View source for Balija: South India

 Balija.—The Balijas are described by Mr. Francis23 as being “the chief Telugu trading caste, scattered throughout all parts of the Presidency. It is said to have two main sub-divisions, Dēsa (or Kōta, a fort) and Pēta (street). The first of these includes those, whose ancestors are supposed to have been the Balija (Nāyak) kings of Madura, Tanjore and Vijayanagar, or provincial governors in those kingdoms; and to the second belong those, like the Gāzulu (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 Nāyak or Balija Kings of Madura and Tanjore claim to be Kshatriyas and of the Kāsyapa (a rishi) gōtra, while the Vijayanagar Rāis say they are lineal descendants of the sage Bhāradwāja. Others trace their ancestry to the Kauravas of the Mahābhārata. This Kshatriya descent is, however, not admitted by other castes, who say that Balijas are an offshoot of the Kammas or Kāpus, 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 Vēdic ritual. The name Kartākkal (governors) was returned by those who claim to be descendants of the Nāyak Kings of Madura and Tanjore.”

In a letter submitted, from Coimbatore, to Mr. Francis in connection with the census, 1901, it was [135]stated that “the Balija people are Kshatriyas of the Lunar Race, as can be proved by a reference to the Bahgavatham, Vishnupurānam, and Brahmmandapurānam, etc.... In this connection, it will be interesting to note that one Sevappa Naidu married Murthiammal, sister-in-law to Achuta Dēva 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, Pārijāthāpaharanam, 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 Rāja of the Lunar Race.”

“The Balijas,” Mr. H. A. Stuart writes,24 “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 [136]offshoot of the Kāpu 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 Kāpu as their main caste, for Kāpu 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 Kāpus and the Balijas, and the claim of the Balijas to belong to the Kāpu caste may have a foundation in fact. In their customs there is very little difference between the Kāpus 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 Bōgams and Sānis, 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,25 “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 [137]industry. Figures of swāmis (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 vēpi or āchamaram (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, Sanyāsis (ascetics) use such vessels for doing pūja.

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 yāgam. 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 Gāzula 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 [138]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 Dēsāyis, 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 Dēsāyi Chetti. Even at the present day, the Oddēs and others refer their disputes to the Dēsāyi, and not to their own caste headman. In former times there were three principal Dēsāyis, who had their head-quarters at Conjeeveram, Cuddalore, and Walajapet. The head Dēsāyi 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 Dēsāyi, 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 Dēsāyi’s ladle is kept in the custody of the Chalavathi (See Dēsāyi).


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Gazula Balija with Bangles.

The Balijas, Mr. Stuart writes,26 “employ Brāhmans and Sātānis as their priests. The chief object of their worship is Gauri, their caste deity. It is said that the [139]Mālas 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 Kāpus and Balijas, molested by the Muhammadan invaders on the north of the northern Pennār, migrated to the south when the Pennār 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 Mālas who followed them boldly offered one of their children to the goddess. Immediately the river divided before them, and the Kāpus and the Balijas crossed it, and were saved from the tyranny of the Muhammadans. Ever since that time, the Mālas have been respected by the Kāpus and Balijas, and the latter even deposited the images of Gauri, the bull and Ganēsa, which they worshipped, in the house of a Māla. I am credibly informed that the practice of leaving these images in the custody of Mālas 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:—

Gāzula, glass bangles. Valaiyal or vala (bangle) Chetti is the Tamil equivalent. By some the sight of a Gāzula 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 Gāzulas. 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. [140]

Gandavallu, or Gundapodi vāndlu. 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 Kōmatis.

Kavarai, Tamil synonym for Balija.

Linga.

Panchama.

Telugu or Telaga. A synonym for Balija in the Northern Circars.

Rājamāhendram or Mūsu Kamma. The former denotes the town of Rajahmundry, and the latter a special ear-ornament worn by women.

Tōta, garden.

Ralla, precious stones.

Pagadala, coral.

Pūsa, beads.

Rācha, royal.

Vyāsa. A sage (rishi) or hunter, whom the hunting classes claim as their ancestor.

Other sub-divisions, classified as Balijas at the census, 1901, were:—

Jakkulas, among whom it was, at Tenali in the Kistna district, formerly customary for each family to give up one girl for prostitution. Under the influence of social reform, a written agreement was a few years ago entered into to give up the practice.

Ādapāpa. Female attendants on the ladies of the families of Zamindars, who, as they are not allowed to marry, lead a life of prostitution. Their sons call themselves Balijas. In some places, e.g., the Kistna and Godāvari districts, this class is known as Khasa or Khasavandlu.

Santa Kavarai. Returned as Balijas in the Chingleput district.

Ravut. Returned in the Salem district. Said to have been formerly soldiers under the Poligars.

Like other Telugu castes, the Balijas have exogamous septs (intipēru) and gōtras. Of the former, the following are examples:—

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•	Tupākala, musket.
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•	Samudram, ocean.
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•	Pappu, split pulse.
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•	Gantla, bell.
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•	Puli, tiger.
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•	Balli, lizard.
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•	Āvula, cow.
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•	Gandham, sandal paste or powder.
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•	Jilakara, cummin seeds.	•	Miriyāla, pepper.
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•	Mutyāla, pearls.
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•	Nārikēlla, cocoanut.
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•	Nemili, peacock.
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•	Pagadāla, coral.
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•	Pattindla, silk house.
•	
•	Ratnāla, precious stones.
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•	Ungarāla, rings.
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•	Yenumala, buffalo.
There is a saying that a Balija who has no gōtra must take the name of the Pasuleti, or Pasupuleti gōtra. In like manner, a Brāhman orphan, whose gōtra cannot be traced, is made to adopt the Vathsa gōtra.

Among the Mūsu Kammas, the consent of both the maternal uncle and elder sister’s husband must be obtained before a girl is given in marriage. At the betrothal ceremony, the future bridegroom’s relations proceed to the house of the girl, carrying the following articles on an odd number of trays beneath a cloth canopy (ulladam): mustard, fenugreek (Trigonella Fœnumgræcum), cummin seeds, curds, jaggery, dhāl (Cajanus indicus), balls of condiments, tamarinds, pepper, twenty-one cakes, eleven cocoanuts, salt, plantains, flowers, a new cloth, black beads, a palm-leaf roll for the ear lobe, turmeric, a comb, and kunkumam (colour powder). A few rupees, called kongu mudi, to be given to the future mother-in-law, are also placed on the tray. The contracting parties exchange betel and a cocoanut, of which the latter is taken away by a member of the bridegroom’s party, tied up in his body-cloth. The girl is seated on a plank, goes through the ceremony (nalagu) of being anointed with oil and paste, and is presented with a new cloth. Wearing this, she sits on the plank, and betel, flowers, jewels, etc., are placed in [142]her lap. A near female relation then ties a string of black beads round her neck. Among the Mūsu Kammas, the milk-post, consisting of a green bamboo, with sometimes a branch of Odina Wodier, must be set up two days before the commencement of the marriage ceremonies. It is worshipped, and to it are tied an iron ring, and a string of cotton and wool twisted together (kankanam). A small framework, called dhornam, made of two sticks, across which cotton threads or pieces of cloth are stretched, is brought by a washerwoman, and given to the maternal uncle of the bridegroom, who ties it to the marriage booth. The marriage pots are brought from a potter’s house beneath a cloth canopy (ulladam), and given to married couples, closely related to the bridegroom, who fetch water, and place the pots on the dais. Some married women pour rice on a clean white cloth spread on the floor, and rub off the bran with their hands, while they sing songs. The cloth to be worn by the bridegroom is dipped in turmeric water by these women and dried. The Balijas are very particular about the worship of their female ancestors (pērantālu) and no auspicious ceremony can be commenced until pērantālu pūja has been performed. Among the Mūsu Kammas, five women, who are closely related to the bridal couple, take only one meal a day, and try to keep free from pollution of all sorts. They go through the nalagu ceremony, and are presented with new cloths. Among other sections, the wall is simply painted with turmeric dots to represent the ancestors. The ancestor worship concluded, the finger and toe-nails of the bridegroom are cut, and a Mūsu Kamma bridegroom is conducted to a temple of Vignēswara (Ganēsa), if there is one near at hand. By other sections it is considered sufficient, if Vignēswara worship is performed at the [143]marriage booth. The Mūsu Kamma bridegroom is dressed up at the temple, and a bashingam (chaplet) tied on his forehead. An old-fashioned turban (pāghai) is placed on his head, and a dagger (jimthadu) stuck into his waist-cloth. It is said that, in olden times, the Balijas used to worship the dagger, and sacrifice sheep or goats at marriages. The bridegroom is next brought to the house where the wedding is being celebrated, and his brother-in-law washes his feet, and, after throwing flowers and rice over them, puts toe-rings and shoes thereon. The Brāhman purōhit lights the sacred fire (hōmam), and pours ghī (clarified butter) therein, while he utters some verses, Vēdic or other. He then ties the kankanam (thread) on the bridegroom’s wrist. The parents of the bride next proceed with the dhārādhattam (gift of the girl) by pouring water and grains of rice into the hands of the bridegroom. Vignēswara is then worshipped, and the bottu (marriage badge) is blessed by those assembled, and handed to the bridegroom. He, placing his right foot on that of the bride, who is separated from him by a screen, ties it round her neck. The couple then exchange seats, and rice is thrown in front of them. They next go thrice round the dais and milk-post, and, at the end of the first and second rounds, the foot of the bride is placed on a grinding stone. After the third round they gaze at the pole-star (Arundati). Into one of the marriage pots are put a pap-bowl, ring, and bracelet, which are picked out by the couple. If the pap-bowl is first got hold of by the bridegroom, the first-born child will be a boy; if the ring, it will be a girl. This rite concluded, the bridegroom makes a mark on the bride’s forehead with collyrium. On the second day, the bridegroom makes a pretence of being angry, and stays in a garden or house near that [144]in which the marriage ceremonies are conducted. The bride, and some of her relations, go to him in procession, and, treating him with great respect, bring him back. The sacred fire is lighted, and the bride enters the room in which the marriage pots (aravēni) are kept. The bridegroom is stopped at the entrance thereto by a number of married women, and has to call his wife by her name, and pay a small sum of money for the ārathi (coloured water), which is waved by the women, to ward off the evil eye. In some places, the sister of the bridegroom extracts a promise that his coral (daughter) shall be given in marriage to her pearl (son). He is then permitted to enter the room. On the third day, after hōmam has been performed by the Brāhman priest, the newly married couple go through a burlesque imitation of domestic life, after they have worshipped the posts of the booth, and perform a mimic ploughing ceremony, the bridegroom stirring up some earth in a basket with a stick or miniature plough. This, in some places, his sister tries to prevent him from doing by covering the basket with a cloth, and he has to say “I will give my coral to your pearl.” His brother-in-law tries to squeeze his fingers between a pair of sticks called kitti, which was, in former times, a very popular form of torture as a means of extracting confession. The bride gives her husband some conji (rice-gruel) to refresh him after his pretended labour.

At a marriage among the Perikes (q.v.), a gunny-bag is said to be worshipped before the bottu is tied. A quantity of rice is measured on the first day of the ceremonies and tied up in a cloth. On the third day, the cloth is opened, and it is considered an auspicious sign if the quantity of rice exceeds that which was originally put into it. Among the Rājamāhendram [145]Balijas, just before the nalagu ceremony, the knees, shoulders, and cheeks of the bride and bridegroom are touched with a pestle, while the names of their septs are called out. On the third day, the same process is repeated, but in the reverse order. A Gāzula Balija bride must, when the bottu is tied, be dressed in a white cloth with red stripes, called sanna pappuli. With other sections, a white cloth dyed with turmeric is de rigeur.

Balija, it may be noted, is, in the North Arcot Manual, returned as a division of Dāsaris and Īdigas. The better classes of Mēdaras (cane-splitters and mat-makers) are also taking to calling themselves Balijas, and assume the title Chetti. Oddēs and Upparas sometimes style themselves Oddē Balija and Uppara Balija. They belong to the right-hand section, which is headed by the Dēsayi, who is a Balija, and so describe themselves as belonging to the Setti or Chetti samayam (section). Some members of the Mila and Vāda fishing castes have adopted Ōda or Vāda (boat) Balija as their caste name.