The dead are burned, and death pollution is observed for ten days, during which no agricultural work is done, and no food is cooked in the bamsa of the deceased, which is fed by some related bamsa. On the day following cremation, a new pot with water, and some sand are carried to the spot where the corpse was burnt. A bed of sand is made, in which a banyan (Ficus bengalensis) or pīpal (Ficus religiosa) is planted. A hole is made in the pot, and the plant watered. On the tenth day, on which a bath is taken, some fried rice and a new pot are carried to the burning-ground, and left there.
The Bottadas have the reputation of being the best cultivators in the Jeypore Agency, and they take a high position in social rank. Many of them wear the sacred thread, at the time of marriage and subsequently, and it is said that the right to wear it was acquired by purchase from former Rājas of Jeypore.
Bottu Kattōru (those who tie the bottu).—A sub-division of Kāppiliyans, who are Canarese cultivators settled in the Tamil district of Madura. The bottu (marriage badge) is the equivalent of the Tamil tāli.
Bōvi.—The name of the palanquin-bearing section of the Mogērs of South Canara. Some Besthas from Mysore, who have settled in this district, are also called Bōvi, which is a form of Bōyi (bearer).
Bōya (see Bēdar).—Bōya has also been recorded[85] as a sub-division of Māla, a name for Ēkari.
Bōyan.—A title of Oddē.
Bōyi (see Bestha).—It is also the title of one of the chief men among the Savaras.
Brāhman.—The Brāhmans of Southern India are divided into a number of sections, differing in language, manners and customs. As regards their origin, the current belief is that they sprang from the mouth of Brahma. In support thereof, the following verse from the Purusha Sūktha (hymn of the primæval male) of the Rig Vēda is quoted:—From the face of Prajāpathi (Viratpurusha) came the Brāhmans; from the arms arose the Kshatriyas; from the thighs sprang the Vaisyas; and from the feet the Sūdras. Mention of the fourfold division of the Hindu castes is also made in other Vēdas, and in Ithihāsas and Purānas.
The Brāhmans fall into three groups, following the three Vēdas or Sākas, Rig, Yajus, and Samam. This threefold division is, however, recognised only for ceremonial purposes. For marriage and social purposes, the divisions based on language and locality are practically more operative. In the matter of the more important religious rites, the Brāhmans of Southern India, as elsewhere, closely follow their own Vēdas. Every Brāhman belongs to one or other of the numerous gōtras mentioned in Pravara and Gōtra Kandams. All the religious rites are performed according to the Grihya Sūtras (ritual books) pertaining to their Sāka or Vēda. Of these, there are eight kinds now in vogue, viz.:—
| 1. AsvalayanaSūtra of the Rig Vēda. | ||
| 2. Āpasthamba |  | Sūtras of the blackYajus. |
| 3. Bhāradwaja | ||
| 4. Bhodayana | ||
| 5. Sathyāshāda | ||
| 6. Vaikkānasa | ||
| 7. KāthyayanaSūtra of the white Yajus. | ||
| 8. DrahyayanaSūtra of Sāma Vēda. | ||