Balēgara (bangle man).—An occupational sub-division of Banajiga.
Balija.—The Balijas are described by Mr. Francis[23] 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 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 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 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 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).
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 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:—