Pichakuntala: Deccan
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Pichakuntala
This article is an extract from THE CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONS BY SYED SIRAJ UL HASSAN Of Merton College, Oxford, Trinity College, Dublin, and Middle Temple, London. One of the Judges of H. E. H. the Nizam's High Court of Judicature : Lately Director of Public Instruction. BOMBAY THE TlMES PRESS 1920 Indpaedia is an archive. It neither agrees nor disagrees |
Pichakuntala, Pichagunta, Bhaktollu, GoUakulam — a Telugu caste of wandering beggars, genealogists and mat-makers who are supposed to derive their name from Bhiksha kuntalu (Bhikha, begging, Kunta, lame) probably an opprobrius epithet denoting a lame beggar. They beg only from Kapus and Gollas by reciting their gotras and family history, of which they are believed to be the custodians.
Origin
In explanation of their origin and occupation, the quaint story is told that on the occasion of the weddings of the three primeval pairs, Vishnu and Laxmi, Brahma and Saraswati, and Siva and Parvati, a gotra reciter was in great request and one was created from a clay-image with a maimed leg. He repeated the gotras at the divine nuptials and largess was bestowed upon him as recompense for his services. The descendants of the lame man have since been designated as Pichakuntala, or lame beggars, and follow the pro- fession of genealogists or gotra reciters to the Kapu and Golla castes. Another more romantic version of the legend is that seven Golla women, being childless, invoked the god Shiva for progeny and were given a lame male infant whom they were ordered to bring up. In course of time the females conceived, by the grace of God, and were delivered of seven daughters whom, at the god's command, they gave in marriage to the lame boy. He was, thereupon, provided with a Shankha (conch-shell), ghantd (bell), \)edu (bull) and gajasulam (an iron bar) and enjoined to lead a mendicant's life, going his rounds on the bullock's back. He is claimed to be the procreator of the present Pichakunta caste. Whatever light these legends may throw upon the origin of the caste, it seems not improbable that the Pichakuntalas were the illegitimate descendants of members of the Kapu and Golla castes.
Internal Structure
The Pichakuntalas are divided into the following seven sub-castes : —
(1) Golla (4) Thuiuka.
(2) Telaga or Bhiksha. (5) Thogaru.
(3) Ganta. (6) Manda.
(7) Thitti.
Concerning the origin of these sub-divisions, it should be observed that the names GoUa,' Telaga and Thurka denote the castes from which members of these sub-castes were drawn. Gantd is said to refer,to the musical bell and Thitti to the musical pipe upon which the members play while begging. The Ganta sub-caste beg only from Kurmas. Mamda Pichakuntalas are so called as they beg only from Gollas, who keep herds (in Telugu, Manda, herd). These different groups occupy different social positions, the Golla Picha- kuntalas holding the highest and the Thogarus the lowest social rank. Members of these sub-castes do not intermarry nor eat together.
The exogamous sections are of two distinct types; one, the gotra system, is probably borrowed from the higher castes, and the other is based upon family names, which are partly territorial and partly totemistic. Section names of both types are given below : —
It has been ascertained that exogamous divisions, based upon gotras, are inoperative for matrimonial purposes, as marriages between members of the same gotra are not forbidden. Inter-marriages are regulated by the second system, which consists of family names. The law of exogamy is carefully practised, for a man cannot marry within his section or outside his sub-caste. This simple rule is supplemented by prohibited degrees, according to which a man is prohibited from marrying the daughter of his mother's or father's sister. He may marry his wife's sister, the daughter of his softer and of his mother's brother.
Members of the Golla, Kurma, Kapu* and still higher castes are admitted, by Pichakuntalas, into their community. No special cere- mony is appointed for such occasions except that the novice is smeared with Vibhuti by a Jangam and a feast is given to the caste people in which he eats with his adopted brethren.
Marriage
Girls are married either as infants or adults, but the former practice is deemed the more respectable and is gradually coming into favour. Girls, for whom husbands cannot be procured, are dedicated to the deities Elamma, Mallanah and Rajeshwar. In theory, polygamy is allowed without any restriction, but is limited, in actual life, to not more than two wives.
Marriages are arranged by the parents or guardians of the parties, the initiative being taken by the bridegroom's father who, on settlement of the match, entertains the bride's party with meat and arrack. A bride-price (voli) of Rs. 20 is paid to the bride's father. The marriage ceremony opens with Chupdwidam at which the girl is presented with a new sari and choli, five areca nuts, five betel-leaves and one piece of cocojinut kernel, and her forehead is besmeared with Vihhuti (holy ashes) by a Jangam. Prior to the wedding the bridegroom is besmeared with turmeric paste and oil, while the bride also goes through the same ceremony at her own house. Before the arrival of the bridegroom at the bride's house, he is formally received by the bride's people at the Maruti's temple and thence taken on a bullock or on loot to the girl's house. At the entrance to the house he dismounts and is conducted to the wedding canopy made of twelve posts and erected in the court-yard of the house. A feast is then given to the bride- groom's party. Towards sun-down the bride and bridegroom, dressed in new clothes, are seated side by side facing the east, the bride being to the right of the bridegroom. A Jangam puts the mangal sutra (auspicious string of black beads) round the bride's neck, ties the garments of the couple into a knot and sprinkles turmeric coloured rice over their heads. This is the binding portion of the ritual. The proceedings conclude with a feast.
Widow-Marriage
A widow may marry again and is under no restrictions in her choice of a second husband, provided she avoids all consanguinaus relation's. Divorce is permitted on the ground of adultery or inability to agree. The ritual observed consists in break- ing her string of black beads (mangalsutra or pusti) and turning her out of the house. Divorced wives may marry again.
Religion
In matters of religion the Pichakuntalas are almost all Shaivas (Vibhutidharis) and worship Mallikarjuna as their patron god with offerings of sweetmeats. Pochamma, the goddess who presides over small-pox, is worshipped on Wednesdays with sacrifices of goats and fowls. Their other animistic deities are (1) Elamma, to whom they sacrifice fowls on Thursdays and Fridays, (2) Idamma, appeased with the offerings of goats on Wednesdays and (3) Maisamma, to wTiom goats and fowls are offered every Sunday. These offerings are eaten by the members of the household. They strongly believe in witch-craft and spirits and when illness befalls a family, the members seek the assistance of an Erkala woman to identify the troubling spirit and appease it with a variety of animal and other offerings. The functions of the priest are performed by Jangams, to whom great reverence is paid by the members of the caste.
Disposal of the Dead
As a rule Pichakuntalas bury their dead, the corpse being laid in a grave in a sitting posture facing the north, with vihhuti in one hand and a lingam in the other. After the grave is filled, in, a temporary earthen platform is built over it with nandi, or the figure of a bull, at each of its corners. On the 10th day after death the chief mourner worships the bulls and after- wards gets himself shaved. Jangams conduct the funeral service and receive presents of rice and money. Departed ancestors in general are propitiated in the latter half of the month of Bhadrapad. Female ancestors are honoured by the women of each family in the fonn of earthen vessels designated Balamma.
Social Status
Pichakuntalas rank socially with Viramushtis, Sanyasia, Sharadakanis and other low beggars. They eat mutton, pork, all kinds of fish, domestic fowls, ghorpod and the leavings of Jangams, and indulge freely in strong drink.
Occupation
Begging is believed to be the principal occupa- tion of the caste and, as has been already mentioned, they rective alms only from the Kapu and Golla castes. They also earn a live- lihood by making mats of leaves of Shendi (wild date palm). Some of them are now engaged in agricultur^ as non-occupancy raiats and landless day-labourers. They are also said to be engaged in pig breeding.
