Monday, May 27, 2013

BOYAR


போயர்(Boyar) அல்லது போய நாயுடு என்று அழைக்கப்படுவோர் இந்தியாவில் உள்ள ஒரு சாதிப் பிரிவினர். 1909 இல்,சென்னை மாகாணத்திற்காக மக்கள் தொகைக் கணக்குகளை ஆய்வு செய்த எட்கர் துர்ச்டன், அரசுக்கு சமர்ப்பித்த அறிக்கையில், நாயுடு என்ற அடைமொழியை பயன்படுத்திய சாதியினர் பலிஜா, பேஸ்த, போயர், எக்காரி, கவரா, கொல்ல, கலிங்கி, காப்பு, முத்துராஜா மற்றும் வேலம ஆகியோர் எனக் கூறியுள்ளார். மேலும் துர்ஸ்டன் நாயுடு தமிழில் நாயக்கர்அல்லது நாயக்கன் என்றழைக்கப்படும் எனவும் கூறியுள்ளார்.[1]
பொருளடக்கம்
  [மறை] 
  • 1 போயர் (Boyar) என்றழைக்கப்படும் (Bedar) வேட்டுவ சாதி மக்கள்
    • 1.1 மகாராஷ்டிராவில் போயர்கள்
    • 1.2 தெனிந்தியாவில் போயர்கள்
  • 2 வரலாறு
    • 2.1 இந்தியாவின் மத்திய மாகாணங்களில் போய நாயக்கர்களின் வரலாறு
  • 3 முக்கியமான அரசியல் மற்றும் வரலாற்று நிகழ்வுகள்
  • 4 குறிப்பிடத்தக்க போய நாயக்கர்கள்
  • 5 போய நாயக்கர்களின் கோவில்கள்
    • 5.1 ஸ்ரீ பூரி ஜெகநாதர் ஆலயம்
    • 5.2 ஸ்ரீ போய கங்கம்மா கோவில்
    • 5.3 ஸ்ரீ சென்னகேசவ கோவில்
    • 5.4 கோவில்களில் போய நாயக்கர்களின் பங்கு
  • 6 அரசியலில் போய இன முக்கியஸ்தர்கள்
  • 7 இன்றைய நிலை
  • 8 இன்றைய நிலையில் குறிப்பிடத்தக்கவர்கள்
  • 9 மேற்கோள்கள்
  • 10 குறிப்புகள்
போயர் (Boyar) என்றழைக்கப்படும் (Bedar) வேட்டுவ சாதி மக்கள் [தொகு]
இராமாயணம் ஒரு நாயகன்(Nayaka) = கிராத் (Kirat) = போய (Boya) = வேடர் (vedar) = பேட (Beda) சமூகத்தில் பிறந்த முனிவர் வால்மீகியால் எழுதப்பட்டது.
போயர்களின் சாதிய பெயர்கள் பின்வருமாறு அழைக்கப்படும்:-
வேடன் = வேடர் = கண்ணப்ப குல மக்கள், பேட அல்லது போய = போயர் = பேடர் = வால்மீகி. [2][3]
போயர்கள் (Bhoyar), கவரா (Kavara) மற்றும் கோஹர்யா என்பன கோழி (Kohli ) இனத்திலிருந்து பூர்வ வழியாக வந்த இனமாகும்.[4]
கோழி (kolis ) இனத்தவர்கள் மகாராஷ்டிரா முழுவதுமாக இருப்பிடமாக கொண்டுள்ளனர், இவர்கள் கிராத் (kirat) வம்சவளியினறவர்,மேலும் இவர்கள் கஹர்ஸ் (Kahars) என்றும் அழைக்கபடுவர்.[5]
கோழி (koli) இனத்தவர்களும் கிராத் (kirat) இனத்தவர்களான இராமாயணம் எழுதிய வால்மீகி முனிவரின் இனமும் ஒன்றே என்றும் மேலும் இவர்கள் சூரிய குலத்தினை சார்ந்தவர்கள் என்றும் புராணங்கள் கூறுகின்றன.[6]
கருநாடகாவில் பேடர் என்றும் வால்மீகி நாயக்கா என்றும் அழைப்பர் மேலும் தென் இந்தியாவில் போய டோரா எனும் வார்த்தை மருவி போயடுறு ஆக உருமாறி இறுதியில் போய எனும் சொல் வேடர்களை குறிக்க நிலைத்துவிட்டது.
போயர்கள், நாய்டு அல்லது நாயுடு, நாயக், டோரா (ராஜா) , டோரா பிட்டா (ராஜபுத்திரர்கள்) மற்றும் வால்மீகி என்று அழைக்கபடுவர். இதை Edgar Thurston அவர்கள் சென்னை மாகாணத்திற்கான மக்கள் துகை கணக்கெடுப்பின் பொழுது அரசுக்கு அறிக்கை அளித்த பொழுது பின்வருமாறு கூறியுள்ளார். The titles of the Boyas are said to be Naidu or Nayudu, Naik, Dora, Dorabidda (children of chieftains), and Valmiki.[7]
போய அல்லது போயர்கள் எனும் சொல் உயர்ந்த ராஜவம்சத்தை குறிக்கும் சொல்லாக கருதப்பட்டுவந்தது.இதனை சித்ரதுர்கா போய நாயக்கர்களின் வரலற்று சுவடுகளின் மூலம் அறியமுடிகின்றது, மேலும் இவ்விவரங்களினை தெரிந்து கொள்ள சித்ரதுர்கா மதகரி நாயக்கரின்வரலாற்றினை படிக்கவும்.
மகாராஷ்டிராவில் போயர்கள் [தொகு]
போயர்கள் மகாராஷ்டிராவில் போய் (bhoi) என்றும் ரமொஷி (Ramoshi) என்றும் அழைக்கபடுவர், போய் என்பது தெலுங்கு வார்த்தையான போயாவில் இருந்து மருவி வந்ததாகும், மேலும் போய் இரு வேறு பிரிவு மக்களாக பிரிதரியப்ப்பட்டனர் அவை முறையே பேஸ்த மற்றும் குன்லோடு என்பவையாகும்.தென்னிந்தியாவிற்கு புலம்பெயர்ந்த போய இனமக்கள் மகாபாரதத்தில் வரும் கங்கையின் புத்திரரான பீஷ்மரின் வம்சாவளியினராவர். இதில் உட்பிரிவினரான காஜலு (Kajale) மற்றும் கம்பளி (Kampale) இனத்தவர்கள் அடங்குவர்.[8]
மகாராஸ்ட்ராவில்[9] சில போய மீனவ சாதிகள் பெயர்கள் பின்வருமாறு:-
  1. மசிந்தர் போய - Machindar Bhoi
  2. பரதேசி போய - Pardesi Bhoi
  3. தேம்பார் போய - Dembhar Bhoi
  4. கஹர் போய - Khar Bhoi and
  5. கோழி போய - Koli (Bhoi)
மகாராஸ்ட்ராவில்[10] உள்ள கோலாப்பூரில் போய மீனவர்களின் சங்கத்தின் பெயர் தங்களது சமூகத்தின் பெயரினை முன்னிறுத்தி பின்வருமாறு பெயர் சூட்டியுள்ளனர்:- போயராஜ் மீனவர்கள் கூட்டுறவு சங்கம் லிமிடெட் (Bhoiraj Fisheries Co-operative Society Ltd) ஆகும்.
திருமணம் — போய பேஷ்ட இன மக்கள் பின்வரும் பதினான்கு பிரிவிகளுக்குள் மணமக்களை பந்தம் மேற்கொள்ள முனைவர்.
  1. கட்டேவாடு Kattewadu (stick)
  2. மம்ளிவட Mamliwada (mango).
  3. கண்டவாடு Gantawadu (bell).
  4. குண்டோடு Gundodu (ball).
  5. புசவடு Pusawadu (beads).
  6. சின்டவாடு Chintawadu (tamarind).
  7. டுன்டிவாடு Duntiwadu (pile).
  8. நாசுவாடு Nasuwadu.
  9. சீமல்வாடு Shebelawadu.
  10. பாடவாடு Badawadu.
  11. அல்லேவாடு Allewadu.
  12. குரெப்ஒமௌ GurebomoUu.
  13. பம்பரோல்லு Pamparollu. &
  14. வேமொலொள்ளு Vemolollu.
மேலும் மராத்த போயர்கள் (maratha Bhois ) பின்வருமாறு பின்வரும் இருபத்தி மூன்று பிரிவுகளாகும்.
  1. அதானே - Adane
  2. லோனரே - Lonare
  3. தம்க்ஹனே - Tamkhane
  4. லடகே - Landage
  5. நமதே - Nemade
  6. க்ஹண்ட்களே - Khandgale
  7. தகே - Dake
  8. வண்கஹிலே - Wankhile
  9. ஹிரவே - Hirawe
  10. ஜிரங்கே - Jirange
  11. கேசபுரே - Kesapure
  12. ஜம்டடே - Jamdade
  13. காஜலே - Kajale பலிஜா
  14. பபலே - Pabale
  15. புஜங்கே - Bhujange
  16. கம்பள - Kambale (கம்பளத்து நாயக்கர்) / தொட்டிய நாயக்கர்
  17. சுர்டுஷே - Surdushe
  18. சட்டே - Satode
  19. பவனே - Bavne
  20. கவண்டே - Gavande (கன்னட ஒக்கிலிக கவுடர் / ஒக்கலிகர்) (தமிழ் வேட்டுவ கவுண்டர்)
  21. பாடச்கள் - Bhadaskal
  22. கோனே - Ghone &
  23. காதமல் - Ghatmal
முதலியனவாகும்.[11]
கருநாடக போயர்கள், பேடர் (Bedar), பேந்தர் (Bendar) மற்றும் பேராட் (Berad) சூர்யகுல சத்திரிய வம்சமான வால்மீகி குலமாகிய மகாராஷ்டிரா ராஜபுதிரர்களான ரமொஷி இனமாகும்.[12]
தெனிந்தியாவில் போயர்கள் [தொகு]
கி பி பதினாறாம் நூற்றடில் கருநாடக தேசத்தினை அரசாட்சி செய்துவந்த, சித்ரதுர்கா அரச குடும்பமானது வேடர்கள் எனும் போய நாயக்கர்களின் வம்சமாகும். இவ்வேட குடும்பம் இராமாயணம் எழுதிய கிராத் (Kirat ) வம்சாவளியான வால்மீகி குலத்தினை சார்ந்தவர்களாவர். நாயக் (Nayak) எனும் பெயர், மலைமீது வேட்டையாடும் போயர் எனும் வேடர்களின் பரம்பரை பட்டமாகும்,[13]மேலும் ஓடும் நீரில் மீன்களை வேட்டையாடும் இனமான வால்மீகி மக்கள் என அழைக்கப்படும். போய பாளையக்காரர்கள் முத்துராஜா எனப்படும் ராஜூ நாயக்கரின் ஒரு பிரிவே ஆகும். முடிராஜ் இனத்தை முத்தராசி , தேனுகோல்லு, முத்துராசன், முத்திராஜுலு, நாயக், பாண்டு, தெலுகுடு, தெலுகா, தலாரி, கோழி என்று ஆந்திரப் பிரதேசதிலும், கங்கவார்,கங்கமதா,பேஸ்த, போய, கபீர், காபல்கார், கங்கைபுத்திரர், மற்றும் கோழி என்றும் கருநாடகத்தில் அழைப்பர். தமிழகத்தில் முத்திராயர் மற்றும் முத்திராயன் என்றும் மேலும் இம்மக்களை இந்தியாவின் வடமாநிலங்களில் கோழி (Koli) என்றும் அழைப்பர்.[14] இன்றைய ஆந்திரப் பிரதேசத்தின் சில பகுதிகளையும், முழுமையான கருநாடகப் பகுதிகளையும் தமிழ்நாட்டின் ஒருசில பகுதிகளையும் போய நாயக்கர்கள் பாளையங்களாக பிரித்து அரசாண்டது வரலாற்றுச்சுவடுகள் மூலம் புலனாகின்றது.[15][16]
சூரிய குலமான போய (Boya) வால்மீகி முனிவரின் கோழி வம்சாவளியினரை பின்வருமாறு அழைப்பர்:- பலிஜா, பாலிஜி, குருச்துல மற்றும் நாயுடு (Balija / Balji / Gurusthula / Naidu) என அழைப்பர். இவர்கள் மதுரை (Madura), தஞ்சாவூர் (Tanjore) மற்றும் விஜயநகர் (Vijayanagar) ஆகிய நகரங்களை தலைநகராகக் கொண்டு அட்சிபுரிந்துவந்துள்ளனர். பலிஜா இனம் இரு பிரிவுகளை உடையது.
  1. தேச (Desa )பலிஜா எனும் கோட்ட (Kota ) இனம் அரச இனம் என்றும் மற்றொன்று
  2. பேட்ட (peta) எனும் வணிகர்கள் ஆவர் மேலும் இவர்கள் காஜலு (Gazulu ) எனும் வளையல்
விற்பவர்களாவர்.மேலும் இவர்கள் பெருகி (periki ) எனும் உப்பு (salt Seller ) வியாபாரிகள் ஆவர். [17]
போயர்கள் தங்களை வால்மீகி பிராமணர்கள் என்றும் கூறிக்கொள்வர்,[18]மேலும் சேடர் (sadaru) மற்றும் லிங்கயத் (lingayat) இனமக்கள் போய இனத்தின் துணை பிரிவாகும்.[19]
சென்னையில் போய இன மக்களின் துணை பிரிவான குல்டி (Gulti) இன மக்கள் சென்னையில் சூளை பகுதிகளில் பத்தொன்பதாம் நூற்றாண்டில் வாழ்ந்ததாக வாழ்ந்ததாக 1909 இல், சென்னை மாகாணத்திற்காக மக்கள் தொகைக் கணக்குகளை ஆய்வு செய்த எட்கர் துர்ச்டன், அரசுக்கு சமர்ப்பித்த அறிக்கையில் கூறப்பட்டுள்ளது. (Gulti - A section of Boya, members of which are to be found in Choolay, Madras City.) [20]
போய இன மக்களின் ஒரு துணை பிரிவே ஒட்டர் இன மக்கள் ஆவர், அவர்கள் கல் ஒட்டர். மண் ஒட்டர், மற்றும் பாய் ஒட்டர் என்றும்,பொதுவாக நாயக்கன் என்றும் போயர் என்றும் கூறுவர், 1909 இல், சென்னை மாகாணத்திற்காக மக்கள் தொகைக் கணக்குகளை ஆய்வு செய்த எட்கர் துர்ச்டன், அரசுக்கு சமர்ப்பித்த அறிக்கையில் கூறப்பட்டுள்ளது.[21]
வரலாறு [தொகு]
திராவிட வம்சாவளியினரான போயர்கள் இந்திய பள்ளத்தாக்குகள் வழியாக இந்திய வந்தனர். போயர்கள் மிகவும் பழைமை வாய்ந்த சாதியினராவர். கி.பி. ஐந்தாம் நூற்றாண்டுகளில் இந்தோ-ஆரிய பகுதிகளிலிருந்து இந்தியாவிற்கு புலம் பெயர்ந்தவர்களாவர். பிறகு ஒன்பதாம் நூற்றாண்டுகளில் துருக்கி, அயர்லாந்து, மற்றும் ரோமனியாவிற்கு புலம்பெயர்தனர். போயர்கள் ஆந்திராவிற்கு கி.பி. ஐந்தாம் நூற்றாண்டுகளில் ஒரிசா வழியாக இந்தோ-ஆரிய பகுதிகளிலிருந்து வந்தவர்களாவர். இவர்கள் ஹிந்து மதத்தினை சார்ந்தவர்கள் மற்றும் தெலுங்கை தாய் மொழியாய் கொண்ட இவர்கள் தற்பொழுது இவர்கள் தென் இந்தியாவில் அதிகமாக வசித்து வருகின்றனர். போயர்கள் சத்திரியர்கள் கி. பி. பத்தாம் நூற்றாண்டு முதல் கி.பி. பதினைந்தாம் நூற்றாண்டுவரை சாளுக்ய, சோழ, விஜயநகர மற்றும் ஹோய்சால மன்னர்களின் சாம்ராஜ்யத்தில் பணிபுரிந்தவர்களாவர்.
ஆந்திரப்பிரதேச கக்காட்டிய பேரரசில் போய மற்றும் கம்மா சத்திரியர்கள் முசுனுரி நாயக்கர்களாக அரசாட்சி புரிந்துவந்தனர். தில்லி சுல்தான்களின் இருந்து 1326 - ஆம் ஆண்டில் மீட்கபட்டபின்னர் கிங் பிரதாப ருத்ரா அவர்களின் அரசவையில் எழுபத்தைந்து நாயக்கர்களாக போயர், வேலாம, கம்மா, ரெட்டி, தெலுகா, மற்றும் பலிஜா போன்ற வேளாண்மை சார்ந்த சாதிகளுக்கும் நாயக்கர்களாக இருந்து ஆட்சிபுரிந்தனர். பின்னர் 17 - ஆம் நூற்றாண்டில், நாயக்கர்களின் பரஸ்பர பொறாமை மற்றும் போட்டி பிரிந்திருக்க அவசிமாயிற்று, ஆகையால் போயர்கள் (Boyars /Bedars), பின்வரும் தொழில்களை செய்து தங்களை பொருளாதார சூழல்களுக்கு தக்கவாறு மாற்றிகொண்டனர். அத்தொழில்கள் பின்வருமாறு:- கொல்லர்கள், சிற்பிகள், மேன்மக்கள், தலைவர்கள், துறவிகள் , நில உரிமையாளர்கள், கோவில் சிற்பிகள், கை வர்த்தகர்கள், மற்றும் கடல் வழி தொழில்கள் செய்பவர்கள் என தங்களை வேறுபடுத்தி பல்வேறு பிரிவுகளாக பிரிந்தனர்.[22]
கர்நாடக வரலாற்றில், வேட (போய) இன மக்களை வால்மீகி மக்கள் நாயகன், பேட, தலைவர என அழைக்கப்பட்டனர். சித்ரதுர்கா, சுர்பூர், கேளடி, போன்ற இடங்களை கர்நாடகா வால்மீகி சமுகத்தை சேர்தவர்களால் ஆட்சி செய்யப்பட்டு வந்ததை வரலாற்று சுவடுகளின் மூலம் இன்றும் காணலாம். இந்த மக்கள், வால்மீகி (Valmikis) என்றும் அழைக்கப்டுகின்றனர், பேட (போய / அதாவது ஹண்டர்ஸ்), தளவர் (அதாவது பூர்வீக குடிகள்) கடந்த காலங்களில் நாயக்கர் சமூகமாக இருந்து சிறந்த ஆட்சி நிர்வாகத்தினை அளித்துள்ளது சிறப்பான ஒன்றாகும், தற்போது பேட (போய) மற்றும் தளவர் சமூகங்கள் நாயக்கர்களின் அடையாளங்களாக உள்ளன.
விஜயநகர பேரரசு (கி.பி.1300), சித்ரதுர்கா (Chitradurga) பகுதியில் "Nayakas" என்று சிற்றரசர்களால் நிர்வகிக்கப்பட்டு வந்துள்ளது. போய தளபதி Timmanna நாயகன் திறமைகளை பாராட்டி அவரின் சாதனைகளுக்காக தனது சிறந்த பரிசாக விஜயநகர பேரரசின் கீழ் இருந்த சித்ரதுர்கா அரசாட்சியினை போய திம்மன்ன நாயக்கருக்கு அளிக்கப்பட்டது. அதன்பின் சித்ரதுர்கா கோட்டை கி.பி.1562-ஆம் ஆண்டு முதல் 1565-ஆம் ஆண்டு வரை கட்டப்பட்டது, விஜயநகர நகரம் வீழ்ச்சிக்கு பிறகு, தங்கள் சுதந்திரத்தை போய நாயக்கர்கள் பிரகடனம் செய்தனர். சித்ரதுர்கா போய குடும்பம் மற்றும் பெரும்பாலான மற்ற மைய கர்நாடகா நாயக்கர்களின் எச்சங்களை தங்கள் ஆட்சியின் கீழ் கொண்டுவந்தனர். பின்னாட்களில் சித்ரதுர்கா (Chitradurga)போயர்களின் தலைநகரானது, கி.பி. பதினேழாம் நூற்றாண்டிலிருந்து பதினெட்டாம் நூற்றாண்டு இறுதிவரை ஆட்சிபுரிந்து வந்தனர். இறுதியாக 1799-ஆம் ஆண்டில் ஹைதர் அலி வசமானது, பின் நாட்களில் பிரிட்டிஷாரின் சாம்ராஜ்யத்தில் இணைக்கப்பட்டுவிட்டது.[23][24]
இந்தியாவின் மத்திய மாகாணங்களில் போய நாயக்கர்களின் வரலாறு [தொகு]
பாரத தேசத்தில் மக்கள் மற்றும் அரசவம்சமும் இரண்டு வர்கங்களிளிருந்தே தோன்றியதாக கருதப்பட்டு வருன்கின்றது, ஒன்று சூரிய வம்சம் (Solar or Sun Race) மற்றொன்று சந்திர வம்சம் (Moon or Lunar Race) ஆகும். கச்வஹா,கோழி,பாயிஸ்,மற்றும் பட்கிஜார் ஆகிய இனங்கள் விஷ்ணுவின் அவதாரம் எனகருதபடும் ஸ்ரீ ராமரின் அவதாரம் சூரிய வம்சமே ஆகும்.(Kachhwaha, Gohil, Bais and Badgijjar, are recorded as being of the solar race, descended from Vishnu through his incarnation as Rama).[25]
மௌரிய (Maurya) அரச வம்சம் சூரிய (Solar or Sun Race) குலமாகும் வம்சாவளி ஆகும்.[26]
ஆட்சிக்கு உட்பட்ட இடங்கள் : பஞ்சாப், பாட்னா, ஒரிசா மற்றும் மைசூர் ஆகியன.
ஆட்சி செய்த இடங்கள்: கி.மு.322 ஆம் ஆண்டு முதல் 185 ஆம் ஆண்டு வரை
மொழி : சமஸ்கிருதம் மற்றும் பரகிரத் (Sanscrits and Prakirats)
மதம் : பிராமனிஷம், புத்திசம் மற்றும் ஜைனிசம்
ஆட்சி புரிந்த அரசர்கள் : சந்திரகுப்தா மௌரிய, பிந்துசார, அசோக பேரரசர்தசரத சக்ரவர்த்தி மற்றும் ப்ரிஹ்றதா ஆகியோர் ஆவர். (Chandragupta Maurya, Bindusara, Ashoka the great, Dasaratha, Satadhanvan, Brihadratha)[27][28]
ஆங்கில போயர் (Bhoyar) எனும் வார்த்தை போயர் (Bhoir) எனும் வார்த்தைக்கு சமமானது, இவர்களின் மேன்மை பொருந்திய பிற பெயர்கள் மகாஜன் (Mahajan), படேல் (Patel) எனவும் இது ராஜபுத்திரர்கள் வழி வந்த பன்வர் (Panwar) எனப்படும் சாதியிலிருந்து வந்த துணை சாதி பிரிவுகளாகும். போயர் (Bhoyar) என்பது Bhor என்று பொருள்படும் Bhor என்றல் சூரிய விடியல் என்று தமிழில் மொழிபெயர்க்கலாம் மற்றும் சூரிய குலம் என்றும் பொருள்படும்.
போயர்கள் (Bhoyars) நான்குபிரிவுகளாக பிரிக்கப்பட்டுள்ளனர் அவை பின்வருமாறு:
  1. பன்வாரி - Panwari
  2. தலேவர் - Dalewar
  3. சுராசிய - Chaurasia
  4. தரியா - Dharia
மேலும் நூற்றிற்கும் மேலான குல பிரிவுகளை உள்ளடக்கியதாகும். இவர்கள் விவசாயத்தினை தொழிலாக கொண்டவர்களாக இருந்துவந்துள்ளனர். மேலும் இவர்கள் உணவை பிராமணர் அல்லாதோரிடத்தில் ஏற்க மாட்டார்கள், மேலும் நீரினை சமமானவர்களிடத்தில் பெற்றுகொள்வர்.போயர்கள் தங்களின் குழந்தைகளுக்கு பத்து முதல் பன்னிரண்டு பெயர்களை இடுவர், மேலும் அவை யாவும் சரிவர அமையாவிடில் சோதிடர் இறுதிமுடிவாக ஒரு நல்ல பெயராக நட்ச்சத்திர முறைப்படி இடுவார்.[29]
போயர்கள் மற்றும் கோழி ஒரே சமூகத்தினை சார்ந்தவர்கள் அவர்கள் முறையான விவசாயத்தினை அறிந்து விவசாயம் செய்துவந்தனர், கலை எடுத்தல், நெல் பயிரிடுதல் மற்றும் கரும்பினை விவசாயம் செய்திருந்தனர் மேலும் பாத்திகட்டி நீர்பாசனம் செய்தல் என்பன ஆகிய முறைகளை அறிந்திருந்தனர்.[30][31] கோழி (kohli ) இனத்தினர் பெரிய நீர் தேக்க அணைகளை கட்டும் தொழிலினையும் மற்றும் சிறு விவசாய வழியினரும் ஆவர்.[32]
தரியா (dharia - from Dhar , the old name of Jubbulpore country ) ராஜபுத்திர வம்சாவளியினர் ஆவர், அந்த வம்சாவளியினர் போயர் (Bhoyar ), பாலர் (Balar ), மஹார் (Mahar ), மராத்தா (Maratha ), & தெலி (Teli ) மற்றும் சாடர் (Chadar ) & கலிய (Kalia ) துனைபிரிவினராவர்.[33]
தொக்வர் (Dhokwar - Sub caste of bhoyar ) போயர் மற்றும் கோழியின் (Goali ) துணை சாதியினராவர். [34]
பன்வர் - ஒரு ராஜபுத்திர சமூகமாகும் மற்றும் பஞ்ச மற்றும் போய (Banja & Bhoya ) சமூகங்கள் பன்வரின் துணை சமூகங்களாகும் மேலும் அஹிர் (Ahir ), பிலாலா (Bhilala ), கோசாலி (Kosli ), மராத்தா (maratha ) மற்றும் மாரோரி (Marori) பன்வர் எனும் சமூகத்திலிருந்து வந்த உட்பிரிவுகளே ஆகும். [35]
அஹீர் (Ahir) எனும் ராஜபுத்திர இனத்தினை,கோலி (Gaoli), கோள (Guala),கோளகர் (Golkar),கோலன் (Gaolan), ரவட் (Rawat),கஹ்ர (Gahra), மகாகுல் (Mahakul) என அழைப்பர்
கோளகர் (Golkars) தெலுங்கிலிருந்து மருவிய கொல்லர் (Golars) எனும் வார்த்தையாகும். (The Golkars of Chanda may be derived from the Telugu Golars or graziers).
அஹீர் இனத்தவரான கோழி இனத்தவரே தற்பொழுதும் நேபாள (Kings of Nepal) நாட்டின் அரசர்களாக உள்ளனர்.
அஹீரின் துணை சாதிகளாக அஹீர் சுனார்,சூத்திர,லஹர்ஸ்,சிம்பி,செயில், குரோ மற்றும் கோழி என்பனவாகும். (In many castes there is a separate division of AhIrs, such as the Ahir Sunars, Sutars, Lohars, Shimpis, Sails, Guraos and Kolis)
கடவுளின் அவதாரமான ஸ்ரீ கிருஷ்ணர் அஹிர் என்னும் யாதவ இனத்தவராவார், மேலும் இவர் பாண்டவர்களின் உறவினரும் யாதவ (Yadava) குல அரசரும் ஆவார், மேலும் அஹீர் இனத்தின் ஒரு துணை பிரிவினரே கொவரவர்கள் (Gowara) மற்றும் கென்ட் கவரா Gond - Gowaris அழைக்கபடுவர். (In Chanda the Gowaris are admittedly descended from the unions of Gonds and Ahirs, and one of their subcastes, the Gond- Gowaris)[36]ஸ்ரீ கிருஷ்ணர் சந்திர குலத்தினை (Moon or Lunar Race ) சார்ந்தவராக இருப்பினும், அவரின் தந்தையின் வழி சூரிய குலம் (Solar or Sun Race) என்பதனை மறுபதற்கில்லை, மேலும் அக்காலத்தில் மகாபாரதத்தில் வரும் பீஷ்மரின் அவர்களின் தாயாரின் பெயர் கங்கா என்னும் பெயரினை முன்னிறித்தி போய எனும் கங்கவார் குலமும், மேலும் அதனை கங்கமாத என்றும் மற்றும் கங்கபுத்ரா என்றும் அழைக்க படுவர். எனவே அக்காலத்தில் தாயாரின் அடையாளங்களை முன்னிருத்தியே வர்கங்கள் தேன்றின ஆகையால் இந்த சூரிய மற்றும் சந்திர வம்சாவளி குலத்தோன்றல் விஷயங்கள் முற்றுபெருகின்றன. (It has not been forgotten that Krishna is sometimes given, on his father's sides, a solar pedigree ; but it is as member of a lunar dynasty, the Jadons of Mathura, that he is chiefly celebrated.) [37]
போயர்கள் (Bhoya மற்றும் கொற்கு (Korku) இனத்தவர்கள் தார் (Dhar ) எனும் நகரினை பூர்விகமாக கொண்ட வம்சாவளியினர் ஆவர். மேலும் பெப்ச (Bopcha ) எனும் கொற்கு (Korku இனம், போயர்கள் (Bhoya - Cultivator), பாரதி (Parthi - Hunter ), கோழி (Kohil - Local Cultivating Caste ), சனரியா (Sanaria - Tribe ), சௌதரி (Chaudhari - Head Man- இவர்கள் வேலம (Velama) மற்றும் கம்மவர் (Kammavar) நாயக்கராவர் ), பட்லிய (Patlia - Patel or Chief office of a village ), மற்றும் சோன்வானியா (Sonwania - one who purifies offenders among Gonds & other tribes) ஆகியோர் ஒரே ரத்த இனத்தினை (வம்சாவளியினர்) சார்ந்தவர்கள் இவர்கள் தங்களுக்குள் பெண் குடுத்து பெண் எடுதுக்கொள்ளுவர்.[38]
பன்வர் (Panwar / Puar / Ponwar / Paramara Rajput) என்பது அக்னிகுல வம்சமாக குறிபிடப்பட்டுள்ளது, அக்னிகுலம் நான்கு வகைகளாக பிரிக்கப்பட்டுள்ளது அவை முறையே:
  1. பன்வர் - Panwar
  2. சவுகான் - Chauhan
  3. பரிகார் - Parihar &
  4. சாளுக்ய அல்லது சோழன்கி - (Chalukya or Solanki) ஆகியனவாகும்.
பன்வர் இனத்தவர்கள் மல்வா (Malwa) எனும் உஜ்ஜைன் (Ujjain ) அரசர்களாவர் மேலும் தார் (Dhar) எனும் இடத்தினை தலைநகராக கொண்டு பன்னிரண்டாம் நூற்றாண்டில் ஆட்சி செய்தவர்கள் ஆவர்.[39]
சாளுக்கிய சம்ராஜியாமனது போய சாம்ராஜ்யம் ஆகும், இவர்கள் ஒரிசா தேசத்தினை கி .பி. 16 - ஆம் நூற்றாண்டிலிருந்து 234 ஆண்டுகள் 12 போய அரசர்களால் ஆட்சி செய்யப்பட்டு வந்தது.[40][41][42][43][44][45][46][47]
போய மக்கள் பூர்வீக குடிகள் என்று ராஜஸ்தான் மாநில பாலி மாவட்டத்தில் உள்ள போய கிராம வரலாற்றுச்சுவடுகள் கூறுகின்றன, மேலும் அவர்கள் மேல்குடிமக்களான ராஜபுத்திரர்கள் என்றும் கூறுகின்றன.[48]
முக்கியமான அரசியல் மற்றும் வரலாற்று நிகழ்வுகள் [தொகு]
ஒரிசா தேசத்தினை சூரிய குலமான (Solar Race ) கங்கவார் பேரரசு (Imperial Gangas) கி.பி. ஐந்தாம் நூற்றாண்டு முதல் கி.பி. பதினாறாம் நூற்றாண்டுவரை பல்வேறு பெயர்களை உடைய சூரியகுல ராஜவம்சத்தினர் ஆண்டுவந்துள்ளனர், கி.பி.1519 ஆகஸ்ட் மாதத்தில் ஒரிசா தேசத்தினை ஆண்டுவந்த சூரிய வம்ச அரசரான பிரதாப ருத்ர தேவா (Pradapa Rudra Deva) அவர்களை விஜயநகர அரசரான கிருஷ்ண தேவராயர் (Krishna Deva Rayar) சூரிய குல வம்சாவளியான போரில் வெற்றிகொண்டு சூரிய வம்ச அரசரான பிரதாப ருத்ர தேவா (Pradapa Rudra Deva) அவர்களின் புதல்வியான ஜகன்மோகினி (Jaganmohini ) அவர்களை திருமணம் புரிந்தார்.[49][50][51]

குறிப்பிடத்தக்க போய நாயக்கர்கள் [தொகு]
கண்ணப்ப நாயனார் எனும் போய தின்னடு ஒரு வேட குடும்பத்தில் பிறந்தார். அந்த இடம், கோவில் நகரமாம் திரு காளகஸ்தியில் (ஆந்திர பிரதேசம்) உள்ளது. அவர் ஸ்ரீ காளஹஸ்தியில் உள்ள ஸ்ரீபுரம் மற்றும் மும்மிடி சோழபுரம் மலைப்பாங்கான வனபகுதியில் வேட்டையாடுவதை தொழிலாக கொண்டிருந்தவர். இவர் சிவபுராணத்தில் சிறந்த சிவனடியாராக விளங்கியவர், மேலும் அறுபத்தி மூன்று நாயன்மார்களில் ஒருவராக அறியப்பட்டவர், இறைவன் சிவபிரானுக்கே தனது கண்களையே அம்பால் கொய்து சிவபிரானுக்கு அளித்தவர், அதனால் சிவபிரானின் அன்பிற்குப் பாத்திரமாகி பெரும்பேறு பெற்றவரானார்.[52][53][54]
போய நாயக்கர்களின் கோவில்கள் [தொகு]
ஸ்ரீ பூரி ஜெகநாதர் ஆலயம் [தொகு]
ஸ்ரீ பூரி ஜெகநாதர் ஆலயம் கி.பி. 16 - ஆம் நூற்றாண்டிலிருந்து இன்றுவரை பரம்பரை பரம்பரையாக சத்ரிய வம்சமான சாளுக்கிய மன்னர்கள் வழி தோன்றலாகிய போய அரச வம்சாவழி மக்களால் நிருவகிக்கப்பட்டு வருகின்றது.[55][56]
ஸ்ரீ போய கங்கம்மா கோவில் [தொகு]
பல நூற்றாண்டுகளாக பழங்குடியினரான போயர்கள் (போயாஸ்) மற்றும் யாழிகாஸ் (எளிகஸ்) ஒரு சிறுகுன்றினைச் சுற்றி காட்டுப் பகுதியில் வசித்து வந்தார்கள். அந்த பகுதிகளில் நவாப்புகளின் அடக்குமுறை மீது சீற்றம் கொண்டிருந்தனர். ஒரு நல்ல சந்தர்பத்தில் போய பழங்குடிகள் நவாப்பின் வீரர்களை அந்த சாம்ராஜ்யத்திலிருந்து விரட்டி அடித்தனர், அது அந்த மலையில் இருந்த அம்மன் ஸ்ரீ சக்தி தேவியின் கருணையால் என நினைத்து இன்றளவும் ஸ்ரீ சக்தி தேவியினை போய மலை கங்கம்மா என அழைத்து வழிபட்டு வருகின்றனர், இந்த தலம் திருப்பதி மலையருகில் சில கிலோமீட்டர் துரத்தில் உள்ளது. வருடத்திற்கு ஒருமுறை வரும் நவராத்திரி காலங்களில் திருவிழா எடுப்பர், அந்த சமயத்தில் இந்தியா முழுவதிலும் இருந்து இலட்சக்கணக்கான மக்கள் ஸ்ரீ கங்கம்மா தேவியினை தரிசிக்க வருகை புரிவர், இக்கோவில் 1990 ஆம் ஆண்டு ஆந்திரப் பிரதேச அறக்கட்டளை துறையினரால் எடுத்துக்கொள்ளப்பட்டது.[57]
ஸ்ரீ சென்னகேசவ கோவில் [தொகு]
ஆந்திரப்பிரதேசத்தில் உள்ள அனந்தபூர் மாவட்டத்தில் கடவகல்லு புத்தூர் மண்டல் எனும் ஊரிலுள்ள சென்னகேசவ கோவில் போய பாளயக்காரர்களான (Palegar / Palayakarar = Local Kings ) மேசா திம்மன்ன நாயுடு அவர்களால் 16 - ஆம் நூற்றாண்டில் கட்டப்பட்டுள்ளது, தற்பொழுது ஆந்திரபிரதேச அரசால் பராமரிக்கப்பட்டு வருகின்றது.[58]
கோவில்களில் போய நாயக்கர்களின் பங்கு [தொகு]
கோவில்களில் போய நாயக்கர்களின் பங்கு அளவிடமுடியாதது, கோவில்களுக்கான அதிகமான திருப்பணிகளை செய்துவந்துள்ளது வரலற்றுச்சுவடுகளின் மூலமாக அறியமுடிகின்றது.[59]

அரசியலில் போய இன முக்கியஸ்தர்கள் [தொகு]
மறை திரு டாக்டர் B.R .அம்பேத்கார் போய இனமான மஹார் (Mahar ) எனும் துணை பிரிவினை சார்ந்தவராவார்.[60][61]
இன்றைய நிலை [தொகு]
போயர்களை மத்திய அரசு பிற பிற்படுத்தப்பட்டோர் பட்டியலிலும், ஆந்திரப்பிரதேசத்தில் பின்தங்கிய சமூக வகுபினராக ஏ பட்டியலிலும் அறிவித்துள்ளனர், மற்றும் தமிழகத்தில் போயர்கள் (Boya, Boyas, Boyer / Boyar) எனக்குறிப்பிட்டு பிற்பட்ட மற்றும் மிகவும் பிற்பட்டோர் பட்டியலில் வைத்துள்ளனர். [62] [63] [64]
இன்றைய நிலையில் குறிப்பிடத்தக்கவர்கள் [தொகு]
  1. கள்ளிப்பட்டி. சு. குப்புசாமி - எழுத்தாளர், நல்லாசிரியர்.
மேற்கோள்கள் [தொகு]
  1. ↑ Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern IndiaV (M to P). Madras: Government Press. p. 138. Retrieved 2012-03-24.
  2. ↑ "Valmiki Research Centre". Valmiki Research Kendra, Sangrur (Pb.): Valmiki Research India (2011). பார்த்த நாள் 2012-10-12.
  3. ↑ "Medieval Indian culture and political geography". New Delhi: Ashish Publishing House (1991). பார்த்த நாள் 2012-10-12.
  4. ↑ The Tribes and Castes of the Central Provinces of IndiaIII. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 215. Retrieved 2012-10-31.
  5. ↑ "CASTES". Maharastra: Govt. of Maharastra (2012). பார்த்த நாள் 2012-10-31.
  6. ↑ "CASTES". Maharastra: Govt. of Maharastra (2012). பார்த்த நாள் 2012-11-09.
  7. ↑ Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern IndiaI (A to B). Madras: Government Press. p. 187. Retrieved 2012-10-11.
  8. ↑ CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONSI. BOMBAY: THE TIMES PRESS. 1920. p. 77-84. Retrieved 2012-10-31.
  9. ↑ "CASTES". Maharastra: Govt. of Maharastra (2012). பார்த்த நாள் 2012-11-08.
  10. ↑ "CASTES". Maharastra: Govt. of Maharastra (2012). பார்த்த நாள் 2012-11-08.
  11. ↑ CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONSI. BOMBAY: THE TIMES PRESS. 1920. p. 77-84. Retrieved 2012-10-31.
  12. ↑ "[http://archive.org/stream/cu31924088964154/cu31924088964154_djvu.txt THE CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONS]". Madras: THE TIMES PRESS 1920 (1920). பார்த்த நாள் 2012-10-24.
  13. ↑ Wilson Hunter, William (1885). The imperial gazetteer of India - Contributor: University of Massachusetts, Boston3. London: Trübner & co.. p. 428. Retrieved 2012-10-17.
  14. ↑ – CHANGE OF GROUP FROM ‘D’ TO GROUP ‘A’ IN THE LIST of B.C.s, MUDIRAJ, MUTRASI, TENUGOLLU CASTE (1994). Castes and Tribes of Southern Indiapdf. Andhra Pradesh: Government Press. p. 1. Retrieved 2012-10-10.
  15. ↑ "SURNAMES OF MUDIRAJA / MUTHURAJA COMMUNITY IN SOUTH INDIA" (2008). பார்த்த நாள் 2012-10-12.
  16. ↑ "Valmiki Research Centre". Valmiki Research Kendra, Sangrur (Pb.): Valmiki Research India (2011). பார்த்த நாள் 2012-10-12.
  17. ↑ The Tribes and Castes of the Central Provinces of IndiaII. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 108-112. Retrieved 2012-10-31.
  18. ↑ Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern IndiaI (A to B). Madras: Government Press. p. 187. Retrieved 2012-10-11.
  19. ↑ Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern IndiaI (A to B). Madras: Government Press. p. 185. Retrieved 2012-10-11.
  20. ↑ Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern IndiaII ( C to J ). Madras: Government Press. p. 308. Retrieved 2012-11-09.
  21. ↑ Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern IndiaV ( M to P ). Madras: Government Press. p. 427. Retrieved 2012-11-09.
  22. ↑ "Boya of India". PO Box38301, Colorado Springs, CO 80937: Accelerating International Mission Strategies (2012). பார்த்த நாள் 2012-10-15.
  23. ↑ "Valmiki Research Centre". Valmiki Research Kendra, Sangrur (Pb.): Valmiki Research India (2011). பார்த்த நாள் 2012-10-12.
  24. ↑ " Chitradurga: A Nayaka Period Successor State in South India". Urbana, IL 61801: Barry Lewis & C.S.Patil (2010). பார்த்த நாள் 2012-10-12.
  25. ↑ The Tribes and Castes of the Central Provinces of IndiaIV. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 413. Retrieved 2012-10-31.
  26. ↑ CHANDRAGUPTA MAURYA1. Lucknow: The Upper India Publishing House ltd .,. 1935. p. 29. Retrieved 2012-11-21.
  27. ↑ "MAURYA DYNASTY". பார்த்த நாள் 2012-11-21.
  28. ↑ "The Maurya Empire". பார்த்த நாள் 2012-11-21.
  29. ↑ The Tribes and Castes of the Central Provinces of IndiaII. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 300-304. Retrieved 2012-10-31.
  30. ↑ The Tribes and Castes of the Central Provinces of IndiaI. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 63. Retrieved 2012-10-31.
  31. ↑ The Tribes and Castes of the Central Provinces of IndiaII. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 300-304. Retrieved 2012-10-31.
  32. ↑ The Tribes and Castes of the Central Provinces of IndiaIII. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 493. Retrieved 2012-10-31.
  33. ↑ The Tribes and Castes of the Central Provinces of IndiaI. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 356. Retrieved 2012-10-31.
  34. ↑ The Tribes and Castes of the Central Provinces of IndiaI. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 360. Retrieved 2012-10-31.
  35. ↑ The Tribes and Castes of the Central Provinces of IndiaI. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 397. Retrieved 2012-10-31.
  36. ↑ The Tribes and Castes of the Central Provinces of IndiaII. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 15-25. Retrieved 2012-10-31.
  37. ↑ STATISTICAL, DESCRIPTIVE, AND HISTORICAL ACCOUNT OF THE GORAKHPUR DISTRICT.I. ALLAHABAD: GOVT.. 1880. p. 651. Retrieved 2012-10-31.
  38. ↑ The Tribes and Castes of the Central Provinces of IndiaIV. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 340. Retrieved 2012-10-31.
  39. ↑ The Tribes and Castes of the Central Provinces of IndiaIV. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 330. Retrieved 2012-10-31.
  40. ↑ INDIA, Government of Odisha (2011). [http://orissa.gov.in/e-magazine/Orissareview/2011/july/engpdf/27-30.pdf The Traditional Role of Gajapati Maharaja in Shri Jagannath Temple]. 1. Odisha: Government Press. p. 27 & 28. Retrieved 2012-10-22.
  41. ↑ INDIA, Government of Odisha (2005). [http://orissa.gov.in/e-magazine/Orissareview/dec2005/engpdf/the_celebrated_son_of_the_soil_jayee_rajguru.pdf The Celebrated Son of The Soil Jayee Rajguru]. 1. Odisha: Government Press. p. 56. Retrieved 2012-10-22.
  42. ↑ INDIA, Government of Odisha (2005). THE RAJAS OF KHURDA1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
  43. ↑ INDIA, Government of Odisha (2006). [http://orissa.gov.in/e-magazine/Orissareview/july2006/engpdf/28-35.pdf Temple Administration - Past and Present]. 1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
  44. ↑ INDIA, Government of Odisha (2004). [http://orissa.gov.in/e-magazine/Orissareview/jan2004/englishpdf/chapter8.pdf Remembering the GreatBarabati Fort]. 1. Odisha: Government Press. p. 34. Retrieved 2012-10-22.
  45. ↑ INDIA, Government of Odisha (2005). [http://orissa.gov.in/e-magazine/Orissareview/jun2005/engpdf/or_eng_pdf_2005.pdf Political Economy of Medieval West Orissa As Reflected in Oral Tradition]. 1. Odisha: Government Press. p. 4 &6. Retrieved 2012-10-22.
  46. ↑ INDIA, Government of Odisha (2004). [http://orissa.gov.in/e-magazine/Orissareview/jun2004/englishpdf/jagannath-temple.pdf Sri Jagannath Temple (Administration) Act, 1954 and Chhatisanijoga]. 1. Odisha: Government Press. p. 5. Retrieved 2012-10-22.
  47. ↑ Parama Karuna, Devi; Acharya, Rahul (2009). [http://indiaconmassimotaddei.com/1/upload/puri_the_home_of_lord_jagannatha_copia.pdf Puri The Home of Lord Jagannatha]. 1. Odisha: Jagannatha Vallabha Research Center. p. 196,217,223, & 237. Retrieved 2012-03-24.
  48. ↑ "Boya village,Pali District, Rajastan". Rajasthan: wikiedit.org (2011). பார்த்த நாள் 2012-10-12.
  49. ↑ INDIA, Government of Odisha (2005). Ancient Orissa: Rule of Kings1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
  50. ↑ INDIA, Government of Odisha (2005). Detail History of Orissa1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
  51. ↑ INDIA, Government of Odisha (2005). Glorious History of Orissa1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
  52. ↑ "THE GREAT WARRIOR TRIBES OF MUDIRAJA - MUTHURAJA" (2008). பார்த்த நாள் 2012-10-12.
  53. ↑ "Kannappa Nayanar" (2012). பார்த்த நாள் 2012-10-12.
  54. ↑ "kaNNappa nAyanAr" (2012). பார்த்த நாள் 2012-10-12.
  55. ↑ INDIA, Government of Odisha (2011). [http://orissa.gov.in/e-magazine/Orissareview/2011/july/engpdf/27-30.pdf The Traditional Role of Gajapati Maharaja in Shri Jagannath Temple]. 1. Odisha: Government Press. p. 27 & 28. Retrieved 2012-10-22.
  56. ↑ British, British Govt. (2011). British Governors-General in India / East India Company1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
  57. ↑ "Sri Boya Konda Gangamma Temple" (2012). பார்த்த நாள் 2012-10-12.
  58. ↑ "Chenakesava temple,Kadavakallu puthur mandal, Anandpur, AP." (2012). பார்த்த நாள் 2012-10-15.
  59. ↑ "South Indian Inscriptions" (2007). பார்த்த நாள் 2012-10-12.
  60. ↑ "CASTES". Maharastra: Govt. of Maharastra (2012). பார்த்த நாள் 2012-11-09.
  61. ↑ "Valmiki Research Centre". Valmiki Research Kendra, Sangrur (Pb.): Valmiki Research India (2011). பார்த்த நாள் 2012-11-09.
  62. ↑ ANDHRA PRADESH LIST OF SOCIALLY AND EDUCATIONALLY BACKWARD CLASSES, BACKWARD COMMUNITIES GROUP-A (2009). Castes and Tribes of Southern Indiahtml. Andhra Pradesh: Government Press. p. 1. Retrieved 2012-10-10.
  63. ↑ ANDHRA PRADESH LIST OF SOCIALLY AND EDUCATIONALLY BACKWARD CLASSES, OBC. CENTRAL LIST OF OBCs FOR THE STATE OF ANDHRA PRADESHpdf. Andhra Pradesh: Government Press. p. 2. Retrieved 2012-10-10.
  64. ↑ MBC CLASSES, BC. TAMILNADU STATE BC LISThtml. Tamil Nadu: Government Press. p. 1. Retrieved 2012-10-10.

Saturday, January 8, 2011

A boyar, also spelled boya, meaning Hunter or Warrior, denotes the leader of a group or head of a territory. Boya is called a Boyar in Tamil Nadu. They constitute the Kshatriya or Warrior class of India and are believed to have originated from an ancient people called the Kirata (Sanskrit: किरात), a generic term in Sanskrit literature for people who lived in the mountains, particularly in the Himalayas and North-East India Origins Map of "Bharatvarsha" (Kingdom of India) during the time of Mahabharata and Ramayana. (Title and location names are in English.) The Boya caste corresponds to the Kiratas people, described in the Kirata-Parva and Vana-Parva of Mahabharata as warriors, hunters and mountain dwellers. They belonged to one of the hill tribes who subsisted by hunting and maintaining small armies. According to mythology, the geographical position of the Kirata kingdom was near Nepal and Bhutan. In the Mahabharata, Bhima meets the Kiratas east of Videha. The dwellers of the Himalayas, especially the eastern Himalayas, were called Kiratas.[2] They are described as "gold-like", or yellow, unlike the Nishadas or the Dasas, who were dark.[3] Kiratas are described as being so powerful that even Lord Shiva is said to have taken the Kirata form. [edit] Etymology of the Russian word "Boyar" The Boyars migrated from Indo-Iran around 5th century BCE to the Indian sub-continent, and in the 9th century to Turkey, Ireland and Romania. The use of the word "Boyar" in other languages, notably Russian and Bulgarian, is thought to be related to the Indian tribes who migrated via Turkey to Slavic lands. The Russian word Boyar is considered to be etymologically related to the Indian word, arriving in the Russian language via Turkic. It is thought to be composed of the roots bai("noble", distinguished) and ar ("a nobleman");.[4] Another explanation for the Russian term is that it originates from the Turkic title boila ("noble"), which is attested in Bulgar inscriptions [5] and rendered as boilades or boliades in Greek or Byzantine documents.[4][6] [edit] History In ancient Hindu scriptures, The Himalayas are referred to as the "Kirant Desh", or "the Land of Kirants". ([4]) ([5])([6]).([7]) The term "Kirat" is a corrupt form of kiriat, kiryat, or kirjat, which means a fort or town in the Moabite language of the Mediterranean region. When their number increased, they built many forts and towns and called them Kiriat-hime, Kiryat-yarim, Kirjath-arba, Kiryat-baal, Kiryat hujro, Kiryat-sanna and kiryat-sapher, which indicate the meaning of the town or fort of the forest or the town of the god Baal, or the town of Books, or the town of palm trees. The residents of the above noted towns started calling themselves “Kereti”, which later became keratite or the kerite tribe. The kereti people led a nomadic life and gradually spread towards the eastern and north-eastern countries. In 2400 BC, a branch which came to Mesopotamia or Assyrian country, intermingled with the ashur people and formed one nation with them. Later, they migrated to northern India and the Himalayan region via Meydia and Nisa of Northern Persia, with title of Kirat-Ashur tribe. In Sanskrit texts, the Kirat people is included among the Yavanas, Pallavas, kochas and Pulinda races. The Greek had also known the kirats by name Kirhadai. The Kirat-Ashur were great hunters, and preferred to live in the mountainous countries of Kabul, Kashmir, Karakoram and other Himalayan Regions. There were certain principalities which were definitely styled as Nishada in the Epic and Alavaka in Pali texts and were doubtless of non-Aryan origin.[7] The Biblical atlas and scripture Gazetteer of the religious tract society of London proves that the Assura people were situated on the eastern bank of the river Tigris, bounded on the south by Susa, the capital town of Elam, or southern Persia. As a kingdom, it is often said to have been founded by Ashura or Assura, the second son of Shem and the second grandson of Noah, who, on leaving Shinar, or Babylon, traveled northwards and founded Nineveh, the capital town of the Ashur land, or Assyria, in 2400-2300 BC. The history of the Ashur people mentions that they originated from Babylonia, but later on, received Semites and became one nation with them, and they were called the Keratite or Kirat people. In the book bharat ka brihat Itihas, by Pandit Bhargava, mentions that the Assyrians ruled the Indian tribes. This fact is also proven in Rigveda (10/99/10) by showing that the Ashur kings had colonies in the Indus Valley and Saurashtra. Their ruler was Danavendra Aruru and they had a good connection with Mohenjo-daro and the Harappa civilization. This colonization existed for thousands of years before Vedic period. In 606 BC, the last king of Kirat-Ashur people of Assyria, Sin-Shar-Ishkun, perished in a fire in his palace. From that time, the Kirat-Ashur people disappeared as a nation and their territories were divided by the Greeks, Romans, Babylonians, Persians, Turks and Indians. After many years, the Indian Kirat-Ashur people were converted into Rajput Hindus. According to Richard Temple "the population now as the rajputs, are not of Aryan origin, but various descents, generally foreign, though sometimes aboriginal origin occurred during various invasions, a great number of miscellaneous tribes from the north and west had settled in India, each with its ruling family and its people, and thus were set up as clans held together by a highly developed sense of chivalry. The same process had taken place in the case of the more closely knit and more powerful of the aboriginal tribes."[citation needed] [edit] Hindu This section does not cite any references or sources.Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (July 2010) By the 7th century AD, all of the many tribes in the region now known as India had become thoroughly converted to Hinduism, and had adopted the Hindu law of “Right conduct” (Dharma). All of the ruling families of the tribes were taken into the Aryan Hindu fold and became Kshatriyas. The Kirat-Ashur people who made their permanent settlements in the mountain region continued to abide by their original culture and civilization. Buddhist writers refer to other Yakkha principalities besides Alavaka. The Kirat Vansvali mentions that after twelve generations, one branch of Kirat people migrated from the Indo-gangetic plains to the Himalayan region and the other branch migrated to Sri Lanka, or Ceylon, to south. The origin of the Kirat people of Nepal can be traced back to the combination of three races; the Khambongbas, or the Khambos; the Tangsangthas, or the Mongols; and the Munaphens, or the Chinese. Kiratas, or Kirants, were indigenous people who were skilled in archery and were brave warriors. Before the advent of the Kirants, there was Ahir and Abhir rule in the valley. Yalambar, or Yellung Hang, the first Kirant King, overthrew the last king of the Abhir dynasty, Bhuban Shima. Thus, after defeating the last ruler of the Abhir dynasty, Yalambar laid the foundation for the Kirata dynasty, that lasted for about 1225 years. When the Kirants occupied the valley, they made Matatirtha their capital. The Kirant kingdom, during the rule of Yalambar, had extended to Tista in the East and Trisidi in the West. It is said Yalambar had gone to witness the battle of Mahabharata between the Pandavas and the Kauravas. He was so brave and powerful that Lord Krishna beheaded him prior to the battle, suspecting that he might fight for the Kauravas. The Kirants revere him as the "God King". In the chronicle of Banasawali, William Kirk Patrick mentions that "the Kirata rule existed from about 900 BC to 300 BC". During this long period, altogether 29 Kirata Kings ruled over the country'. The twenty-nine Kirant kings, in chronological order, were Yalambar, Pari, Skandhar, Balamba, Hriti, Humati, Jitedasti, Galinja, Oysgja, Suyarma, Papa, Bunka, Swawnanda, Sthunko, Jinghri, Nane, Luka, Thor, Thoko, Verma, Guja, Pushkar, Kkeshu, Suja, Sansa, Gunam, Khimbu, Patuka, and Gasti. It was during the rule of Jitedasti, the 7th Kirant king, Lord Gautama Buddha visited the valley with his several disciples. He visited the holy places of Swayambhu and Suheswari and preached his religious gospels. Kirants in the valley refused to follow his doctrine, but welcomed Lord Buddha and his disciples. It is also said that King Jitedasti had helped the Pandavas in the battle of Mahabharata. This shows a historical anachronism, because according to another legend, the battle of Mahabharata had taken place during the regime of King Yalambar. During the rule of the 4th Kirant king, Sthunko, at about 2250 BC, the Indian Emperor Ashoka had his inscriptions engraved on rocks and a stone-pillar. The pillar, known as Ashoka-pillar, still stands in Lumbini, the birthplace of Gautama Buddha. Emperor Ashoka also came to the Kathmandu Valley, accompanied by his daughter, Princess Charumati. During his stay in the valley, he built four stupas in four directions, and one in the center of Patan. These monuments speak of Ashoka's visit to the valley. He arranged his daughter Charumati's marriage with a local young Prince named Devpal, who lived at Chabahil, near the Pashupatinath temple area. Later, Charumati built the towers of Devpatan, after the death of her husband, in his memory. Charumati, who later became a nun, also erected a convent where she resided and practiced the doctrines of the Buddha. Buddhism thus entered Nepal and flourished during the liberal rule of the Kirant dynasty. Like Buddhism, another religious doctrine, Jainism, was being preached at the same time by Mahavir Jain in India. In this regard, Bhadrabhau, a disciple of Mahavir Jain came to Nepal in about 300 BC, when the 17th Kirant king, Jinghri, was ruling. Jainism did not become as popular as Buddhism in Nepal. When the 28th Kirant king, Patuka, was ruling in the valley, the Somavamshi ruler attacked his kingdom many times from the west. Although he successfully repelled their attacks, he was forced to move to Shankhamul from Gokarna. He built a royal palace called "Patuka" there for himself, of which only ruins in the form of mound remain. "Patuka" had changed Shankhamul into a beautiful town. The last king of the Kirant dynasty was Gasti, who proved to be a weak ruler and was overthrown by the Somavamshi ruler Nimisha. This brought the end of the powerful Kirant dynasty that had lasted for about 1225 years. After their defeat, the Kirants moved to the eastern hills of Nepal and settled down there, divided into small principalities. Their settlements were divided into three regions; namely, "Wallo-Kirant" or "near Kirant", which was to the East of Kathmandu; "Majh-Kirant" or "central Kirant"; and "Pallo-Kirant", which was to the far east of the Kathmandu valley. These regions are still heavily populated by Kirants. Many Kirant people moved to Indus valley in 300 BC in search of advanced civilization, where they were called the 'Boya' ( meaning : mountaineers / hunters / warriors). Also, a village called Boya exists in the Bhojpur District, Nepal. [edit] In South India The Boya warriors migrated from the Indus valley after the Sarasvati River dried up(Sanskrit: सरस्वती नदी sárasvatī nadī). The Sarasvati River is one of the chief Rigvedic rivers mentioned in ancient Hindu texts. The Nadistuti hymn in the Rigveda (10.75) mentions the Sarasvati between the Yamuna in the east and the Sutlej in the west, and later Vedic texts, like the Tandya and Jaiminiya Brahmanas, as well as the Mahabharata, mention that the Sarasvati dried up to become a desert.([8]) Boyas bounded to mountainous regions in south-eastern peninsula near the Orissa-Andhra region. The original population of Boyas was mixed with various linguistic groups later, such as the Telugu speaking community, and spread to all southern states. These Boya warriors served as the military regiment and chiefs between 10th century to 15th century in Chalukya, Chola, Vijayanagar, and Hoysala empires. The eastern Chalukyan empire’s court was essentially a Republic of Badami, and the administrative subdivisions were known as 'Boya-Kottams'. Boya-Kottams existed across the southern states right from 5th century, according to Kakatiya inscriptions. Boya-Kottams held assignments of land or revenue in different villages. Chola-Chalukyas used the titles 'Udayar' or 'Odeyar' for chieftains at certain periods of time, which included Boya Chieftains. The Musunuri Nayaks were Boya and Kamma warrior chieftains in the Kakatiya army who regained Andhra in 1326 from the Delhi Sultanate in the aftermath of the Kakatiya defeat. King Pratapa Rudra’s Kakatiya kingdom was aptly served by seventy five chieftains called Nayaks. The Nayaks, who belonged to various agrarian castes such as Boyar, Velama, Kamma, Reddy, Telaga, and Balija, were divided by mutual jealousy and rivalry, but were valiant cousins. The Chitradurga Palaegar (Polygar) family was of the Beda, or Boya, caste and belonged to one of the hunting hill tribes. According to one tradition, three Boya families emigrated from Jadikal-durga, in the neighbourhood of Tirupati, and settled at Nirutadi, near Bramhasagara, at about 1475 AD. They are said to have belonged to the Kamageti family. The son and the grandson of one of these was named Hire Hanummappa Nayaka and Timmanna Nayaka, respectively. There were many battles in the reign of this Nayaka between Chitradurga, Harapanahalli, Rayadurga, and Bijapur, in all of which the Nayaka had splendid success. ([9]) Sri Krishnadevaraya was ruling over the Vijayanagar empire from 1509 AD to 1529 AD. In about 1562, there were very well-known Nayakas in the Vijayanagar army were 'Boya Ramappa' and 'Tipparaju', the Boya chief of Pulivendakonda and the palaegars of Kotakonda-Kappatralla. In about 1517, Chitradurga Fort was given by Vijayanagar ruler to a Boya chief. It became a tributary to Bijapur after fall of Vijayanagar. There were portraits of ‘A Boya of Rank’, a member of the royal caste (related to royal family) of Chitradurga Nayaks who was documented by Colin Mackenzie.([10]) These princes and Boya chiefs were invariably valorous in battle, merciful and generous to their enemies, wise and discreet in their administration, far-sighted in their policy, thoroughly religious and orthodox in their belief and liberal to a fault. These powerful chieftains had some French engineers in their service and built very strong fortresses and other public utilities as standing monuments of their glory. Chitradurga Fort Rayadurg and Kalyandurg are two important forts which were ruled by Boya Palaegars. The name Kalyandurg came from Boya Kalyanappa, who was a Palaegar in the 16th century. Rayadurg was originally a stronghold of Boya Palaegar, which was very turbulent during the Vijayanagar rule. Kalyandurg was under the rule of Sri Krishnadevaraya and was a part of Vijayanagar Empire.([11]) In 1786, Harapanahalli, a town in the Bellary District, was in possession of a powerful Palaegar of the Boya caste. One of the descendants married a daughter of Palaegar of Chitradurga. The Palaegars at different times paid tribute to the Nizam, Morari Rao of Gooty and the Peshwa. The fort was deserted and now in ruins. Later, in 17th century, the Boyars distinguished themselves as smiths, sculptors, nobles, leaders, priests, landlords, temple sculptors, arm traders, and seafarers. [edit] British era The fall of the Vijayanagar empire was followed by conflict between the British Indian rulers and the rulers of Hyderabad and Mysore, and more incidents took place over the Rayalseema districts. Battling armies and warlords both hired Boyas to serve their causes, and the local people too needed their help to protect them against the marauding soldiers from outside the region. By the time the British brought the entire region into their control by the beginning of the 19th century, there was a residue of a social practice; men of the dominant sections would gather an armed gang around them to assert their power, enforce their writ in the village and fight off challengers to their power over society. While the palaegars were mostly of non-cultivating communities such as Boya and Patra, the practice of establishing dominance and exercising power through the force of armed gangs became a characteristic feature of powerful landed communities, generically described as Kapu (husbandman), but mainly of the Reddy caste in recent decades. The British, who successfully put an end to the palaegars by a carrot-and-stick policy, found to their dismay that this residue continued to disturb their notion of rule of law. The Britishers christened the boya gangs "village factions", a name that continues to be used to this day. Some got settled in Karnataka and later migrated to Maharashtra. The word 'Bhuyal' in Berad's language seems to have originated from Boya, though it is known in Maharashtra as Ramoshi-Berad, and the name 'Ramoshi' is not older than 100–200 years. Innumerable Boya Berads sacrificed their lives in uprisings against the British. History knows very few names. The important names are: 1820-1831— Umaji Naik, Bhulaji, Pandu Naik revolted in Pune, Nagar, Nasik, Satara, Solapur, Kokan. Most of participants in these rebellions were Ramoshis. 1817— In the Gokak and Pachapur regions of Karnataka, Nayaks organized and rebelled. They were mostly Berads. The revolt of Kittur Channamma and Sangoli Rayanna in Karnataka had mostly Berads. 1817— Trimbak Dengale's revolt in Pune by Sardars in Peshaai- mostly Ramoshis, Bhils, and Kolis. 1857- Uprising of Rango Bapuji Gupte in Satara in the name of Chatrapati of Satara. Centres established for recruitment where Ramoshi Koli and Mangs were in majority. Two Madane Brothers of Ramoshi wadi (Koregaon Satara) and Nana Ramoshi of Kundal were killed by cannon. Many Ramoshis from Tasgaon in Bijapur Taluka participated. 1844-50— Tukaram and Mahankal, two sons of Umaji Naik, revolted. 1857- Berads of a village in the Halgali District, including Bijapur Karnataka, revolted against the Disarming Act. 19 Berads were hanged at Mudhol. 1857— Raja Venkatappa Nayak died in a rebellion in the Shurpur Gulbarga District. 1870—1880- Rebellion of Vasudev Balwant Phadake, was participated by mostly Ramoshis. The leader was Daulati Naik, who died in fight against Capt. Daniel in Tisubai Hills. Hari Ramoshi was hanged at Jejuri and Berads at Mudhol. 1910— Veer Sindhur Laxman rebelled against Sansthanik at Jat, but was betrayed and killed. Vajya - Baijya - fought against Saranjamdar at Kukudwad District of Satara. 1942 - 'Quit India' movement and formed 'prati sarkar' - parallel Government. Most Ramoshis of Satara Sangali Pune Districts participated. [edit] Boyas in medieval Andhra history The Boyas were not a homogenous people. They were divided into several groups which are mainly occupational. Among the Boyas there are two main divisions, Uru boyas (village Boyas) and Myasa boyas (grassland Boyas), and each of the above categories is sub-divided into a number of exogamous groups such as Yenumula Varu (buffalo men), Mandala Varu (herdsmen), Puva Varu (flower men), and Meena Varu (fishermen). Such divisions among the Boyas does not appear to have been of recent origin but has been coming down from early times. It is in the early Eastern Chalukyan records of the late 7th century in which the earliest inscriptional evidence about the Boyas and their names suggest that even during that distant past, the Boyas were divided into occupational groups. The Reyur grant 115 of Vishnuvardhana II (A. D. 673-'81) introduces names such as Manda Sarma, Kappa Sarma of the house of Alaboya, Koilboya, Manduboya and Pululurboya. 'Puluru' means 'grass' in Telugu and the Pululurboya might have belonged to the Mysaboya sect. 'Manda Sharma' might be Mandalavaru (herdsmen). 'Mandhu boya' means medicine man, whereas 'Koil boya' (temple man) means priest. The Koneki plates 14 of the same king give the name 'Pati Sharma'. As pati in Telugu means flowerbed (Pati-fertile, mannu-soil), Pati Sarma may be taken to have belonged to the 'Pulavaru Boya' section, It is further observed that Boyas did not engage Brahmins in their religious activities, as they had their own priests 15, The Reyur record noted above mentions 'Koil boyas'. ‘Koil’ means temple and the 'Koil boyas' may signify the existence of priestly class among the Boyas as early as the 7th century AD. 'Koil boya’s' consisted of two gotras, one of 'Bharadwaja gotra' and the other of 'Gautama gotra', and thus the record suggests that there were different family groups in each of the Boya castes. The Boyas appear to have been Saivite by faith. Siva is known as the god of Nishada. Curiously, the human form on the famous Gudimallam Linga, probably the earliest in South India, assigned to 200 BC, unmistakably betrays the physical features of Nishada. In this Kalahasti Mahatyam of Dhurjati, a Telugu poet of the 16th century describes Kannappa who worshipped Siva with his own eyes, as the son of a Boya chief. In his short note on the Boyas, Dr. N, Venkataramanayya remarks "minor communities like the Boyas are occasionally mentioned in the inscriptions but (they) were far down in the scale of civilization and the part played by them is indeed very insignificant". R N. Nandi on the other hand, holds the view, on the basis of the Eastern Chalukyan records that the Boya tribe was transformed into the caste of Boya Brahmins and for considerable time retained their identity in the same way as the Goragas or Saivite Brahmins. But, with a careful examination of the available epigraphy and evidence, it was revealed that the Boyas played an interesting role in the political and social history of Medieval Andhra. It was a story of several sections of the Boyas giving up their aboriginal habits and entering into the fold of the neighbouring Brahminical social order, gradually rising in the scale of civilization and social ranking and getting absorbed not only into the priestly class but into the ruling, trading and agricultural classes, ultimately losing their tribal identity. By about the 7th century A D., the Boyas appear to have reaped the fruits of acculturation, resulting from their nearness to and contracts with the neighbouring civilized societies in Andhra, Karnataka and Tamil Nadu. The Eastern Chalukyan records of the 7th century AD suggest that the Boya priests emulated their counterparts in the Brahmincal society in mastering vedic learning and performing Vedic rituals. Most of them added the suffix Sharma to their names, which may be taken to mean 'Vedic Scholar'. The Kondanagur plates 23 of Indravarma (AD 673) refers to Somayajula. The Koil Boya of the above record suggests that the Boyas had built temples of their own and had priests for conducting worship in them. It was the period when Brahmanism developed into theism of the puranic type, with a temple as the centre of religion, and there was brisk temple building activity in the Pallava and Chalukya kingdoms between which the Boyadesa was interposed. Again, it was during this period, that the devabhogas and brahmadeyas multiplied and the resultant compulsions of expanding agriculture and trade at almost imperative to admit the aboriginals, like the Boyas, into the fold of the peasant communities, such as the Sudras of the Brahmanical system. Devotion, or Bhakti, was of prime importance in sects of 'Saivism' and 'Vaisnavism', which were gainng widespread popularity through the propaganda of the 'Nayanmars' and the 'Alwars', and was the philosophy of the Sudras, or lower castes, and it provided for their active participation in the year-round temple festivities, thereby working for their intellectual elevation and social ranking. Politically, the Boyas, by this time organised themselves into twelve Kottams. The word Kottam is frequently met with in the Tamil inscriptions in the meaning of a sub-division of Nadu. The word Kottam means a fortress and they normally developed around a fortified town and were ruled by a chieftain. The Boya chieftains were known as 'Doras' or 'Simhasana Boyas'. Of all the twelve forts, according to the Addanki record of Pandaranga, the general of Gunaga Vijayaditya (AD 848-891), Kottam appears to be the strongest and the most important. It is probable that the Boya kingdoms formed a loose confederacy under the leadership of the chief who held Kottam Kandukur, which was another stronghold of the Boyas. Both Pallavas and the Vengi Chalukyas coveted to occupy the Boyakottams, as a result of which it frequently changed hands until about the middle of the 9th century, when Pandaranga destroyed the Boya strongholds and evicted the Boyas. Almost from the time of the founding of the Vengi kingdom, the Eastern Chalukyas appear to have cast their greedy eyes on the Boyakottams. Their second king, Jayasimhavallabha (AD 643-673), issued his Pedamaddali plates 30 from Udayapura, identified by scholars with Udayagiri in Nellore district 31 evidently in the Boya viharadesa. Jayasimha took the proud title Vijayasiddha (scorer of victory) and his Polimburu plates 32 were issued from Vijaya skandhavara (victorious war camp). He was silent about the name of the king on whom he waged the war and scored the above victory, but it can be surmised that in his effort to expand his kingdom southwards, Jayasimha came into conflict with the Boyas and defeated their chief. With this victory in Jayasimha, the Vengi kingdom extended southwards beyond the very heart of the Boyakottams. The records of the immediate successors of Jayasimha; Indravarma (673), Visnuvardhana (673-681) and Sarvabkasraya Mangi (673-705) suggest that they were left with the problems of consolidating the authority of Vengi in the newly conquered Boyakottams. Ever since the conquest of Vengi (AD 616), the Chalukyas appear to have adopted the statesman-like policy of winning the loyal support of Boya Brahmins by granting them Brahmadesham and Agraharam, and through their good offices hoped to get the people of the region reconciled to the newly established Chalukyan authority. The successors of Jayasimha appear to have carried this policy into the Boyakottams, and in their records it is shown that the villages that were granted are situated in Karmarastra, within the Chalukyan kingdom, but not far off from the Boya Kottams. The names of most of the Brahmin donors were non-Sanskrit, such as Badi, Pala, Jetti, Eddonde, Gabota etc(in Reyur grant). In several cases, as in the Chandalur plates, the donors are not mentioned by their personal names. Village names with the suffix boya are used as aliases. In the Koneki grant, four beneficiaries are referred to merely by their proper names suffixed by Boya, and seven are referred to merely as the boyas of different villages. But in the case of one of these four, the original village name is also mentioned. Madisarma, also known as Patiboya, is also called Kummunurboya. Kummanur is identified with Konur in the Settenapalli Taluk, Guntur District (Kammarastra). Among these Boya Brahmins, the most popular gotras are Kaundinya, Bharadwaja, Kashyapa and Parasara. These gotras are not recorded in many cases, and out of the 74 Brahmins in the Reyur grant, 24 are without gotras. Five of the donors of the Chandalur record belong to the Kaundinya gotra, and the sixth one belongs to Kalabava gotra. The word Kalabava does not sound like the name of a gotra, though the Kalabavas are classed as a subdivision of Viswamitra. R, N. Nandi points out that Kalabava in Kannada and Kalabava in Malayalam means a species of shrub bearing edible black berries. Kalabava might be identical with Carissa Carancia and it was the totem or symbol of a section of the Boyas. The Kalabava gotra thus contains a clue to the aboriginal origin of the Brahmin family. The foregoing account reveals that the donors in the above grants with 'boya' suffix or alias were in a fairly advanced stage of Brahmanisation. Consistent with the Eastern Chalukyan policy, the officers in charge of the administration of the Boya Kottams gave the Boya Brahmins land grants to encourage them to settle down in different villages of Karmarastra almost adjacent to the Boya viharadesa as "a second line of defence 44" to the Eastern Chalukyan authority. As we do not come across Boya Brahmins in the subsequent records of the dynasty, the only exception being that of the Bezwada grant of Chalukya Bhima, it may reasonably be assumed that they gradually lost their tribal identity and merged with the traditional Brahmin families of the region, thereby gaining equality with them in ritual purity. The village names which they had earlier used as aliases were retained or changed into their surnames. It may be noted that most of the present day Brahmin families of Andhra have village names as surnames. Caste Hierarchy in Kakatiya society According to a medieval inscription in the Kakatiya kingdom, there was considerable fluidity among half of the male titled population. An analysis of the variations listed confirms the existence of distinct social classes within which specific sets of titles circulated. One set are the secular Brahmans, who used titles like 'Pregada', 'Mantri' and 'Raju' interchangeably. Only once did a person whose father have the status title 'Boya' enter into this exclusive category. A circumscribed royal or noble class in which the titles 'Maharaja' and 'Raju' rotated can also be distinguished. Two sons of 'nayakas' were able to be in this group, but ‘Setti’ (merchants-artisans) formed another fairly restricted set with just one case of crossover (a 'Setti' father with a 'boya' son). The most fluid of all were the 'Reddi', 'boya' and 'nayaka' categories. 'Nayaka' and 'Lenka' fathers, a military title for Kamma, could have 'Reddi' offspring, while 'nayaka' could come from 'Reddi', 'boya' or 'Kamupati' (Head of army) families. The transverse of boundaries between these status groups also characterizes female donors in inscriptions. A woman had a father who was a 'nayaka', but was married to a 'Reddi'. Another had a 'nayaka' husband but was the daughter of a 'boya'. A third woman was the sister of a 'nayaka' and wife of a 'Reddi'. Marriage patterns indicate much interchange among members of the 'nayaka', 'Reddi' and 'boya' statuses. Additionally, several 'nayaka' daughters became the wives of 'Raju's', 'Maharajah's' and 'Rautus' or 'Rao's'.[8] SON FATHER MaharajaRajuNayakaReddiBoyaLenkaPregadaAmatyaBhattaBhaktaDasa RajuMaharaja, NayakaBoya, Kamupati, ReddiNayaka, LenkaNayaka , SettiReddi, BoyaMantri, Raju , BoyaRajuPanditaSettiReddi, Raju Inscriptions from the Kakatiya through Vijayanagar period in Andhra suggest an even more complicated picture in which occupational identity, an important component of caste, played a major role in the construction of social identities in ways that crosscut heredity. Thus, the title ‘setti’ was used to identify diverse merchants and artisan communities across the south, while ‘Boya’ was a generic title that indicated herder, warrior and chieftain. Today 'Setti' are called as 'Shetty', 'chetty' and 'chettiar'. [edit] Boya sub-titles as Bedar / Ramoshi / Nayak / Palaegar According to the Rajguru of the Sholapur princely state, Bedars or Boyas come from Tamil Nadu, having migrated to Karnataka during Vijaynagar rule. Names of 14 ancestors are known to him but not their locations. The last was 'Goshti Pid Nayaka', a contemporary of Shivaji Maharaj. This means that the history dates back to 800 years from Shivaji's known date of 1630 AD. Epigraphs from the 8th to 11th centuries mention 'Boya - Bedar', as they were from the Hunter - warrior community who were called as 'Nayaks'. During Vijaynagar rule, these Nayak kings were assigned the duty of protecting the province of Tungabhadra. After the fall of Vijaynagar, the kings of Sholapur became independent and only came under Bijapur court in name. The Bijapur court was always afraid of Beda Nayak Kings. Later, during the Maratha - Moghul conflict, Nayak kings played an important role. After the fall of Sambhaji and migration of Rajaram to Gingee, the Moghul-Maratha conflict spread from Narmada to Tamil Nadu and from the east to the west coast. Moghul Emperors realized that they were fighting with a hurt identity in 1695, but it was not possible for them to turn back. During this conflict, Bedar Nayaks also played an important role, as the families of all important Maratha Sardars and their treasury was in Vagana-gera (or Wakin-kheda), the capital of these Nayak kings. Therefore, King Aurangzeb had to fight the last battle of his life against Bedar Nayaks of Vagana-gera during 1705 and 1706. Today's Ramoshi in Maharashtra was earlier called the Boya, Bedar and Vedan. ([12]). Ramoshis of Maharashtra have come from mostly Karnataka and their surnames are the same as Bedar-Ramoshi of Karnataka. Their original language is southern and they first got settled in Karnataka, later migrating to Maharashtra. The word 'Bhuyal' in the Bedar language seems to have originated from Boya. Though it is known in Maharashtra as Ramoshi-Bed, the name 'Ramoshi' is not older than 100–200 years. 1. Maharashtra -- Ramoshis are Bedars or Boyas and did not originate from 'Ram vamshi'. It is in use for only 200 years, before being called Boya or Bedar, as mentioned during rule of Peshawas. 2. Andhra Pradesh -- Boya, Boya Dora, Dorabidda and Nayakalu are the names in vogue. Dorabidda means sons of Sardars, which is what the Boya consider themselves, meaning warrior caste. In some texts they consider themselves as valmiki or valmikas, meaning hunters. Boyas were eminent bowmen and contributed to archery forces called Nishadas. Tradition identifies Nishadas as a form of Siva as mentioned by punjishthebhyo Nishadebhyascha Vo Namo Namah. 3. Karnataka -- Names Bedar(nayaka), Valmiki nayaka are in vogue. Bedar was the word used by Muslims either to show the dauntless quality or the inability to pronounce properly. Muslim books mention the Bedar as a powerful group. 4. Tamil Nadu -- Boyar, Naicker and Naidu are in vogue. Boyars were revenue collectors of villages and towns and maintained local armies. [edit] Other titles The Boya titles were split into Bedar, Nayak, Talwar, Nayakwadi, Nayakar, and Palaegar, each having a distinctive meaning in different regions. 1. Nayak and Nayakar - During Kakatiya and Vijayanagar rule in Andhra, a head of a region was called 'Nayak' and traditional 'vatandars' were called Nayakar. Akin to Deshmukh and Desais in Maharashtra were Palaegar and Nayakars. Many Bedars became Palaegar for their bravery. Nayak in Telugu means owner or head. 2. Nayakwadi - was the title of 'Killedar'. Those protecting the outer walls of forts were called 'Nayakvadi'. 3. Talwar / Taliari / Talari - was name of soldiers , guards and revenue collectors. For village policing and carrying the land revenue to treasury headquarters, the workers had to bear arms, so they were called 'Talwar', meaning sword. 4. Ganga Naik / Gangawaru - was the title given to Nayaks of the Ganga Dynasty. Also, Ganga waru, or Gangaputra, means sons of Ganga. Dev Vrat (Bhisma) of Mahabharata was known as Gangaputra. Some sections of Boya, Gangaputra, Agnikula Kshatriya castes consider themselves as part of Mudiraj community in some regions of Andhra Pradesh. Gangimakkalu are the same as Gangaputras. 5. Boya Palaiyakkarar (Polygar) - were to administrate their Palaiyams (territories) from their fortified centers. Their chief function was to collect taxes, maintain law and order, run the local judiciary, and maintain a battalion of troops for the Kingdom. 6. Bhoyar / Bhoir - having titles such as 'Mahajan' and 'Patel' is a cultivating caste residing principally in the Betul and Chindwara Districts of Central India. The Bhoyar population are not found outside Central Provinces. They claim to be the descendants of a band of 'Panwar Rajputs', who were defending the town of Dharanagri or Dhar in Central India when it was besieged by Aurangzeb. Their post was on the western part of the wall, but they gave way and fled into the town as the sun was rising, and it was shown on their faces. Hence they were called Bhoyar from a word "bhor" meaning 'Revealing on dawn', because they were seen running away in the morning. They were put out of caste by the other Rajputs, and fled to the Central Provinces. The name may also be a variant of that of the 'Bhagore Rajputs'. And another derivation is from "bhora", a simple or timid person. Their claim to be immigrants from Central India has borne out by the fact that they still speak a corrupt form of the Malwi dialect of Rajputana, which is called after them 'Bhoyari', and their Birth or genealogy come from Malwa. But they have now entirely lost their position as Rajputs. 7. Boya palaegar - Palaegar meaning is tax collector and not palanquin bearers as in colonial time texts. The present Bangalore and Kolar Districts and their surrounding areas in Karnataka, Andhra Pradesh, and Tamil Nadu were once ruled by Vokkaliga Gowdas (Okkaliyar of utkal tribe) and Reddy's as Generals (Dalavayis), Boya Palaegars, Vassals and Nada Gowdas under Gangas, Chalukyas, Nolambas, Rashtrakutas, Cholas, Hoysalas and Vijayanagar Emperors . [edit] Other references Kirata or Kirant of Himalayas In ancient times, the entire Himalayan region was known as the 'Kimpurusha Desha', a phrase derived from a Sanskrit term used to identify people of Kirant origin or Kirat. These people were also known as nep, to which the name 'Nepala' is believed to have an etymological link. The earliest references to the Kirant as principal inhabitants of the Himalayan region are found in the texts of Atharvashirsha and Mahabharata, believed to date to before the 9th century BC. For over a millennium, the Kirant had also inhabited the Kathmandu Valley, where they installed their own ruling dynasty. The Kirant population in the valley settled along with original Austro-Asiatic settlers. As time passed, those Kirant, now known as the Rai, Limbu, Yakkha, and Sunuwar settled mostly in the present-day eastern Nepal and Sikkim, their lands to the east called Kiratadesh. Kirant refers to the Kiranti group or a Kirata confederation that includes the Rai, Limbu, Yakkha and Sunuwar ethnic groups of Nepal. They were the earliest inhabitants of Nepal. The Kirant follow their own religion, Kirant Mundhum, which is distinct from Hinduism and Buddhism, and their holy book is the 'Kirat Mundhum'. Kirant Rai people believe in a supreme male deity 'Paruhang' and a supreme female deity 'Sumnima'. Other deities they worship include Sakela, Sakle, Toshi, Sakewa, Saleladi Bhummidev, Chayabrung, Yokwa, and Folsadar. The Kirant 'Limbu' (meaning archer) people believe in the Supreme god 'Tagera Ningwaphuma', who is also known as the supreme knowledge. Ancestor goddess 'Yuma Sammang' and god of War 'Theba Sammang' are second most important deities. 'Limbu' clans and tribes are said to be divided into the 'Lhasa gotra', those from 'Lhasa' of Tibet, and 'Kashi gotra', those from 'Benaras' of the Ganges. Kirata were believed to be a Lunar race, whose neolithic stones were associated with a cult of fertility, ancestor worship, and sacrifice and worship of 'Phallus' (Shiva Lingam). Yoni later associated them with saivate and shakti cults in Hinduism. One of the remarkable facts, which has not received recognition from authorities, is that of Kiratas religious doctrines and artistic ideas associated with megalithic cultures is greatly inspired by Jain, Buddhism, Hindu religion with philosophy and art. ([13]) Religious text references In Yoga Vasistha 1.15.5, Rama speaks of Kirateneva vagura, "a trap [laid] by Kiratas". By about 10 BC, Boya hunters were adept to be jungle trappers, digging pits to capture roving deer. The same text also speaks of King Suraghu, the head of the Kiratas, who is a friend of the Persian King 'Parigha' in the context of Mahabharata. Boyas, or Bedars, were none other than Vanaras of the Kishkinta kingdom of the Ramayana times in Southern India. These were the 'Vanara warriors', who were controlled by 'Sri Rama' in the war against Demon 'Ravana' of Sri Lanka to rescue Sita. Boya and Valmiki are the names in vogue that they consider themselves as descendents of 'Valmiki', a Sanskrit writer. The most famous Kiratas in Hinduism are the 'Kirata avatar' of Lord Shiva, Lord Buddha and sage Valmiki, writer of the Ramayana. Lord Shiva disguised as Boya hunter Statue of Lord Shiva in 'Boya' Attire During the reign of the sixth Kirat king Humati Hang, Arjuna, the son of Pandu of Indra Prastha, visited Indrakil Parvat, or the hills of the Eastern Kirat country. Bharawi has mentioned about a fight with a Kirat feudal chief in a hilly forest of Eastern Nepal. When Arjuna came to know that his combatant was as strong as Mahadev, or a great god, he addressed him as Mahadev and begged him for pardon for his mistake of taking him as an ordinary man and humbly prayed to him for blessings to acquire Pashupatastra. When Arjuna was late in returning from Indrakil Parvat, all of the Pandavas, accompanied by Draupadi and Dronacharya, came in search of him to the Himalayan region. According to Hindu texts, a Boya hunter is the only form of Lord Shiva in which he appeared black in color. Arjuna wanted to get the peerless weapon "Pasupatastram" from Lord Shiva for the battle of Mahabharata. He left the other four Pandavas, went to the forest and did austere tapas to get the boon of Lord Shiva. Lord Shiva was satisfied with his prayer and wanted to give the Pasupatastram to him, but also wanted entertainment. He took the form of a hunter, with Shakthi as a huntress. That time, a demon by the name of 'Mookasura', who was in the form of wild pig, came to kill 'Arjuna'. To kill the wild pig, Arjuna fired an arrow from the front, and at the same time the hunter, who is none other than Lord Shiva Himself, attacked it from the back and killed the pig. Arjuna mocked the Hunter for firing the arrow from the back. Having great pride of his valor, he was angry at the Hunter because he aimed at his prey. The Hunter responded that attacking an animal from the back is not against rules of hunting, causing an argument to break out. They decided to fight to decide which one of them was more valorous. The Hunter cut the string in Arjuna's bow with his arrow in the fight, causing Arjuna to start wrestling. He could not match the Lord, and the Lord enjoyed this fight. During the fight, the Hunter revealed his true identity, shocking Arjuna and leading him to plea for forgiveness. However Lord Shiva, pleased by his devotion, blessed him and gave him the invincible Pasupatastram. (In some books it is told that Arjuna could not fight with the Hunter, he started worshiping the Shiva Lingam. To his astonishment, he found the flowers he offered to the Lingam on the head of the Hunter. Then he prostrated before the Hunter and Lord Shiva revealed Himself). Poet 'Bharavi' wrote a great poem in Sanskrit on this incident, which is called "Kiratarjuniyam". Lord Shiva and a Boya devotee in Skanda Purana Siva, who dwelled in Kailasa (Kailas range in Tibet), is mentioned as assuming the disguise of a Kirata and fighting with Arjuna in the high-Himalayas (3-39,49). Shiva sometimes assumes the form of Kiratas, Pisachas and Savaras, or that of any exotic tribes (13,14) A Boya Hunter who owed money to his King went to the forest for hunting without paying his debt. There he set up traps and waited on the top of a tree. While waiting, he plucked the leaves and dropped them below. As time passed, four deers were trapped in the net and the Hunter was about to kill them. At that time, they all pleaded to let them off for that day and promised to return the next day. The Boya Hunter obliged their request and the animals returned the next day exactly as promised. The Boya Hunter was shocked and was so impressed with their honesty. But, at the same time was ashamed of himself, since he left the kingdom without paying his debt to the King. Years later, the Boya Hunter died and his soul reached Kailasam (Heaven), and he wondered about how he got there. A voice appeared and told him that he unknowingly plucked Bilva leaves from the tree and dropped them on the 'Shiva Lingam' below all night without taking any food or water on a Shivarathri night, and thus made it to 'Kailasam'. Boya Kannapa or Kannappa Nayanar 'Boya Tinnadu', who is also known as 'Bhakta Kannappa', is one of the Alwars in Shaivism. A youth from Boya caste became a great devotee of Shiva and attained such eminence as to join the galaxy of Nayanars. There stands a shrine for this great Bhakta in the magnificent temple at Sri Kalahasti, on banks of Swarnamukhi river. Boya Temples 1. 'Boya' temple exists amidst Jain temples at Lunawa Nagar. It is believed that the temples were built in 14th century. Lunawa Nagar is situated at the foot of the Aravali range of mountains of Rajasthan, 16 km east of Falna railway station. ([14]) 2. ' Vijay eswara Swami ' Temple - The Vijayeswara temple is set on the Indrakiladri hill near Vijayawada, Andhra Pradesh. The installation of Vijayeswara is said to have been done by Arjuna to commemorate his victory with Lord Shiva in the form of 'Kirata' (hunter). ([15]) 3. ' Boyar Gudi ' (South East of the Aihole Village) at Aihole-Pattadakal, Bagalkot District, Karnataka was built in 14th century for the Boyar community worship. Many more temples were constructed in Andhra-Orissa region by Boya Chieftains. ([16]) 4. ' Jasma Devi ' Temple was built in the memory of Jasma Devi of the Ode Tribe. It was built in 12th century and is situated at Pattan railway station, near Baroda in Gujarat State. 5. 'Boyakonda Gangamma' Temple is situated near Diguvapalli in the Chowdepalli mandal near Chittoor, Andhrapradesh. About centuries ago, ‘Boyas’ and ‘yelikas’ lived in the forest area around the hillock. They stood up and resented the repressive and rule of the nawabs, retaliating against the Muslim soldiers. Then, Golconda Nawab rushed additional troops to crush the revolt. Boya tribals could not withstand the onslaught of the Muslim army and fled into the forest, prostrating near the hillock and praying for the Almighty to save them. The spirit of the goddess ‘Shakti’ descended from the hillock and shielded the tribals, crushing the Nawab’s army. The Boya cave temple in Thailand In the early 6th century AD, the belief in Hinduism was widespread in South East Asia. All avatars of Lord Vishnu and Lord Krishna sculptures were discovered there. The encounter of sculptures is the indication of Hinduism influence which includes the belief in 'Siva-lingam' in the society. This belief was transmitted from ancient Khmer to Thailand through the northeastern route. It is not unusual to find Lord Shiva still being worshiped as in the Boya cave today. 'Guheshwara' is a name of 'Lord Shiva' and means Lord of the Caves. 'Lord Shiva' lived in a cave in the Himalayas on Mount Kailash, so his presence within a cave is a way to pay respects to 'Lord Shiva'. In 'Wat Tham Boya' in 'Nakhon Sawan', Thailand, the cave is known as Boya Cave and is located in Khao Luang Forest Park, which has a large out-cropping of lime stone hills which are filled with many caverns. 'Wat Tham Boya' sits at the base of one of these hills with a very long staircase which ascends the steep hill and finally reaches the entrance to Boya cave. ([17]) Replicas of Boya arrowheads War Tactics of Boya warriors The Boya were inducted into the armies of the Vijayanagar empire because of their skills in archery. They used two type of arrows; The ‘potu ammu’ (male arrow) for smaller range targets and the ‘penti ammu’ (female arrow) for longer range targets. Also, newer techniques were incorporated with the use of spears and sharp weapons, which were used only in hunting games. Inscriptions about Boyas An inscription in the Vijay eswara temple, Vijayawada, of the 9th century AD, in the usual Telugu script is strangely recorded from bottom upwards. It says that a certain Thrikoti Boyi, or Trikoti Boya, the son of Kaliyama-Boya of Pechchevada, set up the pillar as a commemoration of his own fame in order to secure distinction for his race. The Thrikoti Boyi is identified in the inscription as a Guhyaka Yaksha, who in Dwaparayuga was directed by Indra to direct Arjuna to Indrakila hill, where Arjuna should worship the Lord Siva in order to obtain Pasupatha Astra from him. Boyas often appear in kakatiya-period inscriptions as the people who are entrusted with livestock endowed to temples, donating perpetual lamp Nanda deepa and as military chieftains. The meaning of Boya has changed considerably with the passage of time.([18]) In Addanki, near Nellore inscription of Panduranga (848 AD), the landscape and surrounding is mentioned as Boya Kottamulu. It is also called Boyavidu. In 15th century inscriptions, it is also mentioned as Boya vihara desamu. During the 7th century, various inscriptions from Southern India mention Boya-Brahmans in the Kondanaaru grant of Vishnuvardhana-II, dated 673 AD. The boyas organized themselves into a massive social entity by sanskritising themselves and calling a few members boya-brahmans. This is indicative of not only the attempt of the boyas to organise into a sociological and political unit but also attempting to extend further into the plains and come into contact with neighbouring groups. As result of this interaction they claimed some of the Brahmanical values in neighbouring society to have superimposed in their community. ([19]) During the Vijayanagar period, women incorporated the status titles of their husband into their names, such as with 'Peda Potana Boyusani', the wife of 'Peda Potana Boya', the aristocratic class. By the 18th century, the label 'Boya' was used for the Telugu speaking community in the Kurnool-Anantpur region, resembling the Kannada speaking Bedars, who were associated with hunting and often served in local armies. Political, Administration and Planning in 9 AD Boya communal growth called for a settled way of life. Although they were primarily nomadic, they created political land units, like Rajya (kingdom), Desa (Province), Sima (region) and Vidu or Bidu (settlement). This indicates the entire Boya viharadesa was divided into twelve Boya Kottams, which could be found in the regions of the Nellore and Prakasam districts. The role of the simhasanaboyas was to be the ruling class. Boya marriage tradition titles Owing to promiscuous unions, the following classes spring into existence : 1. Swajathee Sampradayam: Pure Boyas, the offspring of parents who have been properly married in the proper divisions and sub-divisions. 2. Koodakonna Sampradayam: The offspring of a Boya female who is separated or divorced from her husband who is still alive, and who co-habits with another Boya. 3. Vithunthu Sampradayam: The offspring of a Boya widow by a Boya. 4. Arsampradayam : The offspring of a Boya man or woman, resulting from co-habitation with a member of some other caste. The Swajathee Sampradayam should only marry among themselves. Koodakonna Sampradayam and Vithunthu Sumpradayam may marry among themselves or with each other. Both being considered illegitimate, they cannot marry Swajathee Sumpradayam, and would not marry Arsumpradayam, as these are not true Boyas and are nominally outcasts who must marry among themselves. Books about Boyas Gingee or Chenji Nayaks were Boyas. Chitradurga & Rayadurga Nayaks were also Boyas according to Andhra Pradesh Zamindaries and Samasthanams book written by 'Acharya Thoomati Donappa'. Boyar Symbol 'Boyar symbol' in Russia is similar to Mysore state symbol 'Ganda Berunda' Gandaberunda image seen at Lalitha Mahal Palace Hotel, Mysore File:Boyar symbol.png The Gandaberunda (also known as the Berunda) is a two headed mythological bird of Hindu mythology thought to possess magical strength. It is used as the official emblem by the Karnataka government and it is seen as an intricately sculptured motif in Hindu temples. A roof sculpture depicting a Gandaberunda is found on the roof of the Rameshwara temple in the temple town of Keladi in Shimoga District. The Gandaberunda was used by the Odeyar or Wodeyar dynasty of Mysore as the Royal emblem. The Karnataka Government adopted this symbol as the state symbol. [edit] Boyar in medieval Europe as Landlords and Peasants In Europe, around 5th century, the Boyas migrated from the Indus valley only to be find themselves as nomadic craftsmen, prisoners of war, or captive entertainers. Later they were inducted as soldiers. During various wars and raids they migrated into remote regions of the world and carried titles such as 'Boyari' in Turkey, 'Boyash' in Romania and Serbia, and 'Boyar' in Russia and Bulgaria. Slowly, they became land owners, feudal lords and nobles. ([20]) ([21]) The Term 'Boyar' or Bolyar in medieval Bulgaria, Walachia, and Moldovia denoted a community of the privileged upper class. The boyars were originally just military men, but as society became more settled they gradually became land holders. Boyar status did not necessarily denote great wealth, since petty Boyars existed as well as great ones. A boyar could own just a fraction of village, or ten villages. Great boyars occupied the highest military and administrative offices in the state, whereas petty boyars held lesser positions. They met in an assembly of the land to discuss important matters, and thus became sovereign or caretakers, who retained posts for a longer time to become upper class people of Bulgaria and the Romanian principalities. The peasants who did the actual work of farming paid boyars in crops, services, and sometimes cash. The word "Boyar" is of Turkic origin, introduced to the Balkan peninsula by the Bulgarians in the 7th century. As the Turkic speaking Bulgar conquerors became Slavicized, they joined with the Slavic clan chiefs to form a single upper class known as Boyars. The Boyar word apparently entered Romania during the 9th-10th centuries when the ruling class dominated Dacia. In all of Europe, the only people who call their nobles Boyars are Bulgarians, Romanians, Lithuanians, and Serbians. These noble Boyars were very much recognized as aristocratic people and were members of the upper stratum of medieval Russian society and state administration during the 10th–12th century. Boyars constituted the senior group in the princes retinue (druzhina) and occupied the higher posts in the armed forces and in the civil administration. They also formed a Boyar council, or "Duma", which advised the prince in important matters of state. The "Boyer" title and name owes a great deal to research originally developed in the book American Boyers, published by the Association of American Boyers, which was first published in 1915 and is now in its seventh edition. The more distant beginnings of the Boyer family have been traced to the Celtic tribes who wandered through Europe near the beginning of the Christian era. One of these tribes, known as the "Boii," settled in the area known as Cisalpine Gaul. In 2005, this was northern Italy, Austria and southern Germany. Along with their allies, the Helvetians, the Boii were conquered by the Romans; some attribute the work to Julius Caesar in 58 BC, others to Augustus in 15 BC. Apparently, the Boii were then allowed to settle in the land of the Aedui, who were other allies of the Helvetians in what is now the area of central to eastern France. Then they moved eastward, and in 488‑520 AD. they were reported along the valley of the Danube, possibly in what were known as the Roman provinces of Vindelicia and Noricum. One account of the 'Boii' says they "were certainly a new and composite social aggregate." Most likely they were descendants of the Marcommanni, Quadi and Narisci tribes of the Suevic or Swabian race, with possibly an intermixture of Gothic or Celtic elements. They were called the Boiarii, Baioarii, Baiowarii, Bawarii, or Baiuwarii, words probably derived from Baja or Baya, Boya as corruptions of Bojer ( Boyer ), and given to them because they came from Bojerland or Bohemia ( Czechoslovakia). Of most lasting significance, it is said that the 'Boii' gave their name to Bavaria. The Bavarians and the Bayer are regarded as the same. In the fighting over western Europe over the centuries, the Boiarii were said to owe allegiance to the Ostrogoths, then the Franks, then Charlemagne, and after his death to the kings of the Franks and the Germans. The first mention of the Bavarians occurs in a Frankish document of 520 AD. In the ultimate dispersion of the Boiarii, the family name was given various spellings which continue down to this day. In Germany, the spellings include Bayer, Baier, Beyer, Beier, Byer and others. In Austria, it is Boiar. The Russian is Boyar, although that word appears to have referred primarily to the highest stratum of Russian nobility up to the 18th century and does not seem to have been a family name. In England, it is usually Bowyer. In Scotland, it is Boyers. In France, it is usually Boyer. [edit] Tradition and Culture As per Hindu tradition the following rituals are compulsory, Namakarana (Naming ceremony)Karnavedha (Ear-boring ceremony)Annaprashana (First solid food-feeding)Chudakarana (Tonsure; removing impure hair)Vidyarambha (Teaching alphabets)Vivaha (Marriage)Antyeshti (Last or funeral rites) South Indian Wedding with ritualistic part involving a priest. The Boyar caste consists of many Gotra's or Kulam's. The Kulam, Gotra or Illam are intended to mean the fathers family and ancestry. Marriage by members of the same gotra is traditionally prohibited. This custom is intended to prevent inbreeding as well as to broaden the influence of each gotra through marriage alliances. Gotras are used as surnames in Andhra region which gives quick identity. Wedding events Porutham (Horoscope - Matching) - Examination of the horoscopes of the bride and bride-groom makes it possible to ascertain whether there is agreement between the two, and the union will be propitious. Betrothal ceremony - Once the agreement of both parties are over, an engagement or reception takes place in front of family members and close relatives. A traditional wedding is usually performed in the presence of a Hindu Priest who chants Sanskrit slokas. The main point of a typical wedding is the tying of Mangalsutra, a small gold ornament (the design can vary based on a number of factors - caste, region, community and family tradition) tied to a yellow thread or strung in a gold, silver or beaded chain, on the neck of the Bride. She will retain this until the end of her or her spouses life. Muhurtham ( Lagnam ) - An auspicious time with respect to couples astrological sign and also with reference to 'Panchangam', the event that takes place with following programs: ' Panigrahanam ' - The brides hand is held by groom in a ceremony, ' Pratigna Karanam ' - Exchanging of solemn vows, ' Parikrama ' - Circum-ambulation of the Holy Fire or ' Agni ', ' Saptapathi ' (praying seven sages) or visualizing 'Arundathi' (worshiping sun) are all part of the elaborate ritualistic traditional south Indian Weddings. At the end, there is a grand lunch offered to the guests. In general, the Boyar community worship Tirupati Lord Venkateshwara, Lord Shiva, Lord Subramanya, and Mariamman, and primarily consider their blessings on all occasions. [edit] Boyar , Bhovi, Wadder Gotras Gotra is a term applied to an ancestor or an originator through whom a particular family has originated. A Gotra is the lineage or clan assigned to a Hindu at birth. In most cases, the system is patrilineal and the gotra assigned is the gotra of the persons father. Lineage segment within an Indian caste, indicating common descent from a mythical ancestor. Marriage by members of the same gotra is traditionally prohibited. The custom is intended to prevent inbreeding as well as to broaden the influence of each gotra through marriage alliances. A common mistake is to consider gotra to be synonymous with cult or 'Kula'. A 'kula' is basically a set of people following similar rituals, often worshipping the same God (the Kula-Devata - the God of the cult). Kula has nothing to do with lineage or caste and it is possible to change ones Kula based on faith or ista devtha. Boyar caste consists several Gotras(Kulams) which has same meaning in Telugu and Tamil language. These gotras are believed to be shared from Kapu (caste). [edit] Gotras In Telugu The following are examples of exogamous septs among the Bhovi, Waddar, Vadder and Odes: AlkuntaBurasu or Oorsu or Poola ( Flower )Bantula ( Soldier )Bandi ( Cart )Bandollu ( Rock )Cheemala ( Ants )Cheruku ( Sugar )Dandu ( Army )DeringulaGandikotaGampa ( Basket )Goddali ( axe )Idakotta ( Break-down )Janjapu or Kunchapu ( Sacred Thread )Jeri Bothula or jadebila ( Centipede )Kotala ( Fort )Koniali ( Clown )Mekala or Makali ( Herdsmen )Nalla Bothula ( Good )Peetalu ( Strength )Panthikottu ( pig-killer )Pasupu ( Turmeric )Rajulu ( Prince )Santhalu ( Fair )Thapta ( Drum )Thatichettu ( Palymra )Uppu tolla ( Salt )Vallapu or Bellappu ( Jaggery )Vemulu ( Neem )Thaalluri ( Landlords ) In Tamil Aalam Kulam ( Banyan Tree )Eecham Kulam ( Palymra Tree )Dhandu Kulam ( Army )Dyarangam Kulam ( Tent )Karumbu Kulam ( Sugar cane )Komali Kulam ( Clown )Manjal Kulam ( Turmeric )Nallam Kulam ( Good )Poosam Kulam ( Flower )Raja Kulam ( Prince )Raasi Kulam ( Luck )Semavar Kulam ( Ants )Theku Kulam ( Teak Tree)Vembu Kulam ( Neem Tree)Uppu Kulam ( salt ) In Kannada Akshantala (Rice grain)Arashina (Turmeric)Huvvina (flowers)Honna (gold)Uppu ( salt ) Common gotras found in other castes for example :- Dandu (army) — A sub-division of Idiga, and an exogamous sept of Boya and Kapu.Gandikota. — A sub-division of Kamma. [edit] Boyar Caste Titles Boya / Boyan / Boyar / Boyer Boya Naidu / Nayakar / Nayaka / Naicken Boya Palaegar / Palaiyakkarar / Palegara Talwar-Boya / Talari Boya / Taliari Boya Kirat Bhoi / Kirataka / Bhoi Naidu Title The Naidu, or Nayudu, is a title used by many Telugu speaking community such as the Balija, Bestha, Boya, Gavara, Golla, Kapu, Mutracha and Velama. A Tamilian, when speaking of a Telugu person bearing this title, would call him Naiker or Naicker instead of Naidu. However, Naidu essentially refers to Balija, Gavara and Kamma. Naidu is a community mainly concentrated in Vishakapatnam district of Andhra Pradesh. Boyar sub-castes The Boyar caste is the oldest caste. There are many divisions and sub-divisions in Boya communities and in course of time many sub-communities and sub-groups have come out of their tribal boundaries and have mingled with the on-coming communities, namely Kshatriyas and Brahmans, as well as the business community (Vaishyas) brought in by the ruling dynasty from South and North, as explained in Kakatiya society. Boya Brahmans : Boyas, after giving up their aboriginal habits and entering into the fold of the neighbouring Brahminical social order, gradually rising in the scale of civilization and social ranking and getting absorbed not only into the priestly class but into the ruling class and the trading and agricultural classes as well. During Vishnuvardhana II Reign (A. D. 673-81) 'Koil boya’s' were priests later they incorporated Brahmanism principles along with priestly functions in temples and became Brahmans. In Chalukya period the Boya Brahmans named their town settlements as Brahmadesham and Agraharams. Among these Boya Brahmins the most popular gotras are Kaundinya, Bharadwaja, Kashyapa and Parasara. Today they are just called as Dravida-Brahmans. (In Proceedings of Indian History Congress, Millennium session 2000, Kolkata session). .([22]). Boya Gauda : Holalkere in Karnataka was an important Jain settlement in 10th century. The present town seems to have been founded in 14th century by 'Boya gauda', under the protection of Chief Doddanna Nayak. Today they are called as 'Gowda'. Many Hyderabad - Karnataka and Bombay - Karnataka region gowdars were previously Boya - Bedars.([23]) Bhoi - The etymology of the word ‘Bhoi’ is aboriginal tribe . It is supposed to be a telugu word derived from Boya. Generally they are water carriers. ([24]) The Telugu Bhoi’s comprise two sub-castes, Besta and Gundlodu, It appears to have originally sprung from same stock, but have subsequently broken up into endogamous divisions by reason of their long occupation of different tracts of land. In Maharastra, the Bhoi are the palanquin bearers or doli carriers there are altogether 22 sub-groups namely Zinga Bhoi, Pardesh Bhoi, Raj bhoi, Kahar Bhoi, Gadia Bhoi, Dhuria Kahar Bhoi, Kirat Machwa Bhoi, Hanzi, Jati, Kewat, Dhiwar, Dingar, palewar, Macchindra,Havadi, Halhar, Gadhav Bhoi, Khodi Bhoi, Khare Bhoi and Devra. In Gujarat, the Bhoi consists of seven sub-groups; namely Bhoiraj, Dhiman, Zinga Bhoi or Kevat-Bhoi, Macchindra Bhoi, Paleshwar Kirat Bhoi, Kahar Bhoi, Pardeshi Bhoi and Shrimali Bhoi. Beldar : Od, Sonkar, Raj, Larhia Karigar, Matkuda, Chunkar, Munurwar, Thapatkari, Vaddar, Pathrot, Takari. The term Beldar is generically applied to a number of occupational groups of more or less diverse origin, who work as masons or navvies, build the earthen embankments of tanks or fields, carry lime and bricks and in former times refined salt. Bhovi : The Bhovi’s of Karnataka are actually a combination of three subgroups. The ‘Kallu Bhovi’ are the stonecutter caste, the ‘Mannu Bhovi’ are the earth working caste, and the ‘Uppar Bhovi’ are the salt and lime quarry workers. The Bhovis' main language is Telugu, but they can speak Kannada. They also engage in agriculture, though this is a secondary occupation. Very few of them are city dwellers. For Bhovis, it is normal to marry ones cousin and for a Bhovi man to marry two sisters. The Bhovi peoples have their own patron deities and have their own guruji Siddha Rameshwara of Sholapur, Sri Sharanaswamiji of Bagalkote Bhovi peeta and Sri Immadi Siddarameshwaraswamiji of Chitradurga Bhovi peeta, a great reformers. Sri Sharanaswamiji of Bagalkote Bhovi peeta made many community developments from 14 century in building of tanks and shelters. It is known that the Mudiraju / Mutracha people were engaged in guarding granite quarries during medieval times. The reason could be that these people were known to be good soldiers. It also appears that the Mudiraju people who had their origins in Bhil- Koli dravidian block of tribes were closely associated in stone cutting, stone grinding and other such jobs. Bhovis are closely related to Mudiraju in connectiong with fishing and granite mining. Pardhis / Parthians who are also variants of bhils too engage themselves in such jobs. The Bhovis are experts in cutting granite rocks and in almost all granite quarries in the state they work as bonded labourers. Bovis or Boyis are closely related to Bedars in their origins. The Telugu Boyas of Andhra, the Tamil Vedans of Tamil Nadu, are closely related to Bedars & Ramoshis of Maharastra. The Mogaveeras and bovis are also one and the same people in their origin and belonged to fishing community. Ode : The word Vodde or Odde is said to be a corruption of the Sanskrit Odhra, the name for the country now called Orissa, and the people are ordinarily supposed to have emigrated from the Uriya country. Besides Telugu, they are said to speak a peculiar dialect among themselves.They are a strong and hard-working class. About Ode settlement in south the following brief accounts are given in the Nellore, Coimbatore, and Madurai are: — Nellore — Odes are called as 'Vaddera' are the tank-diggers, quarry owners and contractors. few are engaged in the trade. Coimbatore — Odes are thickly populated , migrated for great demand in irrigation wells, ghat roads of Niligiri Hills and construction of houses. Today they are found to be contractors and traders. Madurai — Odes are generally tank-diggers and earth-workers. They are Telugus, and are supposed to have come southward in the time of the Nayyakkans. Possibly Thirumalai Nayakar invited them to dig out his great Teppakulam, and assist in raising gopurams of Meenakshi Temple. Karnataka - Migrated for great demand in construction of Dams, Hydro electric projects, Reservoirs, Check dams, Roads and Office buildings. Especially in construction of Krishnaraja sagar, Vani Vilas sagar , Bhadravathi, Hemavathi, Lakkavali, Chikhole, Shivanasamudra, Jog Falls, Almatti and Vidhana Soudha. People settled in the same places after completion of projects. Vada Balija : A subcaste of the Balija based in Visakhapatnam, Srikakulam and East Godavari district, a community of sea-faring traders and merchants. Some sections of Boya, Gangaputra, Agnikula Kshatriya castes consider themselves as part of Mudiraj community in some regions of Andhra Pradesh. Viswa Karma Boyar : A community at Okkarai Village in between Thurayur and Sobanapuram 70 off km Tiruchi in Tamil Nadu are experts in Stone carving, the craftsmen community settled more than two centuries ago, are specialised in the making of wooden temple cars. The artistic and brilliant panels containing figures of Gods and Goddess, which adorn the great temple cars are made and distributed to various temple in the region. Boya sub-castes and gotra can also be found in Lingayat, Gowda, Gounder, Reddy, Kuruba, Kunbi, Besta, Kamma, Rajus, Kapu, Mudaliyar and Chetty communities. [edit] Other Sub-Groups During the medieval times, the state corresponding roughly with modern-day Orissa passed under the various names such as; Utkala, Kalinga, and Odra (Udra) Desa. The state boundaries varied from time to time and were sometimes much larger. These land names are associated with peoples. The Okkala (Okkaliar), or Utkala , the Kalinga, and the Odra or Oddaka were mentioned in literature as tribes. Ancient Greeks knew the latter two as Kalingai and Oretes. Eventually, the names got identified with the territories later classified with occupation. The land was inhabited by semi-Hinduized tribes (shabaras) in the hinterland, a group of farming Brahmins (halua brahmuna) who practised invincible Tantra method near Jajpur area (the place of Goddess Biraja), and people of other castes and trades as well. For centuries before and after the birth of Christ, Kalinga was a formidable political power, extending from the Ganges river to the Godavari river. Approximately between the 11th and 16th centuries, the name was twisted and the name Odra Desh was gradually transformed into Uddisa, Udisa, or Odisa, which in English became Orissa. The language of Odisa came to be known as Oriya. The important Deity of Odes is 'Jasma devi'. The Ode tribes migrated to Gujarat around 12th century for construction of temples in which they are more specialized. People who supplied stone and lime for construction work of Temples, Tanks and Wells were termed as Bovi, Oddar, Vaddera, Uppara, sagara and Waddar in Andhra, Tamil Nadu and Karnataka. The word 'Bhovi' is a corrupt form of 'Bhavi' which means 'well' in Kannada, it also means 'earth-digger'. They have been involved in the digging of wells. There is a confusion of 'Boya' a 'Kshatriya' caste and 'Bovi' a 'shudra' caste mix-up there is no proper evidence in which period this has taken place, but some gotras are common. Many castes in Andhra pradesh have shared common gotras. This may be one of the reason for mix-up in remote regions in different periods. Thus various irrelevant castes has become sub-caste of Boya. These may be part of Boyar communities also a sub-caste of other caste or community and some have common gotras / surname through out India. Bhoi / Bhoir Bhoyi / Boyi Bhovi / Bovi Bhoyar / Bhuyal Beda / Beldar / Bedar / Bendar / Bendre Besta Boya / Maratha Bhoi Chauhan / Chavan Odde / Ode / Oudh Odde Raju / Odde Razu Odeya / Ottan Pawar / Powar Vadde / Vaddera / Vaddi Vadde Raju Vada Balija Vadde Reddy Waddar / Wadkar / Waddera In the Mysore Census Report of 1891, it was mentioned that the Odde caste divided itself into two main branches, the Kallu and Mannu Vaddas, between whom there is no social intercourse of any kind, or inter-marriage. The former are stone-workers and builders and are more robust than the latter, and are very dexterous in moving large masses of stone by rude and elementary mechanical appliances. They are hardy, and capable of great exertion and endurance. The Kallu Vaddas consider themselves superior to the Mannu Vaddas (earth diggers). Unlike the Kallu Vaddas, the Mannu Vaddas, or Bailu Vaddas, are a nomadic tribe, squatting wherever they can find any large earthwork, such as deepening and repairing tanks, throwing up embankments, and the like. They are expert navvies, turning out within a given time more hard work than any other labouring class. The Madras Census Report of 1901, stated that the two main divisions of Boyas are called as Pedda Boya (big) and Chinna Boya (small) respectively, and, according to another account, the caste has four endogamous sections, Pedda, Chinna, and Myasa. Sadaru is the name of a subdivision of Lingayats, found mainly in the Bellary and Anantapur districts, where they are largely engaged in cultivation. Some Bedars who live amidst those Lingayats call themselves Sadaru. According to the Manual of the North Arcot district, the Boyas are a "Telugu hunting caste, chiefly found above the ghats. Many of the Poligars of that part of the country used to belong to the caste, and proved themselves so lawless that they were dispossessed. Now they are usually cultivators. They have several divisions, the chief of which are the Mulki Boyas and the Pala Boyas, who cannot intermarry. According to the Mysore Census Reports, 1891 and 1901, "the Bedas have two distinct divisions, the Kannada and Telugu, and own some twenty sub-divisions, of which the following are the chief: Halu, Machi or Myasa, Nayaka, Pallegar, Barika, Kannaiyyanajati, and Kirataka. At recent times of census, the following occupational sub-divisions were : — Kallu or Rati (stone-workers) and Mannu (earth-workers), Manti or Bailu (open space), between which there is said to be no inter-marriage. The endogamous sub-divisions Nata-puram and Uru (village men), Bidaru (wanderers), and Konga (territorial) were recorded. ' Beri ' was given as a sub-caste, and 'Odderazu' as a synonym for the caste name. In Ganjam, Bolasi is said to be a sub-division of the Oddes. The caste titles are Nayakan and Boyan. [edit] Epics The Story of Jasma Devi The Story of Kannappa Nayanar ( Bhakta Kannappa) The Story of Nayakas of Chitradurga Palaegar family and Madakari Nayaka [edit] Boyar Today The people of warrior race who were the erstwhile professional warriors lost their identity with the collapse of powerful local kingdoms. Those warrior soldiers who managed to retain their control over large tracts of lands became zamindars, administrators, farmers, etc. The rest of them were gradually forced to become Backward Class ( BC ) and Other Backward classes ( OBC) people without any fixed / organized profession in their hands. Boya / Boyar caste comes under OBC in Central List. In Tamil Nadu & Kerala as BC, Andhra Pradesh as BC ( Group 'A') and Karnataka as BC ( Category I ).([25]) Today the estimated population of the Boyar community is more than 4 million people, spread mainly throughout India but also other countries. They comprise state leaders, administrative officers, politicians, scientists, entrepreneurs, industrialists, financiers, doctors , accountants, lawyers, professionals, engineers, academicians, businessmen and traders diversified in various professions with varying incomes. [edit] Registered Associations BOYAR MUNNETRA SANGAM in Tamil Nadu State Chennai, Coimbatore, Erode, Madurai, Trichy, Salem, Tirupur and Pollachi. TNBMWT, JASMA BHAVAN, Opp Eachanari Temple, Chettipalayam, Pollachi Road, Coimbatore. TNBMWT, S.A.P Residence Building, Municipal Office Road, Tirupur. VADDERA YUVATHA ABHYUDAYA SAMITHI ([26]) VYAS, Nagendra nagar, Habsiguda, Hyderabad, Andhra Pradesh, KARNATAKA BHOVI WELFARE ASSOCIATION KBWA, JASMA BHAVAN, Jasma Bhavan Road, Millers Road, Bangalore, Karnataka. KBWA, JASMA BHAVAN, Austin town, Ashoknagar, Bangalore, Karnataka. [edit] References & Sources Kingdoms of Ancient India Exotic Tribes of Ancient India Castes And Tribes of Southern India By Edgar Thruston Castes And Tribes of Nizam Dominions By Syed Siraj Ul Hassan Genetic Evidence on Caste Origins Caste & Class Articulation of Andhra Pradesh Gazetteer of Mysore By B. L. Rice Encyclopedia of Indian Tribes By Shyam Singh Shashi Precolonial India in Practice By Cynthia Talbot Kiratas in Ancient India By G. P Singh Criminal Tribes of India By Dr. K. Jamnadas The Patrin Web Journal: Romani Culture and History Vol.XXXVIII, Part IV V " 1986 Journal of the Andhra Historical Research Society By Dr. N. Venkataramanayya நன்றி : http://en.wikipedia.org/wiki/Boyar_caste