Indian Antiquary Vol 61

SR No.: 032553
Original Sutra Author: N/A
Author: Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications
Publication Year: 1986
Total Pages: 428
Language: English
Classification: Book_English
File Size: 17 MB

Page 82

72
THE INDIAN ANTIQUARY
[APRIL, 1932
not marry a Ghoshal, because Ghoshal's Gotra ia Vatsa, and Ganguli, being of Savarni Gotra, is also a Vatsa. Both thus belong to the bigger Vatsa Gotra, and we can therefore under stand why a Ganguli cannot marry a Ghoshal. But what about the Banerjis and Chatterjis? It may be argued that their Pravaras are entirely different. Thus Chatterjî is of the Kasyapa Gotra and has the Pravaras: Kasyapa, Avatsåra and Naidhruva. Banerji is Sandila in Gotra and has the Pravaras : Sandila, Asita and Daivala. These Pravaras, being entirely different, the Gotras also must be entirely different. It may be contended that there carr therefore be no objection at all to a Banerji marrying a Chatterji. But are Kåśyapa and Sândlila radically different Gotras? Because it is worthy of note that the Sandila Gotra has four alternative sets of Pravaras, each consisting of three. One of these four forms the Pravaras of the Banerji family and has been just mentioned. But the other three sets have two Pravaras in common, namely, Kasyapa and Avatsåra. This clearly shows that Sandila is, after all, a division of Kasyapa, and that the Banerjis and the Chatterjis are therefore of identical Gotra. They should not thus marry; but as a matter of fact, they do marry, though & sagotra marriage is opposed to all Hindu usage.
A BALLAD OF KERALA. By M. D. RACHAVAN, B.A., F.R.A.I., D.A. (Oxon.), PERSONAL ASSISTANT TO THE SUPERINTENDENT,
GOVERNMENT MUSEUM, MADRAS.
(Continued from page 12.) Unichandrôr calls his Nayars and asks them to go at once and engage the services of Arinnotes, a renowned warrior of Kôlôstrinâd,15 who accepts the championship. The latter engages his carpenter to erect the angatlaffu or wooden platform, standing on which the duel is fought, and intrigues with him to do foul work. Uņikkônår hears of the preparations made by his adversary and hastens to find a combatant to fight his cause. He assumes the dignity and title of Varunnor, or he who rules, and starts with his twenty-one Nayar attend. ants. After several days' fruitiese wandering, they come to a strange and distant land, and, resting under the shade of a friendly banyan tree, they hold consultation as to which side to turn :
Chekavar pulappulla natum vitum Places and houses well known for chekavara Årum paraññittu kêftitțilla
We have not heard anybody tell. Arângre nåttilum vannu nammal We have reached a strange land Sakhiyayittârume illayallo.
And friends have we none. Appo! parayunnu Néyanmarum The Nayars then say, Nêrchapalatume nêrnukollu
Do not neglect to make vows, Atutåne kêļkunnu vârunnorum
The Vârunnor at this Nêrcha palavidnam nêrunnundu Makes vows to various shrines.
That very instant they espy a Panan 16 boy coming that way. The Vásunnor accoste him and asks him whence he comes and whither he goes. The boy replies :
Karuttênår 17 nâțtinnu vitakollunnu "I come from Karuttênår country.” Evitêkâyi pôkunnu Pâna niyyu “Where do you go, Pånan ? "
15 Koldgtrinád or Kolattunad, the kingdom of the Kolattiris, who once ruled over practically the whole of N. Malabar, with their capital in the vicinity of modern Cannanoro, where a descendant of the family known as the chirakkal tamburdm, now residee.
16 Panan. A caste of musicians, actors and players. It is stated that they were minatrels under the ancient Tamii kings, and that with the extinction of the latter in 8. India their profession as barde consed to exist, most of them finding their way to Kerala, the Land of Charity, for a livelihood. The de. Boendants of these emigrants are now found in Malabar and Kanara as devil dancers and beaket-makers. (Srinivasa Iyengar, Tamil Studies, p. 84.) The Malayalam Pånans are a caste of exorcists and devil dancers, also called Malayans in certain parte, particularly in N. Malabar, where the name Panan is not ordinarily montioned. A description of the casto appears on pages 29-42 of Thurston's Castes and Tribes of S. India, vol. VI.
17 Karubenar ia the modern Kadattanad, in Kurumbran id idluk of North Malabar.