Dasari caste is surname of many people in southern India. Dasari caste meaning is Dasari or Tadan, Mr. H. A. Stuart writes,4 is a mendicant caste of Vaishnavas, the reputed descendants of a wealthy Sudra of one of the northern districts, who, being devoid of offspring, vowed that, should he be blessed with children, he would devote one to the service of his god. He subsequently had many sons, one of whom he named Dasan (servant), and placed entirely at the service of the deity. Dasan forfeited all claim to participate in his fathers estate, and his offspring are therefore all beggars.
The caste, like that of the Satanis, is reinforced by idle members of the lower Sudra classes, who, being branded by the gurus of Tirupati and other shrines, become Dasaris thereby. They usually wander about, [113]singing hymns to a monotonous accompaniment upon a leather instrument called tappai (tabret). Some Sudra castes engage them thus to chant in front of the corpse at funerals, and many, accompanying bands of pilgrims travelling to Tirupati, stimulate their religious excitement by singing sacred songs. A few, called Yerudandis, (q.v.), take possession of young bulls that have been devoted to a swami, and teach them to perform tricks very cleverly. The bulls appear to understand what is said to them, and go through various antics at the word of command. Some Dasaris exhibit what is called the Panda Servai performance, which consists in affecting to be possessed by the spirit of the deity, and beating themselves all over the body with a flaming torch, after covering it probably with some protecting substance. In such modes do they wander about and receive alms, each wearing as a distinction a garland of beads made of tulasi (Ocimum sanctum) wood. Every Dasari is a Tengalai. They have six sub-divisions, called Balija, Janappa, Palli, Valluva, Gangeddula, and Golla Dasaris, which neither eat together nor intermarry. As these are the names of existing and distinct castes, it is probable that the Dasaris were formerly members of those classes, who, through their vagabond tastes, have taken to a mendicant life. Beyond prohibiting widow remarriage, they have no social restrictions.
Concerning the mendicants of Anantapur, Mr. W. Francis writes5 that the beggars who are most in evidence are the Dasaris. This community is recruited from several castes, such as the Kapus, Balijas, Kurubas, Boyas, and Malas, and members of it who belong to the last two of these (which are low in the social scale) are [114]not allowed to dine with the others. All Dasaris are Vaishnavites, and admission to the community is obtained by being branded by some Vaishnavite guru. Thenceforward the novice becomes a Dasari, and lives by begging from door to door. The profession is almost hereditary in some families. The five insignia of a Dasari are the conch shell, which he blows to announce his arrival; the gong which he strikes as he goes his rounds; the tall iron lamp (with a cocoanut to hold the oil for replenishing it) which he keeps lighted as he begs; the brass or copper vessel (sometimes with the namam painted on it) suspended from his shoulder, in which he places the alms received; and the small metal image of Hanuman, which he hangs round his neck. Of these, the iron lamp is at once the most conspicuous and the most indispensable. It is said to represent Venkatesa, and it must be burning, as an unlighted lamp is inauspicious. Dasaris also subsist by doing puja (worship) at ceremonial and festival occasions for certain of the Hindu castes. In the Kurnool district, when a girl is dedicated as a Basavi (dedicated prostitute), she is not, as in some other parts of the country, married to an idol, but tied by means of a garland of flowers to the tall standard lamp (garudakambham) of a Dasari, and released by the man who is to receive her first favours, or by her maternal uncle.
The Dasaris in Mysore are described in the Mysore Census Report, 1901, as mendicants belonging to different classes of Sudras. They become Dasas or servants dedicated to the God at Tirupati by virtue of a peculiar vow, made either by themselves or their relatives, at some moment of anxiety or danger, and live by begging in His name. Dasaris are always Vaishnavites, as the vows are taken only by those castes [115]which are worshippers of that deity. Dasaris are invited by Sudras on ceremonial days, and feasted. Properly speaking, Dasari is not a caste, but simply an occupational division. Among certain castes, the custom of taking a vow to become a Dasari prevails. In fulfilment of that vow the person becomes a Dasari, and his eldest son is bound to follow suit, the others taking to other walks of life. The following castes take the vow of becoming DasariTelugu Banajiga, Holeya, Tigala, and Vakkaliga. The duty of a Dasari requires that he should daily bathe his head, and take care that, while eating with the profane, their victuals do not get mixed with his. Every Saturday, after bathing and praying for some hours, he must cook his own food in a clean pot. They go about the streets singing some Hari Keerthanams, with a gong and conch to relieve the dull monotony of their mumblings.
Concerning the synonym Tadan, this is stated6 to be a corruption of the Sanskrit dasa which, with the Tamil termination an, stands for dasan. The word is often used in this form, but often as Dasari. The word is applied to Vaishnava mendicants. They go out every morning, begging for alms of uncooked rice, and singing ballads or hymns. They play on a small drum with their fingers, and often carry a conch shell, which they blow. They are given to drinking. In the Nellore Manual, the Dasrivandlu are summed up as being mendicants and thieves in the Telugu and Canarese countries. They usually practise what is known as scissor-theft. The mendicant Dasaris, who are dealt with in the present note, are stated by Mr. S. M. Natesa Sastri7 to be called Gudi Dasari, as the gudi or temple is their home [116]and to be a set of quiet, innocent and simple people, leading a most idle and stupid life. Quite opposed, he adds, to the Gudi Dasaris in every way are the Donga Dasaris or thieving Dasaris. They are the most dreaded of the criminal classes in the Bellary district. These Donga Dasaris are only Dasaris in name. (See Donga Dasari.)
Some Dasaris are servants under Vaishnava Brahmans, who act as gurus to various castes. It is their duty to act as messengers to the guru, and carry the news of his arrival to his disciples. At the time of worship, and when the guru approaches a village, the Dasari has to blow a long brass trumpet (tarai). As the Brahman may not approach or touch his Paraiyan disciples, it is the Dasari who gives them the holy water (thirtham). When a Paraiyan is to be branded, the Brahman heats the instruments bearing the devices of the chank and chakaram, and hands them to the Dasari, who performs the operation of branding. For councils, settlement of marriage, and the decision of other social matters, the Dasaris meet, at times of festivals, at well-known places such as Tirutani, Tirupati or Tiruvallur.
At the annual festival at the temple at Karamadi in the Coimbatore district, which is visited by very large numbers, belonging for the most part to the lower orders, various vows are fulfilled. These include the giving of kavalam to Dasaris. Kavalam consists of plantain fruits cut up into small slices, and mixed with sugar, jaggery (crude sugar), fried grain, or beaten rice. The Dasaris are attached to the temple, and wear short drawers, with strings of small brass bells tied to their wrists and ankles. They appear to be possessed, and move wildly about to the beating of drums. As they go about, the devotee [117]puts some of the kavalam into their mouths. The Dasaris eat a little, and spit out the remainder into the hands of the devotees, who eat it. This is believed to cure all diseases, and to give children to those who partake of it. In addition to kavalam, some put betel leaves into the mouths of the Dasaris, who, after chewing them, spit them into the mouths of the devotees. At night the Dasaris carry large torches made of rags, on which the devotees pour ghi (clarified butter). Some say that, many years ago, barren women used to take a vow to visit the temple at the festival time, and, after offering kavalam, have sexual intercourse with the Dasaris. The temple authorities, however, profess ignorance of this practice.
Dasaris.
Dasaris.
When proceeding on a pilgrimage to the temple of Subramanya Swami at Palni, some devotees pierce their cheeks with a long silver skewer, which traverses the mouth cavity; pierce the tongue with a silver arrow, which is protruded vertically through the protruded organ; and place a silver shield (mouth-lock) in front of the mouth. Some Dasaris have permanent holes in their cheeks, into which they insert skewers when they go about the country in pursuit of their profession.
For the following note on Dasaris in the Vizagapatam district, I am indebted to Mr. C. Hayavadana Rao. The caste is an endogamous unit, the members calling themselves Sankhu (or conch-blowing) Dasaris, and is divided into numerous exogamous septs. The menarikam custom, according to which a man should marry his maternal uncles daughter, is followed. The remarriage of widows is permitted, but divorce is forbidden. The dead are cremated, and the chinna (small) and pedda rozu (big day) death ceremonies are observed. These Dasaris profess the Tengalai form of Vaishnavism, and [118]get themselves branded. The caste is more secular, and less religious than in the southern districts. A Dasari of the North Arcot or Anantapur type, with conch-shell, metal gong, iron lamp, copper vessel, and metal image of Hanuman on his neck, is scarcely met with. The Vizagapatam Dasaris are the most popular among ballad-singers, and sing songs about heroes and heroines, of which the following are the most appreciated
1. Bobbilipata, which describes the siege and conquest of Bobbili by Bussy in 1757.
2. Ammi Nayudupata, which describes the tyrannical behaviour of one Ammi Nayudu, a village headman in the Palkonda taluk, who was eventually murdered, to the great relief of those subject to him, by one of his dependents.
3. Lakshmammapata, which relates the life and death of Lakshmamma, a Velama woman, who went against the menarikam custom of the caste, and was put to death by her husband.
4. Yerakammaperantala-pata, which recounts the story of one Yerakamma, who committed sati.
Yerakamma is the local goddess at Srungavarapukota in the Vizagapatam district. The ballads sung about her say that she was the child of Dasari parents, and that her birth was foretold by a Yerukala woman (whence her name), who prophesied that she would have the gift of second sight. She eventually married, and one day she begged her husband not to go to his field, as she was sure he would be killed by a tiger if he did. Her husband went notwithstanding, and was slain as she had foreseen. She committed sati on the spot where her shrine still stands, and at this there is a festival at Sivaratri.[119]
As ballad-singers, two Dasaris generally travel about together, begging from house to house, or at the weekly market, one singing, while the other plays, and joins in the chorus.
The titles of these Dasaris are Anna and Ayya.
Dasari has been recorded as an exogamous sept of the Koravas, Malas, and Yerukalas.
Dasari 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. Dasari caste name could indicate the type of work people belonging to the Dasari 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
Dasari 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.
Dasari caste is also known as Dasari 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.