Boya (caste)

A Boyar, also spelled boya, meaning Hunter or Warrior, denotes the leader of a group or head of a territory. They constitute the Kshatriya or Warrior class of India and are believed to have originated from an ancient people called the Kirata, a generic term in Sanskrit literature for people who lived in the mountains, particularly in the Himalayas and North-East India.

History

Boyas bounded to mountainous regions in south-eastern peninsula near the Orissa-Andhra region. The original population of Boyas was mixed with various linguistic groups later, such as the Telugu speaking community, and spread to all southern states. These Boya warriors served as the military regiment and chiefs between 10th century to 15th century in Chalukya, Chola, Vijayanagar, and Hoysala empires.

The eastern Chalukyan empire’s court was essentially a Republic of Badami, and the administrative subdivisions were known as 'Boya-Kottams'. Boya-Kottams existed across the southern states right from 5th century, according to Kakatiya inscriptions. Boya-Kottams held assignments of land or revenue in different villages. Chola-Chalukyas used the titles 'Udayar' or 'Odeyar' for chieftains at certain periods of time, which included Boya Chieftains.

The Musunuri Nayaks were Boya and Kamma warrior chieftains in the Kakatiya army who regained Andhra in 1326 from the Delhi Sultanate in the aftermath of the Kakatiya defeat. King Pratapa Rudra’s Kakatiya kingdom was aptly served by seventy five chieftains called Nayaks. The Nayaks, who belonged to various agrarian castes such as Boyar, Velama, Kamma, Reddy, Telaga, and Balija, were divided by mutual jealousy and rivalry, but were valiant cousins.

The Chitradurga Palaegar (Polygar) family was of the Beda, or Boya, caste and belonged to one of the hunting hill tribes. According to one tradition, three Boya families emigrated from Jadikal-durga, in the neighbourhood of Tirupati, and settled at Nirutadi, near Bramhasagara, at about 1475 AD. They are said to have belonged to the Kamageti family. The son and the grandson of one of these was named Hire Hanummappa Nayaka and Timmanna Nayaka, respectively. There were many battles in the reign of this Nayaka between Chitradurga, Harapanahalli, Rayadurga, and Bijapur, in all of which the Nayaka had splendid success. Rayadurg and Kalyandurg are two important forts which were ruled by Boya Palaegars. The name Kalyandurg came from Boya Kalyanappa, who was a Palaegar in the 16th century. Rayadurg was originally a stronghold of Boya Palaegar, which was very turbulent during the Vijayanagar rule. Kalyandurg was under the rule of Sri Krishnadevaraya and was a part of Vijayanagar Empire.

Sri Krishnadevaraya was ruling over the Vijayanagar empire from 1509 AD to 1529 AD. In about 1562, there were very well known Nayakas in the Vijayanagar army were 'Boya Ramappa' and 'Tipparaju', the Boya chief of Pulivendakonda and the palaegars of Kotakonda-Kappatralla.

In about 1517, Chitradurga Fort was given by Vijayanagar ruler to a Boya chief. It became a tributary to Bijapur after fall of Vijayanagar. There were portraits of ‘A Boya of Rank’, a member of the royal caste (related to royal family) of Chitradurga Nayaks who was documented by Colin Mackenzie.

File:Chitradurga1.jpg

Chitradurga Fort

Rayadurg and Kalyandurg are two important forts which were ruled by Boya Palaegars. The name Kalyandurg came from Boya Kalyanappa, who was a Palaegar in the 16th century. Rayadurg was originally a stronghold of Boya Palaegar, which was very turbulent during the Vijayanagar rule. Kalyandurg was under the rule of Sri Krishnadevaraya and was a part of Vijayanagar Empire.

In 1786, Harapanahalli, a town in the Bellary District, was in possession of a powerful Palaegar of the Boya caste. One of the descendants married a daughter of Palaegar of Chitradurga. The Palaegars at different times paid tribute to the Nizam, Morari Rao of Gooty and the Peshwa. The fort was deserted and now in ruins.

Later, in 17th century, the Boyars distinguished themselves as smiths, sculptors, nobles, leaders, priests, landlords, temple sculptors, arm traders, and seafarers.

Caste hierarchy in Kakatiya society

According to a medieval inscription in the Kakatiya kingdom, there was considerable fluidity among half of the male titled population. An analysis of the variations listed confirms the existence of distinct social classes within which specific sets of titles circulated. One set are the secular Brahmans, who used titles like 'Pregada', 'Mantri' and 'Raju' interchangeably. Only once did a person whose father have the status title 'Boya' enter into this exclusive category. A circumscribed royal or noble class in which the titles 'Maharaja' and 'Raju' rotated can also be distinguished. Two sons of 'nayakas' were able to be in this group, but ‘Setti’ (merchants-artisans) formed another fairly restricted set with just one case of crossover (a 'Setti' father with a 'boya' son). The most fluid of all were the 'Reddi', 'boya' and 'nayaka' categories. 'Nayaka' and 'Lenka' fathers, a military title for Kamma, could have 'Reddi' offspring, while 'nayaka' could come from 'Reddi', 'boya' or 'Kamupati' (Head of army) families.

The transverse of boundaries between these status groups also characterizes female donors in inscriptions. A woman had a father who was a 'nayaka', but was married to a 'Reddi'. Another had a 'nayaka' husband but was the daughter of a 'boya'. A third woman was the sister of a 'nayaka' and wife of a 'Reddi'. Marriage patterns indicate much interchange among members of the 'nayaka', 'Reddi' and 'boya' statuses. Additionally, several 'nayaka' daughters became the wives of 'Raju's', 'Maharajah's' and 'Rautus' or 'Rao's'.

SON	FATHER
Maharaja Raju Nayaka Reddi Boya Lenka Pregada Amatya Bhatta Bhakta Dasa	Raju Maharaja, Nayaka Boya, Kamupati, Reddi Nayaka, Lenka Nayaka, Setti Reddi, Boya Mantri, Raju, Boya Raju Pandita Setti Reddi, Raju

Other references

Statue of Lord Shiva in 'Boya' Attire

Boya Kannapa or Kannappa Nayanar

'Boya Tinnadu', who is also known as 'Bhakta Kannappa', is one of the Alwars in Shaivism. A youth from Boya caste became a great devotee of Shiva and attained such eminence as to join the galaxy of Nayanars. There stands a shrine for this great Bhakta in the magnificent temple at Sri Kalahasti, on banks of Swarnamukhi river.

Boya Temples

1. 'Boya' temple exists amidst Jain temples at Lunawa Nagar. It is believed that the temples were built in 14th century. Lunawa Nagar is situated at the foot of the Aravali range of mountains of Rajasthan, 16 km east of Falna railway station.

2. ' Vijay eswara Swami ' Temple - The Vijayeswara temple is set on the Indrakiladri hill near Vijayawada, Andhra Pradesh. The installation of Vijayeswara is said to have been done by Arjuna to commemorate his victory with Lord Shiva in the form of 'Kirata' (hunter).

3. ' Boyar Gudi ' (South East of the Aihole Village) at Aihole-Pattadakal, Bagalkot District, Karnataka was built in 14th century for the Boyar community worship. Many more temples were constructed in Andhra-Orissa region by Boya Chieftains.

4. ' Jasma Devi ' Temple was built in the memory of Jasma Devi of the Ode Tribe. It was built in 12th century and is situated at Pattan railway station, near Baroda in Gujarat State.

5. 'Boyakonda Gangamma' Temple is situated near Diguvapalli in the Chowdepalli mandal near Chittoor, Andhrapradesh. About centuries ago, ‘Boyas’ and ‘yelikas’ lived in the forest area around the hillock. They stood up and resented the repressive and rule of the nawabs, retaliating against the Muslim soldiers. Then, Golconda Nawab rushed additional troops to crush the revolt. Boya tribals could not withstand the onslaught of the Muslim army and fled into the forest, prostrating near the hillock and praying for the Almighty to save them. The spirit of the goddess ‘Shakti’ descended from the hillock and shielded the tribals, crushing the Nawab’s army.

The Boya cave temple in Thailand

In the early 6th century AD, the belief in Hinduism was widespread in South East Asia. All avatars of Lord Vishnu and Lord Krishna sculptures were discovered there. The encounter of sculptures is the indication of Hinduism influence which includes the belief in 'Siva-lingam' in the society. This belief was transmitted from ancient Khmer to Thailand through the northeastern route. It is not unusual to find Lord Shiva still being worshiped as in the Boya cave today.

'Guheshwara' is a name of 'Lord Shiva' and means Lord of the Caves. 'Lord Shiva' lived in a cave in the Himalayas on Mount Kailash, so his presence within a cave is a way to pay respects to 'Lord Shiva'. In 'Wat Tham Boya' in 'Nakhon Sawan', Thailand, the cave is known as Boya Cave and is located in Khao Luang Forest Park, which has a large out-cropping of lime stone hills which are filled with many caverns. 'Wat Tham Boya' sits at the base of one of these hills with a very long staircase which ascends the steep hill and finally reaches the entrance to Boya cave.

War Tactics of Boya warriors

The Boya were inducted into the armies of the Vijayanagar empire because of their skills in archery. They used two type of arrows; The ‘potu ammu’ (male arrow) for smaller range targets and the ‘penti ammu’ (female arrow) for longer range targets. Also, newer techniques were incorporated with the use of spears and sharp weapons, which were used only in hunting games.

Inscriptions about Boyas

An inscription in the Vijay eswara temple, Vijayawada, of the 9th century AD, in the usual Telugu script is strangely recorded from bottom upwards. It says that a certain Thrikoti Boyi, or Trikoti Boya, the son of Kaliyama-Boya of Pechchevada, set up the pillar as a commemoration of his own fame in order to secure distinction for his race. The Thrikoti Boyi is identified in the inscription as a Guhyaka Yaksha, who in Dwaparayuga was directed by Indra to direct Arjuna to Indrakila hill, where Arjuna should worship the Lord Siva in order to obtain Pasupatha Astra from him.

Boyas often appear in kakatiya-period inscriptions as the people who are entrusted with livestock endowed to temples, donating perpetual lamp Nanda deepa and as military chieftains. The meaning of Boya has changed considerably with the passage of time.

In Addanki, near Nellore inscription of Panduranga (848 AD), the landscape and surrounding is mentioned as Boya Kottamulu. It is also called Boyavidu. In 15th century inscriptions, it is also mentioned as Boya vihara desamu.

During the 7th century, various inscriptions from Southern India mention Boya-Brahmans in the Kondanaaru grant of Vishnuvardhana-II, dated 673 AD. The boyas organized themselves into a massive social entity by sanskritising themselves and calling a few members boya-brahmans. This is indicative of not only the attempt of the boyas to organise into a sociological and political unit but also attempting to extend further into the plains and come into contact with neighbouring groups. As result of this interaction they claimed some of the Brahmanical values in neighbouring society to have superimposed in their community.

During the Vijayanagar period, women incorporated the status titles of their husband into their names, such as with 'Peda Potana Boyusani', the wife of 'Peda Potana Boya', the aristocratic class.

By the 18th century, the label 'Boya' was used for the Telugu speaking community in the Kurnool-Anantpur region, resembling the Kannada speaking Bedars, who were associated with hunting and often served in local armies.

Political, Administration and Planning in 9 AD

Boya communal growth called for a settled way of life. Although they were primarily nomadic, they created political land units, like Rajya (kingdom), Desa (Province), Sima (region) and Vidu or Bidu (settlement). This indicates the entire Boya viharadesa was divided into twelve Boya Kottams, which could be found in the regions of the Nellore and Prakasam districts. The role of the simhasanaboyas was to be the ruling class.

Tradition and culture

The tradition and culture of Boyars seem quite different from that of Kiratas who have their own religious book by name Kirata Mundham Researches claim that Boyas have no connections to Kiratas who are a warrior/hunting tribe in North India and Nepal. But as per Hindu tradition the following rituals are compulsory,

Namakarana (Naming ceremony)
Karnavedha (Ear-boring ceremony)
Annaprashana (First solid food-feeding)
Chudakarana (Tonsure; removing impure hair)
Vidyarambha (Teaching alphabets)
Vivaha (Marriage)
Antyeshti (Last or funeral rites)

South Indian Wedding with ritualistic part involving a priest.

The Boyar caste consists of many Gotra's or Kulam's. The Kulam, Gotra or Illam are intended to mean the fathers family and ancestry. Marriage by members of the same gotra is traditionally prohibited. This custom is intended to prevent inbreeding as well as to broaden the influence of each gotra through marriage alliances. Gotras are used as surnames in Andhra region which gives quick identity.

Wedding events

Porutham (Horoscope - Matching) - Examination of the horoscopes of the bride and bride-groom makes it possible to ascertain whether there is agreement between the two, and the union will be propitious.

Betrothal ceremony - Once the agreement of both parties are over, an engagement or reception takes place in front of family members and close relatives.

A traditional wedding is usually performed in the presence of a Hindu Priest who chants Sanskrit slokas. The main point of a typical wedding is the tying of Mangalsutra, a small gold ornament (the design can vary based on a number of factors - caste, region, community and family tradition) tied to a yellow thread or strung in a gold, silver or beaded chain, on the neck of the Bride. She will retain this until the end of her or her spouse's life.

Muhurtham ( Lagnam ) - An auspicious time with respect to couples astrological sign and also with reference to 'Panchangam', the event that takes place with following programs:

' Panigrahanam ' - The brides hand is held by groom in a ceremony,

' Pratigna Karanam ' - Exchanging of solemn vows,

' Parikrama ' - Circum-ambulation of the Holy Fire or ' Agni ',

' Saptapathi ' (praying seven sages) or visualizing 'Arundathi' (worshiping sun) are all part of the elaborate ritualistic traditional south Indian Weddings. At the end, there is a grand lunch offered to the guests.

In general, the Boyar community worship Tirupati Lord Venkateshwara, Lord Shiva, Lord Subramanya, and Mariamman, and primarily consider their blessings on all occasions.

Other sub-groups

During the medieval times, the state corresponding roughly with modern-day Orissa passed under the various names such as; Utkala, Kalinga, and Odra (Udra) Desa. The state boundaries varied from time to time and were sometimes much larger. These land names are associated with peoples. The Okkala (Okkaliar), or Utkala, the Kalinga, and the Odra or Oddaka were mentioned in literature as tribes. Boyar is telugu speaking people warrior class, later involved in construction work of fort, administratative buildings and palaces. There are sub-communities in Boyar community are oddar/oddisa or people who migrated from orissa to give assistance in there profession were included in there caste. Ancient Greeks knew the latter two as Kalingai and Oretes. Eventually, the names got identified with the territories later classified with occupation. The land was inhabited by semi-Hinduized tribes (shabaras) in the hinterland, a group of farming Brahmins (halua brahmuna) who practised invincible Tantra method near Jajpur area (the place of Goddess Biraja), and people of other castes and trades as well. For centuries before and after the birth of Christ, Kalinga was a formidable political power, extending from the Ganges river to the Godavari river. Approximately between the 11th and 16th centuries, the name was twisted and the name Odra Desh was gradually transformed into Uddisa, Udisa, or Odisa, which in English became Orissa. The language of Orissa came to be known as Oriya. The important Deity of Odes is 'Jasma devi'.

In the Mysore Census Report of 1891, it was mentioned that the Odde caste divided itself into two main branches, the Kallu and Mannu Vaddas, between whom there is no social intercourse of any kind, or inter-marriage. The former are stone-workers and builders and are more robust than the latter, and are very dexterous in moving large masses of stone by rude and elementary mechanical appliances. They are hardy, and capable of great exertion and endurance. The Kallu Vaddas consider themselves superior to the Mannu Vaddas (earth diggers). Unlike the Kallu Vaddas, the Mannu Vaddas, or Bailu Vaddas, are a nomadic tribe, squatting wherever they can find any large earthwork, such as deepening and repairing tanks, throwing up embankments, and the like. They are expert navvies, turning out within a given time more hard work than any other labouring class.

The Madras Census Report of 1901, stated that the two main divisions of Boyas are called as Pedda Boya (big) and Chinna Boya (small) respectively, and, according to another account, the caste has four endogamous sections, Pedda, Chinna, and Myasa. Sadaru is the name of a subdivision of Lingayats, found mainly in the Bellary and Anantapur districts, where they are largely engaged in cultivation. Some Bedars who live amidst those Lingayats call themselves Sadaru. According to the Manual of the North Arcot district, the Boyas are a "Telugu hunting caste, chiefly found above the ghats. Many of the Poligars of that part of the country used to belong to the caste, and proved themselves so lawless that they were dispossessed. Now they are usually cultivators. They have several divisions, the chief of which are the Mulki Boyas and the Pala Boyas, who cannot intermarry.

According to the Mysore Census Reports, 1891 and 1901, "the Bedas have two distinct divisions, the Kannada and Telugu, and own some twenty sub-divisions, of which the following are the chief: Halu, Machi or Myasa, Nayaka, Pallegar, Barika, Kannaiyyanajati, and Kirataka.

At recent times of census, the following occupational sub-divisions were : — Kallu or Rati (stone-workers) and Mannu (earth-workers), Manti or Bailu (open space), between which there is said to be no inter-marriage. The endogamous sub-divisions Nata-puram and Uru (village men), Bidaru (wanderers), and Konga (territorial) were recorded. ' Beri ' was given as a sub-caste, and 'Odderazu' as a synonym for the caste name. In Ganjam, Bolasi is said to be a sub-division of the Oddes. The caste titles are Nayakan and Boyan.

Epics

• The Story of Jasma Devi
• The Story of Kannappa Nayanar ( Bhakta Kannappa)
• The Story of Nayakas of Chitradurga Palaegar family and Madakari Nayaka

Present day

The people of warrior race who were the erstwhile professional warriors lost their identity with the collapse of powerful local kingdoms. Those warrior soldiers who managed to retain their control over large tracts of lands became zamindars, administrators, farmers, etc. The rest of them were gradually forced to become Backward Class ( BC ) and Other Backward classes ( OBC) people without any fixed / organized profession in their hands.

Boya / Boyar caste comes under OBC in Central List. In Tamil Nadu & Kerala as BC, Andhra Pradesh as BC ( Group 'A') and Karnataka as BC ( Category I ).

References

• Caste & Class Articulation of Andhra Pradesh
• Precolonial India in Practice By Cynthia Talbot
• Kiratas in Ancient India By G. P Singh
• Vol.XXXVIII, Part IV V " 1986 Journal of the Andhra Historical Research Society By Dr. N. Venkataramanayya