ºÉÆ®AiÀÄ JA§ ¥ÀzÀzÀ §UÉÎ ²æÃ.JqÀÎgï xÀgÀìl£ï CªÀgÀ «ZÁgÀ
E°è CªÀgÀ PÁ¸ïÖ÷ì JAqï mÉæöʨïì D¥sï ¸ÀzÀ£ïð EArAiÀiÁ (Late Mr.Edgar Thurston’s Castes and Tribes of Southern India) JA§ ¥ÀĸÀÛPÀ¢AzÀ DAiÀÄÝ PÉ®ªÀÅ ¨sÁUÀUÀ¼À£ÀÄß £Á£ÀÄ F PɼÀUÉ ¤ÃrgÀÄvÉÛãÉ. CªÀÅ vÀªÀÄUÉ «ªÀgÀªÁV ºÉÆ®AiÀÄ ¥ÀzÀzÀ ªÀÅåvÀàwÛ ºÁUÀÆ ºÉÆ®AiÀÄgÀ EwºÁ¸ÀzÀ §UÉÎ PÉ®ªÀÅ G¥ÀAiÀÄÄPÀÛ ªÀiÁ»wUÀ¼À£ÀÄß ¤ÃqÀÄvÀÛªÉ.
1) Derivation of the word holeya: ºÉƯÉAiÀÄ JA§ ¥ÀzÀzÀ ªÀÅåvÀàwÛ
ºÉÆ®zÀ MqÉAiÀÄ ºÉƯÉAiÀÄ: gÁdåzÀ MqÉAiÀÄ gÁd
“Holeyas are the field labourers, and former agrestic serfs of South Canara, Pulayan being the Malayalam and Paraiyan the Tamil form of the same word. The name is derived by Brahmins from hole, pollution, and by others from hola, land or soil, in recognition of the fact that, as in the case of the Paraiyan, there are coustoms remaining which seem to indicate that the Holeyas were once masters of the land; but, whatever the derivation may be, it is no doubt the same as that of Paraiyan and Pulayan. The Holeyas are divided into many sub-divisions, but the most important are Mari, Mera, and Mundala or Bakuda. . .”
“ºÉƯÉAiÀÄgÀÄ ºÉÆ®zÀ°è PÉ®¸ÀªÀiÁqÀĪÀªÀgÀÄ, ªÀÄvÀÄÛ zÀQëÃt PÀ£ÀßqÀzÀ°è H½UÀzÀªÀgÁVzÀݪÀgÀÄ. ¥ÀÄ®AiÀÄ£ï JA§ ¥ÀzÀ ªÀļÀAiÀiÁ¼ÀA£À°è ºÁUÀÆ ¥ÀgÉÊAiÀÄ£ï JA§ ¥ÀzÀ vÀ«Ä½£À°è EzÉà CxÀð ¤ÃqÀÄvÀÛªÉ. ¨ÁæºÀätgÀÄ F ¥ÀzÀ ºÉÆ¯É CAzÀgÉ ºÉÆ®¸ÀÄì JA§ ¥ÀzÀ¢AzÀ §A¢zÉ J£ÀÄßvÁÛgÉ. ¨ÉgÉAiÀĪÀgÀÄ F ¥ÀzÀ ºÉÆ® CAzÀgÉ £É® CxÀªÁ ¨sÀÆ«Ä JA§ ¥ÀzÀ¢AzÀ §A¢zÉ J£ÀÄßvÁÛgÉ. ¥ÀgÉÊAiÀÄ£À «µÀAiÀÄzÀ°è EgÀĪÀAvÉ PÉ®ªÀÅ DZÀgÀuÉUÀ½ªÉ, CªÀÅ ºÉƯÉAiÀÄ£ÀÄ MAzÀÄ PÁ®zÀ°è F ¨sÀÆ«ÄAiÀÄ (£Ár£À) zÉÆgÉAiÀiÁVzÀÝ. ¥ÀzÀzÀ ªÀÅåvÀàwÛ K£ÁzÀgÀÆ DVgÀ° ¤±ÀåÀA±ÀAiÀĪÁV ºÉƯÉAiÀÄ ¥ÀzÀzÀ CxÀð ºÁUÀÆ ¥ÀgÉÊAiÀÄ£ï ªÀÄvÀÄÛ ¥ÀÄ®AiÀÄ£ï JA§ ¥ÀzÀUÀ½UÉ ¸ÀªÀÄ£ÁxÀðPÀªÁVzÉ. ºÉƯÉAiÀÄgÀ°è ºÀ®ªÀÅ M¼À-¥ÀAUÀqÀUÀ½ªÉ, CªÀÅUÀ¼À°è ªÀÄÄRåªÁzÀªÀÅUÀ¼ÉAzÀgÉ; ªÀiÁj, ªÉÄgÀ, ªÀÄvÀÄÛ ªÀÄÄAqÁ¼À CxÀªÁ §PÀÄqÀ...”
2) Holeya Back bone of cultivation in the country: ºÉƯÉAiÀÄ F zÉñÀzÀ°è ªÀéªÀ¸ÁAiÀÄzÀ ¨É£É߮ħÄ.
“Of the Holeyas of the Mysore province, the following account is given in the Mysore Census Reports, 1891 and 1901. “The Holeyas number 502,493 persons, being 10.53 per cent of the total population. They constitute, as their name implies, the back-bone of cultivation in the country. Hola is the Kanarese name for a dry-crop field, and Holeya means the man of such field.”
1891 ªÀÄvÀÄÛ 1901 gÀ ªÉÄʸÀÆgÀÄ d£ÀUÀtw ªÀgÀ¢AiÀÄ°è ºÉƯÉAiÀÄgÀ §UÉÎ F PɼÀPÀAqÀ «ªÀgÀUÀ¼À£ÀÄß ¤ÃqÀ¯ÁVzÉ; “ºÉƯÉAiÀÄgÀ ¸ÀASÉå 502,493 d£ÀgÀÄ. CzÀÄ MlÄÖ d£À¸ÀASÉåAiÀÄ ±ÉÃPÀqÁ 10.53gÀµÀÄÖ EzÁÝgÉ. CªÀgÀÄ vÀªÀÄä ºÉ¸ÀjUÉ vÀPÀÌAvÉ F zÉñÀzÀ ªÀåªÀ¸ÁAiÀÄzÀ ¨É£É߮ĨÁVzÁÝgÉ. PÀ£ÀßqÀzÀ°è ºÉÆ® JAzÀgÉ Mt¨sÀÆ«Ä JAzÀÄ CxÀð. ºÉƯÉAiÀÄ JAzÀgÉ D ¨sÀÆ«ÄAiÀÄ MqÉAiÀÄ JAzÀÄ CxÀð.
3) Tirukula ~ wgÀÄPÀÄ®
“It may not be amiss to quote here some interesting facts denoting the measure of material well-being achieved by, and the religious recognition accorded to the outcastes at certain first-class shrines in Mysore. At Melkote in the Mysore district, the outcastes, i.e., the Holeyas and Madigas are said to have been granted by the great Visishtadvaita reformer, Ramanujacharya, the privilege of entering the Vishnu temple up to the sanctum sanctorum, along with Brahmans and others, to perform worship there for three days during the annual car procession. The following anecdote, recorded by Buchanan, supplies the raison d’etre for the concession, which is said to have also been earned by their forebears having guarded the sacred murti or idol. On Ramanujacharya going to Melkota to perform his devotions at that celebrated shrine, he was informed that the place had been attacked by the Turk King of Delhi, who had carried away the idol. The Brahman immediately set out for that capital, and on arrival found that the King had made a present of the image to his daughter, for it is said to be very hand-some and she asked for it as a plaything. All day the princess played with the image, and at night the god assumed his own beautiful form, and enjoyed her bed, for Krishna is addicted to such forms of adventures. Ramanujacharya, by virtue of certain mantras, obtained possession of the image, and wished to carry it off. He asked the Brahmans to assist him, but they refused; on which the Holeyas volunteered, provided the right of entering the temple was granted to them. Ramanujacarya accepted their proposal, and the Holeyas, having posted themselves between Delhi and Melkote, the image of the god was carried down in twenty-four hours. The service also won for the outcastes the envied title of Tiru-kulam or the sacred race. In 1799, however, when the Dewan (Prime minister) Purnaiya vistited the holy place, the right of the outcastes to enter the temple was stopped at the dhvaja stambham, the consecrated monolithic column, from which point alone can they now obtain a view of the god. On the day of the car procession, the Tiru-kulam people men, women and children, shave their heads and bathe with the higher castes in the kalyani or large reservoir, and carry on their head smallearthen vessels filled with rice and oil, and enter the temple as far as the flagstaff referred to above, where they deliver their offerings, which are appropriated by the Dasayyas, who resort simultaneously as pilgrims to the shrine. Besides the privilege of entering the temple, the Tiru-kula holeyas and Madigs have the right to drag the car, for which service they are requited by getting from the temple two hundred seers of ragi (grain), a quantity of jaggery (crude sugar), and few bits of the dyed cloth used for decorating the pandal (shed) which is erected for the procession. At the close of the procession, the representatives of the aforesaid classes receive each a flower garland at the hands of the Sthanik or chief worshipper, who manages to drop a garland synchronously into each plate held by the recipients, so as to avoid any suspicion of undue preference. In return for these privileges, the members of the Tiru-kulam used to render gratuitous services such as sweeping the streets round the temple daily, and in the night patrolling the whole place with drums during the continuance of the annual procession, etc. But these services are said to have become much abridged and nearly obsolete under the recent police and municipal regime. The privilege of entering the temple during the annual car procession is enjoyed also by the outcastes in the Vishnu temple at Belur in the Hassan district. It is, however, significant that in both the shrines, as soon as the car festival is over, i.e., on the 10th day, the concession ceases and the temples are ceremonially purified.”
¸ÀĪÉÄÃjAiÀÄ£ï ¨sÁµÉAiÀÄ°è ‘wgÀÄ’ JAzÀgÉ gÁd£À D¸ÁÜ£ÀzÀªÀ, gÁd£À CgÀªÀÄ£ÉUÉ ¸ÀA§A¢ü¹zÀÄÝ JAzÀÄ CxÀð. ¸ÀĪÉÄÃjAiÀÄ£ï ¨sÁµÉAiÀÄ°è ‘PÀÄ®’ JAzÀgÉ UÀÄA¥ÀÄ, ¸ÀAWÀ JAzÀÄ CxÀð. E°è wgÀÄPÀÄ® JAzÀgÉ gÁd£À D¸ÁÜ£ÀzÀ PÀÄ® CxÀªÁ gÁd£À UÀÄA¥ÀÄ CxÀªÁ gÁd£À eÁw CxÀªÁ gÁd PÀÄ® JAzÀÄ CxÀð. ºÉƯÉAiÀÄgÀÄ gÁªÀiÁ£ÀÄeÁZÁAiÀÄðgÀÄ CªÀgÀ£ÀÄß wgÀÄPÀÄ®zÀªÀgÉAzÀÄ ºÉüÀ®Ä ºÀÄlÄÖªÀ ªÉÆzÀ¯Éà wgÀÄPÀÄ®zÀªÀgÁVzÀÝgÀÄ. CªÀgÀÄ ¸ÁQë¬Ä®èzÀ F ªÀÄÆwðAiÀÄ PÀvÉ ºÀÄnÖzÀ £ÀAvÀgÀ wgÀÄPÀÄ®zÀªÀgÁUÀ¨ÉÃPÁzÀ CªÀ±ÀåPÀvɬĮè. EwºÁ¸ÀzÀ ¥ÁæªÀÄÄRåvÉAiÀÄ£ÀÄß CjAiÀÄzÉ EwºÁ¸ÀzÀ §UÉÎ ºÉüÀĪÀªÀjAzÀ F §UÉAiÀÄ ¸ÁQëPÀj¸À¯ÁUÀzÀ zÀAvÀPÀvÉUÀ¼ÀÄ ºÀÄnÖPÉƼÀÄîvÀÛªÉ; »AzÉ EzÀÝ d£ÀgÀ §UÉÎ, DZÀgÀuÉUÀ¼À §UÉÎ, «ZÁgÀUÀ¼À §UÉÎ, DqÀ½vÀ ªÀåªÀ¸ÉÜAiÀÄ §UÉÎ, ¨sÁµÉAiÀÄ §UÉÎ ºÁUÀÆ E¤ßvÀgÉ «µÀAiÀÄUÀ¼À §UÉÎ HºÁvÀäPÀ «µÀAiÀÄUÀ¼Éà ¥ÀæªÀÄÄRªÉ¤¹ ¸ÁªÀiÁ£ÀågÀ£ÀÄß ºÁ¢vÀ¦à¸ÀÄvÀÛªÉ. ±ÁAvÀ ªÀÄ£À¹ì£À EwºÁ¸ÀPÁgÀ£ÀÄ F §UÉAiÀÄ HºÉUÀ½AzÀ «ZÀ°vÀ£ÁUÀ¨ÉÃPÁV®è. wgÀĪÀ¼ÀÄîªÀgÀgÀÄ »AzÉ gÁdPÀÄ®zÀªÀgÁVzÀÄÝzÀjAzÀ CªÀgÀ£ÀÄß D jÃw PÀgÉAiÀįÁ¬ÄvÀÄ. wgÀÄ JAzÀgÉ ²æà JA§ÄzÀgÀ E£ÉÆßAzÀÄ gÀÆ¥ÀªÉAzÀÄ vÀÄA¨Á EwÛÃaUÉ ¥ÀArvÀgÀÄUÀ¼ÀÄ w½AiÀįÁgÀA©ü¹gÀ§ºÀÄzÀÄ.
4) ºÉƯÉAiÀÄgÀÄ ºÀ½îUÀ¼À°è C¢üPÁjUÀ¼ÁV PÉ®¸À ªÀiÁqÀÄwÛzÀÝgÀÄ;
“In the pre-survey period, the Holeya or Madig Kulvadi, in the maidan or eastern division, was closely identified with the soil that his oath, accompanied by certain formalities and awe-inspiring solemnities, was considered to give the coup de grace to long existing and vexatious boundary disputes. He had a potential voice in the internal economy of the village, and was often the patel (village official).”
¸ÀªÉð E¯ÁSÉAiÀÄÄ DgÀA¨sÀªÁUÀĪÀÅzÀQÌAvÀ ªÉÆzÀ®Ä ºÉƯÉAiÀÄ CxÀªÁ ªÀiÁ¢UÀ PÀÄ®ªÁrUÀ¼ÀÄ ªÉÄÊzÁ£À ¥ÀæzÉñÀUÀ¼À°è ºÁUÀÆ ¥ÀƪÀðzÀ «¨sÁUÀUÀ¼À°è d«ÄãÀÄUÀ¼ÉÆA¢UÉ UÀÄgÀw¸À®àqÀÄwÛzÀÝgÀÄ. CªÀgÀÄ PÉ®ªÀÅ ¸ÁAPÉÃwPÀ DZÀgÀuÉUÀ¼À£ÀÄß ªÀiÁr ¥ÀæweÉÕªÀiÁr ºÉýzÀgÉ §ºÀÄPÁ®zÀ d«ÄãÀÄUÀ¼À £ÀqÀÄ«£À dUÀ¼ÀUÀ¼ÀÄ PÉÆ£ÉUÉƼÀÄîwÛzÀݪÀÅ. ºÀ½îUÀ¼À DyðPÀ «µÀAiÀÄUÀ¼À°è DvÀ£À ªÀiÁvÀÄ £ÀqÉAiÀÄÄwÛvÀÄÛ. CªÀgÀÄ §ºÀ¼ÀµÀÄÖ ¸Áj ºÀ½îUÀ¼À ¥ÀmÉ®gÀAvÉ PÁAiÀÄð¤ªÀð»¸ÀÄwÛzÀÝgÀÄ.
5) ºÉƯÉAiÀÄgÀÄ C¥ÁgÀ ¥ÀæªÀiÁtzÀ°è d«ÄãÀÄUÀ¼À£ÀÄß ºÉÆA¢zÀÝgÀÄ. C®èzÉ C¥ÁgÀ ¥ÀæªÀiÁtzÀ°è ¸ÀPÁðgÀPÉÌ vÉjUÉ PÀlÄÖwÛzÀÝgÀÄ.
“The Mysore system fully permits the Holeyas and Madigs to hold land in their own right, and as sub-tenants they are to be found almost everywhere. The highest amount of land assessment paid by a single Holeya is Rs.279 in the Bangalore district, and the lowest six pies in the Kolar and Mysore districts. The quota paid by the outcastes towards the land revenue of the country aggregates no less than three lakhs of rupees; more than two-thirds were being paid by the Holeyas, and the remainder by the Madigs. These facts speak of themselves, and afford a reliable index to the comparative well-being of these people. Instances may also be readily quoted, in which individual Holeyas, etc., have risen to be money-lenders, and enjoy comparative affluence.”
ªÉÄʸÀÆj£À DqÀ½vÀ ªÀåªÀ¸ÉÛAiÀÄÄ ºÉƯÉAiÀÄgÀÄ ºÁUÀÆ ªÀiÁ¢UÀgÀÄ d«ÄãÀÄzÁgÀgÁVgÀĪÀÅzÀ£ÀÄß ¸ÀA¥ÀÆtðªÁV C£ÀĪÉÆâ¸ÀÄvÀÛzÉ, CªÀgÀÄ d«Ää£À ªÀiÁ°ÃPÀgÁVgÀzÀ PÀqÉ G¥À¨sÉÆÃV (d«Ää£À UÀÄwÛUÉzÁgÀ) AiÀiÁV J®è PÀqÉ PÀAqÀħgÀÄvÁÛgÉ. CwºÉaÑ£À ºÉÆ®zÀ PÀAzÁAiÀĪÀ£ÀÄß M§â£Éà ºÉÆ®AiÀÄ£ÀÄ gÀÆ. 279 UÀ¼À£ÀÄß ¨ÉAUÀ¼ÀÆgÀÄ f¯ÉèAiÀÄ°è ¤ÃrgÀÄvÁÛ£É. CwPÀrªÉÄ PÀAzÁAiÀĪÀ£ÀÄß PÉÆïÁgÀ ºÁUÀÆ ªÉÄʸÀÆj£À PÉ®ªÀÅ ºÉƯÉAiÀÄgÀÄ, DgÀÄ ¥ÉʸÁ ¤ÃrgÀÄvÁÛgÉ. ªÉÄʸÀÆgÀÄ ¸ÀA¸ÁÜ£ÀzÀ MlÄÖ PÀAzÁAiÀÄzÀ°è ªÀÄÆgÀÄ ®PÀë gÀÆ¥Á¬ÄAiÀÄÄ PÉêÀ® ºÉƯÉAiÀÄ-ªÀiÁ¢UÀjAzÀ §gÀÄvÀÛzÉ. CzÀgÀ°è ªÀÄÄPÁÌ®Ä ¨sÁUÀQÌAvÀ eÁ¹Û ºÉƯÉAiÀÄgÀÄ ¤ÃqÀÄvÁÛgÉ ¨ÁQAiÀÄ£ÀÄß ªÀiÁ¢UÀgÀÄ PÉÆqÀÄvÁÛgÉ. F ¯ÉPÁÌA±ÀUÀ¼ÀÄ F d£ÀgÀ ¹Üw-UÀwUÀ¼À ºÁUÀÆ CªÀgÀ ¹jvÀ£ÀzÀ §UÉÎ vÀªÀÄäµÀÖPÉÌ vÁªÉà ºÉüÀÄvÀÛªÉ. £Á«°è PÉ®ªÀÅ ºÉƯÉAiÀÄgÀ §UÉÎ GzÁºÀgÀuÉUÀ¼À£ÀÄß ¸ÀÄ®¨sÀªÁV ºÉüÀ§ºÀÄzÀÄ, D ºÉƯÉAiÀÄgÀÄ ¸Á®¤ÃqÀĪÀ ¸ÁºÀÄPÁgÀgÁV ¨É¼É¢zÁÝgÉ ºÁUÀÆ ¸ÀªÀiÁdzÀ°è vÀÄA¨Á ¥Àæ¨sÁªÀ±Á°UÀ¼ÁVzÁÝgÉ.
6) Kulawadi ~ PÀļÀªÁr- EªÀgÀÄ »A¢£À ºÉÆ®AiÀÄgÀ (gÁdgÀ) ¸ÀĪÀtðPÁ®zÀ°è ºÀ½îUÀ¼À gÁdå ¨sÁgÀ ªÀiÁqÀÄwÛzÀÝ CxÀªÁ DqÀ½vÀ £ÀqɸÀÄwÛzÀݪÀgÁVzÀÝgÀÄ ºÁUÁV CªÀgÀÄ vÀªÀÄä ºÀ½îUÀ¼À ªÉÄÃgÉUÀ¼À£ÀÄß ºÁUÀÆ gÉÊvÀgÀ ºÉÆ®UÀ¼À §zÀĪÀÅUÀ¼À£ÀÄß ZÉ£ÁßV UÀÄgÀÄw¸À§®ègÀÄ. F §UÉÎ xÀgÀìl£ï CªÀgÀ ªÀiÁvÀÄUÀ¼ÀÄ F PɼÀV£ÀAwªÉ.
“In a note on the Kulwadis, Kulvadis or Chalavadis of the Hassan district in Mysore, Captain J.S.F. Mackenzie writes, all the thousand-and- one castes, whose members find a home in the village, unhesitatingly admit that the Kulwadi is de jure the rightful owner of the village. He who was is still, in a limited sense, ‘lord of the village manor.’ If there is a dispute as to the village boundaries, the Kulwadi is the only one competent to take the oath as to how the boundary ought to run. The old custom for setting such disputes was as follows. The Kulwadi, carrying on his head a ball made of the village earth, in the centre of which is placed some water, passes along the boundary. If he has kept the proper line, everything goes well; but should he, by accident, even go beyond his own proper boundary, then the ball of earth, of its own accord, goes to pieces, the Kulwadi dies within fifteen days, and his house becomes a ruin. Such is the popular belief. Again, the skins of all animals dying within the village boundaries are the property of the Kulwadi, and a good income he makes from this source. To this day village boundary dispute is often decided by this one fact. If The Kulawadis agree, the other inhabitants of the villagers can say no more. When-in our forefathers’ days, as the natives say-a village was first established, as stone called ‘karu kallu’ is set up. To this stone the Patel once a year makes an offering. The Kulwadi, after the ceremony is over, is entitled to carry off the rice, etc., offered. In cases where there is no Patel, the Kulwadi goes through the yearly ceremony. But what I think proves strongly that the Holia was the first to take possession of the soil is that the Kulwadi receives, and is entitled to receive, from the friends of any person who dies in the village, a certain fee or as my informant forcibly put it, ‘they buy from him the ground for the dead.’ This fee is still called in Canarese nela haga, from nela earth, and haga, a coin worth 1 anna 2 pies. In Munzerabad the Kulwadi does not receive this fee from those ryots who are related to the headman. Here the Kulwadi occupies a higher position. He has, in fact, been adopted into the Patel’s family, for, on a death occurring in such family, the Kulwadi goes into mourning by shaving his head. He always receives from the friends the clothes the deceased wore, and a brass basin. The Kulwadi, however, owns a superior in the matter of burial fees. He pays yearly a fowl, one hana (4annas 8 pies), and a handful of rice to the agent of the Sudgadu Sidha, or lord of the burning ground.”
ºÉƯÉAiÀÄgÀÄ D ºÀ½îUÀ¼À£ÀÄß vÁªÀÅ PÀnÖ ¨É¼É¹ CªÀ£ÀÄß D¼ÀÄwÛzÀÄÝzÀjAzÀ CªÀjUÉ CªÀgÀ ºÀ½îUÀ¼À ªÉÄÃgÉUÀ¼ÀÄ agÀ¥ÀjavÀªÁVgÀÄwÛzÀݪÀÅ. CªÀgÀ£ÀÄß CªÀgÀ D C¢üPÁgÀ¢AzÀ vÉUÉzÀÄ ºÁQzÀ ªÉÄÃ®Æ ºÀ½îUÀ¼À £ÀqÀÄªÉ ªÉÄÃgÉUÀ¼À UÀÄgÀÄw¸À®Ä ºÁUÀÄ gÉÊvÀgÀ ºÉÆ®UÀ¼À £ÀqÀÄªÉ UÀr UÀÄgÀÄw¸À®Ä ºÉÆ®AiÀÄ ¨ÉÃPÉ ¨ÉÃPÀÄ. ¸ÀvÁÛUÀ¯ÁzÀgÀÆ vÀªÀÄUÉ £ÁåAiÀÄAiÀÄÄvÀªÁV ¸À®è¨ÉÃPÁzÀ £É®zÀ°è ºÉtªÁV ªÀÄ®UÀ¨ÉÃPÉA§ KPÉÊPÀ PÁgÀt¢AzÀ ¸ÀÄqÀÄUÁrUÉAzÀÄ CxÀªÁ ºÉtzÀ ªÀiÁ¼ÀPÉÌAzÀÄ ºÉÆ®AiÀĤUÉ £É®zÀ ºÁUÀ (£É®zÀ¨ÁrUÉ) ¤ÃqÀÄvÁÛgÉ. DvÀ¤AzÀ QvÀÄÛPÉÆAqÀ AiÀiÁªÀÅzÉà d«ÄäUÀÆ ºÁUÀ ¤ÃqÀzÀªÀgÀ ¥Á¥À¥ÀæeÉÕ E°è eÁUÀÈvÀªÁUÀÄvÀÛzÉ.
7) Holodia Gudiya:- “A name for the agricultural section of the Oriya Gudiyas.” Nr¸ÁìzÀ°è EgÀĪÀ d«ÄãÀÄUÀ¼À£ÀÄß¼Àî ªÀåªÀ¸ÁAiÀÄUÁgÀ eÁwUÉ ºÉƯÉÆ¢AiÀÄ UÀÄ¢AiÀÄ J£ÀÄßvÁÛgÉ.
8) Holuva (holo, plough):- “A synonym of Pentiya, and the name of a section of Oriya Brahmans, who plough the land.”
Nr¸ÁìzÀ°è ºÉÆ® H¼ÀĪÀ eÁwAiÀĪÀgÀÄ CAzÀgÉ MAzÀÄ §UÉAiÀÄ ºÉÆ®AiÀÄgÀÄ vÀªÀÄä£ÀÄß vÁªÀÅ ¨ÁæºÀätgÀÄ JAzÀÄ PÀgÉzÀÄPÉƼÀÄîvÁÛgÉ. CªÀgÀ£ÀÄß ºÉƮĪÀgÉAzÀÄ C°è PÀgÉAiÀÄÄvÁÛgÉ.
9) Gatti:- “A Small caste of cultivators, found chiefly near Kumbla and Someswara in the Kasaragod taluk of South Canara. Other names for the caste are Poladava and Holadava, both signifying men of the field. Like the Bants, they follow the aliya Santana law of inheritance (in the female line), have exogamous septs or balis, and, on the day of the final death ceremonies, construct car-like structures, if the deceased was an important personage in the community. The Bants and Gatis interdine, but do not intermarry. The headman of the Gattis is called Gurikara. The God of the Someswara temple is regarded as the caste deity, and every family has to pay an annual fee of four annas to this temple. Failure to do so would entail excommunication.”
F UÀwÛ eÁwAiÀĪÀjUÉ ¥ÉÆ®zÀªÀ ªÀÄvÀÄÛ ºÉÆ®zÀªÀ JAzÀÄ PÀÆqÀ PÀgÉAiÀÄÄvÁÛgÉ. CªÀgÀ zsÁ«ÄðPÀ DZÀgÀuÉUÀ¼ÀÄ §AlgÀ DZÀgÀuÉUÀ¼ÀAwªÉ.
10) Holeya Kings:-
“All Tulu Brahmin chronicles,” Mr. H.A. Stuart writes “agree in ascribing the creation of Malabar and Canara, or Kerala, Tuluva, and Haiga to Parasu Rama, who reclaimed from the sea as much land as he could cover by hurling his battle-axe from the top of the Western Ghats. A modified form of the tradition states that Parasu Rama gave the newly reclaimed land to Naga and Machi Brahmins, who were not true Brahmins, and were turned out or destroyed by fishermen and Holeyas, who held the country till the Tulu Brahmins were introduced by Mayur Varma (of the Kadamba dynasty). All traditions unite in attributing the introduction of the Tulu Brahmins of the present day to Mayur Varma, but they vary in details connected with the manner in which they obtained a firm footing in the land. One account says that Habashika, chief of the Koragas, drove out Mayur Varma, but was in turn expelled by Mayur Varma’s son, or son-in-law, Lokaditya of Gokarnam, who brought Brahmins form Ahi-Kshetra, and settled them in thirty-two villages. Another makes Mayur Varma himself the invader of the country, which till then had remained in the possession of the Holeya Kings and fishermen who had turned out Parasu Rama’s Brahmins. Mayur Varma and the Brahmins whom he had brought from Ahi-Kshetra were again driven out by Nanda, a Holeya chief, whose son Chandra Sayana had, however, learned respect for Brahmins from his mother, who had been a dancing-girl in a temple. His admiration for them became so great that he not only brought back the Brahmins, but actually made over all his authority to them, and reduced his people to the position of slaves.”
ºÉƯÉAiÀÄgÀÄ gÁdgÁVzÀÝgÀÄ JA§ÄzÀPÉÌ EzÀ®èzÉ ¨ÉÃgÉ ¸ÁQëUÀ¼À£ÀÄß £Á£ÀÄ F ¥ÀĸÀÛPÀzÀ°è E¤ßvÀgÉ ¥ÀÄlUÀ¼À°è §gÉ¢gÀĪÀÅzÀ£ÀÄß UÀªÀĤ¹j. ZÁ®ÄPÀågÀ §UÉÎ «ªÀgÀªÁV §gÉ¢gÀĪÀÅzÀ£ÀÄß N¢j.
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