Golla caste is surname of many people in southern India. Golla caste meaning is The Gollas, Mr. H. A. Stuart writes,17 are the great pastoral caste of the Telugu people. The traditions of the caste give a descent from the god Krishna, whose sportings with the milk maids play a prominent part in Hindu mythology. The hereditary occupation of the Gollas is tending sheep and cattle, and selling milk, but many of them have now acquired lands and are engaged in farming, and some are in Government service. They are quiet, inoffensive, and comparatively honest. In the time of the Nabobs, this last characteristic secured to them the privilege of guarding and carrying treasure, and one sub-division, Bokhasa Gollas, owes its origin to this service. Even [285]now those who are employed in packing and lifting bags of money in the district treasuries are called Gollas, though they belong to other castes. As a fact they do hold a respectable position, and, though poor, are not looked down upon, for they tend the sacred cow. Sometimes they assert a claim to be regarded as representatives of the Go-Vaisya division. Their title is Mandadi, but it is not commonly used. Mr. Stuart writes further18 that the social status of the Gollas is fairly high, for they are allowed to mix freely with the Kapu, Kamma, and Balija castes, and the Brahmans will take buttermilk from their hands. They employ Satanis as their priests. In their ceremonies there is not much difference between them and the Kapus. The name Golla is generally supposed to be a shortened form of Sanskrit Gopala (protector of cows). The Gollas also call themselves Konanulu, or Konarlu, and, like the Tamil Idaiyans, sometimes have the title Konar. Other titles in common use are Anna, Ayya, and occasionally Nayudu.
In the Manual of the Kurnool district, it is stated that the Gollas keep sheep, and sell milk and ghi (clarified butter). They eat and mess with the Balijas, and other high caste Sudras; but, unlike their brethren of the south, in the matter of street processions, they are classed with goldsmiths, or the left-hand section. When any one is reduced to poverty, the others give him each a sheep, and restore his flock. They occasionally dedicate their girls to Venkatesa as Basavis (prostitutes).
It is noted, in the Gazetteer of the Vizagapatam district, that in the country round Madgole, legends are still recounted of a line of local Golla chieftains, who [286]gave their name to Golgonda, and built the forts, of which traces still survive in those parts. Each Telugu New Years day, it is stated, Gollas come across from Godavari, and go round the Golla villages, reciting the names of the progenitors of the fallen line, and exhibiting paintings illustrative of their overthrow.
At Vajragada (diamond fort) are the ruins of a very large fortress, and local tradition gives the names of seven forts, by which it was once defended. These are said to have been constructed by the Golla kings. A tale is told of their having kidnapped a daughter of the ruler of Madgole, and held out here against his attacks for months, until they were betrayed by a woman of their own caste, who showed the enemy how to cut off their water-supply. They then slew their womenkind, says the story, dashed out against the besiegers, and fell to a man, fighting to the last.
Concerning the Gollas of Mysore, I gather19 that there are two main divisions in this caste, viz, Uru (village) and Kadu (forest). The two neither intermarry, nor eat together. A section of the Gollas, by guarding treasure while on transit, have earned the name of Dhanapala. In fact, one of the menial offices in Government treasuries at the present day is that of Golla. The caste worships Krishna, who was born in this caste. The Kadu Gollas are said to have originally immigrated from Northern India, and are still a nomadic tribe, living in thatched huts outside the villages. Some of their social customs are akin to those of the Kadu Kurubas. It is said that, on the occurrence of a childbirth, the mother with the babe remains unattended in a small shed outside the village from seven to thirty days, [287]when she is taken back to her home. In the event of her illness, none of the caste will attend on her, but a Nayak (Beda) woman is engaged to do so. Marriages among them are likewise performed in a temporary shed erected outside the village, and the attendant festivities continue for five days, when the marriage couple are brought into the village. The Golla is allowed to marry as many wives as he likes, and puberty is no bar to marriage. They eat flesh, and drink spirituous liquors. The wife cannot be divorced except for adultery. Their females do not wear the bodice (ravike) usually put on by the women of the country. Nor do they, in their widowhood, remove or break the glass bangles worn at the wrists, as is done in other castes. But widows are not allowed to remarry. Only 98 persons have returned gotras, the chief being Yadava, Karadi, Atreya, and Amswasa. The first two are really sub-sects, while Atreya is the name of a Brahmin Rishi. Yadava, or descendant of King Yadu, from whom Krishna was descended, also occurs as a synonym for Idaiyan, the great Tamil shepherd class.
Golla juggler.
Golla juggler.
Concerning the Adivi, or forest Gollas, Mr. F. Fawcett writes as follows.20 The people of every house in the village let loose a sheep, to wander whither it will, as a sort of perpetual scapegoat. When a woman feels the first pains of labour, she is turned out of the village into a little leaf or mat hut about two hundred yards away. In this hut she must bring forth her offspring unaided, unless a midwife can be called in to be with her before the child is born. For ninety days the woman lives in the hut by herself. If any one touches her, he or she is, like the woman, outcasted, and turned [288]out of the village for three months. The womans husband generally makes a little hut about fifty yards from her, and watches over her; but he may not go near her on pain of being outcasted for three months. Food is placed on the ground near the womans hut, and she takes it. On the fourth day after parturition, a woman of the village goes to her, and pours water on her, but she must not come in contact with her. On the fifth day, the village people clear of stones and thorny bushes a little bit of ground about ten yards on the village side of the hut, and to this place the woman removes her hut. No one can do it for her, or help her. On the ninth, fifteenth, and thirtieth days, she removes the hut in the same way nearer to the village, and, again, once in each of the two following months. On the ninetieth day, the headman of the village calls the woman to come out of the hut. The dhobi (washerman) then washes her clothes. She puts on clean clothes, and the headman takes her to the temple of their tutelary deity Junjappa, where the caste pujari breaks cocoanuts, and then accompanies her to her house, where a purificatory ceremony is performed. Junjappa, it is said, takes good care of the mother and child, so that death is said to be unknown.
It is stated21 that, in the Chitaldrug district of Mysore, the wife of the eldest son in every family is not permitted to clean herself with water after obeying the calls of nature. It is an article of their belief that their flocks will otherwise not prosper.
Writing in the early part of the last century about the Gollas, Buchanan informs us that this caste has a particular duty, the transporting of money, both belonging [289]to the public and to individuals. It is said that they may be safely intrusted with any sum; for, each man carrying a certain value, they travel in bodies numerous in proportion to the sum put under their charge; and they consider themselves bound in honour to die in defence of their trust. Of course, they defend themselves vigorously, and are all armed; so that robbers never venture to attack them. They have hereditary chiefs called Gotugaru, who with the usual council settle all disputes, and punish all transgressions against the rules of caste. The most flagrant is the embezzlement of money entrusted to their care. On this crime being proved against any of the caste, the Gotugaru applies to Amildar, or civil magistrate, and having obtained his leave, immediately causes the delinquent to be shot. Smaller offences are atoned for by the guilty person giving an entertainment.
The Golla caste has many sub-divisions, of which the following are examples
Erra or Yerra (red). Said to be the descendants of a Brahman by a Golla woman.
Ala or Mekala, who tend sheep and goats.
Puja or Puni.
Gangeddu, who exhibit performing bulls.
Gauda, who, in Vizagapatam, visit the western part of the district during the summer months, and settle outside the villages. They tend their herds, and sell milk and curds to the villagers.
Karna.
Pakanati.
Racha (royal).
Peddeti. Mostly beggars, and considered low in the social scale, though when questioned concerning themselves they say they are Yerra Gollas.
[290]
At the census, 1901, the following were returned as sub-castes of the Gollas
Dayyalakulam (wrestlers), Perike Muggalu or Mushti Golla (beggars and exorcists), Podapotula (who beg from Gollas), Gavadi, and Vadugayan, a Tamil synonym for Gollas in Tinnevelly. Another Tamil synonym for Golla is Bokhisha Vadugar (treasury northerners). Golla has been given as a sub-division of Dasaris and Chakkiliyans, and Golla Woddar (Odde) as a synonym of a thief class in the Telugu country. In a village near Dummagudem in the Godavari district, the Rev. J. Cain writes,22 are a few families of Basava Gollalu. I find they are really Kois, whose grandfathers had a quarrel with, and separated from, their neighbours. Some of the present members of the families are anxious to be re-admitted to the society and privileges of the neighbouring Kois. The word Basava is commonly said to be derived from bhasha, a language, and the Gollas of this class are said to have been so called in consequence of their speaking a different language from the rest of the Gollas.
Like many other Telugu castes, the Gollas have exogamous septs or intiperu, and gotras. As examples of the former, the following may be quoted
Agni, fire.
Avula, cows.
Chinthala, tamarind.
Chevvula, ears.
Gundala, stones.
Gurram, horse.
Gorrela, sheep.
Gorantla, henna (Lawsonia alba).
Kokala, womans cloth.
Katari, dagger.
Mugi, dumb.
Nakkala, jackal.
Saddikudu, cold rice or food.
Sevala, service.
Ullipoyala, onions.
Vankayala, brinjal (Solanum melongena).
[291]
Some of these sept names occur among other classes, as follows
Avula, Balijas, Kapus, and Yerukalas.
Chinthala, Devangas, Komatis, Malas, and Madigas.
Gorantla, Padma Sales.
Gorrela, Kammas, Kapus.
Gurram, Malas, Padma Sales, and Togatas.
Nakkala, Kattu Marathis, and Yanadis.
Those who belong to the Raghindala (Ficus religiosa) gotra are not allowed to use the leaves of the sacred fig or pipal tree as plates for their food. Members of the Palavili gotra never construct palavili, or small booths, inside the house for the purpose of worship. Those who belong to the Akshathayya gotra are said to avoid rice coloured with turmeric or other powder (akshantalu). Members of the Kommi, Jammi, and Mushti gotras avoid using the kommi tree, Prosopis spicigera, and Strychnos Nux-vomica respectively.
Of the various sub-divisions, the Puja Gollas claim superiority over the others. Their origin is traced to Simhadri Raju, who is supposed to have been a descendant of Yayathi Raja of the Mahabaratha. Yayathi had six sons, the last of whom had a son named Kariyavala, whose descendants were as follows
Diagram of descendants of Kariyavala.
The Gollas are believed to be descended from the four last kings.[292]
According to another legend, there were five brothers, named Poli Raju, Erranoku Raju, Katama Raju, Peddi Raju, and Errayya Raju, who lived at Yellamanchili, which, as well as Sarvasiddhi, they built. The Rajas of Nellore advanced against them, and killed them, with all their sheep, in battle. On this, Janagamayya, the son of Peddi Raju, who escaped the general slaughter, made up his mind to go to Kasi (Benares), and offer oblations to his dead father and uncles. This he did, and the gods were so pleased with him that they transported him in the air to his native place. He was followed by three persons, viz, (1) Kulagentadu, whose descendants now recite the names of the progenitors of the caste; (2) Podapottu (or juggler), whose descendants carry metal bells, sing, and produce snakes by magic; (3) Thevasiyadu, whose descendants paint the events which led to the destruction of the Golla royalty on large cloths, and exhibit them to the Gollas once a year. At the time when Janagamayya was translated to heaven, they asked him how they were to earn their living, and he advised them to perform the duties indicated, and beg from the caste. Even at the present day, their descendants go round the country once a year, after the Telugu New Years day, and collect their dues from Golla villages.
By religion the Gollas are both Vallamulu (Vaishnavites) and Striramanthulu (Saivites), between whom marriage is permissible. They belong to the group of castes who take part in the worship of Ankamma. A special feature of their worship is that they place in a bamboo or rattan box three or four long whip-like ropes made of cotton or Agave fibre, along with swords, sandals and idols. The ropes are called Virathadlu, or heroes ropes. The contents of the box are set beneath [293]a booth made of split bamboo (palavili), and decorated with mango leaves, and flowers. There also is placed a pot containing several smaller pots, cowry shells, metal and earthenware sandals, and the image of a bull called bolli-avu (bull idol). When not required for the purpose of worship, the idols are hung up in a room, which may not be entered by any one under pollution.
Golla Ganga muggu.
Golla Ganga muggu.
Some Karna Gollas earn their living by selling poultry, or by going about the country carrying on their head a small box containing idols and Virathadlu. Placing this at the end of a street, they do puja (worship) before it, and walk up and down with a rope, with which they flagellate themselves. As they carry the gods (Devarlu) about, these people are called Devara vallu.
As the Gollas belong to the left-hand section, the Pedda Golla, or headman, has only a Madiga as his assistant.
At the marriages of Mutrachas, Madigas, and some other classes, a form of worship called Virala puja is performed with the object of propitiating heroes or ancestors (viralu). A kindred ceremony, called Ganga puja, is carried out by the Gollas, the expenses of which amount to about a hundred rupees. This Ganga worship lasts over three days, during which nine patterns, called muggu, are drawn on the floor in five colours, and represent dhamarapadmam (lotus flower), palavili (booth), sulalu (tridents), sesha panpu (serpents play?), alugula simhasanam (throne of Sakti), Viradu perantalu (hero and his wife), Ranivasam (Ranis palace), bonala (food), and Ganga. The last is a female figure, and probably represents Ganga, the goddess of water, though one of the Golla ancestors was named Gangi Raju. The patterns must be drawn by Madigas or Malas. [294]Three Pambalas, or Madigas skilled in this work, and in reciting the stories of various gods and goddesses, commence their work on the afternoon of the third day, and use white powder (rice flour), and powders coloured yellow (turmeric), red (turmeric and chunam), green (leaves of Cassia auriculata), and black (charred rice husk). On an occasion when my assistant was present, the designs were drawn on the floor of the courtyard of the house, which was roofed over. During the preparation of the designs, people were excluded from the yard, as some ill-luck, especially an attack of fever, would befall more particularly boys and those of feeble mind, if they caught sight of the muggu before the drishti thiyadam, or ceremony for removing the evil eye has been performed. Near the head of the figure of Ganga, when completed, was placed an old bamboo box, regarded as a god, containing idols, ropes, betel, flowers, and small swords. Close to the box, and on the right side of the figure, an earthen tray, containing a lighted wick fed with ghi (clarified butter) was set. On the left side were deposited a kalasam (brass vessel) representing Siva, a row of chembus (vessels) called bonalu (food vessels), and a small empty box tied up in a cloth dyed with turmeric, and called Brammayya. Between these articles and the figure, a sword was laid. Several heaps of food were piled up on the figure, and masses of rice placed near the head and feet. In addition, a conical mass of food was heaped up on the right side of the figure, and cakes were stuck into it. All round this were placed smaller conical piles of food, into which broomsticks decorated with betel leaves were thrust. Masses of food, scooped out and converted into lamps, were arranged in various places, and betel leaves and nuts scattered all over the figure. Towards the feet [295]were set a chembu filled with water, a lump of food coloured red, and incense. The preparations concluded, three Gollas stood near the feet of the figure, and took hold of the red food, over which water had been sprinkled, the incense and a fowl. The food and incense were then waved in front of the figure, and the fowl, after it had been smoked by the incense, and waved over the figure, had its neck wrung. This was followed by the breaking of a cocoanut, and offering fruits and other things. The three men then fell prostrate on the ground before the figure, and saluted the goddess. One of them, an old man, tied little bells round his legs, and stood mute for a time. Gradually he began to perspire, and those present exclaimed that he was about to be possessed by the spirit of an ancestor. Taking up a sword, he began to cut himself with it, especially in the back, and then kept striking himself with the blunt edge. The sword was wrested from him, and placed on the figure. The old man then went several times round the muggu, shaking and twisting his body into various grotesque attitudes. While this was going on, the bridegroom appeared on the scene, and seated himself near the feet of the figure. Throwing off his turban and upper cloth, he fell on the floor, and proceeded to kick his legs about, and eventually, becoming calmer, commenced to cry. Being asked his name, he replied that he was Kariyavala Raju. Further questions were put to him, to which he made no response, but continued crying. Incense and lights were then carried round the image, and the old man announced that the marriage would be auspicious, and blessed the bride and bridegroom and the assembled Gollas. The ceremony concluded with the burning of camphor. The big mass of food was eaten by Puni Gollas.[296]
It is stated in the Manual of the Nellore district that, when a Golla bridegroom sets out for the house of his mother-in-law, he is seized on the way by his companions, who will not release him until he has paid a piece of gold.
The custom of illatom, or application of a son-in-law, obtains among the Gollas, as among the Kapus and some other Telugu-classes.23
In connection with the death ceremonies, it may be noted that the corpse, when it is being washed, is made to rest on a mortar, and two pestles are placed by its side, and a lighted lamp near the head.
There is a proverb to the effect that a Golla will not scruple to water the milk which he sells to his own father. Another proverb refers to the corrupt manner in which he speaks his mother-tongue.
The insigne of the caste at Conjeeveram is a silver churning stick.24
Golla 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. Golla caste name could indicate the type of work people belonging to the Golla 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
Golla 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.
Golla caste is also known as Golla 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.