is a tradition among the Idaiyans that Krishna was brought up by their caste.

Yakari.--See Ekari.

Yanadi.--The Yanadis are a dark-skinned, platyrhine tribe, short of stature, who inhabit the Telugu country. The name has been the subject of much etymological speculation. Some derive it from a (privative) and nathu (lord or protector), and it may mean those who are not included in the ruling or principal caste. Again, it has been derived from yanam (boat) and adi (means). But the Yanadis are not known to have plied, nor do they now ply boats at Sriharikota, their chief place of residence, which is on the coast. The word would seem to be derived from the Sanskrit anadi, or those whose origin is not traceable. The people perhaps elongated the vowel-sound, so that it became Yanadi. In like manner, the Native graduate of the Madras University talks of himself as being, not a B.A. or M.A., but B.Ya. or M.Ya. And a billiard-marker will call the game yeighty-yeight instead of eighty-eight.

The tradition of the Yanadis as to their origin is very vague. Some call themselves the original inhabitants of the wilds in the neighbourhood of the Pulicat lake, where they hunted and fished at will, until they were enslaved by the Reddis. Others say that the Reddi (or Manchi?) Yanadis were originally Chenchus, a small but superior class, and that they fled from oppression and violence from the mountains in the west, and amalgamated themselves with the common Yanadis. The common deity of both Chenchus and Manchi Yanadis is Chenchu Devudu. Between the Yanadi and the Chenchu, however, there is no love lost. They can be seen living close together, but not intermingling, on the Nallamalais, and they differ in their social customs. Yanadi Chenchu is said to be the name given by Brahmans to the Chenchus. [156] The following legend concerning the Yanadis is narrated by Mackenzie. [157] "Of old, one named Raghava brought with him sixty families from Pacanatti district, locating himself with them at Sriharicotta, and, clearing the country, formed Raghavapuram. The people by degrees spread through a few adjoining districts. A rishi, who came from Benares, and was named Ambikesvarer, resided in Mad'hyaranya (or the central wilderness), and there, daily bathing in a river, paid homage to Siva. These wild people of their own accord daily brought him fruits and edibles, putting them before him. At length he inquired of them the reason. They replied that their country was infested by a terrible serpent, and they wished to be taught charms to destroy it, as well as charms for other needful purposes. He taught them, and then vanished away."

It is an advantage for a European to have a Yanadi as a camp servant, as he can draw water from any caste well. The Yanadi can also wash, and carry water for Brahmans.

The animistic nature of their religion; the production of fire by friction; the primitive hunting and fishing stage in which a number remain; the almost raw animal food which they eat, after merely scorching or heating the flesh of the game they kill, indicate that the Yanadis have not yet emerged from a primitive stage of culture. They make fire by friction with sticks from the following trees:--

Protium caudatum (konda ragi). Bauhinia racemosa (aree chettu). Ficus. sp. (kallu jeevee chettu). Ptereospermum suberifolium (tada). A tree belonging to the Nat. Order Laurineæ. Cordia monoica (female tree).

Two sticks are prepared, one short, the other long. In the former a square cavity is scooped out, and it is held firmly on the ground, while the long stick is twisted rapidly to and fro in the cavity. No charcoal powder is used, but a rag, or even dried leaves are set fire to.

The head-quarters of the Yanadis is the island of Sriharikota in the Nellore district. Their primitive condition attracted notice in 1835, when the island came into the possession of the Government, which endeavoured to ameliorate their position by supplying them with a liberal allowance of grain, clothing, tobacco, and money, in return for the jungle produce, which they collected. The demand for labour naturally rose, and the Government offered to pay to parents 2 annas 6 pies on the birth of a male, and 1 anna 3 pies on the birth of a female child--a bounty on productivity justified by special local causes. In 1858, the Government opened a school for the teaching of Telugu, which was rendered attractive by offers of rice and clothing to those who attended it. An industrial department gave lessons in basket-making, and land was assigned for the cultivation of chay-root (Oldenlandia umbellata), which yields the beautiful red dye formerly much employed in the dyeing of cotton fabrics, but has had its nose put out of joint by the introduction of aniline and alizarin dyes. But the industries proved unsuccessful, and the strength of the school gradually declined, so that it was abolished in 1877.

At the census, 1891, the Yanadis returned as many as 89 sub-divisions, of which the two most important numerically were Chenchu and Manchi. A division into classes exists according to dietary, occupation, residence, etc. There are, for example, the Reddi Yanadis, the Challa (refuse-eating), Adavi, and Kappala (frog-eaters). The Reddi Yanadis are a settled class, employed chiefly as cooks by the Panta Reddis. They do not mingle with the Challa and Adivi sections, whom they regard as out-castes. If a Reddi Yanadi woman's husband dies, abandons, or divorces her, she may marry his brother, and, in the case of separation or divorce, the two brothers will live on friendly terms with each other. The Challas are also known as Garappa (dry-land) or Chatla (tree). They reside in huts on the borders of villages in the service of the community, and live on jungle produce, and by snaring and hunting game. The Reddi and Challa Yanadis are occasionally employed as kavalgars, or village watchmen, in the Kistna and Godavari districts. In the Venkatagiri Zemindari the Yanadis are among the recognised servants of the village community as procurers of charcoal for the blacksmith. The Adavi Yanadis are, as the name implies, jungle-men. The Manchi or good Yanadis are a small superior class. The Yanadis of the North Arcot district, it may be noted, are Chenchu worshippers, and go by that name. They are non-frog-eaters, and do not permit the Kappala, or frog-eaters, even to touch their pots. Some Yanadis of the Nellore district feed on the refuse of the table. The Somari, or idle Yanadis, live in the Kavali taluk of that district. They do scavenging work, and eat the refuse food thrown away by people from the leaf plate after a meal.

The following are some of the house-names of families living in Nellore, Sriharikota, Tada, and Kambakam:--

(a) Manchi Yanadis--

Bandi, cart. Chembetti, hammer. Chilakala, paroquet. Dhoddi, sheep-fold. Igala, house-fly. Enthodu, a village. Illa, of a house. Kathtlula, sword. Kanur, a village. Kotlu, cow-shed. Mekala, goat. Manikala, measure. Pamula, snake. Tenkayala, cocoanut. Totla, garden. Tupakala, gun. Udamala, water-lizard. Jandayi, flag. Marrigunta, pond near a fig-tree.

(b) Challa Yanadi--

Nerigi Mekala, a kind of goat. Elugu, bear. Thirlasetti, name of a Balija Chetti.

All these names represent exogamous septs. In every case, the house-name was known only to old men and women, and they, as a rule, did not know the house-names of their neighbours or relations. Many of the names are derived from villages, or persons of other castes, on whose land they may live, and are probably new names adopted instead of the original ones. For the purpose of their register, Forest officers invent prefixes by which Yanadis with the same family name can be distinguished, e.g., Kee Chenchugadu, Permadu Budthagadu, to distinguish them from other Chenchugadus, and Budthagadus. The same practice is resorted to by planters, who give "estate names" to their coolies.

Yanadis will not eat with Madigas or Paraiyans, and observe some principle in partaking of the refuse of the table. Thus, for a Chinna Yanadi to eat the refuse of the Mondis, Oddes, or Yerukalas, would involve excommunication, which is always pronounced by a Balija Chetti, whose decision is final and binding. Restoration to caste can be secured by undergoing a personal ordeal, by giving a feast, and promising good behaviour in the future. The ordeal takes the form of scalding of the tongue with hot gold by the Balija Chetti. It is curious that there has recently grown up a tendency for members of other castes to join the Yanadi community. There are instances of barbers, weavers, fishermen, and even Komatis being admitted into the Yanadi fold.

The headman, who goes by the name of Kulampedda or Pedda Yanadi, exercises general social control over a group, known as a guddem, ordinarily of about twenty huts. He decides social questions, sometimes on his own responsibility, by excommunicating or fining; sometimes acting on the advice of a council of his castemen. Until quite recently, the tribe remained under the guidance of a hereditary leader of Sriharikota, who wielded immense power. The Paraiyans have risen superior to the Yanadis as a community, supplying among themselves their own artisans, weavers, carpenters, barbers, priests, teachers, etc., while the Yanadis are only just beginning to move in this direction.

The language of the Yanadis is Telugu, but some words are compounds of Telugu and Tamil, e.g., artichedi for plantain, pandikutti for pig.