Castes and Tribes of Southern India. Vol. 2 of 7

by Edgar Thurston

Gāndla.—See Gāniga.

Gangadikāra.—Gangadikāra, said doubtfully to mean those who lived on the banks of the Ganges, has been recorded as a sub-division of the Holeyas, Okkiliyans, and Vakkaligas. The name probably refers to Gangavādi, the country of the Gangas, a royal line which ruled over the greater part of the modern Mysore in former times.

Gangeddu.—The Gangeddulu are a class of mendicants, who travel about the country exhibiting performing bulls. “The exhibition of sacred bulls, known as Gangeddulu (Ganga’s bulls) is very common in the towns and villages of Southern India. The presence of the swāmi (god) bull, as he is popularly called, is made known by his keeper playing on a small drum, which emits a dismal, booming sound, in the intervals of addressing his dumb companion in a piercing voice. The bull is led about from house to house, and made to go through several tricks, which he does with evident zest. The keeper in the meanwhile talks to him, and puts questions to him, to which he replies by shakes of his head. He will kneel down in an attitude of worship, with his head inclined to the ground, or he will approach you, and gently rub his nozzle against your hand. Usually a diminutive cow accompanies the bull, and, like him, is grandly attired, and resounds with tinkling bells. She is introduced to the spectators as the bull’s ammagaru, that is consort or spouse. Then a scene between the pair is enacted, the gist of which is that the husband is displeased with the wife, and declines to hold converse with her. As a result of the difference, he resolves to go away, and stalks off in high dudgeon. The keeper attempts to make peace between them, and is rewarded by being charged by the irate husband and knocked down, though no harm is done to him as the animal’s horns are padded. The keeper rises, shakes himself, and complains woefully of the treatment he has received. Indeed, it is only after a great deal of coaxing and wheedling, and promises of buying him endless quantities of rice cakes and other bazaar delicacies, that the bull condescends to return, and a reconciliation is effected.”

For the following note, I am indebted to Mr. C. Hayavadana Rao. The Gangeddulu, Erudāndis, or Perumāl Mādukkārans, often acquire and train deformed male calves. It is a popular superstition that for a family to keep such animals in its possession is to court destruction. Consequently, when one is born, information is sent to a Gangeddu, who, on his arrival, is sumptuously fed. The calf is then washed, and a new cloth tied to its horns. A small present of money is made to the Gangeddu, and he takes the animal away. Temples sometimes dispose of their deformed calves in a similar manner. When the trained animals are exhibited in public, the deformity, which is the hall-mark of a genuine Gangeddu, is shown, usually at the commencement of the performance, or at any time at the bidding of any of the spectators. It is only after the exhibition of the deformity, which is usually concealed within the trappings of the animal, that remuneration, generally in kind, or in old rags and copper coins, is doled out to them. Villagers worship the bulls, when they happen to pass their houses, and, as soon as they enter a village, the females wash the feet of the animals with milk and water. They then adorn their foreheads with kunkumam (aniline powder) and turmeric paste, and burn incense and camphor before them. Cocoanuts, plantains, betel leaves and areca nuts, and money are also offered in a plate, and are the perquisite of the Gangeddu. The bulls are thus venerated, as they represent Basavanna, the sacred bull which is the vehicle of Siva.

The language of the Gangeddulu is Telugu, but those who have migrated to the Tamil country also speak the language of the south. They profess the Vaishnavite religion, and are of the Tengalai persuasion. They have Brāhman gurus (religious preceptors), who reside at Srirangam, Tirupati, and other places. By them the Gangeddulu are branded on the shoulder with the emblems of the chank and chakram, and initiated into the mysteries of the Dāsari priesthood. But, though they call themselves Dāsaris, the Gangeddulu have no marital or other connection with the Dāsaris. In addition to training and exhibiting the performing bulls and cultivating land, the Gangeddulu officiate as Dāsaris in the month of Peratāsi (September-October). Their principal insignia of office are the chank shell, which is blown to announce their arrival, and the iron lamp (called Garudasthambha), which is kept burning, and is said to represent Venkatēsa, the presiding deity at Tirupati. As Dāsaris, little is expected of them, except offering fruits to the god, and assisting at funerals. Several proverbs, of which the following are examples, are current concerning this aspect of their life:—

The mistake of a Dāsari is excused with an apology.

The songs of a Dāsari are known only to the god, i.e., they are unintelligible and unreal.

For the song of a Dāsari alms are the payment, i.e., that is all the song is worth.

Sing again what you have sung, oh! Dāsari with dirty teeth.

When a beggar was asked whether he was a Dāsari or a Jangam, he replied that it depends on the next village. This in reference to his being a time-server.