Vastra.—One division of the Koragas is called Vastra, meaning cloths such as are used as a shroud for a corpse, which were given to them as an act of charity, the wearing of new cloths by them being prohibited. Vastrala (cloth) further occurs as an exogamous sept of the Karna Sālē and Dēvānga weavers.
Vattakādan.—Recorded as a sub-division of Nāyar, the occupation of which is expressing oil, chiefly for use in temples. Mr. F. Fawcett writes[33] that, in North Malabar, he has frequently been told by Nāyars of the superior classes that they do not admit the Vattakādans to be Nāyars. According to them, the Vattakādans have adopted the honorary affix Nāyar to their names quite recently. In the Madras Census Report, 1891, Vattakādan is stated to be a synonym of Vāniyan; and in the report, 1901, this name is said to mean a Native of Vattakād, and to be given to the Chakkāns.
Vattē (camel).—A gōtra of Kurni.
Vātti.—Vātti or Vāttikurup has been recorded at times of census as a sub-division of Nāyar, and a synonym of Kāvutiyan and Tōlkollan. Vātti is said to mean one who prays for happiness.
Vayani.—The Vayanis, Vayinis, Vaguniyans, or Pavinis, are a section of Mādigas, the members of which play on a single-stringed mandoline, and go about from village to village, singing the praises of the village goddesses. Each Vayani has his recognised beat. He plays a prominent part in the celebration of the annual festival of the village goddess, and receives a sacred thread (kappu), which is usually tied to his mandoline, before the commencement of the festival. He regards himself as superior in social position to ordinary Mādigas, with whom he will not marry. The name Vayani is said to be a corruption of varnane, meaning to describe. In some localities, e.g., the Chingleput district, the Vayani enjoys mirāsi rights in connection with land.
Vēdan.—The Vēdans are described by Mr. H. A. Stuart, in the North Arcot Manual, as having been “formerly hunters and soldiers, and it is this caste which furnished a considerable and valuable contingent to the early Hindu kings, and later to the armies of Hyder and Tippoo. They are supposed by some to be the remnants of the earliest inhabitants of the peninsula, and identical with the Veddahs of Ceylon. They are also called Vālmīkulu, which means those who live on the products of ant-hills (vālmīkum).” It is noted, in the Census Report, 1891, that the two castes Bēdar (or Bōya) and Vēdan were, “through a misapprehension of instructions, treated as identical in the tabulation papers. The two words are, no doubt, etymologically identical, the one being Canarese and the other Tamil, but the castes are quite distinct.” It may be noted that the name Vālmīka or Vālmīki is assumed by the Bōyas, who claim descent from Vālmīki, the author of the Rāmayana, who did penance for so long in one spot that a white-ant hill grew up round him.
In the Madras Census Report, 1901, the Vēdans are described as “a Tamil-speaking labouring and hunting caste, the members of which were formerly soldiers, and subsequently dacoits. The name means a hunter, and is loosely applied to the Irulas in some places (e.g., Chingleput). There is some connection between the Vēdans and Tamil Vēttuvans, but its precise nature is not clear. The Vēttuvans now consider themselves superior to the Vēdans, and are even taking to calling themselves Vēttuva Vellālas. Marriage (among the Vēdans) is either infant or adult. Widows may marry their late husband’s brother or agnates. Some employ Brāhmans as priests. They either burn or bury their dead. They claim descent from Kannappa Nāyanar, one of the sixty-three Saivite saints. Ambalakārans also claim to be descended from Kannappa Nāyanār. In Tanjore, the Valaiyans declare themselves to have a similar origin. The title of the Vēdans is Nāyakkan.” In the Madura Manual, the Vēdans are described as a very low caste, who get their living in the jungles. They are not numerous now. They appear to have been naked savages not very long ago, and their civilisation is far from complete. They are held in the greatest contempt by men of all classes. They are described further, in the Coimbatore Manual, as “a very degraded, poor tribe, living by basket-making, snaring small game, and so on. They speak a low Canarese, and are as simple as savage. The delight of a party at the gift of a rupee is something curious.” In the Salem district some Vēdans are said[34] to be “known by the caste name Tiruvalar, who are distinguished as the Kattukudugirajāti, a name derived from a custom among them, which authorises temporary matrimonial arrangements.”
The following story in connection with bears and Vēdans is worthy of being placed on record. The bears are said to collect ripe wood-apples (Feronia elephantum) during the season, and store them in the forest. After a small quantity has been collected, they remove the rind of the fruits, and heap together all the pulp. They then bring honey and petals of sweet-smelling flowers, put them on the heap of pulp, and thresh them with their feet and with sticks in their hands. When the whole has become a consistent mass, they feed on it. The Vēdan, who knows the season, is said to drive off the bears by shooting at them, and rob them of their feast, which is sold as karadi panchamritham, or bear delicacy made of five ingredients.
Mala Vēdan with filed teeth.