In their ceremonial observances, the Bhatrāzus closely follow the standard Telugu type. At marriages, the bridal couple sit on the dais on a plank of juvvi (Ficus Tsiela) wood. They have the Telugu Janappans as their disciples, and are the only non-Brāhman caste, except Jangams and Pandārams, which performs the duties of guru or religious instructor. The badge of the Bhatrāzus at Conjeeveram is a silver stick.[68]
In the Madras Census Report, 1901, Bhāto, Kani Rāzu, Kannāji Bhāt and Padiga Rāju appear as synonyms, and Annāji Bhat as a sub-caste of Bhatrāzus.
The following account of a criminal class, calling themselves Batturājas or Battu Turakas, was published in the Police Weekly Circular, Madras, in 1881.[69] “They are known to the Cuddapah and North Arcot Police as criminals, and a note is made whenever an adult leaves his village; but, as they commit their depredations far from home, and convert their spoil into hard cash before they return, it is difficult to get evidence against them. Ten or twelve of these leave home at once; they usually work in parties of three or four, and they are frequently absent for months together. They have methods of communicating intelligence to their associates when separated from them, but the only one of these methods that is known is by means of their leaf plates, which they sew in a peculiar manner, and leave after use in certain places previously agreed upon. These leaf plates can be recognised by experts, but all that these experts can learn from them is that Battu Turakas have been in the neighbourhood recently. On their return to their village, an account of their proceedings is rendered, and their spoil is divided equally among the whole community, a double share being, however, given to the actual thief or thieves. They usually disguise themselves as Brāhmans, and, in the search of some of their houses lately, silk cloths worn only by Brāhmans were found together with other articles necessary for the purpose (rudrāksha necklaces, sālagrāma stones, etc.). They are also instructed in Sanskrit, and in all the outward requisites of Brāhmanism. A Telugu Brāhman would soon find out that they are not Brāhmans, and it is on this account that they confine their depredations to the Tamil country, where allowance is made for them as rude uncivilized Telugus. They frequent choultries (travellers’ resting-places), where their very respectable appearance disarms suspicion, and watch for opportunities of committing thefts, substituting their own bags or bundles (filled with rubbish) for those they carry off.” To this account Mr. M. Paupa Rao Naidu adds[70] that “it is during festivals and feasts that they very often commit thefts of the jewels and cloths of persons bathing in the tanks. They are thus known as Kolamchuthi Pāpar, meaning that they are Brāhmins that live by stealing around the tanks. Before the introduction of railways, their depredations were mostly confined to the choultries and tanks.”
Concerning the Bhattu Turakas of the North Arcot district, Mr. H. A. Stuart writes[71] that “a few of this very intelligent and educated criminal class are found in the north-west of the Chendragiri tāluk, and in the north of Punganūr. They are really Muhammadans, but never worship according to the rules of that religion, and know little about its tenets. They have no employment save cheating, and in this they are incomparably clever. They speak several languages with perfect fluency, have often studied Sanskrit, and are able to personate any caste. Having marked down a well-to-do householder, they take an opportunity of entering his service, and succeed at last in gaining his confidence. They then abuse it by absconding with what they can lay hands upon. They often take to false coining and forgery, pretend to know medicine, to have the power of making gold or precious stones, or of turning currency notes into others of higher value.”
Bhāyipuo.—Bhāyipuo is returned, in the Census Report, 1901, as an Oriya caste, the members of which claim to be Kshatriyas. The word means brother’s son, in which sense it is applied to the issue of the brothers of Rājahs by concubines. The illegitimate children of Rājahs are also classed as Bhāyipuo.
Bhima.—A section of Savaras, named after Bhima, one of the Pāndava brothers.
Bholia (wild dog).—An exogamous sept of Kondra.
Bhondāri.—The Bhondāris are the barbers of the Oriya country, living in Ganjam. “The name Bhondāri,” Mr. S. P. Rice writes,[72] is “derived from bhondaram, treasure. The zamindars delivered over the guarding of the treasure to the professional barbers, who became a more important person in this capacity than in his original office of shaver in ordinary to His Highness.” The Bhondāris occupy a higher position than the Tamil and Telugu barbers. Though various Oriya castes bathe after being shaved, the touch of a Bhondāri at other times is not regarded as polluting. All over the Ganjam district, the Bhondāris are employed as domestic servants, and some are engaged as coolies, cart-drivers, etc. Others officiate as pūjāris (priests) at Takurāni (village deity) temples, grind sandalwood, or make flower garlands. On the occasion of ceremonial processions, the washing of the feet of the guests, carrying articles required for worship, and the jewels and cloths to be worn by the bridal couple on the wedding day, are performed by the Bhondāri. I am informed that a woman of this caste is employed by Karnams on the occasion of marriage and other ceremonials, at which her services are indispensable. It is said that in some places, where the Bhondāris do not shave castes lower than the Gudiyas, Oriya Brāhmans allow them to remove the leaf plates off which they have taken their food, though this should not be done by a non-Brāhman.
There are apparently three endogamous sub-divisions, named Godomalia, Odisi, and Bejjo. The word Godomalia means a group of forts, and it is said to be the duty of members of this section to serve Rājahs who live in forts. The Godomalias are most numerous in Ganjam, where they claim to be superior to the Odisi and Bejjo sections. Among exogamous septs, Mohiro (peacock), Dhippo (light), Oppomarango (Achyranthes aspera), and Nāgasira (cobra) may be noted. Members of the Oppomarango sept do not touch, or use the root of the plant as a tooth brush. Lights may not be blown out with the breath, or otherwise extinguished by members of the Dhippo sept; and they do not light their lamps unless they are madi, i.e., wearing silk cloths, or cloths washed and dried after bathing. Nāgasira is a sept common to many Oriya castes, and is said to owe its origin to the influence of Oriya Brāhmans.
The hereditary headman of the caste is called Bēhara, and he is assisted by a Bhollobaya. Most of the Bhondāris follow the form of Vaishnavism inculcated by Chaithyana, and known as Paramartho matham. They wear as a necklace a string of tulsi (Ocimum sanctum) beads, without which they will not worship or take their food. Many Hindu deities, especially Jagannātha, and various local Tākurānis are also worshipped by them.