In the Census Report, 1901, Dakkera Dēvali, Padarti, and Vālagadava are returned as sub-divisions of Dēvādiga.
Dēvala (belonging to God).—An exogamous sept of Oddē. The equivalent Dēvali has been recorded as a sub-caste of Dēvādiga, and Dēvalyal as a division of the Todas.[43] A division of the Irulas of the Nīlgiris, settled near the village of Dēvāla, is known by that name.
Dēvānga.—The Dēvāngas are a caste of weavers, speaking Telugu or Canarese, who are found all over the Madras Presidency. Those whom I studied in the Bellary district connected my operations in a vague way with the pilāg (plague) tax, and collection of subscriptions for the Victoria Memorial. They were employed in weaving women’s sāris in pure cotton, or with a silk border, which were sold to rich merchants in the local bazaar, some of whom belong to the Dēvānga caste. They laughingly said that, though they are professional weavers, they find it cheapest to wear cloths of European manufacture.
Dēvānga.
The Dēvāngas are also called Jādaru or Jāda (great men), Dēndra, Dēvara, Dēra, Sēniyan, and Sēdan. At Coimbatore, in the Tamil country, they are called Settukkāran (economical people).
The following legend is narrated concerning the origin of the caste. Brahma, having created Manu, told him to weave clothes for Dēvas and men. Accordingly Manu continued to weave for some years, and reached heaven through his piety and virtuous life. There being no one left to weave for them, the Dēvas and men had to wear garments of leaves. Vexed at this, they prayed to Brahma that he would rescue them from their plight. Brahma took them to Siva, who at once created a lustrous spirit, and called him Dēvalan. Struck with the brilliancy thereof, all fled in confusion, excepting Parvati, who remained near Siva. Siva told her that Dēvalan was created to weave clothes, to cover the limbs and bodies of Dēvas and men, whose descendants are in consequence called Dēvāngas (Dēva angam, limb of god). Dēvalan was advised to obtain thread from the lotus stalks springing from the navel of Vishnu, and he secured them after a severe penance. On his way back, he met a Rākshasa, Vajradantan by name, who was doing penance at a hermitage, disguised as a Sanyāsi. Deceived by his appearance, Dēvalan paid homage to him, and determined to spend the night at the hermitage. But, towards the close of the day, the Rishi and his followers threw off their disguise, and appeared in their true colours as Asuras. Dēvalan sought the assistance of Vishnu, and a chakra was given to him, with which he attempted to overthrow the increasing number of Asuras. He then invoked the assistance of Chaudanāyaki or Chaudēswari, who came riding on a lion, and the Asuras were killed off. The mighty Asuras who met their death were Vajradantan (diamond-toothed), Pugainethran (smoke-eyed), Pugaimugan (smoke-faced), Chithrasēnan (leader of armies) and Jeyadrathan (owner of a victory-securing car). The blood of these five was coloured respectively yellow, red, white, green, and black. For dyeing threads of different colours, Dēvalan dipped them in the blood. The Dēvāngas claim to be the descendants of Dēvalan, and say that they are Dēvānga Brāhmans, on the strength of the following stanza, which seems to have been composed by a Dēvānga priest, Sambalinga Murti by name:—
Manu was born in the Brāhman caste.
He was surely a Brāhman in the womb.
There is no Sudraism in this caste.