Patnulkaran caste is surname of many people in southern India. Patnulkaran caste meaning is The Patnulkarans are described, in the Madras Census Report, 1901, as a caste of foreign weavers found in all the Tamil districts, but mainly in Madura town, who speak Patnuli or Khatri, a dialect of Gujarati, and came originally from Gujarat. They have always been known here as Patnulkarans, or silk thread people. They are referred to in the inscriptions of Kumara Gupta (A.D. 473) at Mandasor, south of Gujarat, by the name of Pattavayaka, which is the Sanskrit equivalent of Patnulkaran, and the sasanam of Queen Mangammal of Madura, mentioned below, speaks of them by the same name, but lately they have taken to calling themselves Saurashtras from the Saurashtra country from which they came. They also claim to be Brahmans. They thus frequently entered themselves in the schedules as Saurashtra Brahmans. They are an intelligent and hard-working community, and deserve every sympathy in the efforts which they are making to elevate the material prosperity of their members and improve their educational condition, but a claim to Brahmanhood is a difficult matter to establish. They say that their claim is denied because they are weavers by profession, which none of the Southern Brahmans are, and because the Brahmans of the Tamil country do not understand their rites, which are the northern rites. The Mandasor inscriptions, however, represent them as soldiers as well as weavers, which does not sound Brahmanical, and the Tamil Brahmans have never raised any objections to the Gauda Brahmans calling themselves such, different as their ways are from those current in [162]the south. In Madura their claim to Brahmanhood has always been disputed. As early as 1705 A.D. the Brahmans of Madura called in question the Patnulkarans right to perform the annual upakarma (or renewal of the sacred thread) in the Brahman fashion. [Eighteen members of the community were arrested by the Governor of Madura for performing this ceremony.] The matter was taken to the notice of the Queen Mangammal, and she directed her State pandits to convene meetings of learned men, and to examine into it. On their advice, she issued a cadjan (palm leaf) sasanam (grant) which permitted them to follow the Brahmanical rites. But all the twice-bornwhether Brahmans, Kshatriyas, or Vaisyasare entitled to do the same, and the sasanam establishes little. The Patnuls point out that, in some cases, their gotras are Brahmanical. But, in many instances which could be quoted, Kshatriyas had also Brahmanical gotras.
It is stated, in the Gazetteer of the Madura district, that the inscription at Mandasor in Western Malwa relates how the Pattavayas, as the caste was then called, were induced to migrate thither from Lata on the coast of Gujarat by king Kumara Gupta (or one of his lieutenants), to practice there their art of silk-weaving. The inscription says many flattering things about the community, and poetically compares the city to a beautiful woman, and the immigrants to the silk garments in which she decks herself when she goes to meet her lover. [The inscription further records that, while the noble Bandhuvarman was governing this city of Dasapura, which had been brought to a state of great prosperity, a noble and unequalled temple of the bright-rayed (sun) was caused to be built by the silk-cloth weavers (pattavayair) as a guild with the stores of [163]wealth acquired by (the exercise of their) craft.] On the destruction of Mandasor by the Mussalmans, the Pattavayas seem to have travelled south to Devagiri, the modern Daulatabad, the then capital of the Yadavas, and thence, when the Mussalmans again appeared on the scene at the beginning of the fourteenth century, to Vijayanagar, and eventually to Madura. A curious ceremony confirming this conjecture is performed to this day at Patnulkaran weddings in South India. Before the date of the wedding, the bridegrooms party go to the brides house, and ask formally for the girls hand. Her relations ask them in a set form of words who they are, and whence they come, and they reply that they are from Sorath (the old name for Saurashtra or Kathiawar), resided in Devagiri, travelled south (owing to Mussalman oppression) to Vijayanagar, and thence came to Madura. They then ask the brides party the same question, and receive the same reply. A Marathi MS, prepared in 1822 at Salem under the direction of the then Collector, Mr. M. D. Cockburn, contains the same tradition. Mr. SewellsA Forgotten Empire- Vijayanagar shows how common silk clothing and trappings were at Vijayanagar in the days of its glory. Most of the Patnulkarans can still speak Telugu, which raises the inference that they must have resided a long time in the Telugu country, while their Patnuli contains many Canarese and Telugu words, and they observe the feast of Basavanna (or Boskanna), which is almost peculiar to the Bellary country. After the downfall of Vijayanagar, some of the caste seem to have gone to Bangalore, for a weaving community called Patvegars, who speak a dialect similar to Patnuli, still reside there. Concerning the Patnulis who have settled in the Mysore Province, it is noted, in the Mysore Census Report, 1891, that with silk they [164]manufacture a fine stuff called katni, which no other weavers are said to be able to prepare. It is largely used by Mussalmans for trousers and lungas (gowns). It is said that Haider Ali, while returning from his expeditions against Madras, forcibly brought with him some twenty-five families of these weavers, who were living in the Tanjore district, and established them at Ganjam near Seringapatam, and, in order to encourage silk and velvet weaving, exempted them from certain taxes. The industry flourished till the fall of Seringapatam, when most of the class fled from the country, a few only having survived those troublous times. At present there are only 254 souls returned to these people, employed in making carpets in Bangalore.
The Patnulkars, Mr. H. A. Stuart writes,84 say that they were originally Brahmans, living in a town of Surat called Devagiri, in which twelve streets were entirely peopled by them. For some reason, of which they profess themselves to be ignorant, the residents of one of these streets were excommunicated by the rest of the caste, and expelled. They travelled southwards, and settled in Tirupati, Arni, and Vellore, as well as in Trichinopoly, Tanjore, Madura, and other large towns, where they carried on their trade of silk-weaving. Another story is to the effect that they were bound to produce a certain number of silken cloths at each Dipavali feast in Devagiri for the goddess Lakshmi. One year their supply fell short, and they were cursed by the goddess, who decreed that they should no longer be regarded as Brahmans. They, however, still claim to be such, and follow the customs of that caste, though they refuse to eat with them. They acknowledge priests [165]from among themselves, as well as from among Brahmans, and profess to look down upon all other castes. In religion they are divided into Smartas, Vaishnavas, and Vyaparis, some among the Smartas being Lingayats. Those who can write usually employ the Telugu characters in writing their language.
The Patnulkarans, according to one tradition, claim descent from a certain Brahman sage, known as Tantuvardhanar, meaning literally a person who improves threads, i.e, manufactures and weaves them into cloths. This is, it is suggested, probably only an eponymous hero.
In the Manual of the Madura district, the Patnulkarans are described as a caste of Surat silk-weavers, whose ancestors were induced to settle in Madura by one of the earlier Nayakkan kings, or in response to an invitation from Tirumala Naik, and who have thriven so well that they now form by far the most numerous of all the castes resident in the town of Madura. They are very skilful and industrious workmen, and many of them have become very wealthy. They keep altogether aloof from other castes, and live independently of general society, speaking a foreign tongue, and preserving intact the customs of the land of their origin. They are easily distinguished in appearance from Tamils, being of a light yellowish colour, and having handsomer and more intelligent features. They are called Chettis or merchants by Tamils. In a recent note,85 the Patnulkarans of Madura are described as being exceedingly gregarious; they live together in large numbers in small houses, and their social status in the country is quite unsettled. Though they delight to call themselves Saurashtra [166]Brahmans, the Tamils consider them to be a low caste. Like the Brahmans, they wear the sacred thread, and tack on to their names such titles as Iyengar, Iyer, Rao, Bhagavather, Sastrigal, and so forth, though the conservatives among them still cling to the time-honoured simple Chetti. Child marriage is the rule, and widow marriage is never practiced. Hindus by religion, they worship indiscriminately both the Siva and Vaishnava deities, but all of them wear big Iyengar namams on their foreheads, even more prominently than do the real Iyengars themselves. All of them pass for pure vegetarians. The proud position of Madura to this day as second city in the Presidency is mainly, if not solely, due to her prosperous and industrious community of Saurashtra merchants and silk-weavers, who have now grown into nearly half her population, and who have also come to a foremost place among the ranks of her citizens. They have their representatives to-day in the Municipal Councils and in the Local and District Boards. Their perseverance has won for them a place in the Devastanam Committee of one of the most prosperous temples in the district. But, in spite of their affluence and leading position it must be confessed that they are essentially abackward class in respect of English education and enlightenment. They are, however, making steady progress. An English high school for Saurashtra boys, and a number of elementary schools for girls, are now maintained by the Saurashtra Sabha for the proper education of their children. In 1906, a member of the community was appointed a member of the committee of the Sri Kalla Alagar temple in the Madura district.
In an order of the Director of Public Instruction, in 1900, it was laid down that Saurashtras having been [167]recognised (in 1892) as a backward class falling under Pattunulgars, the manager cannot continue to enjoy the privileges accorded under the grant-in-aid code to schools intended for backward classes, if he returns his pupils as Brahmans. If the pupils have been returned as Saurashtra Brahmans, the manager should be requested to revise, as no such caste is recognised. A deputation had an interview with the Director, and it was subsequently ruled that Saurashtras will continue to be treated as a backward class. Pupils belonging to the above class should invariably be returned in future as Saurashtras, whether the word Brahman is added or not.
In a History of the Saurashtras in Southern India86 it is recorded that when the Saurashtras settled in the south, they reproduced the institutions of their mother country in the new land; but, owing to the influence of the Southern Dravidians, some of the institutions became extinct. During their migrations, the men were under the guidance of their leader, and the process of migration tended to increase the power of kinship. The people were divided into four heads, called Goundas (chiefs), Saulins (elders), Voyddoos (physicians), and Bhoutuls (religious men). Some traces of the division still survive in the now neglected institution of Goundans. The Goundans were supposed to be responsible for the acts and doings of their men. The masses enjoyed the property under the joint undivided Hindu family system as prescribed in the Code of Manu. The chiefs were the judges in both civil and criminal affairs. They were aided in deciding cases by a body of nobles called Saulins. The office of the Saulins is to make [168]enquiries, and try all cases connected with the community, and to abide by the decision of the chiefs. The Voyddoos (pandits) and Bhoutuls (Josis and Kavis also ranked with Voyddas and Bhoutuls) had their honours on all important occasions, and they are placed in the same rank with the elders. The Karestuns, or the Commons, are the whole body of the masses. Their voice is necessary on certain important occasions, as during the ceremonies of excommunication, and prayaschittas for admitting renegades, and during periodical meetings of the community. The Goundans at present are not exercising any of their powers, except in some religious matters. Saurashtra Brahmans were originally leading a purely religious life, but now they have begun to do business of different descriptions fitted to their position. Their chief occupation is agriculture, but some are trading, dyeing and weaving; however, it can be safely affirmed that their business interferes in no way with their religious creed and ceremonies. The name Patnulgar means silk weavers, and is sometimes erroneously applied to the Saurashtras too; but, on the contrary, the term strictly applies to all classes of weavers in Southern India, called Seniyars, Kaikkolars, Devangas, Kshatris (Khattris), Parayas, Sengundas, Mudaliars, Saliyurs, Padmasalays, but not to the Saurashtras in any way. The Saurashtras are now seen as a mercantile community. They are brave but humble, god-fearing, hospitable, fond of festivities and amusement. The Saurashtras, it is said, were originally a class of sun worshippers, from soura meaning sun, but the term Saurashtra means inhabitants of the fruitful kingdom. Their religion is Hinduism, and they were originally Madhvas. After their settlement in Southern India, some of them, owing to the preachings of Sankaracharya [169]and Ramanujacharya, were converted into Saivites and Vaishnavites respectively. The Saurashtras belong to the Aksobhya and Sankaracharya Matas. The Saurashtras, like other nations of India, are divided into four great divisions, viz, Brahma, Kshatriya, Vaisya and Sudra. The Vaisyas and Sudras are to be found in almost all towns and villages, and especially at Tirupati, Nagari, Naranavanam, Arni, Kottar, Palani, Palamcottah, Vilangudi, and Viravanallur.
The affairs of the Patnulkarans at Madura are managed by a Saurashtra Sabha, which was started in 1895. Among the laudable objects for which the Sabha was established, the following may be noted
(a) To manage the Madura Saurashtra school, and establish reading-rooms, libraries, etc, with a view to enable members of the Saurashtra community to receive, on moderate terms, a sound, liberal, general and technical education.
(b) To manage the temple known as the Madura Sri Prasanna Venkateswara Swamis temple, and contribute towards its maintenance by constructing, repairing and preserving buildings in connection therewith, making jewels, vehicles and other things necessary therefor, and conducting the festivals thereof.
(c) To found charitable institutions, such as orphanages, hospitals, poor-houses, choultries (resting-places for travellers), water-sheds, and other things of a like nature for the good of the Saurashtra community.
(d) To give succour to the suffering poor, and the maimed, the lame, and the blind in the Saurashtra community.
(e) To give pecuniary grants in aid of upanayanams (thread marriages) to the helpless in the Saurashtra community.[170]
(f) To erect such works of utility as bathing ghauts, wells, water fountains, and other works of utility for the benefit of the Saurashtra community.
(g) To fix and raise subscriptions known as mahamais (a sort of income-tax).
Among the subjects of the lectures delivered in connection with the Saurashtra Upanyasa Sabha at Madura in 1901 were the life of Mrs. Annie Besant, the Paris Exhibition of 1900, Mr. Tata and higher education, Saurashtra bank, Columbus, and the Saurashtra reform hotel.
A few years ago, the Saurashtra community submitted a memorial to the Governor of Madras to the effect that as the backward Saurashtra community have not the requisite capital of half a lakh of rupees for imparting to their members both general and technical education, the Saurashtra Sabha, Madura, suggests that a lottery office may be kept for collecting shares at one rupee each from such of the public at large as may be willing to give the same, on the understanding that, every time the collections aggregate to Rs. 6,250, Rs. 250 should be set apart for the expenses of working the said office, and two-thirds of the remainder for educational purposes, and one-third should be awarded by drawing lots among the subscribers in the shape of five prizes, ranging from Rs. 1,000 to Rs. 125. In passing orders on this sporting scheme, the Government stated that it was not prepared to authorise the lottery. It has been well said87 that the Patnulkarans have a very strong esprit de corps, and this has stood them in good stead in their weaving, which is more scientifically carried on, and in a more flourishing condition than is usual elsewhere.[171]
For the following note on the Patnulkaran weavers of Madura, I am indebted to Mr. A. Chatterton, Director of Technical EnquiriesAs a general rule, they are in a flourishing condition, and much better off than the Saurashtra weavers in Salem. This is probably due to the fact that the bulk of the Madura trade is in a higher class of cloth than at Salem, and the weavers are consequently less affected by fluctuations in demand for their goods due to seasonal variations. In various ways the Saurashtras of Madura have furnished evidence that they are a progressive community, particularly in the attention which they pay to education, and the keenness with which they are on the look-out for improvements in the methods of carrying out their hereditary craft. Nearly all the so-called improvements have been tried at Madura, and the fact that they have rejected most of them may be taken to some extent as evidence of their unsuitability for Indian conditions. Some time ago, one A. A. Kuppusawmy Iyer invented certain improvements in the native shedding apparatus, whereby ornamental patterns are woven along the borders, and on the ends of the better class of silk and cotton cloths. This apparatus was undoubtedly a material improvement upon that which is ordinarily used by the weaver, and it has been taken up extensively in the town. It is said that there are 350 looms fitted with this shedding apparatus, and the inventor, who has obtained a patent for it, is trying to collect a royalty of Rs. 1& Patnulkaran 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. Patnulkaran caste name could indicate the type of work people belonging to the Patnulkaran 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
Patnulkaran 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.
Patnulkaran caste is also known as Patnulkaran 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.