Part 22

Bhatrazu.--The Bhats, Bhatrazus, or Bhatrajus are described, in the Mysore Census Reports, 1891 and 1901, as musicians and ballad-reciters, who "speak Telugu, and are supposed to have come from the Northern Circars. They were originally attached to the courts of the Hindu princes as bards or professional troubadours, reciting ballads in poetry in glorification of the wondrous deeds of local princes and heroes. Hyder Ali, although not a Hindu, delighted to be constantly preceded by them, and they are still an appendage to the state of Hindu and Mussalman Chiefs. They have a wonderful faculty in speaking improvisatore, on any subject proposed to them, a declamation in measures, which may be considered as a sort of medium between blank verse and modulated verse. But their profession is that of chanting the exploits of former days in front of the troops while marshalling them for battle, and inciting them to emulate the glory of their ancestors. Now many of them are mendicants."

In the Madras Census Report, 1871, the Bhat Rajahs are said to "wear the pavitra or sacred thread. They are the bards and minstrels, who sing the praises of the Kshatriya race, or indeed of great men in general, and especially of those who liberally reward the singers. They are a wandering class, gaining a living by attaching themselves to the establishments of great men, or in chanting the folklore of the people. They are mostly Vishnu worshippers, and in only one district is it reported that they worship village deities." In the Madras Census Report, 1891, the Bhatrazus are summed up as being "a class of professional bards, spread all over the Telugu districts. They are the representatives of the Bhat caste of other parts of India. They are called Razus, because they are supposed to be the offspring of a Kshatriya female by a Vaisya male. They are well versed in folklore, and in the family histories and legends of the ancient Rajahs. Under the old Hindu Rajahs the Bhatrazus were employed as bards, eulogists, and reciters of family genealogy and tradition. Most of them are now cultivators, and only a few are ballad-reciters. They will eat with the Kapus and Velamas. Their ceremonies of birth, death and marriage are more or less the same as those of the Kapus. Razu is the general name of the caste."

The Bhatrazus, Mr. W. Francis writes, [134] "are also called Bhats or Magadas. They have two endogamous sub-divisions, called Vandi, Raja or Telaganya, and Magada, Kani or Agraharekala. [Some Bhatrazus maintain that Vandi and Magada were individuals who officiated as heralds at the marriage of Siva.] Each of these is again split up into several exogamous septs or gotras, among which are Atreya, Bharadwaja, Gautama, Kasyapa and Kaundinya. All of these are Brahmanical gotras, which goes to confirm the story in Manu that the caste is the offspring of a Vaisya father and a Kshatriya mother. Bhatrazus nevertheless do not all wear the sacred thread now-a-days, or recite the gayatri. [135] They employ Brahman priests for their marriages, but Jangams and Satanis for funerals, and in all these ceremonies they follow the lower or Puranic instead of the higher Vedic ritual. Widow marriage is strictly forbidden, but yet they eat fish, mutton and pork, though not beef. These contradictions are, however, common among Oriya castes, and the tradition is that the Bhatrazus were a northern caste which was first invited south by King Pratapa Rudra of the Kshatriya dynasty of Warangal (1295-1323 A.D.). After the downfall of that kingdom they seem to have become court bards and panegyrists under the Reddi and Velama feudal chiefs, who had by that time carved out for themselves small independent principalities in the Telugu country. As a class they were fairly educated in the Telugu literature, and even produced poets such as Ramaraja Bhushana, the author of the well-known Vasu-Charitram. Their usual title is Bhat, sometimes with the affix Razu or Murti."

Of the Bhatrazus in the North Arcot district, Mr. H. A. Stuart states [136] that "they now live by cultivation, and by singing the fabulous traditions current regarding the different Sudra castes at their marriages and other ceremonies, having probably invented most of them. They profess to be Kshatriyas. But it is known that several are Musalmans or members of other castes, who, possessing an aptitude for extempore versification, were taken by Rajahs to sing their praises, and so called themselves Bhatturazus. They resemble the Razus in their customs, but are said to bury their dead." In the Gazetteer of Anantapur, the Bhatrazus are described as touring round the villages, making extempore verses in praise of the principal householders, and being rewarded by gifts of old clothes, grain, and money. It is stated in the Kurnool Manual that "the high-caste people (Kammas) are bound to pay the Batrajulu certain fees on marriage occasions. Some of the Batrajas have shotriems and inams." Shotriem is land given as a gift for proficiency in the Vedas or learning, and inam is land given free of rent.

In connection with the special attachment of the Bhatrazus to the Velama, Kamma, and Kapu castes, the following story is narrated. Once upon a time there was a man named Pillala Marri Bethala Reddi, who had three sons, of whom two took to cultivation. The third son adopted a military life, and had seventy-four sons, all of whom became commanders. On one occasion, during the reign of Pratapa Rudra, when they were staying at the fort of Warangal, they quarrelled among themselves, and became very rebellious. On learning this, the king summoned them to his court. He issued orders that a sword should be tied across the gate. The commanders were reluctant to go under a sword, as it would be a sign of humiliation. Some of them ran against the sword, and killed themselves. A Bhatrazu, who witnessed this, promised to help the remaining commanders to gain entrance without passing under the sword. He went to the king, and said that a Brahman wished to pay him a visit. An order was accordingly issued that the sword should be removed. The services of the Bhatrazu greatly pleased the commanders, and they came to regard the Bhatrazus as their dependants, and treated them with consideration. Even at the present day, at a marriage among the Kapus, Kammas, and Velamas, a Bhatrazu is engaged. His duties are to assist the bridegroom in his wedding toilette, to paint sectarian marks on his forehead, and to remain as his personal attendant throughout the marriage ceremonies. He further sings stanzas from the Ramayana or Mahabharata, and songs in praise of Brahmans and the caste to which the bridal couple belong. The following was sung at a Kapu wedding. "Anna Vema Reddi piled up money like a mountain, and, with his brother Pinna Brahma Reddi, constructed agraharams. Gone Buddha Reddi spent large sums of money for the reading of the Ramayana, and heard it with much interest. Panta Malla Reddi caused several tanks to be dug. You, their descendants, are all prosperous, and very charitable." In the houses of Kammas, the following is recited. "Of the seventy-seven sons, Bobbali Narasanna was a very brave man, and was told to go in search of the kamma (an ornament) without using abusive language. Those who ran away are Velamas, and those who secured it Kammas."

In their ceremonial observances, the Bhatrazus closely follow the standard Telugu type. At marriages, the bridal couple sit on the dais on a plank of juvvi (Ficus Tsiela) wood. They have the Telugu Janappans as their disciples, and are the only non-Brahman caste, except Jangams and Pandarams, which performs the duties of guru or religious instructor. The badge of the Bhatrazus at Conjeeveram is a silver stick. [137]

In the Madras Census Report, 1901, Bhato, Kani Razu, Kannaji Bhat and Padiga Raju appear as synonyms, and Annaji Bhat as a sub-caste of Bhatrazus.

The following account of a criminal class, calling themselves Batturajas or Battu Turakas, was published in the Police Weekly Circular, Madras, in 1881. [138] "They are known to the Cuddapah and North Arcot Police as criminals, and a note is made whenever an adult leaves his village; but, as they commit their depredations far from home, and convert their spoil into hard cash before they return, it is difficult to get evidence against them. Ten or twelve of these leave home at once; they usually work in parties of three or four, and they are frequently absent for months together. They have methods of communicating intelligence to their associates when separated from them, but the only one of these methods that is known is by means of their leaf plates, which they sew in a peculiar manner, and leave after use in certain places previously agreed upon. These leaf plates can be recognised by experts, but all that these experts can learn from them is that Battu Turakas have been in the neighbourhood recently. On their return to their village, an account of their proceedings is rendered, and their spoil is divided equally among the whole community, a double share being, however, given to the actual thief or thieves. They usually disguise themselves as Brahmans, and, in the search of some of their houses lately, silk cloths worn only by Brahmans were found together with other articles necessary for the purpose (rudraksha necklaces, salagrama stones, etc.). They are also instructed in Sanskrit, and in all the outward requisites of Brahmanism. A Telugu Brahman would soon find out that they are not Brahmans, and it is on this account that they confine their depredations to the Tamil country, where allowance is made for them as rude uncivilized Telugus. They frequent choultries (travellers' resting-places), where their very respectable appearance disarms suspicion, and watch for opportunities of committing thefts, substituting their own bags or bundles (filled with rubbish) for those they carry off." To this account Mr. M. Paupa Rao Naidu adds [139] that "it is during festivals and feasts that they very often commit thefts of the jewels and cloths of persons bathing in the tanks. They are thus known as Kolamchuthi Papar, meaning that they are Brahmins that live by stealing around the tanks. Before the introduction of railways, their depredations were mostly confined to the choultries and tanks."

Concerning the Bhattu Turakas of the North Arcot district, Mr. H. A. Stuart writes [140] that "a few of this very intelligent and educated criminal class are found in the north-west of the Chendragiri taluk, and in the north of Punganur. They are really Muhammadans, but never worship according to the rules of that religion, and know little about its tenets. They have no employment save cheating, and in this they are incomparably clever. They speak several languages with perfect fluency, have often studied Sanskrit, and are able to personate any caste. Having marked down a well-to-do householder, they take an opportunity of entering his service, and succeed at last in gaining his confidence. They then abuse it by absconding with what they can lay hands upon. They often take to false coining and forgery, pretend to know medicine, to have the power of making gold or precious stones, or of turning currency notes into others of higher value."

Bhayipuo.--Bhayipuo is returned, in the Census Report, 1901, as an Oriya caste, the members of which claim to be Kshatriyas. The word means brother's son, in which sense it is applied to the issue of the brothers of Rajahs by concubines. The illegitimate children of Rajahs are also classed as Bhayipuo.

Bhima.--A section of Savaras, named after Bhima, one of the Pandava brothers.

Bholia (wild dog).--An exogamous sept of Kondra.

Bhondari.--The Bhondaris are the barbers of the Oriya country, living in Ganjam. "The name Bhondari," Mr. S. P. Rice writes, [141] is "derived from bhondaram, treasure. The zamindars delivered over the guarding of the treasure to the professional barbers, who became a more important person in this capacity than in his original office of shaver in ordinary to His Highness." The Bhondaris occupy a higher position than the Tamil and Telugu barbers. Though various Oriya castes bathe after being shaved, the touch of a Bhondari at other times is not regarded as polluting. All over the Ganjam district, the Bhondaris are employed as domestic servants, and some are engaged as coolies, cart-drivers, etc. Others officiate as pujaris (priests) at Takurani (village deity) temples, grind sandalwood, or make flower garlands. On the occasion of ceremonial processions, the washing of the feet of the guests, carrying articles required for worship, and the jewels and cloths to be worn by the bridal couple on the wedding day, are performed by the Bhondari. I am informed that a woman of this caste is employed by Karnams on the occasion of marriage and other ceremonials, at which her services are indispensable. It is said that in some places, where the Bhondaris do not shave castes lower than the Gudiyas, Oriya Brahmans allow them to remove the leaf plates off which they have taken their food, though this should not be done by a non-Brahman.

There are apparently three endogamous sub-divisions, named Godomalia, Odisi, and Bejjo. The word Godomalia means a group of forts, and it is said to be the duty of members of this section to serve Rajahs who live in forts. The Godomalias are most numerous in Ganjam, where they claim to be superior to the Odisi and Bejjo sections. Among exogamous septs, Mohiro (peacock), Dhippo (light), Oppomarango (Achyranthes aspera), and Nagasira (cobra) may be noted. Members of the Oppomarango sept do not touch, or use the root of the plant as a tooth brush. Lights may not be blown out with the breath, or otherwise extinguished by members of the Dhippo sept; and they do not light their lamps unless they are madi, i.e., wearing silk cloths, or cloths washed and dried after bathing. Nagasira is a sept common to many Oriya castes, and is said to owe its origin to the influence of Oriya Brahmans.

The hereditary headman of the caste is called Behara, and he is assisted by a Bhollobaya. Most of the Bhondaris follow the form of Vaishnavism inculcated by Chaithyana, and known as Paramartho matham. They wear as a necklace a string of tulsi (Ocimum sanctum) beads, without which they will not worship or take their food. Many Hindu deities, especially Jagannatha, and various local Takuranis are also worshipped by them.

A man should not marry his maternal uncle's or paternal aunt's daughter. Infant marriage is the rule, and, if a girl has not secured a husband before she attains maturity, she has to go through a mock marriage ceremony called dharma bibha. She is taken to a Streblus asper (sahada or shadi) tree, and married to it. She may not, during the rest of her life, touch the Streblus tree, or use its twigs as a tooth brush. Sometimes she goes through the ceremony of marriage with some elderly man, preferably her grandfather, or, failing him, her elder sister's husband as bridegroom. A divorce agreement (tsado patro) is drawn up, and the pseudo-marriage thereby dissolved. Sometimes the bridegroom is represented by a bow and arrow, and the ceremony is called khando bibha.

The real marriage ceremonies last over seven days. On the day before the bibha (wedding), a number of earthen pots are placed on a spot which has been cleaned for their reception, and some married women throw Zizyphus Jujuba leaves and rice, apparently as an evil-eye removing and purificatory ceremony. While doing so, they cry "Ulu, ulu" in a manner which recalls to mind the kulavi idal of the Maravans and Kallans. A ceremony, called sokko bhondo, or wheel worship, is performed to a potter's wheel. The bridegroom, who has to fast until the night, is shaved, after which he stands on a grindstone and bathes. While he is so doing, some women bring a grinding-mill stone, and grind to powder Vigna Catiang, Cajanus indicus and Cicer arietinum seeds, crying "Ulu, ulu," as they do so. The bridegroom then dresses himself, and sits on the marriage dais, while a number of married women crowd round him, each of whom touches an areca nut placed on his head seven times with a grinding stone. They also perform the ceremony called bhondaivaro, which consists in throwing Zizyphus Jujuba leaves, and rice dyed with turmeric, over the bridegroom, again calling out "Ulu, ulu." Towards evening, the bridegroom's party proceed in procession to a temple, taking with them the various articles required on the morrow, such as the sacred thread, jewels, cloths, and mokkuto (forehead ornament). After worshipping the god, they return home, and on the way thither collect water in a vessel from seven houses, to be used by the bridegroom when he bathes next day. A ceremonial very similar to that performed by the bridegroom on the eve of the wedding is also performed by the bride and her party. On the wedding day, the bridegroom, after worshipping Vigneswara (Ganesa) at the marriage dais with the assistance of a Brahman purohit, proceeds, dressed up in his marriage finery, mokkuto, sacred thread and wrist thread, to a temple in a palanquin, and worships there. Later on, he goes to the bride's house in a palanquin. Just as he is about to start, his brother's wife catches hold of the palanquin, and will not let him go till she has received a present of a new cloth. He is met en route by the bride's father, and his feet are washed by her brother. His future father-in-law, after waving seven balls of coloured rice before him, escorts him to his house. At the entrance thereto, a number of women, including the bride's mother, await his arrival, and, on his approach, throw Zizyphus Jujuba leaves, and cry "Ulu, ulu." His future mother-in-law, taking him by the hand, leads him into the house. As soon as he has reached the marriage dais, the bride is conducted thither by her maternal uncle, and throws some salt over a screen on to the bridegroom. Later on, she takes her seat by his side, and the Brahman purohit, after doing homam (making sacred fire), ties the hands of the contracting couple together with dharbha grass. This is called hastagonthi, and is the binding portion of the marriage ceremony. The bride and bridegroom then exchange ten areca nuts and ten myrabolams (Terminalia fruits). Two new cloths are thrown over them, and the ends thereof are tied together in a knot containing twenty-one cowry (Cypræa Arabica) shells, a coin, and a few Zizyphus leaves. This ceremonial is called gontiyalo. The bride's brother strikes the bridegroom with his fist, and receives a present of a cloth. At this stage, the couple receive presents from relations and friends. They then play seven times with cowry shells, and the ceremonial closes with the throwing of Zizyphus leaves, and the eating by the bride and bridegroom of rice mixed with jaggery (crude sugar) and curds. On the two following days, they sit on the dais, play with cowries, and have leaves and rice thrown over them. They wear the cloths given to them on the wedding day, and may not bathe in a tank (pond) or river. On the fourth day (chauti), the bride is received into the gotra of the bridegroom. In token thereof, she cooks some food given to her by the bridegroom, and the pair make a show of partaking thereof. Towards the evening the bride is conducted by her maternal uncle to near the dais, and she stands on a grinding stone. Seven turns of thread dyed with turmeric are wound round the posts of the dais. Leading his wife thither, the bridegroom cuts the thread, and the couple stand on the dais, while four persons support a cloth canopy over their heads, and rice is scattered over them. On the fifth day, the newly-married couple and their relations indulge in throwing turmeric water over each other. Early on the morning of the sixth day, the bridegroom breaks a pot placed on the dais, and goes away in feigned anger to the house of a relation. Towards evening, he is brought back by his brother-in-law, and plays at cowries with the bride. The Bhondaivaro ceremony is once more repeated. On the seventh day, the sacred thread, wrist-threads and mokkuto are removed. Widows and divorcées are permitted to remarry. As among various other castes, a widow should marry her deceased husband's younger brother.

The dead are cremated. When a person is on the point of death, a little Jagannatha prasadam, i.e., rice from the temple at Puri, is placed in his mouth. Members of many Oriya castes keep by them

## partially cooked rice, called nirmalyam, brought from this temple,

and a little of this is eaten by the orthodox before meals and after bathing. The corpse is washed, anointed, and wrapped in a new cloth. After it has been secured on the bier, a new red cloth is thrown over it. At the head, a sheaf of straw, from the roof of the house, if it is thatched, is placed. The funeral pyre is generally prepared by an Oriya washerman. At the burning-ground, the corpse is placed close to the pyre, and the son puts into the mouth some parched rice, and throws rice over the eyes. Then, lighting the straw, he waves it thrice round the corpse, and throws it on the face. The corpse is then carried thrice round the pyre, and laid thereon. In the course of cremation, each mourner throws a log on the pyre. The son goes home, wet and dripping, after bathing. On the following day, the fire is extinguished, and two fragments of bone are placed in a small pot, and carefully preserved. The ashes are heaped up, and an image is drawn on the ground with a stick, to which food is offered. A meal, called pithapona (bitter food), consisting of rice and margosa (Melia Azadirachta) leaves, is partaken of by agnates only. On the tenth day, the relatives and intimate friends of the deceased are shaved, the son last of all. The son and the agnates go to a tank bund (pond embankment), and cook food in a new pot within a shed which has been specially constructed for the occasion. The pot is then broken into ten fragments, on which food is placed, and offered to the dead person. The son takes the fragments, one by one, to the tank, bathing each time. The pot containing the two pieces of bone is generally buried beneath a pipal (Ficus religiosa) tree growing near a tank. On the tenth day, after the offering of food, the son proceeds to this spot, and, after pouring water ten times over the ground beneath which the pot is buried, takes the pot home, and buries it near the house. As he approaches his home, he goes ahead of those who accompany him, and, carrying a vessel filled with water, pours some of this three times on the ground, waving his hand in a circular manner. He then makes three marks with a piece of iron on the ground. A piece of hollow bamboo open at both ends, or other grain measure, is given to him, with which he measures rice or other grain seven times. He then throws the measure behind him between his legs, and, entering the house, puts a sect mark on his forehead with the aid of a broken looking-glass, which must be thrown away. Ghi (clarified butter) and meat may not be eaten by those under death pollution till the eleventh day, when a feast is held.