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This article is an extract from 

THE CASTES AND TRIBES 

OF 

H. E. H. THE NIZAM'S DOMINIONS 

BY 

SYED SIRAJ UL HASSAN 

Of Merton College, Oxford, Trinity College, Dublin, and 

Middle Temple, London. 

One of the Judges of H. E. H. the Nizam's High Court 

of Judicature : Lately Director of Public Instruction. 

BOMBAY 

THE TlMES PRESS 

1920 
***** 
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the Facebook page, [http://www.facebook.com/Indpaedia Indpaedia.com]. ''All information used will be duly acknowledged.''
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[[Category:India|T]]
[[Category:Communities|T]]

==(Titles: 'Naidu' and 'Rao.)==

Telaga — a generic term applied to Munnurs and Mutrasis and
also to the classes that are sprung from them. But the term particu-
larly denotes the aggregate of individual units derived by
crossing between members of different castes, and united together by
bonds of mutual interest and sympathies. Thus the illegitimate off-
spring of Kapu, Mutrasi, and Munnur women by the members of
higher castes, the progeny of ?uch girls of agricultural and pastoral
classes 'as are dedicated to* temples and, being debarred from mar-
riages, have taken to prostitution, the issues of girls who are sold in
rich families, or to dancing girls and brought up as prostitutes — all
these have been included among Telagas.

==Internal Structure==

The Telagas comprise the following
groups, arranged in accordance with their social grades, as far as
they are known : —

(1) Racha Telaga.

(2) Hajari Telaga.

(3) Bobbili Telag£.

(4) Telaga Chetti.

(5) Telaga Tota Balja.

(6) Chalka Telaga.

(7) Chambu Telaga.

(8) Sevak Munnur.

(9) Kasa Telaga.

(10) Telaga Uppara.

(11) Munnur Telaga.

(12) Mutrasi Telaga.

(13) Sanaiwad.

(14) Sadalwad. f

(15) Waral Wandlu.

(16) Butti Telaga.

This list is in no way complete and several other branches are
said to exist which cannot, however, be traced nor identified,
Nor is the process of development complete, fresh groups being still
evolved from the same sources and made to occupy the lowesWrank
in the social organisation of the Telagas.

Racha Telaga (Titles, 'Hajari' and"Rao') — These are found in
large numbers in the Nalgunda District. J"he name 'Racha,' ^which is
derived from the word 'Raja' (king), is probably given to the members
of this group in consideration of the highest rank they are supposed
to have held among the Telaga classes. Their supposed descent
from those who served the ancient Telugu sovereigns on military
tenure or as personal attendants, may also account for their dignified
name. The members of the group still maintain the dignity of their
rank by observing 'Gosha' (seclusion) among their women and by
taking girls in marriage from the other Tela'ga sub-castes but not
giving their own maidens in return. Sentiment against widow mar-
riage is also seen growing among them. Originally bom of mixed
parentage, the acquirement of wealth and respectable social status
appears to have enabled the Rachas to detach themselves from the
masses and gradually to attain to the high and domineering position
they, at present, occupy among the Telagas. The Rachas admit
among their community the illegitimate issue of the higher castes,
such as Brahmans, Komatis, etc. Their original calling was soldier-
ing, but they have now taken to agriculture and are landholders, Patte-
dars, Vatandars, etc. Several are Government servants, pleaders,
merchants and follow other respectable professions. They prac-
tise infant marriage. A few of the Racha families profess not to allow
their widows to remarry.

===Hajari Telagas===

They are so called because their ancestors ren-
dered service to the great zamindars and other rich people, in the
capacity of "Khansamas," errand boys and personal servants. The
Hajari Telagas are believed to have been the offspring of the men of
higher castes by the women of Mutrasi, Munnur and Kapu castes. It
is said that they havJythe surnames of their mothers, but the gotras of
their fathers, the fofJner regulating their marriage ceremony. In
mariages the brahches of the 'mango' and 'gullar' are held in speciaT
reverence. Bastards born of MunnuR, Mutrasi and Sale women by
Brahmins, Kapu, Velama or Komati men are freely admitted by them
into their group. They practise both infant and adult marriage and
allow their widows to remarry. They bury their dead with face
downwards. , In pwint of social standing the Hajaris rank with the
Rachas and the Bobili Telagas. They are now either cultivators or
tailors. Some have entered tf!e Government service.

===Bobbili Telaga===

These take their name from a village 'Bobbili'
in the Godaveri District where their forefathers rendered both persona!
and military service to the Velcimas who were once the sole occupants
of the village. It is said that they were originally Mutrasi-born, but
being soldiers and commanders of armies, they were elevated, in social
rank, above the common folk and are at present known to enjoy as
high a social position as the Hajari and Racha Telagas. They veil
their females and admit among them members of castes higher than
themselves in social standing. Unlike other Telagas, they practise
both infant and &dult marriage. Some of the members follow the
occupation of Patwegars, or silk weavers. They make good soldiers
and are enlisted in the native armies.

===Telaga Chetti===

These claim their descent from the Raja
Bhartrahari's numerous wives whose infidelity disgusted their husband
and drove him to seek a secluded life. They are divided into ten exo-
gamous groups, which are entirely borrowed from the Kapu castes.
They many their girls as infants or after they attain puberty.

===Chalka Telagas===
As their name implies, the Chalka group
are the cultivators of dry land (chalka — dryland), and as such are dis-
tinguished from Totaa Baljas, who are gardeners. This group has two
sub-divisions, those who complete their marriage ceremony m three
days and those whose marriage ceremony extends over five days.
These two classes inlerdine but do not intermarry. This is really very
interesting, as it furnishes a curious example of the process by which
fresh endogamous divisions are formed. The Chalka Telagas are as
hypergamous to Sevaks and Kasa Telagas as the Rachas and other
superior classes are to the Chalkas. Thus a Rajpa, Bobbli or Hajara
may take a wife from the Chalka class but cannot give his own daughter
to a Chalka. A Chalka on his part, may marry a Sevak or Kaj^girl
but is prevented by social rules from returning the obligation. The
natural consequence is that Kasa girls being married into higher groups
produce scarcity of women among their own group, so that the number
of marriageable boys is in excess of the marriageable girls. The
Kasas, therefore, have to look for jvives from other 'sources and
either marry, or keep as mistresses, women of highe*- castes who are
degraded from their own caste in conseqierice of indiscretions. The
issues of such unions are regarded legitimate and admitted to the full
privileges of the group. It may be observed that if any member of
ihe Chalkas becomes rich and adopts the high standard of ceremonial
sbservances adopted by Rachas or Bobbilis, he can be enrolled into
he latter groups. The Chalka branch, whose marriage ceremony
lasts for five days, are believed not to recognise widow marriage.

===Chambu Telaga===

These are a servile class attached to the
houses of rich landlords and zamindars and are so* designated because
the members of the group are supposed to have been
engaged to wait upon their masters with chambus (vi^ater-pots) when
;he latter went to relieve nature. While the male members are so
employed, the females serve, in rich families, as Adipapa' or Dasi'
(hand-maids). Such women remain unmanied and lead lives of
doubtful morality, being generally considered the sole property of
iheir masters. Their children, as well as the children of such Chambu
women as are in incestuous intercourse with high-born males, enjoy the
full rights of the legitimate members of the group. The Chambus
admit members of superior castes into their community. They recog-
lise both infant and adult marriages and allow their widows to remarry.
===Sevak Munnur===

(Synonyms Ghulam, Khidmatgar). The word
Devak means 'ghulam' or 'slave.' During the prevalence of scarcity or
famine, individuals who, in the extremity of hunger, sold themselves,
or were sold, as slaves, as also persons who were enslaved in conse-,
quence of their inability to pay their debts, originally composed
his group of the Telagas. Their ranks are still recruited by the
orogeny of girls who, under the name of 'Dasis' (hand-maids), contri-
bute portions of dowry Destowed by the brides' fathers upon the bride-
ground of rich families. So far as the connubial relation is concerned*
these Dasis remain with their masters in the capacity of quasi-wives or
mistresses and are known to be notorious for immorality and licenti-
ousness. The ranks of the Chalka Telagas are open to the members
of th^ division provided the latter adopt the same standard of ceremo-
nial purity followed by the Chalkas. Persons of superior castes, who
lose their own cartes for swme social offence, are admitted by the
members of this division into their community.

===Kasa Telagas===
These derive their name from the word 'Kasalu,'
meaning born of prostitutes. The Kasa sub-division is mainly com-
posed of individuals, either sprung from prostitutes or from girls who
are dedicated by their parents to temples and to trees and who subse-
quently become prostitutes. It is said that a Kasa girl, committing
herself with a Brahmin before marriage and becoming pregnant, can
find a husband in her own caste. Girls are dedicated to temples and
to trees and their sons iake the family names of their mothers. Members
of the Brahmiii, Komati, Balja, Kummara, Golla, Kapu, Veliama and
Bhat castes are admitted by rCasas in their castes. The Kasa girls are
married into Chalka or even in Racha families but no Chalka girl, on
the other hand, will go down into the Kasa household. TTie Kasas
recognise both adult and infant marriages and allow their widows to
remarry. They are good cooks and, as such, are in great request in the
rich Velama and Kapu families. The respectable and educated mem-
bers of the community are known as Naidus. One remarkable point in
connection with the 'Channagiri' section of the Kasa Telagas may be
mentioned. The girls of this section are married to trees and swords
and the children of such girls take the family names of their mothers
as already mentioned.

===Tota Baljis===

Cultivators and gardeners probably a branch of
Chalka Telegas who are tillers of dry land. They affect a high stan-
dard of ceremonial purity, marry their daughters as infants, forbid
their widows to remarry and do not admit strangers into their commu-
nity. These considerations have completely severed their connections
with the parent groups and have transformed them into a full blown
caste, superior, in social rank, not only to all the Telagas but to the

Kapu and munnur castes from whom the Tel^as originally sprang.
it is really curious to mark the stages of development through which
the Tota Baljis have passed. The fact, that all the
Tota Baljis belong to one gotra, Paspunollu, supports the infer-
ence that a number of families of the same gotra raised their social
level by imitating the usages of Brahmins, and that other classes,
who could not come up to their standard of ceremonial purity, .were
looked down upon as inferiors and,. in course of time, "their sense of
superiority grew so strong as to cause their complete dissociation from
their brethren. The Tota Baljis are indystrious cultivators.

==Munnur Telagas==

An illegitimate branch of Munnurs admit'
ting children of Munnur mothers and Brahmin fathers. They are
divided into two classes : (1) those who allow their widows to re-
marry, (2) those who do not recognise this practice. These two
classes interdine and intermarry, but a tendency towards complete
separation is discernible. It is also said that the Munnur Telagas are
a socially elevated branch of Chambu Telagas.

===Mutrasi Telagas===
The origin of this group is uncertain. They
may be either Mutrasis or the illegitimate descendants of the Mutrasis.
They have adopted the trade of liquor vendors and toddy drawers.

===Sadalwad Telaga===

These claim to be a branch of Munnurs who
follow the occupation of weaving Naodr (tape) and appear, on this
ground, to have been degraded from the main caste. They themselves
insist on being called Telagas, but the latter deny their claims to this
name. Men of the Gollas, Kapus, Komatis, etc., are admitted by
them. Widows are not permitted to marry again. They have no Nag-
beli ceremony. In other respects, their wedding ceremonials correspond
with those of the other Telaga castes. Veerabhadra is their favourite
deity. It is said that they carry their dead in baskets to the cremation
ground. Their principal occupation is the manufacture of lac bangles
and the weaving of Navdr (tape) and Pardds (curtains).

===Sanaiwad===

So called because they play on the sandi, a sort of
musical pipe. Although they are classed as Telagas, their origin is
involved in obscurity. They are Vibhutidharis and prefer the wor-
ship of Mahadeva to that of any other deity. Their girls are married
as infants and widows are permitted to marry again. Aradhi Brah-
mins serve them as sjiiritual guides. At the time of going round the
polu the Sanaiwad brWegroom holds in his right hand a sandi of
munnal pipe. Ihe dead are cremated with faces downwards.

===Uppari Teiagas===

As their name indicates they are dealers in
salt.

==Marriage==

The marriage ceremony is of the orthodox type cur-
rent among the other Telaga castes. Brahmins are called in to
conduct the ceremonial and incur ijo disgrace on that account. Widow
marriage is permitted by Ratha, Hajari, Bobbili, Sevak, Chambu and
Kasa Teiagas, while it is not recognised by the Tota Baljis,
Telaga Chetti and Sadalwad sub-divisions. The ceremony is simple.
On a dark night the bridegroom presents the widow with a sari, choli
and mettalu, ties pusti round her neck and provides a feast to his
relatives and friends. Divorce is permitted by those divisions who re-
cognise widow meuxiage, the divorced women being permitted to
marry by the same rite as widows.

==Inheritance==

In matters of inheritance some of the Telagas
differ from other castes of the same social standing. Where a girl is
married to a sword or dedicated to a temple she shares her father's (or
mother's) property equally with her brothers. In default of male issue,
the daughter's son becomes heir to his grandfather's property (Tot4
Balji). "Jethang", or an extra share, is given to the eldest son by
some Teiagas.

==Religion==

The Teiagas are divided into Tirmanidharis and
Vibhutidharis and are the followers of Shri Vaishanava and Aradhi
Brahmins respectively. The Hajari Teiagas are exclusively Nam-
dharis. For the rest the Teiagas entirely conform to the religion of
the Kapu castes. They honour all the Hindu gods and keep the
Hindu festivals. Narsinhalu, Shiva, Ramkrishna Pochamma and a
ho6t of minor deities receive due reverence from them. Gouramma is
worshipped by females in Kartika (September-October) with offerings
of sweets. Bana Devi and Maisamma are worshipped on Sun-
days and Thursdays, the Kumbhars officiating as priests of the deities.
Brahmins are employed for religious and ceremonial purposes. In
funeral ceremonies the Satanis are employed by Tirmanidharis and
Jangams by Vibhutidharis.
==Disposal of the Dead==
Both burial and cremation are resorted
t8 by the Telagas, the dead being disposed of in a lying posture with
the head pointing to the south. The ashes are either thrown into ^iver
or buried under a platform raised as a monument in memory of the
deceased. The adults are mourned for ten days and children for three
days. No regular sradha is celebrated but on the 12th day after
death Pindas, or balls of cooked rice or wheaten flour, are offered to
the soul of the deceased. On the Pitn AmaOas^a day (middle of Sep-
tember) libations of water are poured (kut in the namt of the departed
ancestors

==Social Status==

As has been adverted to, the social status
of the Telagas admits of no precise definition. As a general rule
amongst themselves, it varies with the degree of ceremonial purity
and the standard of ceremonial observances which each particular group
in believed to have prescribed for itself. Their pretensions to a high
origin and high social status are not, however, admitted by the agricul-
tural and pastoral castes, such as Panchi Reddi Kapus, Velamas,
Collas, &c., below whom they rank socially in these dominions.
Telagas eat food cooked by Kapus, Velamas, Qollas, &c. They
eat mutton, pork, fish, fowls and lizards and drink spirits. They do
not eat the leavings of other castes.

==Occupation==

The wealthy and educated members of the com-
munity are known as Naidus, who follow learned professions and have
distinguished themselves in all branches of the Government service. ^
The great majority of Telagas are cultivators and hold all sorts of
land tenures. Some, however, earn their livelihood as landless day
labourers. Members of this caste do not wear the sacred thread.

==Note re Kasa Telagas==

"Members of this caste (Kasa or
Dasilu) are chiefly to be found in attendance on the Zamindars and
other rich people and report says they are not unfrequently their
illegitimate children. They are not always proud of their caste and
sometimes endeavour to pass themselves off as Telagas." (Indian
Antiquary, Vol. VIII, 1879).

Telaga: Deccan - Revision history

Pdewan: Created page with "=Telaga= {| class="wikitable" |- |colspan="0"| This article is an extract from THE CASTES AND TRIBES OF H. E. H. THE NIZAM'S D..."

Pdewan: Created page with "=Telaga= {| class="wikitable" |- |colspan="0"|
This article is an extract from
THE CASTES AND TRIBES
OF
H. E. H. THE NIZAM'S D..."