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This article is an excerpt from<br/>
''' Castes and Tribes of Southern India ''' <br/>
By '' Edgar Thurston, C.I.E., '' <br/>
Superintendent, Madras Government Museum; Correspondant <br/>
Étranger, Société d’Anthropologie de Paris; Socio <br/>
Corrispondante, Societa,Romana di Anthropologia. <br/>
Assisted by ''K. Rangachari, M.A.,'' <br/> 
of the Madras Government Museum. <br/>

Government Press, Madras <br/> 
1909. <br/> 
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[[Category:India|K]]
[[Category:Communities|K]]

=Karna Sālē=

The Karna Sālēs are a caste of Telugu weavers, who are called Sēniyans in the Tamil country, e.g., at Madura and Tanjore. They seem to have no tradition as to their origin, but the name Karna would seem to have its origin in the legend relating to the Karnabattus. These are, in the community, both Saivites and Vaishnavites, and all members of the Illabaththini sept are Vaishnavites. They are said to have only one gōtra, Kāsi (Benares), and numerous exogamous septs, of which the following are examples:—

•	Vasthrāla, cloth.

•	Rudrākshala, seeds of Elæocarpus Ganitrus.

•	Mandha, village common or herd.

•	Kodavili, sickle.

•	Thādla, rope.

•	Thātichettu, palmyra palm.

•	Dhoddi, court-yard.

•	Thippa, rubbish-heap.

In some places, the office of headman, who is called Setti, is hereditary. He is assisted by a Pedda Kāpu, and Nela Setti, of whom the latter is selected monthly, and derives his name from the Telugu nela (month). In their marriage ceremonial, the Karna Sālēs closely follow the Padma Sālēs, but they have no upanāyanam (sacred thread rite), or Kāsiyathrē (mock pilgrimage to Benares), have twelve pots brought for worship, and no pot-searching.

As among other Telugu castes, when a girl reaches puberty, twigs of Strychnos Nux-vomica are placed in the [253]special hut erected for the occasion. On the third or fifth day, the girl’s relations come to her house under a cloth canopy (ulladam), carrying rice soaked in jaggery (crude sugar) water. This rice is called dhadibiyam (wet rice), and is placed in a heap, and, after the waving of coloured water, distributed, with pān-supāri (betel leaves and areca nuts), among those present.

The dead are carried to the burial-ground in a car, and buried, after the manner of Lingāyats, in a sitting posture. Jangams officiate at funerals.

The caste deity is Somēsvara. Some Karna Sālēs wear the lingam, but are not particular about keeping it on their person, leaving it in the house, and wearing it when at meals, and on important occasions. Concerning the Lingāyat section of the community, Mr. H. A. Stuart writes, as follows.118 “The Lingāyats resemble the Linga Balijas in all their customs, in all respects, except that they recognise sūtakam, or pollution, and bathe to remove it. They freely eat in the houses of all Linga Balijas, but the latter will not eat with them. They entirely disregard the spiritual authority of the Brāhmans, recognising priests among the Linga Balijas, Jangams, or Pandārams. In the exercise of their trade, they are distinguished from the Kaikōlans in that they sometimes weave in silk, which the Kaikōlans never do.” Like the Padma Sālēs, the Karna Sālēs usually only weave coarse cotton cloths.