Kapu caste is surname of many people in southern India. Kapu caste meaning is The Kapus or Reddis are the largest caste in the Madras Presidency, numbering more than two millions, and are the great caste of cultivators, farmers, and squireens in the Telugu country. In the Gazetteer of Anantapur they are described as being the great [223]land-holding body in the Telugu districts, who are held in much respect as substantial, steady-going yeomen, and next to the Brahmans are the leaders of Hindu Society. In the Salem Manual it is stated that the Reddis are provident. They spend their money on the land, but are not parsimonious. They are always well dressed, if they can afford it. The gold ornaments worn by the women or the men are of the finest kind of gold. Their houses are always neat and well built, and the Reddis give the idea of good substantial ryots. They live chiefly on ragi (grain- Eleusine Coracana), and are a fine, powerful race. Of proverbs relating to the hereditary occupation of the Reddis, the following may be quoted. Only a Reddi can cultivate the land, even though he has to drink for every clod turned over. Those are Reddis who get their living by cultivating the earth. The Reddi who grows arika (Paspalum strobiculatum) can have but one cloth for man and wife.
The term Kapu, Mr. H. A. Stuart writes,105 means a watchman, and Reddi means a king. The Kapus or Reddis (Ratti) appear to have been a powerful Dravidian tribe in the early centuries of the Christian era, for they have left traces of their presence at various places in almost every part of India. Though their power has been put down from time to time by the Chalukyas, the Pallavas, and the Bellalas, several families of zamindars came into existence after the captivity of Pratapa Rudra of Warrangal in A.D. 1323 by the Muhammadan emperor Ghiyas-ud-din Toghluk.
Writing in the Manual of the Salem district concerning the Kongu kingdom, the Rev. T. Foulkes states that the Kongu kingdom claims to have existed from [224]about the commencement of the Christian era, and to have continued under its own independent kings down to nearly the end of the ninth century A.D, when it was conquered by the Chola kings of Tanjore, and annexed to their dominions. The earliest portion of the Kongu Chronicle (one of the manuscripts of the Mackenzie collection) gives a series of short notices of the reigns of twenty-eight kings who ruled the country previous to its conquest by the Cholas. These kings belonged to two distinct dynasties- the earlier line was of the solar race, and the later line of the Ganga race. The earlier dynasty had a succession of seven kings of the Ratti tribe, a tribe very extensively distributed, which has at various periods left its mark throughout almost every part of India. This is probably the earliest reference to them as a ruling power, and it is the most southern situation in which they ever held dominion. They disappear in these parts about the end of the second century A.D.; and, in the next historical references to them, we find them high up in the Northern Dakkan, amongst the kingdoms conquered by the Chalukyas about the fourth century A.D. soon after they first crossed the Nerbudda. In the Kongu Chronicle they are stated to be of the solar race- and the genealogies of this tribe accordingly trace them up to Kusha, the second son of Rama, the hero of the great solar epic of the Hindus; but their claim to this descent is not undisputed. They are, however, sometimes said to be of the lunar race, and of the Yadava tribe, though this latter statement is sometimes confined to the later Rathors. According to the Rev. T. Foulkes, the name Ratti is found under various forms, e.g, Irattu, Iretti, Radda, Rahtor, Rathaur, Rashtra-kuta, Ratta, Reddi, etc.
Kapu.
Kapu.
[225]
In a note on the Rashtrakutas, Mr. J. F. Fleet writes106 that we find that, from the first appearance of the Chalukyas in this part of the country, in the fifth century A.D, the Kanarese districts of the Bombay Presidency were held by them, with short periods of interruption of their power caused by the invasions of the Pallavas and other kings, down to about the early part or the middle of the eighth century A.D. Their sway over this part of the country then ceased entirely for a time. This was due to an invasion by the Rashtrakuta kings, who, like their predecessors, came from the north…. It is difficult to say when there was first a Rashtrakuta kingdom. The earliest notices that we have of the family are contained in the western Chalukya inscriptions. Thus, the Miraj plates tell us that Jayasimha I, restored the fortunes of the Chalukya dynasty by defeating, among others, one Indra of the Rashtrakuta family, who was the son of Krishna, and who possessed an army of eight hundred elephants; and there is little doubt that Appayika-Govinda, who, as we are told in the Aihole Meguti inscription, came from the north and invaded the Chalukya kingdom with his troops of elephants, and was repulsed by Pulikesi II, also belonged to this same dynasty. It is plain, therefore, that in the fifth and sixth centuries A.D. the Rashtrakuta dynasty was one of considerable importance in central or in northern India. The later inscriptions state that the Rashtrakutas were of the Somavamsa or lunar race, and were descendants of Yadu. Dr. Burnell seems inclined to look upon the family as of Dravidian origin, as he givesRashtra as an instance of the Sanskritising of Dravidian names, and considers it to be a mythological [226]perversion forRatta, which is the same as the Kanarese and TeluguReddi. Dr. Bühler is unable to record any opinion as towhether the Rashtrakutas were an Aryan Kshatriya, i.e, Rajput race, which immigrated into the Dekkan from the north like the Chalukyas, or a Dravidian family which was received into the Aryan community after the conquest of the Dekkan. The earliest inscriptions, at any rate, show them as coming from the north, and, whatever may be their origin, as the word Rashtrakuta is used in many inscriptions of other dynasties as the equivalent of Rashtrapati, i.e, as an official word meaningthe headman or governor of a country or district, it appears to me that the selection of it as a dynastic name implies that, prior to attaining independent sovereignty, the Rashtrakutas were feudal chiefs under some previous dynasty, of which they have not preserved any record.
It is a common saying among the Kapus that they can easily enumerate all the varieties of rice, but it is impossible to give the names of all the sections into which the caste is split up. Some say that there are only fourteen of these, and use the phrase Panta padnalagu kulalu, or Panta and fourteen sections.
The following sub-divisions are recorded by Mr. Stuart107 as being the most important
Ayodhya, or Oudh, where Rama is reputed to have lived. The sub-division is found in Madura and Tinnevelly. They are very proud of their supposed connection with Oudh. At the commencement of the marriage ceremony, the brides party asks the bridegrooms who they are, and the answer is that they are Ayodhya Reddis. A similar question is then asked by [227]the bridegrooms party, and the brides friends reply that they are Mithila Reddis.
Balija. The chief Telugu trading caste. Many of the Balijas are now engaged in cultivation, and this accounts for so many having returned Kapu as their main caste, for Kapu is a common Telugu word for a ryot or cultivator. It is not improbable that there was once a closer connection than now between the Kapus and Balijas.
Bhumanchi (good earth).
Desur. Possibly residents originally of a place called Desur, though some derive the word from deha, body, and sura, valour, saying that they were renowned for their courage.
Gandi Kottai. Found in Madura and Tinnevelly. Named after Gandi Kota in the Ceded districts, whence they are said to have emigrated southward.
Gazula (glass bangle makers). A sub-division of the Balijas. They are said to have two sections, called Naga (cobra) and Tabelu (tortoise), and, in some places, to keep their women gosha.
Kammapuri. These seem to be Kammas, who, in some places, pass as Kapus. Some Kammas, for example, who have settled in the city of Madras, call themselves Kapu or Reddi.
Morasa. A sub-division of the Vakkaligas. The Verala icche Kapulu, or Kapus who give the fingers, have a custom which requires that, when a grandchild is born in a family, the wife of the eldest son of the grandfather must have the last two joints of the third and fourth fingers of her right hand amputated at a temple of Bhairava.
Nerati, Nervati, or Neradu. Most numerous in Kurnool, and the Ceded districts.[228]
Oraganti. Said to have formerly worked in the salt-pans. The name is possibly a corruption of Warangal, capital of the Pratapa Rudra.
Pakanati. Those who come from the eastern country (prak nadu).
Palle. In some places, the Pallis who have settled in the Telugu country call themselves Palle Kapulu, and give as their gotra Jambumaha Rishi, which is the gotra of the Pallis. Though they do not intermarry with the Kapus, the Palle Kapulu may interdine with them.
Panta (Panta, a crop). The largest sub-division of all.
Pedaganti or Pedakanti. By some said to be named after a place called Pedagallu. By others the word is said to be derived from peda, turned aside, and kamma eye, indicating one who turns his eyes away from the person who speaks to him. Another suggestion is that it means stiff-necked. The Pedakantis are said to be known by their arrogance.
The following legend is narrated in the Baramahal Records.108 On a time, the Guru or Patriarch came near a village, and put up in a neighbouring grove until he sent in a Dasari to apprize his sectaries of his approach. The Dasari called at the house of one of them, and announced the arrival of the Guru, but the master of the house took no notice of him, and, to avoid the Guru, he ran away through the back door of the house, which is called peradu, and by chance came to the grove, and was obliged to pay his respects to the Guru, who asked if he had seen his Dasari, and he answered that he had been all day from home. On which, the Guru sent for the Dasari, and demanded the [229]reason of his staying away so long, when he saw the master of the house was not in it. The Dasari replied that the person was at home when he went there, but that, on seeing him, he fled through the back door, which the Guru finding true, he surnamed him the Peratiguntavaru or the runaway through the back door, now corruptly called Perdagantuwaru, and said that he would never honour him with another visit, and that he and his descendants should henceforth have no Guru or Patriarch.
Pokanadu (poka, areca palm- Areca Catechu).
Velanati. Kapus from a foreign (veli) country.
Yerlam.
The last division, Mr. Stuart writes, are the most peculiar of all, and are partly of Brahmanical descent. The story goes that a Brahman girl named Yerlamma, not having been married by her parents in childhood, as she should have been, was for that reason turned out of her caste. A Kapu, or some say a Besta man, took compassion on her, and to him she bore many children, the ancestors of the Yerlam Kapu caste. In consequence of the harsh treatment of Yerlamma by her parents and caste people, all her descendants hate Brahmans with a deadly hatred, and look down upon them, affecting also to be superior to every other caste. They are most exclusive, refusing to eat with any caste whatever, or even to take chunam (lime for chewing with betel) from any but their own people, whereas Brahmans will take lime from a Sudra, provided a little curd be mixed with it. The Yerlam Kapus do not employ priests of the Brahman or other religious classes even for their marriages. At these no homam (sacred fire) ceremony is performed, and no worship offered to Vigneswara, but they simply ascertain a fortunate day [230]and hour, and get an old matron (sumangali) to tie the tali to the brides neck, after which there is feasting and merry-making.
The Panta Kapus are said to be divided into two tegas or endogamous divisions, viz, Perama Reddi or Muduru Kapu (ripe or old Kapu); and Katama Reddi or Letha Kapu (young or unripe Kapus). A sub-division called Konda (hill) Kapus is mentioned by the Rev. J. Cain 109 as being engaged in cultivation and the timber trade in the eastern ghats near the Godavari river (see Konda Dora). Akula (betel-leaf seller) was returned at the census, 1901, as a sub-caste of Kapus.
In the Census Report, 1891, Kapu (indicating cultivator), is given as a sub-division of Chakkiliyans, Dommaras, Gadabas, Savaras and Telis. It further occurs as a sub-division of Mangala. Some Maratha cultivators in the Telugu country are known as Are Kapu. The Konda Doras are also called Konda Kapus. In the Census Report, 1901, Pandu is returned as a Tamil synonym, and Kampo as an Oriya form of Kapu.
Reddi is the usual title of the Kapus, and is the title by which the village munsiff is called in the Telugu country, regardless of the caste to which he may belong. Reddi also occurs as a sub-division of cultivating Linga Balijas, Telugu Vadukans or Vadugans in the Tamil country, Velamas, and Yanadis. It is further given as a name for Kavarais engaged in agriculture, and as a title of the Kallangi sub-division of Pallis, and Sadars. The name Sambuni Reddi is adopted by some Palles engaged as fishermen.
As examples of exogamous septs among the Kapus, the following may be cited[231]
Avula, cow.
Alla, grain.
Bandi, cart.
Barrelu, buffaloes.
Dandu, army.
Gorre, sheep.
Gudise, hut.
Guntaka, harrow.
Kodla, fowl.
Mekala, goats.
Kanugala, Pongamia glabra.
Mungaru, womans skirt.
Nagali, plough.
Tangedu, Cassia auriculata.
Udumala, Varanus bengalensis.
Varige, Setaria italica.
Yeddulu, bulls.
Yenuga, elephant.
At Conjeeveram, some Panta Reddis have true totemistic septs, of which the following are examples
Magili (Pandanus fascicularis). Women do not, like women of other castes, use the flower-bracts for the purpose of adorning themselves. A man has been known to refuse to purchase some bamboo mats, because they were tied with the fibre of this tree.
Ippi (Bassia longifolia). The tree, and its products, must not be touched.
Mancham (cot). They avoid sleeping on cots.
Arigala (Paspalum scrobiculatum). The grain is not used as food.
Chintaginjalu (tamarind seeds). The seeds may not be touched, or used.
Puccha (Citrullus vulgaris; water melon). The fruit may not be eaten.
The Pichigunta vandlu, a class of mendicants who beg chiefly from Kapus and Gollas, manufacture pedigrees and gotras for these castes and the Kammas.
Concerning the origin of the Kapus, the following legend is current. During the reign of Pratapa Rudra, the wife of one Belthi Reddi secured by severe penance a brilliant ear ornament (kamma) from the sun. This was stolen by the Kings minister, as the King was very anxious to secure it for his wife. Belthi Reddis wife told her sons to recover it, but her eldest son refused to have anything to do with the matter, as the King was involved in it. The second son likewise refused, [232]and used foul language. The third son promised to secure it, and, hearing this, one of his brothers ran away. Finally the ornament was recovered by the youngest son. The Panta Kapus are said to be descended from the eldest son, the Pakanatis from the second, the Velamas from the son who ran away, and the Kammas from the son who secured the jewel.
Panta Kapu.
Panta Kapu.
The Kapus are said to have originally dwelt in Ayodhya. During the reign of Bharata, one Pillala Mari Belthi Reddi and his sons deceived the King by appropriating all the grain to themselves, and giving him the straw. The fraud was detected by Rama when he assumed charge of the kingdom, and, as a punishment, he ordered the Kapus to bring Cucurbita (pumpkin) fruits for the sradh (death ceremony) of Dasaratha. They accordingly cultivated the plant, but, before the ceremony took place, all the plants were uprooted by Hanuman, and no fruits were forthcoming. In lieu thereof, they promised to offer gold equal in weight to that of the pumpkin, and brought all of which they were possessed. This they placed in the scales, but it was not sufficient to counterbalance a pumpkin against which it was weighed. To make up the deficiency in weight, the Kapu women removed their bottus (marriage badges), and placed them in the scales. Since that time women of the Motati and Pedakanti sections have substituted a cotton string dyed with turmeric for the bottu. It is worthy of notice that a similar legend is current among the Vakkaligas (cultivators) of Mysore, who, instead of giving up the bottu, seem to have abandoned the cultivation of the Cucurbita plant. The exposure of the fraud led Belthi Reddi to leave Ayodhya with one of his wives and seventy-seven children, leaving behind thirteen wives. In the course of their journey, they had [233]to cross the Silanadi (petrifying river), and, if they passed through the water, they would have become petrified. So they went to a place called Dhonakonda, and, after worshipping Ganga, the head of the idol was cut off, and brought to the river bank. The waters, like those of the Red Sea in the time of Pharaoh, were divided, and the Kapus crossed on dry ground. In commemoration of this event, the Kapus still worship Ganga during their marriage ceremonies. After crossing the river, the travellers came to the temple of Mallikarjuna, and helped the Jangams in the duties of looking after it. Some time afterwards the Jangams left the place for a time, and placed the temple in charge of the Kapus. On their return, the Kapus refused to hand over charge to them, and it was decided that whoever should go to Nagalokam (the abode of snakes), and bring back Naga Malligai (jasmine from snake-land), should be considered the rightful owner of the temple. The Jangams, who were skilled in the art of transformation, leaving their mortal frames, went in search of the flower in the guise of spirits. Taking advantage of this, the Kapus burnt the bodies of the Jangams, and, when the spirits returned, there were no bodies for them to enter. Thereon the god of the temple became angry, and transformed the Jangams into crows, which attacked the Kapus, who fled to the country of Oraganti Pratapa Rudra. As this King was a Sakti worshipper, the crows ceased to harass the Kapus, who settled down as cultivators. Of the produce of the land, nine-tenths were to be given to the King, and the Kapus were to keep a tithe. At this time the wife of Belthi Reddi was pregnant, and she asked her sons what they would give to the son who was about to be born. They all promised to give him half their earnings. The child grew into a learned man and poet, and one day carried [234]water to the field where his brothers were at work. The vessel containing the water was only a small one, and there was not enough water for all. But he prayed to Sarasvati, with whose aid the vessel was always filled up. Towards evening, the grain collected during the day was heaped together, with a view to setting apart the share for the King. But a dispute arose among the brothers, and it was decided that only a tithe should be given to him. The King, being annoyed with the Kapus for not giving him his proper share, waited for an opportunity to bring disgrace on Belthi Reddi, and sought the assistance of a Jangam, who managed to become the servant of Belthi Reddis wife. After some time, he picked up her kamma when it fell off while she was asleep, and handed it over to Pratapa Rudra, who caused it to be proclaimed that he had secured the ornament as a preliminary to securing the person of its owner. The eldest son of Belthi Reddi, however, recovered the kamma in a fight with the King, during which he carried his youngest brother on his back. From him the Kammas are descended. The Velamas are descended from the sons who ran away, and the Kapus from those who would neither fight nor run away.
Pollution at the first menstrual ceremony lasts, I am informed, for sixteen days. Every day, both morning and evening, a dose of gingelly (Sesamum) oil is administered to the girl, and, if it produces much purging, she is treated with buffalo ghi (clarified butter). On alternate days water is poured over her head, and from the neck downwards. The cloth which she wears, whether new or old, becomes the property of the washerwoman. On the first day the meals consist of milk and dhal (Cajanus indicus), but on subsequent days cakes, etc, are allowed.[235]
In their marriage ceremonial, the Panta Reddis of the South Arcot and Salem districts appear to follow the Brahmanical form. In the Telugu country, however, it is as follows. On the pradhanam or betrothal day, the party of the bridegroom-elect go in procession under a canopy (ulladam), attended by musicians, and matrons carrying betel, cocoanuts, date and plantain fruits, and turmeric on plates. As soon as they have arrived at the courtyard of the future brides house, she seats herself on a plank. A Brahman purohit moulds a little turmeric paste into a conical mass representing Vigneswara (the elephant god), and it is worshipped by the girl, in front of whom the trays brought by the women are placed. She is presented with a new cloth, which she puts on, and a near female relation gives her three handfuls of areca nuts, a few betel leaves, and the bride-price and jewels tied up in a turmeric-dyed cloth. All these things the girl deposits in her lap. The fathers of the contracting couple then exchange betel, with the customary formula. The girl is yours, and the money mine and The money is yours, and the girl mine. Early on the wedding morning the bridegrooms party, accompanied by a purohit and washerman (Tsakala), go to fetch the bride from her house. The milk-post is set up, and is usually made of a branch of Mimusops hexandra or, in the Tamil country, Odina Wodier. On the conclusion of the marriage rites, the Odina post is planted in the backyard, and, if it takes root and flourishes, it is regarded as a happy omen for the newly married couple. A small party of Kapus, taking with them some food and gingelly (Sesamum) oil, proceed in procession beneath a canopy to the house of a washerman (Tsakala), in order to obtain from him a framework made of bamboo or sticks over which [236]cotton threads are wound (dhornam), and the Ganga idol, which is kept in his custody. The food is presented to him, and some rice poured into his cloth. Receiving these things, he says that he cannot find the dhornam and idol without a torch-light, and demands gingelly oil. This is given to him, and the Kapus return with the washerman carrying the dhornam and idol to the marriage house. When they arrive at the entrance thereto, red coloured food, coloured water (arathi) and incense are waved before the idol, which is taken into a room, and placed on a settle of rice. The washerman is then asked to tie the dhornam to the pandal (marriage booth) or roof of the house, and he demands some paddy, which is heaped up on the ground. Standing thereon, he ties the dhornam. The people next proceed to the houses of the goldsmith and potter, and bring back the bottu (marriage badge) and thirteen marriage pots, on which threads (kankanam) are tied before they are removed. A Brahman purohit ties the thread round one pot, and the Kapus round the rest. The pots are placed in the room along with the Ganga idol. The bottu is tied round the neck of a married woman who is closely related to the bridegroom. The contracting couple are seated with the ends of their clothes tied together. A barber comes with a cup of water, and a tray containing rice dyed with turmeric is placed on the floor. A number of men and women then scatter rice over the heads of the bride and bridegroom, and, after, waving a silver or copper coin in front of them, throw it into the barbers cup. The barber then pares the finger and toe nails of the bridegroom, and touches the toe nails of the bride with his razor. They then go through the nalagu ceremony, being smeared with oil and Phaseolus Mungo paste, and bathe. After the bath [237]the bridegroom, dressed in his wedding finery, proceeds to the temple. As he leaves the house, a Madiga hands him a pair of shoes, which he puts on. The Madiga is given food placed in a basket on eleven leaves. At the temple worship is performed, and a Bhatrazu (bard and panegyrist), who has accompanied the bridegroom, ties a bashingham (chaplet) on his forehead. From this moment the Bhatrazu must remain with the bridegroom, as his personal attendant, painting the sectarian marks on his forehead, and carrying out other functions. In like manner, a Bhogam woman (dedicated prostitute) waits on the bride. The tradition, Mr. Stuart writes, is that the Bhatrazus were a northern caste, which was first invited south by king Pratapa Rudra of the Kshatriya dynasty of Warrangal (1295& Kapu 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. Kapu caste name could indicate the type of work people belonging to the Kapu 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
Kapu 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.
Kapu caste is also known as Kapu 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.