SAME. I Tengale, . TAM., TEL.
In South India, a sectarian division, amongst the Vaishnava Hindus ; much animoSity, and quarrels occurring between the two sects styled the right and ,left band, the Tengali and Idagai; the causes of which, or the points of difference, the disputants themselves are generally unable to state. The distinction of right and left hand castes is peculiar to the south of .India. It is supposed by Professor Wilson to be of modern origin, and to have been introduced at Con jeveram as a part of civil policy to divide the people and undermine 'their powers. But Sir Walter Elliot is of opinion that the separation into right and left band castes had its origin ia the violent conversion of the ancient races from Buddhism to Hinduism ; and he haa been shown a figure of Buddha, which the artisan caste worship. At present they seem to worship Vis wakarma, but the bulk appear to recognise Siva as their supreme deity. In the year 1872 the figure worshipped by the goldsiniths of Madras was called Samunday-Eswara, and his pictures re present a green-coloured man with four hands, seated on a lion, one paw of which has struck down a dark - coloured warrior armed with a sword and shield. The god has a mugra cap ; he has a long trident, supported between his breast and arm ; iu one hand he holds a lotus flower, in another a chank shell, and the other two hands are in the position usually given to those of the figures of Vishnu and Gaudarna when preaching.
The artisans all bury their dead in a sitting posture, like that of Buddha, seated, with the head of the dead close to the surface, and looking to the north ; and their dislike to the Brahmans is intense. Caste has, in the Peninsula, certainly nothing to do with religion, but relates solely to race. It is amongst the Tamil people that the right and left hand sections appear. The Idan-kai or Idan-gai are the left-hand caste, and the Valan-gai are the right-hand caste. According to Professor 1Vilson, the names and appellations of right-band castes vary in different parts of Peninsular India, but are usually supposed to be 18 in number, viz.— Banijega, traders. Agesa, washerman.
Okhaloga, cultivators. Beata, fishermen, palrai Jotiphana, oilmaker, em- quin bearers.
playing one bullock. Padma Shalaysa, weaver.
Rangajiva, dyer or calico Naindu, barber.
printer. Lipparavu,; tank-digger.
Ladaru, Muhammadan Chitragara, painter. traders, artificers. Goons., cowherd ; and the Gujerati, bankers from 'Wallin, or Pareyan, or Gujerat. Paria, who is the diem
Komati, merchant shop- pion for the right-hand keepers of tho Vaisya. caste, as is the Madaga Jaina, Jains. or Sakoli that for the Kurubar, shepherd. left-hand caste.
Kumhar, potter.
Of the left-hand castes,—Erlagai, Edagai kula, Eddayai, CAHN., and Idan-gai, Idam, Idakai, TAM., —the Carnatic enumerations furnish— Panclaala, artisans. Devangada, weaver.
a. Kammaranti, black- Ganigar, oilmaker.
smith. Gollur, money-canier.
b. Badage, carpenter. Paliwan and Palawan, cul c. Kansagar, brazier. tivator.
d. Kallurtiga, stone- Beda, hunter, fowler. cutter. Madiga, tanner, currier, e. Akasale, goldsmith. shoemaker.
Beriacthi, trader.
Right -hand caste and left -hand caste have other applications as to the worshippers of the female energies of the Hindu deities. Professor Wilson says that when the worship of any goddess is performed in a public manner, and agreeably to the Vaidik or Pauranik ritual, it does not comprehend the impure practices which are attributed to a different division of the adorers of the sakti, and which are particularly prescribed to the followera of that system. In this form it is termed the Dakshina or right-hand form of worahip, to distinguiali it from the Vand Vainachari, the left-hand worshippers, or those who adept a ritual contrary to that which is usual, and to what, indeed, they dare publicly avow. Ile says the left-hand Beet worship Devi, Lakshmi, Saraswati, the 3fatri, the Nayika, the Yogini, and even the fiend-like Dakini and Sakini are admitted to a share of homage. Siva with the two hands is an object of veneration, especially in the form of Bhairava, with which modification of the deity it is tho object of tho worshipper to identify him self. Tho worship of tho Vamachari is derived from a portion of the Tantra. It resolves itself into various subjects, apparently into different sects, of which that of the Kaula or Kulina is declared to be pro-eminent. Tho object of the worship is, by the reverence of Devi, who is tho sakti or female power of Siva to obtain super natural powers in this life, an'd to be identified after death with Siva and his sakti. All the forms of this impure worship require the use of some or all of the five 3fakara, 31ansa, 3fatsya, etc., flesh, fish, wine--.• women and wine are the five-fold Makara, which take away all sin.' There is nothing of all this in the Peninsula of India ; nor, it may be safely said, anywhere now in British India.