Part 35

"These names were obtained from one of the eight swamis or gurus of the Udipi math, and according to him they have no totemistic force at the present day. Girls must be married before maturity, and the ordinary age now-a-days is between five and eleven. The age of the bridegroom is usually between fifteen and five and twenty. A maternal uncle's daughter can be married without consulting any horoscope, and during the marriage ceremonies it is customary for a bridegroom's sister to obtain from him a formal promise that, if he has a daughter, he will give her in marriage to her son. Widows take off all their ornaments, and wear a red or white cloth. They ought not to attend any auspicious ceremonies or festivals, but of late years there has been a tendency to relax the severity of the restrictions on a widow's freedom, and a young widow is allowed to keep her head unshaven, and to wear a few ornaments. A few Shivallis in the Malayalam-speaking portion of the Kasaragod taluk follow the customs and manners of the Malayalam Brahmins, and amongst these a girl does not lose caste by remaining unmarried until she comes of age.

"Koteshwar Brahmins are a small body, who take their name from Koteshwar in the Coondapoor taluk. They are practically the same as the Shivalli Brahmins, except that, like all classes in that taluk, they talk Canarese.

"Havika, Haviga, or Haiga Brahmins are the descendants of the section of the Brahmins brought in by Mayur Varma, who settled within the tract known as Haiga, which comprised the southern part of North Canara and the extreme northern part of South Canara. They did not, like the Shivallis, adopt the teaching of Madhavacharya, but remained followers of Sankaracharya, and they now speak Canarese, though their religious and family records are written in old Tulu-Malayalam character. Though originally of the same stock, a distinction has arisen between them and the Shivalli Brahmins, and they do not intermarry, though they may eat together. A number of Havika Brahmins are to be found scattered throughout South Canara, engaged for the most part in the cultivation of areca palm gardens, in which they are very expert. A very well-to-do colony of them is to be found in the neighbourhood of Vittal in the Kasaragod taluk, where they grow areca nuts which are valued only second to those grown in the magane of the Coondapoor taluk above the ghauts. The Havika Brahmins, perhaps owing to their residing for many generations in the comparatively cool shade of the areca nut gardens, are specially fair even for west coast Brahmins. This fairness of complexion is particularly noticeable in the women, who do not differ much in their manners and customs from the Shivalli Brahmin women, except that they take a prominent part in the work of the gardens, and never on any occasion wear the end of their cloth passed through the legs and tucked up behind. The Havik widows are allowed more freedom than in most other classes. Some Havik Brahmins in the Malayalam portion of the Kasaragod taluk have, like the Shivallis in the same locality, adopted the language and customs of the Malayali Brahmins.

"Kota Brahmins, so called from a village in the northern part of the Udipi taluk, are, like the Haviks, Smarthas or followers of Sankaracharya, and now speak Canarese, but the breach between them and the Shivallis is not so wide, as intermarriages occasionally take place. In the Coondapoor taluk and the northern part of the Udipi taluk, the Kotas occupy a place in the community corresponding to that taken by the Shivallis throughout the rest of the district.

"Saklapuris, of whom there are a few in the district, are what may be called a dissenting sect of Havikas who, a few years ago, renounced their allegiance to the Ramchandrapura matha in favour of one at Saklapuri near the boundary between North and South Canara. Like the Havikas, they speak Canarese.

"Kandavaras obtain their name from the village of Kandavar in the Coondapoor taluk. They are commonly known as Udapas, and they all belong to one gotram, that of Visvamitra. They are, therefore, precluded from marrying within the caste, and take their wives and husbands from the ranks of the Shivalli Brahmins. They are, indeed, said to be the descendants of a Shivalli Brahmin who settled in Kandavar about seven or eight centuries ago. The head of the Annu Udapa family, which is called after this ancestor, is the hereditary head of the caste, and presides over all panchayats or caste councils. They speak Canarese. Their title is Udapa or Udpa."

In a note on the Brahmans of South Canara, Mr. T. Raghaviah writes as follows [181]:--"The sentimental objection to manual labour, which is so predominant in the East Coast Brahmin, and the odium attached to it in this country, which has crystallised into the religious belief that, if a Brahmin cultivates with his own hand, the fire of his hand would burn down all that he touches, have entirely disappeared in South Canara. In the rural parts of the district, and especially at the foot of the Western Ghauts, it is an exceedingly common sight to see Brahmins engaging themselves in digging, ploughing or levelling their lands, trimming their water-courses or ledges, raising anicuts across streams, and doing a hundred other items of manual work connected with agriculture. Brahmin women busy themselves with cutting green leaves for manure, making and storing manure and carrying it to their lands or trees, and Brahmin boys are employed in tending and grazing their own cattle. This is so much the case with a class of Brahmins called Haviks that there is a proverb that none but a Havik can raise an areca garden. You find, as a matter of fact, that nearly all the extensive areca plantations in the district are in the hands of either the Havik Brahmins or the Chitpavans allied much to the Mahratta Brahmins of Bombay. These plantations are managed by these Brahmins, and new ones are raised with the aid of a handful of Holeyas, or often without even such aid."

VI. Oriya.--The Oriya Brahmans of the Ganjam district belong to the Utkala section of the Pancha Gaudas. Between them and the Pancha Dravidas there is very considerable difference. None of the sections of the Pancha Dravidas adopt the gosha system as regards their females, whereas Oriya Brahman women are kept gosha (in seclusion). Occasionally they go out to bring water, and, if on their way they come across any males, they go to the side of the road, and turn their backs to the passers-by. It is noted, in the Manual of the Vizagapatam district, that Oriya Brahmans "eat many kinds of meat, as pea fowl, sambur (deer), barking deer, pigeons, wild pig, and fish." Fish must be one of the dishes prepared on festive occasions. As a rule, Oriya Brahmans will accept water from a Gaudo (especially a Sullokondia Gaudo), and sometimes from Gudiyas and Odiyas. Water touched by Dravida Brahmans is considered by them to be polluted. They call the Dravidas Komma (a corruption of Karma) Brahmans. The Oriya Brahmans are more particular than the Dravidas as regards the madi cloth, which has already been referred to. A cloth intended for use as a madi cloth is never given to a washerman to be washed, and it is not worn by the Oriya Brahmans when they answer the calls of nature, but removed, and replaced after bathing. Marriage with a maternal uncle's daughter, which is common among the Dravida Brahmans, would be considered an act of sacrilege by Oriyas. When an Oriya Brahman is charged with being a meat eater, he retorts that it is not nearly so bad as marrying a mathulakanya (maternal uncle's daughter). The marriage tali or bottu is dispensed with by Oriya Brahmans, who, at marriages, attach great importance to the panigrahanam (grasping the bride's hand) and saptapadi (seven steps). The Oriya Brahmans are both Smarthas and Vaishnavas who are generally Paramarthos or followers of Chaitanya. The god Jagannatha of Puri is reverenced by them, and they usually carry about with them some of the prasadham (food offered to the god) from Puri. They are divided into the following twelve sections:--

(1) Santo (samanta, a chief). (2) Danua (gift-taking). (3) Padhiya (one who learns the Vedas). (4) Sarua (saru, tubers of the arum Colocasia antiqitorum). (5) Holua (holo, yoke of a plough). (6) Bhodri (Bhadriya, an agraharam on the Ganges). (7) Barua (a small sea-port town). (8) Deuliya (one who serves in temples). (9) Kotokiya (kotaka, palace. Those who live in palaces as servants to zamindars). (10) Sahu (creditor). (11) Jhadua (jungle). (12) Sodeibalya (those who follow an ungodly life).

It is recorded, in the Madras Census Report, 1901, that "the Santos regard themselves as superior to the others, and will not do purohit's work for them, though they will for zamindars. They are also very scrupulous about the behaviour of their womenkind. The Danuas live much by begging, especially at the funerals of wealthy persons, but both they and the Padhiyas know the Vedas, and are priests to the zamindars and the higher classes of Sudras. The Saruas cultivate the 'yam' (Colocasia), and the Holuas go a step further, and engage in ordinary cultivation--actual participation in which is forbidden to Brahmans by Manu, as it involves taking the lives of worms and insects. A few of the Saruas are qualified to act as purohits, but the Holuas hardly ever are, and they were shown in the 1891 census to be the most illiterate of all the Brahmans of the Presidency. Few of them even perform the Sandhya and Tarpana, which every Brahman should scrupulously observe. Yet they are regarded as ceremonially pure, and are often cooks to the zamindars. Regarding the sixth class, the Bhodris, a curious legend is related. Bhodri means a barber, and the ancestor of the sub-division is said to have been the son of a barber who was brought up at Puri with some Santo boys, and so learned much of the Vedas and Shastras. He left Puri and went into Jeypore, wearing the thread and passing himself off as a Brahman, and eventually married a Brahman girl, by whom he got children who also married Brahmans. At last, however, he was found out, and taken back to Puri, where he committed suicide. The Brahmans said they would treat his children as Brahmans if a plant of the sacred tulsi grew on his grave, but, instead of tulsi, a plant of tobacco appeared there, and so his descendants are Bhodris or barber Brahmans, and even Karnams, Gaudos, and Mahantis decline to accept water at their hands. They cultivate tobacco and 'yams,' but nevertheless officiate in temples, and are purohits to the lower non-polluting castes. Of the remaining six divisions, the Baruas are the only ones who do purohit's work for other castes, and they only officiate for the lower classes of Sudras. Except the Sodeibalyas, the others all perform the Sandhya and Tarpana. Their occupations, however, differ considerably. The Baruas are pujaris in the temples, and physicians. The Deuliyas are pujaris and menials in zamindars' houses, growers of 'yams,' and even day labourers. The Kotokiyas are household servants to zamindars. The Sahus trade in silk cloths, grain, etc., and are money-lenders. The Jhaduas are hill cultivators, and traders with pack-bullocks. The last of the divisions, the Sodeibalyas, are menial servants to the zamindars, and work for daily hire."

VII. Sarasvat and Konkani.--Both these classes belong to the Gauda branch, and speak the Konkani language. The original habitation of the Konkanis is said to have been the bank of the Sarasvati, a river well known in early Sanskrit works, but said to have subsequently lost itself in the sands of the desert, north of Rajputana. As they do not abstain from fish, the other Brahmans among whom they have settled regard them as low. The full name as given by the Konkanis is Gauda Sarasvata Konkanastha. All the Konkani Brahmans found in South Canara are Rig Vedis. Like the Shivalli Brahmans, they have numerous exogamous septs, which are used as titles after their names. For example, Prabhu is a sept, and Krishna Prabhu the name of an individual. A large majority of the Konkani Brahmans are Madhvas, and their god is Venkataramana of Tirupati, to whom their temples in South Canara are dedicated. Other Brahmans do not go to the Konkani temples, though non-Brahmans do so. A very striking feature of the Konkani temples is that the god Venkataramana is not represented by an idol, but by a silver plate with the image of the god embossed on it. There are three important temples, at Manjeshwar, Mulki, and Karkal. To these are attached Konkani Brahmans called Darsanas, or men who get inspired. The Darsana attached to the Mulki temple comes there daily about 11 A.M. After worship, he is given thirtham (holy water), which he drinks. Taking in his hands the prasadam (offering made to the god), he comes out, and commences to shiver all over his body for about ten minutes. The shivering then abates, and a cane and long strip of deer skin are placed in his hands, with which he lashes himself on the back, sides, and head. Holy water is given to him, and the shivering ceases. Those who have come to the temple put questions to the Darsana, which are answered in Konkani, and translated. He understands his business thoroughly, and usually recommends the people to make presents of money or jewels to Venkataramana, according to their means. In 1907, a rich Guzerati merchant, who was doing business at Mangalore, visited the temple, and consulted the Darsana concerning the condition of his wife, who was pregnant. The Darsana assured him that she would be safely delivered of a male child, and made him promise to present to the temple silver equal in weight to that of his wife, should the prophecy be realised. The prediction proving true, the merchant gave silver, sugar-candy, and date fruits, to the required weight at a cost, it is said, of five thousand rupees. At the Manjeshwar temple, the Darsana is called the dumb Darsana, as he gives signs instead of speaking. At a marriage among the Konkanis, for the Nagavali ceremony eight snakes are made out of rice or wheat flour by women and the bridal couple. By the side of the pot representing Siva and Parvati, a mirror is placed. Close to the Nagavali square, it is customary to draw on the ground the figures of eight elephants and eight Bairavas in flour.

The following account of the Konkanis is given in the Cochin Census Report, 1901:--"The Konkanis are a branch of the Sarasvat sub-division of the Pancha Gaudas. Judged from their well-built physique, handsome features and fair complexion, they appear to belong ethnically to the Aryan stock. The community take their name from their Guru Sarasvata. Trihotrapura, the modern Tirhut in Behar, is claimed as the original home of the community. According to their tradition, Parasu Rama brought ten families, and settled them in villages in and around Gomantaka, the modern Goa, Panchrakosi, and Kusasthali. When Goa was conquered by Vijayanagar, they placed themselves under the protection of the kings of that country. For nearly a quarter of a century after the conquest of Goa by the Portuguese, they continued unmolested under the Portuguese Governors. During this period, they took to a lucrative trade in European goods. With the establishment of the Inquisition at Goa, and the religious persecution set on foot by the Portuguese, the community left Goa in voluntary exile. While some submitted to conversion, others fled to the north and south. Those that fled to the south settled themselves in Canara and at Calicut. Receiving a cold reception at the hands of the Zamorin, they proceeded further south, and placed themselves under the protection of the Rulers of Cochin and Travancore, where they flourish at the present day. The Christian converts, who followed in the wake of the first batch of exiles, have now settled themselves at the important centres of trade in the State as copper-smiths, and they are driving a very profitable trade in copper-wares. The Brahman emigrants are called Konkanis from the fact of their having emigrated from Konkan. In the earliest times, they are supposed to have been Saivites, but at present they are staunch Vaishnavites, being followers of Madhavacharya. They are never regarded as on a par with the other Brahmans of Southern India. There is no intermarriage or interdining between them and other Brahmans. In Cochin they are mostly traders. Their occupation seems to have been at the bottom of their being regarded as degraded. They have their own temples, called Tirumala Devaswams. They are not allowed access to the inner structure surrounding the chief shrine of the Malayali Hindu temples; nor do they in turn allow the Hindus of this coast to enter corresponding portions of their religious edifices. The Nambudris are, however, allowed access even to the interior of the sacred shrine. All caste disputes are referred to their high priest, the Swamiyar of Kasi Mutt, who resides at Mancheswaram or Basroor. He is held in great veneration by the community, and his decisions in matters religious and social are final. Some of their temples possess extensive landed estates. Their temple at Cochin is one of the richest in the whole State. The affairs of the temple are managed by Konkani Yogakkars, or an elected committee. Nayars and castes above them do not touch them. Though their women use coloured cloths for their dress like the women of the East Coast, their mode of dress and ornaments at once distinguish them from other Brahman women. Amongst them there are rich merchants and landholders. Prabhu, Pai, Shenai, Kini, Mallan, and Vadhyar, are some of the more common titles borne by them."

In conclusion, brief mention may be made of several other immigrant classes. Of these, the Desasthas are Marathi-speaking Brahmans, who have adopted some of the customs of the Smartha and Madhva Carnatakas, with whom intermarriage is permitted. A special feature of the marriage ceremonies of the Desasthas is the worship of Ambabhavani or Tuljabhavani, with the assistance of Gondala musicians, who sing songs in praise of the deity. The Chitpavan Brahmans speak Marathi and Konkani. In South Canara they are, like the Haviks, owners of areca palm plantations. Karadi Brahmans, who are also found in South Canara, are said to have come southward from Karhad in the Bombay Presidency. There is a tradition that Parasu Rama created them from camel bones.

Brahmani.--A class of Ambalavasis. (See Unni.)

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.