Bilimagga caste is surname of many people in southern India. Bilimagga caste meaning is The Bilimagga weavers of South Canara, who speak a very corrupt form of Tamil, must not be confused with the Bilimaggas of Mysore, whose mother-tongue is Canarese. In some places the Bilimaggas of South Canara call themselves Padma Sales, but they have no connection with the Padma Sale caste. There is a tradition that they emigrated from Pandiya Maduradesa in the Tamil country. The caste name Bilimagga (white loom) is derived from the fact that they weave only white cloths. In some places, for the [240]same reason, Devangas call themselves Bilimaggas, but the Devangas also make coloured cloths. White cloths are required for certain gods and bhuthas (devils) on occasions of festivals, and these are usually obtained from Bilimaggas.
The Bilimaggas follow the makkala santana law of inheritance (from father to son). They are said to have seven gotras, and those of the Mangalore, Kundapur, and Udipi taluks, are stated to belong respectively to the 800, 700, and 500 nagaras. The caste deities are Virabhadra, Brahmalinga, and Ammanoru.
For the whole community, there is a chief headman called Paththukku Solra Settigar, or the Setti who advises the ten, and for every village there is an ordinary headman styled Gurikara. The chief headman is usually the manager of some temple of the caste, and the Gurikara has to collect the dues from the members of the community. Every married couple has to pay an annual tax of twelve annas, and every unmarried male over twelve years of age of six annas towards the temple fund.
Marriage of girls before puberty is the rule, and any girl who attains maturity without being married runs the risk of losing her caste. The remarriage of widows is permitted. The betrothal ceremony is important as being binding as a contract. It consists in the father of the girl giving betel leaves and areca nuts in a tray to the father of her future husband, before a number of people. If the contract is dissolved before the marriage is celebrated, betel and nuts must be presented to the father of the girl, in the presence of an assembly, as a sign that the engagement is broken off. On the day previous to the marriage ceremonial, the fathers of the contracting couple exchange betel leaves and areca nuts [241]three times. On the following morning, they proceed to the house of the bridegroom, the brides father carrying a brass vessel containing water. From this vessel, water is poured into smaller vessels by an odd number of women (five or more). These women are usually selected by the wife of the headman. The pouring of the water must be carried out according to a recognised code of precedence, which varies with the locality. At Udipi, for example, the order is Mangalore, Barkur, Udipi. The women all pour water over the head of the bridegroom.
The rite is called mariyathe niru (water for respect). The bridegroom is then decorated, and a bashingam (chaplet) is placed on his forehead. He sits in front of a brass vessel, called Ganapathi (the elephant god), which is placed on a small quantity of rice spread on the floor, and worships it. He is then conducted to the marriage pandal (booth) by his sisters husband, followed by his sister carrying the brass vessel and a gindi (vessel with a spout), to which the brides bashingam and the tali (marriage badge) are tied. A red cloth, intended for the bride, must also be carried by her. Within the pandal, the bridegroom stands in front of a cot. The brides party, and the men in attendance on the bridegroom, stand opposite each other with the bridegroom between them, and throw rice over each other. All are then seated, except the bridegroom, his sister, and the brides brother. The bridegrooms father waves incense in front of the cot and brass vessel, and hands over the gindi, and other articles, to the bridegrooms sister, to be taken to the bride. Lights and arathi water are waved before the bridegroom, and, while the brides father holds his hands, her brother washes his feet. He then goes seven times round the cot, after he has [242]worshipped it, and broken cocoanuts, varying in number according to the nagara to which he belongsseven if he is a member of the seven hundred nagara, and so on. He next takes his seat on the cot, and is joined by the bride, who has had the bashingam put on her forehead, and the tali tied on her neck, by the bridegrooms sister. Those assembled then call the maternal uncles of the bridal couple, and they approach the cot. The bridegrooms uncle gives the red cloth already referred to to the uncle of the bride. The bride retires within the house, followed by her maternal uncle, and sits cross-legged, holding her big toes with her hands. Her uncle throws the red cloth over her head, and she covers her face with it. This is called devagiri udugare. The uncle then carries her to the pandal, and she sits on the left of the bridegroom. The Gurikara asks the maternal uncle of the bridegroom to hand over the brides money, amounting to twelve rupees or more. He then requests permission of the three nagara people, seven gotra people, and the relatives of the bride and bridegroom to proceed with the dhare ceremony. This being accorded, the maternal uncles unite the hands of the pair, and, after the cloth has been removed from the brides face, the dhare water is poured over their hands, first by the brides father, and then by the Gurikara, who, while doing so, declares the union of the couple according to the observances of the three nagaras. Those assembled throw rice on, and give presents to the bride and bridegroom. The presents are called moi, and the act of giving them moi baikradhu (Tamil). Some women wave arathi, and the pair go inside the house, and sit on a mat. Some milk is given to the bridegroom by the brides sister, and, after sipping a little of it, he gives it to the bride. They then return to the pandal, and sit on [243]the cot. Rice is thrown over their heads, and arathi waved in front of them. The bridegroom drops a ring into a tray, and turmeric-water is poured over it. The couple search for the ring. The wedding ceremonies are brought to a close by bathing in turmeric-water (vokli bath), after which the couple sit on the cot, and those assembled permit the handing over of the bride to the bridegrooms family (pennu oppuchchu kodukradhu).
Any number of marriages, except three or seven, may be carried on simultaneously beneath a single pandal. If there are more than a single bridal couple, the bashingam is worn only by the pair who are the elder, or held in most respect. Sometimes, one couple is allowed to wear the bashingam, and another to have the dhare water first poured over them.
The dead are cremated. The corpse is carried to the burning-ground on a bier, with a tender plantain leaf placed beneath it. Fire is carried not by the son, but by some other near relative. The ashes are collected on the third day, and a mound (dhupe) is made therewith. Daily until the final death ceremony, a tender cocoanut, and water in a vessel, are placed near it. In the final death ceremony (bojja), the Bilimaggas closely follow the Bants, except as regards the funeral car. To get rid of death pollution, a Tulu Madivali (washerman caste) gives cloths to, and sprinkles water over those under pollution.
The caste title is Setti or Chetti.
Bilimagga caste is one of the many castes subcastes of India.
India has thousands of castes and subcastes, they are in existence and practice since the Vedic times. They were created to solve the problem of division of labor. Bilimagga caste name could indicate the type of work people belonging to the Bilimagga caste do or did in earlier times. Many last names in India indicate the place the person originally belongs to. All castes sub castes are primarily divided into 4 categories:
1.Brahmins – The learned or priestly class
2.Khastriyas – The warrior class or those with governing functions
3.Vaishyas – The trader, agriculturalists or cattle rearers class
4.Shudra – The class that serves other three categories
Bilimagga caste belongs to one of the above 4 categories. Indian caste system is the best system to solve the problem of division of labor. In earlier times there was no rigidity in caste system. Indian caste system is still the best solution for the problem of division of labor, the only change that is needed as per changed times is that rather than having a vertical hierarchical system with Brahmins on top and Shudras at bottom, it would be good to have a horizontal socialist system with Brahmins, Khastriyas, Vaishyas and Shudras all at same level.
The caste system of India is in ruins at present. It is also cause of bloody quarrels in certain parts of the rural India. People of backward castes have reservations in government jobs, this facility is widely misused in India. Many of the backward caste people have become rich and still use the facility for their benefit. Many in India believe reservation in jobs should be given on the basis of poverty rather than caste because there are many poors in upper castes as well.
Many criticize the Indian caste system because of bad material condition of lower castes but if they observe in an unbiased way they would find that there are many in upper castes with bad material conditions. The problem lies in power not in castes, power can corrupt anyone be it from upper caste or lower caste.
All cultures, all countries, all religions have caste system in one form or the other. Christians have different churches depending on the region or language or skin color of people. Muslims have a priestly class that tries to control everything. Arab Muslims before the oil boom were so much divided among tribes that if you drank water from a well of a different tribe you could be shot dead. Tribal divisions still exists among Muslims. You can also see the caste system in a different form in your corporate companies. I had seen different food and drinking facilities for people at different levels.
Bilimagga caste is also known as Bilimagga Gotra.
Caste situation is quiet different in urban India, people in urban areas especially youngsters don?t bother about castes. Inter caste, inter religious, inter lingual marriages are quiet common in urban India. Inter caste, inter religious and inter lingual marriages in rural areas attract severe criticism and many times people are expelled from community for not marrying as per religious and caste rules.