Professor ji, this is Prem Loganathan, Please read the following link and all were government gazetteer,

email: premloganathan@gmail.com

Boyar is Boya Valmiki and Nayak and many different names

Boyar=Mudiraj=Nayakar=Nayak=Naidu=Boya=Bhill=Valmiki=Rajput=Panwar=Talari=Besta=Bedar=Koli=Kirat=Ahir=Mahar=Muthuraja=Rajus=Koya=Bhoja=Bhoi=Gangawar=Gangaputra=Dorabidda=Pandu=Oddar=Vedar=Vettuvar=Vettaikarar=Patel=Pawar=Chola=Pandiya=Chera=Pallava=Dev

The Nayak are a Hindu caste found in the states of Uttarakhand and Uttar Pradesh in India.^[1]

The Nayak provided the traditional dancing girls and courtesans, and get their name from the Sanskrit word nayaka meaning actor. According to the community traditions, when Bharti Chand, the king of Garhwal invaded western Nepal, soldiers from his army formed relations with women of the neighbouring villages. The offsprings from these irregular unions were called khatkwali meaning illegitimate. Over time, their descendents formed into a distinct caste.

The Nayak are found in both Kumaon and Garhwal regions, with a small number found in Bijnor District of Uttar Pradesh. They are concentrated in the Patti Ramgarh area of Nainital District, and the Katarmall area of Almora District. A small number are also found in the villages of Chouphiya, Lelu, Singchour, Nayakana and Naini in Pithoragarh district. Their villages are located in the middle and lower foothills of the Himalayas. The Nayak share these villages with Khas Rajputs, with whom they occasionally intermarry. However, they in common with most castes are endogamous. They speak Garhwali and Kumaoni languages. Although Hindu, the Nayak incorporate elements of animism.^[2]

The Nayak are now a community of small and medium sized farmers. Like other Garhwalis, many Nayak are also employed in the Indian Army.

Nayaka

MADAKARI NAYAKA
FAMOUS KING OF CHITRADURGA
Born	MADAKARI NAYAKA 1758 AD
Died	1779 AD Srirangapatna PRISON
Other names	RAJA VEERA MADAKARI NAYAKA or MADAKARI NAYAKA V
Known for	KING OF Chitradurga
Predecessor	Kasturi Rangappa Nayaka II
Successor	NONE

The Nayak is honorary and hereditary title of the Boya Caste People in India, the word boya spelled in few types, those were Boyar,Boyer,Bhoya,Bhoyar,Bhoi,Boir and Bhoirs and they alias as Bedar, The Bedar means the hunters of mountaineers, so the mountaineers of boya people hold the hereditary title of Nayak. Madakari Nayaka or Madakari Nayaka V was the last ruler of Chitradurga, India. (Chitaldrug (' Spotted castle,' or 'Umbrella rock'). — Chief town of the District of Chitaldrug, Mysore State; 126 miles north-west of Bangalore. Lat. 14 14' n., long. 76 26' e. Population (188 1) 4271. The modern town stands at the north-east base of a cluster of hills, covered with extensive fortifications. Many inscriptions have been found of the Chalukya, Ballala, and Vijayanagar dynasties. Local history commences with the family of the Chitaldrug palegdrs, who trace back to the 15th century. Their hereditary title was Nayak, and they claimed descent from the Bedar or Boya caste of hunters and mountaineers. They gradually extended their power on ail sides until they came into collision with Haidar Ali, who captured Chitaldrug in 1779.)^[3]

Naik:— The word Naik (Nayaka, a leader or chief) is used, by the older writers on Southern India, in several senses.

The Native captain or headman.
A title of honour among Hindus in the Deccan.
The general name of the kings of Vijayanagara, and of the Lords of Madura and other places.^[4]

The Telugu people in Tamil Nadu and other regions are Balija, Boya, Ekari, Golla, Kavarai, Muttiriyan, Odde, Tottiyan, and Uppiliyan.^[6]

Bhoyar, Kawara (Gavara) and Kohrya come from Kohli.^[7]

The Kolis were found all over the Ahamadnagar district in Maharastra State in India and in the greatest numbers in the hilly sub-division of Akola. [The generally received explanation of the word Koli is clansmen from kul a clan as opposed to Kunbi the family man from kutumb a family. The mythic Brahmanic origin of the Kolis is that they are the same as the Kirats of the Purans, who are said to be descendants of Nishadh who was born from the arm of Ven, a king of the Sun race. The Kolis claim as their mythic founder Valmiki the author of the Ramayan. Mackintosh in Trans. Bom. Geog. Soc. I, 201-202.] Nagar Kolis belong to three classes: Panbharis or Malharis, Dhors and Mahadevs.^[8]

The titles of Boyar are said to be Naidu or Nayudu, Naik, Dora, Dorabidda (children of chieftains), and Valmiki.^[9]

The word Boya will be indicating the Rajput and the clan of Chieftain.Clan of Raja or King

Boyars in Maharastra

Bhoi — Bestas

The Origin of Bestas, also called Parkitiwaru, are "mostly to be found in the Telugu Districts adjoining the Madras Presidency. The origin of their name is obscure. Some derive it from the Persian "Behishti," but this derivation seems to be fanciful. The Bestas claim to be descended from Suti, the great expounder of the Mahabharata. Another legend traces their descent to Santan, the father of Bhisma by Ganga. These traditions, of course, throw no light upon the origin of the sub-caste. Their physical characteristics tend to mark them as Dravidians.

Marriage — The Bestas profess to belong to, one gotra, Achantraya, which is obviously inoperative in the regulation of their matrimonial alliances. Their marriages are governed by a system of exogamy consisting of family names. The following are some of the typical surnames of the caste : —

Kattewadu (stick).
Nasuwadu.
Mamliwada (mango).
Shebelawadu.
Gantawadu (bell).
Badawadu.
Gundodu (ball).
Allewadu.
Pusawadu (beads).
GurebomoUu.
Chintawadu (tamarind).
Pamparollu.
Duntiwadu (pile).
Vemolollu.

The wedding ceremony is of the accepted type and closely corresponds to that in vogue among other Telugu castes of the same social standing. It takes place at the girl's house, under a booth made of eleven posts. The central post, muhurta medha, consists of a gukr branch (Ficus indicus) and is topped with a lamp which remains burning throughout the ceremony. The marriage procession is made on horseback. " A Brahman is employed as priest to conduct the wedding service. Kanddn, or the formal gift of the bride, by her parents, to the bridegroom, is deemed to be the essential portion of the ceremony. " In the flaghali, which is celebrated on the fourth day after the wedding, the bridegroom, with a net in his hand, and the bride, with a bamboo basket, walk five times, round the polu. The panpu which follows is very interesting as, therein, the young couple are made to enact a pantomimic drama of married life. The final ceremonial is Wadihiyam, by which the bride is sent to her husband's house. The bride-price, varying in amount from Rs. 9 to Rs. 12, is paid to the girl's parents.

The Widow Marriage & Divorce — Widow marriage (Mar-mamu) is in vogue. The widow is not restricted in her choice of a second husband, save that she is not allowed to get married her late husband's younger or elder brother, nor any one who belongs to her husband's or her father's section. The sons of a widow are admitted to all the privileges enjoyed by the sons of a virgin wife. The ceremony is performed on a dark night, the widow bride being previously presented with a sari and choli and a sum of Rs. I '/4 for the purchase of bangles. A woman may be divorced on the ground of unchastity, the divorce being effected by the expulsion of the woman from the house, a little salt having been previously tied in her apron and the end of her garment having been removed from off her head. A separated woman is allowed to marry again by the same rite as a widow, on condition, however, that her second husband refunds to her first husband, half the expenses of her marriage as a spinster.

The Inheritance — The Bestas follow the'Hindu law of inheritcjice. A sister's son, if made a son-in-law, is entitled to inherit his father- in-law's property, provided the latter dies without issue and the former performs his funeral obsequies. It is said that the eldest son gets an extra share, or jethanga, consisting of one bullock and Rs. 25.

Religion. — The religion of the Bestas is a mixture of animism and orthodox Hinduism. They are divided, like other lower Telugu castes, between Vibhutidharis or Saivas, who follow the tenets of Aradhi Brahmans, and Tirraanidharis or Vaishanavas, who acknow- ledge Ayyawars as their gurus.

Their tutelary deity is Veankatram alias Venkateshwara, worshipped every Saturday with contributions of sweetmeats and flowers, but the favourite and characteristic deity of the Bestas is Ganga, or the river goddess, worshipped by the whole caste, men, women and children, in the month of Ashada (July- August), when the rivers and streams are fleshed. The puja is done on the evening of the Thursday or Monday consequent to the full of the monsoons. The elders of the caste officiate as priests. They observe a fast during the day, and at about five in the evening resort to a place on the bank of a river at some distance from the village. A piece of ground is smeared over with cow-dung and four, devices representing, respectively, a crocodile, a fish, a tortoise and a female figure of Mari Mata (the goddess presiding over cholera), are drawn upon the ground over which sand has previously been strewn. These devices are professedly covered with flowers, kunkumam, turmeric powder and powdered limestone. In front of the figure of Mari Mata is placed a large bamboo tray, containing a square pan made of wheaten flour and a turmeric effigy of Gouramma. The flour pan is filled with six pounds of ghi, in which are lighted five lamps, one in the centre and one at each of the four corners. In front of Gouramma, and in the pan, are placed six bangles, a piece of cocoanut, a bodice, four annas, some areca nuts, betel-leaves, catechu and chunam(white cement).

The bamboo plate is then rested on a wooden frame made of four pieces of pmgra wood (Erihrim indica), each two feet in length, and furnished with handles of split bamboo. After the worship is over, the priests, and as rnany of tKe male members as are able to touch the bamboo tray, lift it with the wooden frame and carry the .whole into the flooded river, plungmg into the water sometimes neck deep. After shendi (the fermented juice of the wild date palm) has been sprinkled on all sides, the bamboo tray is thrown into the flood to be floated away by the current. After the distribution of Prasad the multitude disperse. Women are not allowed to touch the goddess. At the Dassera festival the Bestas worship their nets, which they always regard with extreme reverence. When epidemics "pf cholera and smallpox break out, the Bestas make animal offerings to the Mari M4ta or Pochamma. Brahmans are employed for the worship of the great gods of the Hindu pantheon.

Removal of the Dead — The Bestas bum their dead, with the head point to the south, but persons dying before marriage are buried. Women dying during childbirth are burned. The ashes are collected on the third day after cremation and thrown into the nearest stream. Married agnates are mourned for eleven days : the unmarried for five days only. Relations are fed on the 11th day after death. On the Mahalaya day, rice, gee and some money are offered to a Brahman in the name of the deceased ancestor. Ayyawars, in the event of the deceased being a Tirmani- dhari, and Jangams, should he be a Vibhutidhari, attend the funeral ceremonies.

Societal Status — Socially, the Bestas rank above the Dhobi, Hajam, Waddar, Yerkala and lower unclean classes. Their social status is equal to that of the Mutrasis. They do not eat food cooked by a Jingar or a Panchadayi but will do so from the hands of the Mutrasi, Golla, Kapu Kurma and other castes of equal social to be standing. As far as their diet is concerned, they eat fowl, fish, mutton and the flesh of the crocodile, tortoise and lizard, but abstain from pork. They indulge freelj- in fermented and distilled liquors. They do not eat the leavings of other castes.

Profession — The, original occupation of the caste is fishing and palanquin bearing, but many of the members are engaged as domestic servants in Muhammadan and Hindu houses. A curious custom that prevails among them is that, when employed as palanquin bearers, they have their food cooked in one pfitce, sharing equally the expenditure incurred thereon : at the time of meals the cooked food must be divided into exactly equal portions among the members, no matter what, their ages may be. Some of the Bestas have of late years taken to cultivation as 2 means of livelihood.

Bhoi — Gunlodu

The Gunlodu, also called Nilbandhu, or the dwellers on the river bank, are regularly originate in parts of the country where great rivers abound. Thus, they are found in the Nizamabad, Adilabad and Karimnagar Districts. They eat with the Bestas but do not intermarry with them, their exogamous sections are as follows : —

The Origin — The Nilbandhus give a singular account of their origin. The story runs thus: — There was one Narumani, who had a son by his mistress. straight away on his birth the boy was exposed, by his mother, on the seashore and when full grown was disowned by his father, but commanded to subsist by fishing in the sea : since his profession bound him to the sea-shore, his descendants have been designated ' Nil-bandhus ' (née/, water, and bhandu, bank), or those who live on river banks. The legend suggests that the Nilbandhus may be unlawful descendants of the Bestas, the great Telugu fishing caste. Their customs and usages are the same as those of the Bestas and need no separate description.

Maikalwaru
Chatarivaru
Tokalawaru
Budhawaru
Kondalawaru
Shavalawaru
Palikandawaru
Raghupatiwaru
Sitaralawaru
Dawalhawaru
Gamalawaru
Padigallawaru
Tupurwaru
Kalampalliwaru &
Maratha Bhois

The Origin of the Maratha Bhois, as their name denotes, constitute the numerous members of the fishing caste of the Marathawada country, wliich includes all the Districts of the Aurangabad Subah and the Bidar and Usmanabad Districts of the Gulbarga Subah. In physical features and customs they differ markedly from the Telugu Bhois. They are divided into two endogamous groups — the Maratha proper and the Machinde — who eat together but do not intermarry. The Mciratha proper may be an off-shoot from the Maratha Kunbis, whom they closely resemble and from whom they are probably separated by having taken to the degraded occupation of fishing and litter bearing. Tiie Machinde Bhois claim to be descended from Machindranath, the chief disciple of Gorakhnath, the famous founder of the sect of Kanphate Jogis. This, however, gives no clue to the real origin of the sub-caste.

Internal, Structure — The Maratha Bhois have a number of exogamous sections, consisting of family surnames, many of which are common to this caste and the Maratha Kunbis. The following are some of the commonest of them : —

Adane
Lonare
Tamkhane
Landage
Nemade
Khandgale
Dake
Wankhile
Hirawe
Jirange
Kesapure
Jamdade
Kajale
Pabale
Bhujange
Kambale
Surdushe
Satode
Bavne
Gavande
Bhadaskal
Ghone &
Ghatmal

The Maratha Bhois marry their daughters Doth as infants, and as adults between the ages of' eight and twenty, and their sons between twelve and twenty-five. Sexual intercourse before marriage is tolerated, but a girl taken in adultery is punished with a small fine. If she becomes pregnant before marriage her paramour is called upon to marry her, but in case he declines, she loses caste. Polygamy is permitted. In theory, there is no limit to the number of wives a man may have and it is not uncommon to find a man having more than one wife.

The father of the boy, as a rule, takes the initiative towards the settlement of a marriage. At the betrothal, or \ kunku lavane, the girl is presented with a sari and the caste panch receiye, by right, Rs. 2 from the boy's father for khusali or drinking. The DeOak, or marriage deity, is represented by twigs of the mango, saundad (Prosopis spicigera) and apta (Bauhinia racemosa), which are tied, with an axe and a wooden pestle, to the milk post (muhurta medha) of the marriage booth. Previous to the marriage, Virs (ancestral spirits) and the goddess Bhavani of Tuljapur are propitiated by the sacrifice of a goat. The marriage procession is usually made on horseback, but occasionally on a bullock. Pamgrahana, or the gift of the bride to the bridegroom, forms the essential portion of the ceremony. In other respects it resembles that of the Maratha caste. A widow may marry again. Separation is permitted on the land of the wife's adultery, or if the couple cannot live in harmony.

The Religion. — The Family worship is in full force and the souls of the departed are propitiated every Saturday by the elderly member of the family ; the souls of adults are called Virs, those of children Munjas and of females Manvi. On the wedding day goats are sacrificed in honour of these spirits. The members of the caste are very scrupulous in the worship of these spirits, for it is firmly believed that if they neglect this worship they will never live in peace and happiness. Muhammadan pirs are also duly honored with animal sacrifices. Brahmans are employed for religious and ceremonial purposes. The dead are burned, but occasionally buried. Mourning is observed for 9 days, and on the 10th day Sradha is performed and the caste people are feasted. Sradha is also celebrated on the Pitra Amawas\)a day and on the A\shatriti\)a day.

Machinde Bhois

General Description — The Machinde Bhois are mostly fishermen, but are also engaged as palanquin bearers and domestic servants. The females soak and parch grain. The members of the caste use donkeys for carrying burdens and are hence looked down upon by the Telugu Bhois. The Maratha and Machinde Bois occupy the savie social rank among the Maratha castes as the Telugu Bhois do between the Telugu caste. They eat the flesh of fowl and sheep and drink spirituous and fermented liquors, but abstain from beef and pork.

The Manne'ss and Customs — In the Adilabad District, especially in the Talukas of Jangaon, Rajura and Shirpur, Marathi-speaking Bhois are found, but these are entirely distinct in their manners and civilization from the Maratha Bhois of the Marathawada Districts. It appears that the former are the descendants of those Bhois who came with the Maratha conquerors, settled with them in the Berar and Nagpur provinces and subsequently immigrated to the neighbouring territory in H. H. tfjpe Nizam's Dominions. They are divided into two sub-castes, Bendore and Bhanare, who are said to eat with each other but not intermarry. These are broken into exogamous sections, which consist of family names resembling those of the local Maratha Kunbis. A man cannot marry a woman of his own section. He may marry the daughter of his mother's brother or his father's sister and two sisters may marry the same man, provided the elder is married first. Both infant and adult marriages are practiced by the caste. Sexual inter-course before marriage is tolerated, but punished with a small fine. If, however, the girl becomes pregnant before marriage, she is required to disclose the name of her seducer, who is forced to marry her by the caste council. Polygamy is allowed.

The Marriage. — The marriage ceremony takes place towards sun- down, at the bridegroom's house, to which the girl is escorted in procession on horseback by her people. Under the marriage booth is a circular platform built of earth with a post of salai (Bostcellia thmijera) planted in the centre. This central post is surrounded by earthen vessels, and the bride-groom facing the east and the bride facing, the west, with the post in their middle, are wedded by a Brahman priest. A man of the washerman caste provides threads for marriage bracelets, which are tied by the bridal pair on each other's wrists. On the third day, the bridegroom dressed in the bride's clothes and the bride in the bridegroom's are paraded in march, after which they are mounted on the backs of their respective maternal uncles, who dance to the accompaniment of drums and go five times round the earthen platform. The ' bride-price ' to the amount of Rs. 5, is paid to the girl's father. Re-marriage of widows is permitted and celebrated on a dark night of any month. Women are divorced and are subsequently allowed to marry again by the same rite is widows.

The Religion and Funerals — Khudbhan, the favor deity of the caste, is worshipped every day. The other deities honored are the god Mahadeva of the Hindu pantheon and the animistic deity Pochamma, who presides over smallpox. The spirits of ancestors are also propitiated. The dead are either burnt or buried. When a person is on the point of death, ambil, or gruel, is poured into his mouth. Mourning is observed for 5 days. No Sradha ceremony is celebrated, but an image of the deceased is embossed on a meta plate and installed in the god's room.

The societal Status and Occupation — Their social position may be determined by the fact that they will eat from the hands of the Kunbis, Malis, Dhangars and Kumbhars, while the Kunbis will recognize water only, but nothing else, from a member of the caste. The members of the caste eat the flesh of goats, sheep, fowls, hares, deer, scaly and scaleless fish and great lizards and drink spirits. Their hereditary occupation is fishing, palanquin bearing and working as domestic servants. Some of them have taken to cultivation. They have a caste Panchayat to which social disputes are referred.^[10]

Boyars in South India

The Karnataka Boyars are said to be beda/valmiki and they belongs surya vamsi (solar race)in India,from whom sprang the following seven great clans of Bedars, bearing the names of their progenitors : —

Nishadas, who hunted tigers, bears and wild boars and ate the flesh of buffaloes.
Sheras, who made a living by selling jungle roots, fruit and sandalwood (Sanialum album).
Kavangriyaris, who wore long hair and had their ear-lobes bored with large holes. They subsisted on the sale of bidla (Pterocarpus marsupium) and oyster shells.
Salikas, who were employed as day laborers in digging wells and tanks.
Ksharakaris, who made lime and salt.
Ansaris, who were fishermen and worked also as ferrymen.
Sheshatardharis, who were hunters and fowlers.

All these seven clans were distinguished by their respective gotra names or badged —

Gojaldaru or Gujjar.
Gosalru or Gurral.
Bhadmandalkaru.
Saranga Gunda Bahsarandlu or Sarang Gauda.
Tayarasamantaru or Tair Samant.
Pingal Rangamanya.
Rajadhiraj (Maharaja).

This elaborate organisation appears to be traditional and to have no bearing upon the present social division of the tribe.

The Early History — The Bedars were a Southern India tribe and came into the Decan under their leader Kalappa Naik early in the sixteenth century. They first settled at Adhoni and Dambala, situated in the Raichur Duab, which was then a bone of contention between Krishna Raylu, the king of Vijayanagaram, and Ismail Adil Shah, the Sultan of Bijapur. The Bedars, taking benefit of the disturbed times, raided and plundered the country far and wide, so that, for the time being, they were tine terror of the surrounding districts. Partly by colonization and partly by conquest, they gradually extended their territories until, under Pam.

Nayak 1. (1674-1695), they founded a State, and fixed their capital at Vakinagir, two miles west of Shorapur. Pam Naik was the bravest of the dynasty and helped Sikandar Adil Shah, the last of the Bijapur Sultans, in subduing his rebel nobles and in his wars with the Generals of Aurangzeb. The Sultan, in gratitude, granted him a magnificent jagir and conferred upon him all the insignia of royalty with the titles " Gajag Bahirand Gaddi Bahari Bahadur." Pam Naik styled himself Raja, a title which has since descended to his successors. He organized the State, dividing it into provinces, over which he appointed Subedars. He was also a great builder, and raised new forts, constructed roads and tanks, and built stately temples. It was in his time that the kingdoms of Bijapur and Golconda were subdued by Aurangzeb. In his successor, Pid Naik Bahari (1695-1725 A.D.), the power of the Bedars had reached its zenith. He strongly resisted the power of Aurangzeb, and defeated the Imperial forces in pitched battles. At last the Emperor took the field in person and besieged the Bedar strong-hold of Vakingira. The fort made a galant stand, but was reduced ultimately by Zulfikarkhan, the best of Aurangzeb's Generals. It was, however, retaken by the Bedars immediately on the departure of Aurangzeb. Pid Naik removed the seat of government from Vakingira to Shorapur, which he founded on a hill. He introduced many reforms and ruled the State in greater splendour than any of his predecessors. After a glorious reign of 31 years he died in 1726 A.D. The later history of the Shorapur Rajas is blended with that of the Nizams of Hyderabad, whom they acknowledged as their suzerain lords, paying an annual tribute of 1,45,000 rupees. Though brave, they were not able rulers and were not infrequently involved in the wars of the Nizams with the Marathas and other contemporary powers. The decline of the State had already commenced and was hastened by internal dissensions, mal-administration and reckless extravagance, until, after a brief revival under the administration of Colonel Meadows Taylor, it was confiscated out account of the rebellion of the Raja '-Venkatappa Naik against the British Government (1858), and ceded to H. H. the Nizam in 1860 A.D.

The Internal Structure,— The in-house structure of the Bedars is very intricate. This is due, partly to the large area over which they are scattered, and partly to the different social levels that have been formed among them. Thus at the highest level are the Rajas and rich landholders who have, in every respect, understood the style of higher Hindu castes, while the lowest level is occupied by the bulk of the people who adhere to their aboriginal customs and usages and have few scruples in diet — eating beef, as well as cat and other in clean animals. The following endogamous groups are found among them : —

badar or Naikulu (Valmika) Bedars.
Tanged Bedars.
Mangala Bedars.
Chakla Bedars.
Neech Bedars.
Basavi Bedars.
Ramoshi Bedars.
Jas Bedars.
Bedars (proper).

The Ramoshi Bedars are found in large numbers in the Marathawada districts. They are, no doubt, a branch of Bedars who appear to have migrated to the Maratha country after their settlement in the Carnatic. This view is supported by a tradition which states that they came into Maharashtra under the five sons of Kalappa Naik. In their features and customs, but especially in their predatory tendencies, they have preserved the characteristics of their race. They .regard, with pride, the Raja of Shorapur as the head of their clan. Like their brethren in the Carnatic, they were highly valued for their military qualities, filled the armies of Shivaji and his successors, and distinguished themselves as brave soldiers. During the last century they gave a good deal of trouble to British officers, but they have now settled down as industrious cultivators. Their social status among the Maratha castes is very low, for even their touch is regarded as unclean by the respectable classes. They appear to have broken off all connection with the Carnatic Bedars and form at present an independent group. They talk Marathi in their houses. The word ' Ramoshi ' is a local name and is supposed to be a corruption of Rama-vanshis "descendants of Rama" or of Ranwashis, meaning dwellers of foists.' Bedars (proper) occupy the lowest " level among the tribe. They cling to their aboriginal usages, eating beef and canion and worshipping animistic deities. They carry Margamma Devi on their heads in a box, and subsist begging alms in her name.

The Boyas, as the Bedars are designated in Telingana, are divided into (1) Sadar Boya and (2) Boya, corresponding to the Sadar Bedars and the Bedars of the Carnatic. It is also said that they have only two main divisions (1) Nyas Byadrus, (2) Gugaru Byadrus, the members of which neither eat together nor intermarry.

The Bedars are said to be divided into 101 exogamous sections, numbers of which are of the optimistic type, although the totems do not .appear to be respected.

Marriage in one's own section is strictly forbidden, The marriage o4 two sisters to the same husband is permitted, provided the elder is carried first. Two brothers may marry two sisters and a man may marry the daughter of his elder sister.

A member of a higher caste may gain admission into the Bedar community by paying a fine to the tribal Panchdat and by providing a feast for the members of the community. On the occasion, the proselyte is required to eat with them and next to have a betel nut cut on the tip of his tongue. After the meals he is required to remove all the plates.

The Marriage — The Bedars get married their daughters either as infants, or after they have attained the age of puberty. Sexual indiscretions before marriage are tolerated and are condoned only by a slight punishment. Should a girl become pregnant before marriage her seducer is compelled to marry her. Cohabitation is permitted, even though the girl has not attained sexual maturity. Polygamy is recognized and a man may marry as many wives as his means allow him to maintain.

The marriage ceremony of the Bedars comprises rituals which be in contact closely with those in use among other local castes. A suitable girl having been selected, and preliminary arrangements and ceremonies concluded, a marriage pandal of five pillars of shevri (Seshania ebgptiacd) is erected in the court-yard of the bridegroom's house. On the arrival of the bride at the bridegroom's house the bridal pair are seated on a platform, built, under the wedding bower, with ant-hill earth, and are rubbed over with turmeric pasted five married females. Previous to the wedding, four earthen vessels, filled with water, are set at the comers of a square space prepared outside the booth, and are connected with a cotton thread. A fifth vessel, also filled with water, is kept in the centre of the square, and covered with a burning lamp. The bridal pair, with their sisters, are seated opposite to this lamp, and made to undergo ceremonial ablution. Dressed in new wedding garments, with their brows adorned with bashing, and the ends of their clothes knotted together, the bride and bride-groom are led immediately to a seat under the booth and are wedded by Brahmans who hold an antipode (a silk curtain) between the pair, pronounce benedictory mantras and shower rice and grain over their heads. Mangalsutra, or the lucky bead necklace, is hanied round to be touched by the whole assembly, and tied, in the presence of the caste Panchayat, by the bridegroom round the bride's neck. The couple are then led round, making obeisance first to the gods, then to the Panchas and lastly to the elderly relatives. The ceremony next in importance, and purely of a Kulachar character, is Bhrnnd, celebrated on the 3rd day after the wedding. A conical heap ei cooked rice, crested with twenty wheat cakes and a quantity of vegetables, is deposited on a piece of white cloth under the wedding pandal. Before this sacred heap, frankincense is burnt and offerings of eleven betel -leaves and nuts and eleven copper coins are made. After two handfuls of this food have been handed to the bridal pair, eleven married couples mix the food with sugar and ghee and eat it. After the meal is over, five of them touch, with their hands soiled with food, the bodies of the wedded pair who, thereupon, are required to cast away the lumps of food they held in their hands. The celebration of the Dandya ritual on the 4th day, and the bestowal of a feast to the relatives and friends, bring the nuptial proceedings to a close. It is said that Bedars abstain from drink during the four days of the marriage ceremony. Except among respectable families, a Bedar widow is allowed to marry again, but not the brother of her deceased husband. She may, however, re-marfy the husband of her elder sister. The price for a widfiw is Rs. 12 and is generally paid to her parents. The ceremony is of a, simple character. At night the parties repair to nanuman's temple, where the bride is presented with a new white sari, a choli (bodice) and some bangles. After the widow has put on these, her proposed husband ties pusti (a bead necklace) about her neck. The assembly then return to the bridegroom's house. Next day a feast is given to the members of the tribe in honour of the event.

Divorce — Divorce is recognized by those who allow their widows to re-marry. A divorced woman can claim alimony from the husband if it be the latter's fault that led to the divorce. If a woman goes wrong with a man of a lower caste she is turned out of her community. Liaison with a man of a higher caste is tolerated, and condoned only by a small fine. Divorced women are permitted to marry again by the same rite as widows.

Inheritance. — In matters of inheritance, the Bedars follow the Hindu law. The usage of ChudaWand obtains between them. Under this usage the property is divided equally among wives, provided they have sons. A Basavi girl (dedicated to the gods) shares equally with her brothers.

Religion — In point of religion, the Bedars are divided into Vaishanavas and Saivas. The Vaishnavas worship Vishnu and his incarnations of Rama and Shri Vyankatesh. The Shivas pay homage to the god Siva and generally abstain from all work on Mondays, in honour of the deity. Some of the Bedars follow the tenets of Lingayitism, do reverence to Basava in the form of a bull, and employ jangams as their priests. The favorite deity with Basavi Bedars is Shri Krishna, in whose honour a great festival is held on the Janmashtami day (the 8th of the light half of Shravana). except the special deities of the tribe are Hanuman and Ellama, worshipped on Saturday, when the Bedars abstain from flesh. Their principal festivals are Dassera in Aswin (October- November) and Basant Panchmi in Magh (February–March), which are celebrated with great pomp and ceremony. Pochamma (the smallpox deity), Mariamma (the goddess presiding over cholera), Maisamma, Balamma, Nagamwia (the serpent* goddess) and a host of minor gods and spirits are also appeased with offerings of' animals.

The worship of departed souls is said to prevail among the tribe. Child Birth A woman, after child-birth, is unclean for five days. As soon as the child is born, its umbilical cord is cut by the mid- wife, and buried underground on the 3rd day after birth. Brahmans are employed for religious and ceremonial purposes.

Disposal of the Dead — The Vaishanava Bedars burn their dead in a lying posture, while the Saivas bury them in a sitting posture with the face turned towards the east. Members of respectable families perform Srddha on the 12th and 13th days, and generally conform to the funeral rites in vogue among the Brahmins.

Social Status — The social status of the Bedars is not easy to define. The huge Zamindars and Rajas occupy an" eminent position in the caste and are looked upon with respect, while even the touch of the Ramoshi Bedars is regarded as unclean. Village wells are open to them for water and temples are open to them for worship. Concerning their diet they have few scruples — eating beef, pork, fowl, jackals, rats, lizards, wild cats, in short all animals except snakes, dogs and kites. They eat carrion and indulge freely' in spirituous and fermented liquors. They do not eat the leavings of any caste.

Occupation. — The Bedars believe their original occupation to be hunting and military service. Peaceful times and the introduction of game laws have compelled them to take to agriculture. They are also employed as village watchmen and messengers and discharge their duties faithfully. As agriculturists, a few have risen to the position of great land-lords and jdgirdars. The bulk are either occupancy and non-occupancy riots or landless day-laborers.

Panchayat — The Bedars have a strong tribal Panchdyat known as Kattd. The head of the Panchayat is called Kattimani and has authority both in religious and social matters. All social, religious and ceremonial points and disputes are referred to this body for decision, and judgments passed by it are irrevocable and enforced on pain of loss of caste. A woman accused of adultery, or of eating food from a member of an inferior caste, is expelled from the community arfd is restored only on her head being shaved and the rap of her tongue branded with a live coal of the mi plant.^[11]

The Nayak Peoples having different identifications throughout the country to know them, they were as follows:- Koli, Nayaka, Boyar,Telaga, Bantu,Mudiraj,Mutrasi, Tenugollu,Bedaru,Gangaputra & Gangawar caste is known by different names in different parts of the country such as Mutharacha, MuthiRajuloo, Muthrasan, Muthirasi, Mudiraj, Naik, Bantu,Tellugode, Telaga, Thenogode, Talari, Koli etc. in Andhra Pradesh, asMuthirayar and Muthirayan in Tamil Nadu, as Gangawar, Gangamatha, Bestha,Boya, Kabber, Kabbalgar and Gangaputra, Koli etc. in Karnataka and as Koli in northern parts of the country. The main occupation and profession of these people is fishing since ancient times. Anantaraman Commission categorized the Backward Classes under four groups. Aboriginal tribes, Vimukta jathis, nomadic and semi nomadic tribes are included in Group – A.^[12]

The Solar race koli people of boya palegar were ruled throughout the sound India by the honorary title of Nayaka, The valmiki said to be Balija / Balji / Gurusthula / Naidu, those people were ruled the Tanjavore, Madura and Vijayanagar. Origin Balija, Balji, Gurusthulu, Naidu. — A large trading persons. In the Central Provinces 1200 were enumerated in 191 1, excluding 1500 Perikis, who though really a sub-caste and not a very exalted one of Balijas, claim to be a separate caste. They are mostly returned from places where Madras troops have been stationed, as Nagpur, Jubbulpore and Raipur. The caste are frequently known as Naidu, a corruption of the Telugu word Nayakdu, a prince or leader. Their associates are supposed to have been Nayaks or kings of Madura, Tanjore and Vijayanagar.^[13]

Gulti - A section of Boya, members of which are to be found in Choolay, Madras City.^[14]

Boyars said to be Valmiki bhramana’s.,^[15] sadaru and lingayat were sub section of boya people.^[16]

The Boya people sub section known as Kal odder(stone and building workers), man odder(earth digging), Pai odder(mat) and bandi odder(cart).^[17]

BOYA NAYAKA’S IN CENTRAL PREVALENCE IN INDIA

Two particular clans, the Surajvansi and Chandra or Somvansi, are named after the sun and moon respectively ; and a few others, as the Sesodia, Kachhwaha, Gohil, Bais and Badgijjar, are recorded as being of the solar race, descended from Vishnu throughout his incarnation as Rama. The Rathors also claimed solar lineage, but this was not wholly conceded by the Bhats, and the Dikhits are assigned to the solar branch by their legends. The great clan of the Yadavas, of v/hom the present Jadon or Jadumand Bhatti Rajputs are representatives, was of the lunar (moon) race, tracing their descent from Krishna, though, as a matter of fact, Krishna was also an incarnation of Vishnu or the sun ; and the Tuar or Tomara, as well as the Jit or Gete, the Rajput section of the modern Jats, who were considered to be branches of the Yadavas, would also be of the moon division. The Gautam and Bisen clans, who are not included in the thirty-six royal races, now claim lunar descent. Four clans, the Panwar, Chauhan, Chaluk)-a or Solankhi, and Parihar, had a different origin, being held to have been born through the agency of the gods from a fire- pit on the summit of Mount Abu. They are therefore known as Agnikula or the fire races. (Kachhwaha, Gohil, Bais and Badgijjar, are recorded as being of the solar race, descended from Vishnu through his incarnation as Rama).^[18]

Maurya Kings were Solar or Sun Race people.^[19]

Place : Punjab, Patna, Odissi, Mysore

Period : Period

Lanuages: Old Indic (Sanskrit, Prakrits)

Rulers: Chandragupta Maurya, Bindusara, Ashoka the great, Dasaratha, Satadhanvan, Brihadratha.^[20]^[21]

The word of Bhoyar said to be Bhoir/ Mahajan/Patel and it has been arrived from the rajput of Panwar community and the word of Bhor in bhoyar mean sun rice, and facing east, start to go east etc.

The Bhoyar were segmented into four. Those were:-

Panwari
Dalewar
Chaurasia &
Dharia

The boyars and the koli were the same community and they know the proper agriculture business with proper water cultivation by fixing paths.^[23]^[24] The boya and koli people constructed the dam for the purpose of proper agriculture and fulfil the need of water in various purposes of living to the people of the country.^[25]

Dharia - from Dhar, the old name of Jubbulpore country,They were rajput’s and the same clan of Bhoya and the sub section were Balar, Mahar, Maratha, & Teli, Chadar & Kalia.^[26]

Dhokwar is Sub caste of bhoyar and Koli/Goli.^[27]

Panwar is Rajput vamse and Bhoyar and Banja is sub sections of panwar, furthermore the Ahir, Bhilala, Kosali, Maratha, and Marori were also generated from Panwar.^[28]

Ahir community called as Gaoli,Guala,Golkar,Gaolan,Rawat,Gahra, and Mahakul. The Golkars of Chanda may be derived from the Telugu Golars or graziers, the Ahir people known as koli and the same people till now ruling the Nepal.

In many castes there is a separate division of AhIrs, such as the Ahir Sunars, Sutars, Lohars, Shimpis, Sails, Guraos and Kolis. The Lord Krishna Born in Ahir community, In Chanda the Gowaris are admittedly descended from the unions of Gonds and Ahirs, and one of their subcastes, the Gond- Gowaris)^[29] The Lord Krishna race is moon race, already we understood that the mothers kul considered for children birth in earlier days, just like the Mother Ganga name will be fixed for Bhima generations in Mahabharath purana, so till the Boya people known as Ganga putra, Ganga Matha, Gangawar/Gangavar etc., to identify the community in the common stock of the entire people in the country. It has not been forgotten that Krishna is sometimes given, on his father's sides, a solar pedigree ; but it is as member of a lunar dynasty, the Jadons of Mathura, that he is chiefly celebrated.) ^[30]

The Bhoya and Korku People Base at Dhar City clan, The quotations previously given have shown how this virile clan of Rajputs travelled to the north, south and east from their own country in search of a livelihood. all over the place they made their mark so that they live in history, but they paid no regard to the purity of their Rajput blood and took to themselves wives from the women of the country as they could get them. The Panwars of the Wainganga Valley have developed into a caste marrying among themselves. They have no subcastes but thirty-six exogamous sections. Some of these have the names of Rajput clans, while others are derived from villages, titles or names of offices, or from other castes. Among the titular names are Chaudhri (headman), Patlia (patel or chief officer of a village) and Sonwania (one who purifies offenders among the Gonds and other tribes). Among the names of other castes are Bopcha or Korku, Bhoyar (a caste of cultivators), Pardhi (hunter), Kohli (a local cultivating caste) and Sahria (from the Saonr tribe). These names indicate how freely they have intermarried. It is noticeable that the Bhoyars and Korkus of Betul both say that their ancestors were Panwars of Dhar, and the occurrence of both names among the Panwars of Balaghat may indicate that these castes also have some Panwar blood. Three names, Rahmat (kind), Turukh or Turk, and Farld (a well-known saint), are of Muhammadan origin, and indicate intermarriage in that quarter. Girls are usually, but not necessarily, married before adolescence. Occasionally a Panwar boy who cannot afford a regular wedding will enter his prospective father-in-law's house and serve him for a year or more, when he will obtain a daughter in marriage. And sometimes a girl will contract a liking for some man or boy of the caste and will go to his house, leaving her home. In such cases the parents accept the accomplished fact, and the couples are married. If the boy's parents refuse their consent they are temporarily put out of caste, and subsequently the neighbors will not pay them the customary visits on the occasions of family joys and grief’s. Even if a girl has lived with a man of another caste, as long as she has not borne a child, she may be re-admitted to the community on payment of such penalty as the elders may determine. If her own parents will not take her back, a man of the same gotra or section is appointed as her guardian and she can be married from his house.

The ceremonies of a Panwar marriage are detailed. Marriage-sheds are erected at the houses both of the bride and bridegroom in accordance with the usual practice, and just before the wedding, parties are given at both houses; the village watchman brings the toraji or string of mango- leaves, which is hung round the marriage-shed in the manner of a triumphal arch, and in the evening the party assembles, the men sitting at one side of the shed and the women at the other. Presents of clothes are made to the child who is to be married, and the following song is sung:

The mother of the bride grew angry and went away to the mango grove. Come soon, come quickly. Mother, it is tlie time for giving clothes. The father of the bridegroom has sent the bride a fold of cloth from his house, The fold of it is like the curve of the winnowing-fan, and there is a bodice decked with coral and pearls.

Before the actual wedding the father of the bridegroom goes to the bride's house and gives her clothes and other presents, and the following is a specimen given by Mr. Muhammad Yusuf of the songs sung on this occasion:

Five years old to-day is Bfija Bai the bride ; Send word to the mother of the bridegroom ; Her dress is too short, send for the Koshta, Husband ; The Koshta came and wove a border to the dress.

Afterwards the girl's father goes and makes parallel presents to the bridegroom. After many preliminary ceremonies the marriage procession proper sets forth, consisting of men only. Before the boy starts his mother places her breast in his mouth; the maid-servants stand before him with vessels of water, and he puts a piece in each. During the journey songs are sung, of which the following is a specimen:

The linseed and gram are in flower in Chait.

O ! the boy bridegroom is going to another country ;

O Mother ! how may he go to another country ?

Make payment before he enters another country ;

O Mother ! how may he cross the border of another country ?

Make payment before he crosses the border of another country ;

O Mother ! how may he touch another's bower .

Make payment before he touches another's bower ;

O Mother ! how shall he bathe with strange water ?

Make payment before he bathes with strange water ;

O Mother ! how may he eat another's baiiwat ? "

Make payment before he eats another's banwat ;

O Mother ! how shall he marry another woman ?

He shall wed her holding the little finger of her left hand. The bridegroom's parties are forever driven to the marriage in bullock-carts, and when they approach the bride's village her people also come to meet them in carts. All the party then turns and race to the village, and the winner obtains much distinction. The cart men afterwards go to the bride- groom's father and he has to make them a present of from one to forty rupees. On arriving at the village the bridegroom is carried to Devi's shrine in a man's arms, while four other men hold a canopy over him, and from there to the marriage- shed. He touches a bamboo of this, and a man seated on the top pours turmeric and water over his head. Five men of the groom's party go to the bride's house carrying salt, and here their feet are washed and the tika or mark of anointing is made on their foreheads. Afterwards they carry rice in the same manner and with this is the wedding-rice, colored yellow with turmeric and known as the Lagun-gath. Before sunset the bridegroom goes to the bride's house for the wedding. Two baskets are hung before Dulha Deo's shrine inside the house, and the couples are seated in these with a cloth between them. The ends of their clothes are knotted, the four Agnikula or fire- born clans, the ‘’’Parihar, Chalukya or Solankhi, Panwar and Chauhan’’’, are considered to be the descendants of the White Hun and Gujar invaders of the fifth and sixth centuries. These clans were said to have been created by the gods from a firepit on the summit of Mount Abu for the rebirth of the Kshatriya caste after it had been exterminated by the slaughter of Parasurama the Brahman. And it has been suggested that this legend refers to the cruel massacres of the Huns, by which the bulk of the old aristocracy, then mainly buddhist, was wiped out; while the Huns and Gujars, one at least of whose leaders was a fervent adherent of Brahmanism and slaughtered the Buddhists of the Punjab, became the new fire-born clans on being absorbed into Hinduism. The name of the Huns is still retained in the Huna clan, now almost extinct. There remain the clans descended from the sun through Rama, and it would be points out that the Buddha here referred origin. to is probably the planet Mercury.^[31]

chalukya clan and rulers were Bhoya /Bhoi People and they have ruled the odissa desh in 16th century about 234 years by 12 kings were ruled the country.^[32]^[33]^[34]^[35]^[36]^[37]^[38]^[39]

The Boya village histry at Pali district at Rasjastan tell the history of boya and they known as Rajput.^[40]

Important history in the nayaka’s

Prataprudradeva inherited a vast kingdom which was however fast declining. By that time the kingdom of Vijayanagar was rapidly rising as a rival of Orissa. In 1509 when The Solar Race, Prataprudra led a campaign against Vijayanagar, Krushnadeva Raya had just succeeded to the throne of other kingdom, but before a decisive battle was fought Sultan Allauddin Hussan Shah of Bengal invaded Orissa and advanced as far as her capital. So Prataprudradeva was forced to give up war with Vijayanagar and rushed back to his capital. Sultan Hussan Shah was defeated and was driven back beyond the borders of Orissa. But in the south Krishnadeva Raya acquired an easy victory over Orissan army. The last war Krishnadeva Raya with the army of Orissa was fought in 1519 and this time also he came out victorious. Durinmg this last war he is said to have burnt the city of Katak.Subsequently a treaty was concluded between Orissa and Vijayanagar in August 1519. According to the treaty the river Krishna formed the southern boundary of Orissa. Krishnadeva Raya married Jaganmohini, the daughter of Prataprudradeva. Prataprudradeva succeeded in retaining his kingdom from the Ganges to the Krishna in spite of military defeats. During his rule Orissa made great advancement in the sphere of religion and culture. Sri Chaitanya who came to Orissa in 1510 preached the gospel of Vaishnavism and had a great impact on the religion and culture of Orissa.^[41]^[42]^[43]

Markable Nayaka in Deity Services

The Boya hunter Kannappa Nayanar donate his eyes to Lord Siva.^[44]^[45]^[46]

Temples of Boya Nayak

Sree Poori Jeganathar Temple

Sree Poori Jeganathar Temple, from 16th century to till now the Boya king trusties taking care of temple.^[47]^[48]

Sree Bhoya Konda Gangamma Temple

Gangamma Temple In Boyakonda, Chittoor Gangamma is the incarnation of Shakti. Located at Chowdepalli, Chittoor District, near Tirupati, Andhra Pradesh, her temple is dedicated to the sister of Venkateswara. Centuries ago the tribals Boyas and Yelikas lived in the forest area around the hillock. They stood up and resented the repressive and automatic rule of the Nawabs. They retaliated against the Muslim soldiers and chased them. The 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 and prostrated near the hillock and prayed Almighty to save them. The spirit of the Goddess Shakti descended from the hillock, shielded the tribals and crushed the Nawab's army. Local people say that the Shakti has tied the heads of soldiers to banyan tree branches.

^[49]

sree chenna Kesava Perumal Temple

Sree Chenakesava temple, Kadavakallu. This village is about 20 km from Tadipatri on the Kondapuram-Goddumarri road in Putlur mandal, and also known as Kalava-Koladu and it was the seat of local chiefs, i.e. Boya Palegars. The temple Chennakesava was constructed by Messa Thimma Naidu, a Boya palegar. The temple has garbhagriha, antrala, mukhamandapa and faces west. are of Nagara order. The sikhara of this temple is decorated with stucco vainasanava sculptures. This temple is dated to 16th century A.D.^[50]

Role of Boya Nayaka's in Temple Developments

The Boya Nayaka’s done many donations to the temple in various periods.^[51]

Important Boya Nayaka Politicians

Dr.B.R.Ambedkar come from Mahar community and it was a sub section of Bhoya community.^[52]^[53]

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^ INDIA, Government of Odisha (2004). Remembering the Great Barabati Fort. 1. Odisha: Government Press. p. 34. Retrieved 2012-10-22.
^ INDIA, Government of Odisha (2005). Political Economy of Medieval West Orissa As Reflected in Oral Tradition. 1. Odisha: Government Press. p. 4 &6. Retrieved 2012-10-22.
^ INDIA, Government of Odisha (2004). Sri Jagannath Temple (Administration) Act, 1954 and Chhatisanijoga. 1. Odisha: Government Press. p. 5. Retrieved 2012-10-22.
^ Parama Karuna, Devi; Acharya, Rahul (2009). Puri The Home of Lord Jagannatha. 1. Odisha: Jagannatha Vallabha Research Center. p. 196,217,223, & 237. Retrieved 2012-03-24.
^ "Boya village,Pali District, Rajastan". Rajasthan: wikiedit.org. 2011. p. html. Retrieved 2012-10-12.
^ INDIA, Government of Odisha (2005). Ancient Orissa: Rule of Kings. 1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
^ INDIA, Government of Odisha (2005). Detail History of Orissa. 1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
^ INDIA, Government of Odisha (2005). Glorious History of Orissa. 1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
^ "THE GREAT WARRIOR TRIBES OF MUDIRAJA - MUTHURAJA". Maharastr,India. 2008. p. 1. Retrieved 2012-10-12.
^ "Kannappa Nayanar". USA. 2012. p. 1. Retrieved 2012-10-12.
^ "kaNNappa nAyanAr". USA. 2012. p. 1. Retrieved 2012-10-12.
^ INDIA, Government of Odisha (2011). The Traditional Role of Gajapati Maharaja in Shri Jagannath Temple. 1. Odisha: Government Press. p. 27 & 28. Retrieved 2012-10-22.
^ British, British Govt. (2011). British Governors-General in India / East India Company. 1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
^ "Sri Boya Konda Gangamma Temple". India. 2012. p. 1. Retrieved 2012-10-12.
^ "Chenakesava temple,Kadavakallu puthur mandal, Anandpur, AP.". India. 2012. p. pdf. Retrieved 2012-10-15.
^ "South Indian Inscriptions". India. 2007. p. 1. Retrieved 2012-10-12.
^ "CASTES". Maharastra: Govt. of Maharastra. 2012. p. 1. Retrieved 2012-11-09.
^ "Valmiki Research Centre". Valmiki Research Kendra, Sangrur (Pb.): Valmiki Research India. 2011. p. 1. Retrieved 2012-11-09.

Books

Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. I to VII Volumes. Madras: Government Press. Retrieved 2012-09-27.
Chitradurga: Spatial Patterns ofa Nayaka Period Successor State in South India, by BARRY LEWIS AND C. S. PATIL.accessdate=2012-10-16
'The Mysore Kingdom at AD 1800: ARCHAEOLOGICAL APPLICATIONS OF THE MYSORE SURVEY OF COLIN MACKEINE, By Barry Lewis,accessdate=2012-10-16
Sir Athelstane Baines & W.Siegling (1912) ETHNOGRAPHY- (Castes and Tribes),volume=II (Part-5), page=68,69,73,82 & 148,location=Canada,publisher=University of Toronto,accessdate=2012-10-16
Farming Class and the Fragmented Polity: A Study of Yalahanka Nada Prabhus of Karnataka., by Dr.Shadaksharaiah, Professor of History, Bangalore University, Bangalore 560056. accessdate=2012-10-16

Category:Indian family names Category:Social groups of Tamil Nadu Category:Social groups of Andhra Pradesh Category:Social groups of Karnataka Category:Hindu communities

போயர் BOYAR BOYA போயர் = நாயக்கர்= BOYAR=BOYA=NAYAK=NAYAKA=NAIDU =VALMIKI=BHOYA=BHOI=BHOIR

போயர் BOYAR BOYA

போயர் = நாயக்கர்= BOYAR=BOYA=NAYAK=NAYAKA=NAIDU

=VALMIKI=BHOYA=BHOI=BHOIR

போயர்(Boyar) அல்லது போய நாயுடு என்று அழைக்கப்படுவோர் இந்தியாவில் உள்ள ஒரு சாதிப் பிரிவினர். 1909 இல், சென்னை மாகாணத்திற்காக மக்கள் தொகைக் கணக்குகளை ஆய்வு செய்த எட்கர் துர்ச்டன், அரசுக்கு சமர்ப்பித்த அறிக்கையில், நாயுடு என்ற அடைமொழியை பயன்படுத்திய சாதியினர் பலிஜா, பேஸ்த, போயர், எக்காரி, கவரா, கொல்ல, கலிங்கி, காப்பு, முத்துராஜா மற்றும் வேலம ஆகியோர் எனக் கூறியுள்ளார். மேலும் துர்ஸ்டன் நாயுடு தமிழில் நாயக்கர் அல்லது நாயக்கன் என்றழைக்கப்படும் எனவும் கூறியுள்ளார்.^[1]

போயர் (Boyar) என்றழைக்கப்படும் (Bedar) வேட்டுவ சாதி மக்கள்

இராமாயணம் ஒரு நாயகன்(Nayaka) = கிராத் (Kirat) = போய (Boya) = வேடர் (vedar) = பேட (Beda) சமூகத்தில் பிறந்த முனிவர் வால்மீகியால் எழுதப்பட்டது.
போயர்களின் சாதிய பெயர்கள் பின்வருமாறு அழைக்கப்படும்:-
வேடன் = வேடர் = கண்ணப்ப குல மக்கள், பேட அல்லது போய = போயர் = பேடர் = வால்மீகி. ^[2]^[3]
போயர்கள் (Bhoyar), கவரா (Kavara) மற்றும் கோஹர்யா என்பன கோழி (Kohli ) இனத்திலிருந்து பூர்வ வழியாக வந்த இனமாகும்.^[4]
கோழி (kolis ) இனத்தவர்கள் மகாராஷ்டிரா முழுவதுமாக இருப்பிடமாக கொண்டுள்ளனர், இவர்கள் கிராத் (kirat) வம்சவளியினறவர்,மேலும் இவர்கள் கஹர்ஸ் (Kahars) என்றும் அழைக்கபடுவர்.^[5]
கோழி (koli) இனத்தவர்களும் கிராத் (kirat) இனத்தவர்களான இராமாயணம் எழுதிய வால்மீகி முனிவரின் இனமும் ஒன்றே என்றும் மேலும் இவர்கள் சூரிய குலத்தினை சார்ந்தவர்கள் என்றும் புராணங்கள் கூறுகின்றன.^[6]
கருநாடகாவில் பேடர் என்றும் வால்மீகி நாயக்கா என்றும் அழைப்பர் மேலும் தென் இந்தியாவில் போய டோரா எனும் வார்த்தை மருவி போயடுறு ஆக உருமாறி இறுதியில் போய எனும் சொல் வேடர்களை குறிக்க நிலைத்துவிட்டது.
போயர்கள், நாய்டு அல்லது நாயுடு, நாயக், டோரா (ராஜா) , டோரா பிட்டா (ராஜபுத்திரர்கள்) மற்றும் வால்மீகி என்று அழைக்கபடுவர். இதை Edgar Thurston அவர்கள் சென்னை மாகாணத்திற்கான மக்கள் துகை கணக்கெடுப்பின் பொழுது அரசுக்கு அறிக்கை அளித்த பொழுது பின்வருமாறு கூறியுள்ளார். The titles of the Boyas are said to be Naidu or Nayudu, Naik, Dora, Dorabidda (children of chieftains), and Valmiki.^[7]
போய அல்லது போயர்கள் எனும் சொல் உயர்ந்த ராஜவம்சத்தை குறிக்கும் சொல்லாக கருதப்பட்டுவந்தது.

மகாராஷ்டிராவில் போயர்கள்

போயர்கள் மகாராஷ்டிராவில் போய் (bhoi) என்றும் ரமொஷி (Ramoshi) என்றும் அழைக்கபடுவர், போய் என்பது தெலுங்கு வார்த்தையான போயாவில் இருந்து மருவி வந்ததாகும், மேலும் போய் இரு வேறு பிரிவு மக்களாக பிரிதரியப்ப்பட்டனர் அவை முறையே பேஸ்த மற்றும் குன்லோடு என்பவையாகும்.தென்னிந்தியாவிற்கு புலம்பெயர்ந்த போய இனமக்கள் மகாபாரதத்தில் வரும் கங்கையின் புத்திரரான பீஷ்மரின் வம்சாவளியினராவர். இதில் உட்பிரிவினரான காஜலு (Kajale) மற்றும் கம்பளி (Kampale) இனத்தவர்கள் அடங்குவர்.^[8]
மகாராஸ்ட்ராவில்^[9] சில போய மீனவ சாதிகள் பெயர்கள் பின்வருமாறு:-

மசிந்தர் போய - Machindar Bhoi
பரதேசி போய - Pardesi Bhoi
தேம்பார் போய - Dembhar Bhoi
கஹர் போய - Khar Bhoi and
கோழி போய - Koli (Bhoi)

மகாராஸ்ட்ராவில்^[10] உள்ள கோலாப்பூரில் போய மீனவர்களின் சங்கத்தின் பெயர் தங்களது சமூகத்தின் பெயரினை முன்னிறுத்தி பின்வருமாறு பெயர் சூட்டியுள்ளனர்:- போயராஜ் மீனவர்கள் கூட்டுறவு சங்கம் லிமிடெட் (Bhoiraj Fisheries Co-operative Society Ltd) ஆகும்.
திருமணம் — போய பேஷ்ட இன மக்கள் பின்வரும் பதினான்கு பிரிவிகளுக்குள் மணமக்களை பந்தம் மேற்கொள்ள முனைவர்.

கட்டேவாடு Kattewadu (stick)
மம்ளிவட Mamliwada (mango).
கண்டவாடு Gantawadu (bell).
குண்டோடு Gundodu (ball).
புசவடு Pusawadu (beads).
சின்டவாடு Chintawadu (tamarind).
டுன்டிவாடு Duntiwadu (pile).
நாசுவாடு Nasuwadu.
சீமல்வாடு Shebelawadu.
பாடவாடு Badawadu.
அல்லேவாடு Allewadu.
குரெப்ஒமௌ GurebomoUu.
பம்பரோல்லு Pamparollu. &
வேமொலொள்ளு Vemolollu.

மேலும் மராத்த போயர்கள் (maratha Bhois ) பின்வருமாறு பின்வரும் இருபத்தி மூன்று பிரிவுகளாகும்.

அதானே - Adane
லோனரே - Lonare
தம்க்ஹனே - Tamkhane
லடகே - Landage
நமதே - Nemade
க்ஹண்ட்களே - Khandgale
தகே - Dake
வண்கஹிலே - Wankhile
ஹிரவே - Hirawe
ஜிரங்கே - Jirange
கேசபுரே - Kesapure
ஜம்டடே - Jamdade
காஜலே - Kajale
பபலே - Pabale
புஜங்கே - Bhujange
கம்பள - Kambale
சுர்டுஷே - Surdushe
சட்டே - Satode
பவனே - Bavne
கவண்டே - Gavande
பாடச்கள் - Bhadaskal
கோனே - Ghone &
காதமல் - Ghatmal

முதலியனவாகும்.^[11]
கருநாடக போயர்கள், பேடர் (Bedar), பேந்தர் (Bendar) மற்றும் பேராட் (Berad) சூர்யகுல சத்திரிய வம்சமான வால்மீகி குலமாகிய மகாராஷ்டிரா ராஜபுதிரர்களான ரமொஷி இனமாகும்.^[12]

தெனிந்தியாவில் போயர்கள்

கி பி பதினாறாம் நூற்றடில் கருநாடக தேசத்தினை அரசாட்சி செய்துவந்த, சித்ரதுர்கா அரச குடும்பமானது வேடர்கள் எனும் போய நாயக்கர்களின் வம்சமாகும். இவ்வேட குடும்பம் இராமாயணம் எழுதிய கிராத் (Kirat ) வம்சாவளியான வால்மீகி குலத்தினை சார்ந்தவர்களாவர். நாயக் (Nayak) எனும் பெயர், மலைமீது வேட்டையாடும் போயர் எனும் வேடர்களின் பரம்பரை பட்டமாகும்,^[13]மேலும் ஓடும் நீரில் மீன்களை வேட்டையாடும் இனமான வால்மீகி மக்கள் என அழைக்கப்படும். போய பாளையக்காரர்கள் முத்துராஜா எனப்படும் ராஜூ நாயக்கரின் ஒரு பிரிவே ஆகும். முடிராஜ் இனத்தை முத்தராசி , தேனுகோல்லு, முத்துராசன், முத்திராஜுலு, நாயக், பாண்டு, தெலுகுடு, தெலுகா, தலாரி, கோழி என்று ஆந்திரப் பிரதேசதிலும், கங்கவார்,கங்கமதா,பேஸ்த, போய, கபீர், காபல்கார், கங்கைபுத்திரர், மற்றும் கோழி என்றும் கருநாடகத்தில் அழைப்பர். தமிழகத்தில் முத்திராயர் மற்றும் முத்திராயன் என்றும் மேலும் இம்மக்களை இந்தியாவின் வடமாநிலங்களில் கோழி (Koli) என்றும் அழைப்பர்.^[14] இன்றைய ஆந்திரப் பிரதேசத்தின் சில பகுதிகளையும், முழுமையான கருநாடகப் பகுதிகளையும் தமிழ்நாட்டின் ஒருசில பகுதிகளையும் போய நாயக்கர்கள் பாளையங்களாக பிரித்து அரசாண்டது வரலாற்றுச்சுவடுகள் மூலம் புலனாகின்றது.^[15]^[16]
சூரிய குலமான போய (Boya) வால்மீகி முனிவரின் கோழி வம்சாவளியினரை பின்வருமாறு அழைப்பர்:- பலிஜா, பாலிஜி, குருச்துல மற்றும் நாயுடு (Balija / Balji / Gurusthula / Naidu) என அழைப்பர். இவர்கள் மதுரை (Madura), தஞ்சாவூர் (Tanjore) மற்றும் விஜயநகர் (Vijayanagar) ஆகிய நகரங்களை தலைநகராகக் கொண்டு அட்சிபுரிந்துவந்துள்ளனர். பலிஜா இனம் இரு பிரிவுகளை உடையது.

தேச (Desa )பலிஜா எனும் கோட்ட (Kota ) இனம் அரச இனம் என்றும் மற்றொன்று
பேட்ட (peta) எனும் வணிகர்கள் ஆவர் மேலும் இவர்கள் காஜலு (Gazulu ) எனும் வளையல்

விற்பவர்களாவர்.மேலும் இவர்கள் பெருகி (periki ) எனும் உப்பு (salt Seller ) வியாபாரிகள் ஆவர். ^[17]

போயர்கள் தங்களை வால்மீகி பிராமணர்கள் என்றும் கூறிக்கொள்வர்,^[18]மேலும் சேடர் (sadaru) மற்றும் லிங்கயத் (lingayat) இனமக்கள் போய இனத்தின் துணை பிரிவாகும்.^[19]
சென்னையில் போய இன மக்களின் துணை பிரிவான குல்டி (Gulti) இன மக்கள் சென்னையில் சூளை பகுதிகளில் பத்தொன்பதாம் நூற்றாண்டில் வாழ்ந்ததாக வாழ்ந்ததாக 1909 இல், சென்னை மாகாணத்திற்காக மக்கள் தொகைக் கணக்குகளை ஆய்வு செய்த எட்கர் துர்ச்டன், அரசுக்கு சமர்ப்பித்த அறிக்கையில் கூறப்பட்டுள்ளது. (Gulti - A section of Boya, members of which are to be found in Choolay, Madras City.) ^[20]
போய இன மக்களின் ஒரு துணை பிரிவே ஒட்டர் இன மக்கள் ஆவர், அவர்கள் கல் ஒட்டர். மண் ஒட்டர், மற்றும் பாய் ஒட்டர் என்றும்,பொதுவாக நாயக்கன் என்றும் போயர் என்றும் கூறுவர், 1909 இல், சென்னை மாகாணத்திற்காக மக்கள் தொகைக் கணக்குகளை ஆய்வு செய்த எட்கர் துர்ச்டன், அரசுக்கு சமர்ப்பித்த அறிக்கையில் கூறப்பட்டுள்ளது.^[21]

வரலாறு

திராவிட வம்சாவளியினரான போயர்கள் இந்திய பள்ளத்தாக்குகள் வழியாக இந்திய வந்தனர். போயர்கள் மிகவும் பழைமை வாய்ந்த சாதியினராவர். கி.பி. ஐந்தாம் நூற்றாண்டுகளில் இந்தோ-ஆரிய பகுதிகளிலிருந்து இந்தியாவிற்கு புலம் பெயர்ந்தவர்களாவர். பிறகு ஒன்பதாம் நூற்றாண்டுகளில் துருக்கி, அயர்லாந்து, மற்றும் ரோமனியாவிற்கு புலம்பெயர்தனர். போயர்கள் ஆந்திராவிற்கு கி.பி. ஐந்தாம் நூற்றாண்டுகளில் ஒரிசா வழியாக இந்தோ-ஆரிய பகுதிகளிலிருந்து வந்தவர்களாவர். இவர்கள் ஹிந்து மதத்தினை சார்ந்தவர்கள் மற்றும் தெலுங்கை தாய் மொழியாய் கொண்ட இவர்கள் தற்பொழுது இவர்கள் தென் இந்தியாவில் அதிகமாக வசித்து வருகின்றனர். போயர்கள் சத்திரியர்கள் கி. பி. பத்தாம் நூற்றாண்டு முதல் கி.பி. பதினைந்தாம் நூற்றாண்டுவரை சாளுக்ய, சோழ, விஜயநகர மற்றும் ஹோய்சால மன்னர்களின் சாம்ராஜ்யத்தில் பணிபுரிந்தவர்களாவர்.
ஆந்திரப்பிரதேச கக்காட்டிய பேரரசில் போய மற்றும் கம்மா சத்திரியர்கள் முசுனுரி நாயக்கர்களாக அரசாட்சி புரிந்துவந்தனர். தில்லி சுல்தான்களின் இருந்து 1326 - ஆம் ஆண்டில் மீட்கபட்டபின்னர் கிங் பிரதாப ருத்ரா அவர்களின் அரசவையில் எழுபத்தைந்து நாயக்கர்களாக போயர், வேலாம, கம்மா, ரெட்டி, தெலுகா, மற்றும் பலிஜா போன்ற வேளாண்மை சார்ந்த சாதிகளுக்கும் நாயக்கர்களாக இருந்து ஆட்சிபுரிந்தனர். பின்னர் 17 - ஆம் நூற்றாண்டில், நாயக்கர்களின் பரஸ்பர பொறாமை மற்றும் போட்டி பிரிந்திருக்க அவசிமாயிற்று, ஆகையால் போயர்கள் (Boyars /Bedars), பின்வரும் தொழில்களை செய்து தங்களை பொருளாதார சூழல்களுக்கு தக்கவாறு மாற்றிகொண்டனர். அத்தொழில்கள் பின்வருமாறு:- கொல்லர்கள், சிற்பிகள், மேன்மக்கள், தலைவர்கள், துறவிகள் , நில உரிமையாளர்கள், கோவில் சிற்பிகள், கை வர்த்தகர்கள், மற்றும் கடல் வழி தொழில்கள் செய்பவர்கள் என தங்களை வேறுபடுத்தி பல்வேறு பிரிவுகளாக பிரிந்தனர்.^[22]
கர்நாடக வரலாற்றில், வேட (போய) இன மக்களை வால்மீகி மக்கள் நாயகன், பேட, தலைவர என அழைக்கப்பட்டனர். சித்ரதுர்கா, சுர்பூர், கேளடி, போன்ற இடங்களை கர்நாடகா வால்மீகி சமுகத்தை சேர்தவர்களால் ஆட்சி செய்யப்பட்டு வந்ததை வரலாற்று சுவடுகளின் மூலம் இன்றும் காணலாம். இந்த மக்கள், வால்மீகி (Valmikis) என்றும் அழைக்கப்டுகின்றனர், பேட (போய / அதாவது ஹண்டர்ஸ்), தளவர் (அதாவது பூர்வீக குடிகள்) கடந்த காலங்களில் நாயக்கர் சமூகமாக இருந்து சிறந்த ஆட்சி நிர்வாகத்தினை அளித்துள்ளது சிறப்பான ஒன்றாகும், தற்போது பேட (போய) மற்றும் தளவர் சமூகங்கள் நாயக்கர்களின் அடையாளங்களாக உள்ளன.
விஜயநகர பேரரசு (கி.பி.1300), சித்ரதுர்கா (Chitradurga) பகுதியில் "Nayakas" என்று சிற்றரசர்களால் நிர்வகிக்கப்பட்டு வந்துள்ளது. போய தளபதி Timmanna நாயகன் திறமைகளை பாராட்டி அவரின் சாதனைகளுக்காக தனது சிறந்த பரிசாக விஜயநகர பேரரசின் கீழ் இருந்த சித்ரதுர்கா அரசாட்சியினை போய திம்மன்ன நாயக்கருக்கு அளிக்கப்பட்டது. அதன்பின் சித்ரதுர்கா கோட்டை கி.பி.1562-ஆம் ஆண்டு முதல் 1565-ஆம் ஆண்டு வரை கட்டப்பட்டது, விஜயநகர நகரம் வீழ்ச்சிக்கு பிறகு, தங்கள் சுதந்திரத்தை போய நாயக்கர்கள் பிரகடனம் செய்தனர். சித்ரதுர்கா போய குடும்பம் மற்றும் பெரும்பாலான மற்ற மைய கர்நாடகா நாயக்கர்களின் எச்சங்களை தங்கள் ஆட்சியின் கீழ் கொண்டுவந்தனர். பின்னாட்களில் சித்ரதுர்கா போயர்களின் தலைநகரானது, கி.பி. பதினேழாம் நூற்றாண்டிலிருந்து பதினெட்டாம் நூற்றாண்டு இறுதிவரை ஆட்சிபுரிந்து வந்தனர். இறுதியாக 1799-ஆம் ஆண்டில் ஹைதர் அலி வசமானது, பின் நாட்களில் பிரிட்டிஷாரின் சாம்ராஜ்யத்தில் இணைக்கப்பட்டுவிட்டது.^[23]^[24]

இந்தியாவின் மத்திய மாகாணங்களில் போய நாயக்கர்களின் வரலாறு

பாரத தேசத்தில் மக்கள் மற்றும் அரசவம்சமும் இரண்டு வர்கங்களிளிருந்தே தோன்றியதாக கருதப்பட்டு வருன்கின்றது, ஒன்று சூரிய வம்சம் (Solar or Sun Race) மற்றொன்று சந்திர வம்சம் (Moon or Lunar Race) ஆகும். கச்வஹா,கோழி,பாயிஸ்,மற்றும் பட்கிஜார் ஆகிய இனங்கள் விஷ்ணுவின் அவதாரம் எனகருதபடும் ஸ்ரீ ராமரின் அவதாரம் சூரிய வம்சமே ஆகும்.(Kachhwaha, Gohil, Bais and Badgijjar, are recorded as being of the solar race, descended from Vishnu through his incarnation as Rama).^[25]

மௌரிய (Maurya) அரச வம்சம் சூரிய (Solar or Sun Race) குலமாகும் வம்சாவளி ஆகும்.^[26]
ஆட்சிக்கு உட்பட்ட இடங்கள் : பஞ்சாப், பாட்னா, ஒரிசா மற்றும் மைசூர் ஆகியன.
ஆட்சி செய்த இடங்கள்: கி.மு.322 ஆம் ஆண்டு முதல் 185 ஆம் ஆண்டு வரை
மொழி : சமஸ்கிருதம் மற்றும் பரகிரத் (Sanscrits and Prakirats)
மதம் : பிராமனிஷம், புத்திசம் மற்றும் ஜைனிசம்
ஆட்சி புரிந்த அரசர்கள் : சந்திரகுப்தா மௌரிய, பிந்துசார, அசோக பேரரசர், தசரத சக்ரவர்த்தி மற்றும் ப்ரிஹ்றதா ஆகியோர் ஆவர். (Chandragupta Maurya, Bindusara, Ashoka the great, Dasaratha, Satadhanvan, Brihadratha)^[27]^[28]
ஆங்கில போயர் (Bhoyar) எனும் வார்த்தை போயர் (Bhoir) எனும் வார்த்தைக்கு சமமானது, இவர்களின் மேன்மை பொருந்திய பிற பெயர்கள் மகாஜன் (Mahajan), படேல் (Patel) எனவும் இது ராஜபுத்திரர்கள் வழி வந்த பன்வர் (Panwar) எனப்படும் சாதியிலிருந்து வந்த துணை சாதி பிரிவுகளாகும். போயர் (Bhoyar) என்பது Bhor என்று பொருள்படும் Bhor என்றல் சூரிய விடியல் என்று தமிழில் மொழிபெயர்க்கலாம் மற்றும் சூரிய குலம் என்றும் பொருள்படும்.
போயர்கள் (Bhoyars) நான்குபிரிவுகளாக பிரிக்கப்பட்டுள்ளனர் அவை பின்வருமாறு:

பன்வாரி - Panwari
தலேவர் - Dalewar
சுராசிய - Chaurasia
தரியா - Dharia

மேலும் நூற்றிற்கும் மேலான குல பிரிவுகளை உள்ளடக்கியதாகும். இவர்கள் விவசாயத்தினை தொழிலாக கொண்டவர்களாக இருந்துவந்துள்ளனர். மேலும் இவர்கள் உணவை பிராமணர் அல்லாதோரிடத்தில் ஏற்க மாட்டார்கள், மேலும் நீரினை சமமானவர்களிடத்தில் பெற்றுகொள்வர்.போயர்கள் தங்களின் குழந்தைகளுக்கு பத்து முதல் பன்னிரண்டு பெயர்களை இடுவர், மேலும் அவை யாவும் சரிவர அமையாவிடில் சோதிடர் இறுதிமுடிவாக ஒரு நல்ல பெயராக நட்ச்சத்திர முறைப்படி இடுவார்.^[29]
போயர்கள் மற்றும் கோழி ஒரே சமூகத்தினை சார்ந்தவர்கள் அவர்கள் முறையான விவசாயத்தினை அறிந்து விவசாயம் செய்துவந்தனர், கலை எடுத்தல், நெல் பயிரிடுதல் மற்றும் கரும்பினை விவசாயம் செய்திருந்தனர் மேலும் பாத்திகட்டி நீர்பாசனம் செய்தல் என்பன ஆகிய முறைகளை அறிந்திருந்தனர்.^[30]^[31] கோழி (kohli ) இனத்தினர் பெரிய நீர் தேக்க அணைகளை கட்டும் தொழிலினையும் மற்றும் சிறு விவசாய வழியினரும் ஆவர்.^[32]
தரியா (dharia - from Dhar , the old name of Jubbulpore country ) ராஜபுத்திர வம்சாவளியினர் ஆவர், அந்த வம்சாவளியினர் போயர் (Bhoyar ), பாலர் (Balar ), மஹார் (Mahar ), மராத்தா (Maratha ), & தெலி (Teli ) மற்றும் சாடர் (Chadar ) & கலிய (Kalia ) துனைபிரிவினராவர்.^[33]
தொக்வர் (Dhokwar - Sub caste of bhoyar ) போயர் மற்றும் கோழியின் (Goali ) துணை சாதியினராவர். ^[34]
பன்வர் - ஒரு ராஜபுத்திர சமூகமாகும் மற்றும் பஞ்ச மற்றும் போய (Banja & Bhoya ) சமூகங்கள் பன்வரின் துணை சமூகங்களாகும் மேலும் அஹிர் (Ahir ), பிலாலா (Bhilala ), கோசாலி (Kosli ), மராத்தா (maratha ) மற்றும் மாரோரி (Marori) பன்வர் எனும் சமூகத்திலிருந்து வந்த உட்பிரிவுகளே ஆகும். ^[35]
அஹீர் (Ahir) எனும் ராஜபுத்திர இனத்தினை,கோலி (Gaoli), கோள (Guala),கோளகர் (Golkar),கோலன் (Gaolan), ரவட் (Rawat),கஹ்ர (Gahra), மகாகுல் (Mahakul) என அழைப்பர்
கோளகர் (Golkars) தெலுங்கிலிருந்து மருவிய கொல்லர் (Golars) எனும் வார்த்தையாகும். (The Golkars of Chanda may be derived from the Telugu Golars or graziers).
அஹீர் இனத்தவரான கோழி இனத்தவரே தற்பொழுதும் நேபாள (Kings of Nepal) நாட்டின் அரசர்களாக உள்ளனர்.
அஹீரின் துணை சாதிகளாக அஹீர் சுனார்,சூத்திர,லஹர்ஸ்,சிம்பி,செயில், குரோ மற்றும் கோழி என்பனவாகும். (In many castes there is a separate division of AhIrs, such as the Ahir Sunars, Sutars, Lohars, Shimpis, Sails, Guraos and Kolis)
கடவுளின் அவதாரமான ஸ்ரீ கிருஷ்ணர் அஹீர் இனத்தவராவார், மேலும் இவர் பாண்டவர்களின் உறவினரும் யாதவ (Yadava) குல அரசரும் ஆவார், மேலும் அஹீர் இனத்தின் ஒரு துணை பிரிவினரே கொவரவர்கள் (Gowara) மற்றும் கென்ட் கவரா Gond - Gowaris அழைக்கபடுவர். (In Chanda the Gowaris are admittedly descended from the unions of Gonds and Ahirs, and one of their subcastes, the Gond- Gowaris)^[36]ஸ்ரீ கிருஷ்ணர் சந்திர குலத்தினை (Moon or Lunar Race ) சார்ந்தவராக இருப்பினும், அவரின் தந்தையின் வழி சூரிய குலம் (Solar or Sun Race) என்பதனை மறுபதற்கில்லை, மேலும் அக்காலத்தில் மகாபாரதத்தில் வரும் பீஷ்மரின் அவர்களின் தாயாரின் பெயர் கங்கா என்னும் பெயரினை முன்னிறித்தி போய எனும் கங்கவார் குலமும், மேலும் அதனை கங்கமாத என்றும் மற்றும் கங்கபுத்ரா என்றும் அழைக்க படுவர். எனவே அக்காலத்தில் தாயாரின் அடையாளங்களை முன்னிருத்தியே வர்கங்கள் தேன்றின ஆகையால் இந்த சூரிய மற்றும் சந்திர வம்சாவளி குலத்தோன்றல் விஷயங்கள் முற்றுபெருகின்றன. (It has not been forgotten that Krishna is sometimes given, on his father's sides, a solar pedigree ; but it is as member of a lunar dynasty, the Jadons of Mathura, that he is chiefly celebrated.) ^[37]
போயர்கள் (Bhoya மற்றும் கொற்கு (Korku) இனத்தவர்கள் தார் (Dhar ) எனும் நகரினை பூர்விகமாக கொண்ட வம்சாவளியினர் ஆவர். மேலும் பெப்ச (Bopcha ) எனும் கொற்கு (Korku இனம், போயர்கள் (Bhoya - Cultivator), பாரதி (Parthi - Hunter ), கோழி (Kohil - Local Cultivating Caste ), சனரியா (Sanaria - Tribe ), சௌதரி (Chaudhari - Head Man), பட்லிய (Patlia - Patel or Chief office of a village ), மற்றும் சோன்வானியா (Sonwania - one who purifies offenders among Gonds & other tribes) ஆகியோர் ஒரே ரத்த இனத்தினை (வம்சாவளியினர்) சார்ந்தவர்கள் இவர்கள் தங்களுக்குள் பெண் குடுத்து பெண் எடுதுக்கொள்ளுவர்.^[38]
பன்வர் (Panwar / Puar / Ponwar / Paramara Rajput) என்பது அக்னிகுல வம்சமாக குறிபிடப்பட்டுள்ளது, அக்னிகுலம் நான்கு வகைகளாக பிரிக்கப்பட்டுள்ளது அவை முறையே:

பன்வர் - Panwar
சவுகான் - Chauhan
பரிகார் - Parihar &
சாளுக்ய அல்லது சோழன்கி - (Chalukya or Solanki) ஆகியனவாகும்.

பன்வர் இனத்தவர்கள் மல்வா (Malwa) எனும் உஜ்ஜைன் (Ujjain ) அரசர்களாவர் மேலும் தார் (Dhar) எனும் இடத்தினை தலைநகராக கொண்டு பன்னிரண்டாம் நூற்றாண்டில் ஆட்சி செய்தவர்கள் ஆவர்.^[39]
சாளுக்கிய சம்ராஜியாமனது போய சாம்ராஜ்யம் ஆகும், இவர்கள் ஒரிசா தேசத்தினை கி .பி. 16 - ஆம் நூற்றாண்டிலிருந்து 234 ஆண்டுகள் 12 போய அரசர்களால் ஆட்சி செய்யப்பட்டு வந்தது.^[40]^[41]^[42]^[43]^[44]^[45]^[46]^[47]
போய மக்கள் பூர்வீக குடிகள் என்று ராஜஸ்தான் மாநில பாலி மாவட்டத்தில் உள்ள போய கிராம வரலாற்றுச்சுவடுகள் கூறுகின்றன, மேலும் அவர்கள் மேல்குடிமக்களான ராஜபுத்திரர்கள் என்றும் கூறுகின்றன.^[48]

முக்கியமான அரசியல் மற்றும் வரலாற்று நிகழ்வுகள்

ஒரிசா தேசத்தினை சூரிய குலமான (Solar Race ) கங்கவார் பேரரசு (Imperial Gangas) கி.பி. ஐந்தாம் நூற்றாண்டு முதல் கி.பி. பதினாறாம் நூற்றாண்டுவரை பல்வேறு பெயர்களை உடைய சூரியகுல ராஜவம்சத்தினர் ஆண்டுவந்துள்ளனர், கி.பி.1519 ஆகஸ்ட் மாதத்தில் ஒரிசா தேசத்தினை ஆண்டுவந்த சூரிய வம்ச அரசரான பிரதாப ருத்ர தேவா (Pradapa Rudra Deva) அவர்களை விஜயநகர அரசரான கிருஷ்ண தேவராயர் (Krishna Deva Rayar) சூரிய குல வம்சாவளியான போரில் வெற்றிகொண்டு சூரிய வம்ச அரசரான பிரதாப ருத்ர தேவா (Pradapa Rudra Deva) அவர்களின் புதல்வியான ஜகன்மோகினி (Jaganmohini ) அவர்களை திருமணம் புரிந்தார்.^[49]^[50]^[51]

குறிப்பிடத்தக்க போய நாயக்கர்கள்

கண்ணப்ப நாயனார் எனும் போய தின்னடு ஒரு வேட குடும்பத்தில் பிறந்தார். அந்த இடம், கோவில் நகரமாம் திரு காளகஸ்தியில் (ஆந்திர பிரதேசம்) உள்ளது. அவர் ஸ்ரீ காளஹஸ்தியில் உள்ள ஸ்ரீபுரம் மற்றும் மும்மிடி சோழபுரம் மலைப்பாங்கான வனபகுதியில் வேட்டையாடுவதை தொழிலாக கொண்டிருந்தவர். இவர் சிவபுராணத்தில் சிறந்த சிவனடியாராக விளங்கியவர், மேலும் அறுபத்தி மூன்று நாயன்மார்களில் ஒருவராக அறியப்பட்டவர், இறைவன் சிவபிரானுக்கே தனது கண்களையே அம்பால் கொய்து சிவபிரானுக்கு அளித்தவர், அதனால் சிவபிரானின் அன்பிற்குப் பாத்திரமாகி பெரும்பேறு பெற்றவரானார்.^[52]^[53]^[54]

போய நாயக்கர்களின் கோவில்கள்

ஸ்ரீ பூரி ஜெகநாதர் ஆலயம்

ஸ்ரீ பூரி ஜெகநாதர் ஆலயம் கி.பி. 16 - ஆம் நூற்றாண்டிலிருந்து இன்றுவரை பரம்பரை பரம்பரையாக சத்ரிய வம்சமான சாளுக்கிய மன்னர்கள் வழி தோன்றலாகிய போய அரச வம்சாவழி மக்களால் நிருவகிக்கப்பட்டு வருகின்றது.^[55]^[56]

ஸ்ரீ போய கங்கம்மா கோவில்

பல நூற்றாண்டுகளாக பழங்குடியினரான போயர்கள் (போயாஸ்) மற்றும் யாழிகாஸ் (எளிகஸ்) ஒரு சிறுகுன்றினைச் சுற்றி காட்டுப் பகுதியில் வசித்து வந்தார்கள். அந்த பகுதிகளில் நவாப்புகளின் அடக்குமுறை மீது சீற்றம் கொண்டிருந்தனர். ஒரு நல்ல சந்தர்பத்தில் போய பழங்குடிகள் நவாப்பின் வீரர்களை அந்த சாம்ராஜ்யத்திலிருந்து விரட்டி அடித்தனர், அது அந்த மலையில் இருந்த அம்மன் ஸ்ரீ சக்தி தேவியின் கருணையால் என நினைத்து இன்றளவும் ஸ்ரீ சக்தி தேவியினை போய மலை கங்கம்மா என அழைத்து வழிபட்டு வருகின்றனர், இந்த தலம் திருப்பதி மலையருகில் சில கிலோமீட்டர் துரத்தில் உள்ளது. வருடத்திற்கு ஒருமுறை வரும் நவராத்திரி காலங்களில் திருவிழா எடுப்பர், அந்த சமயத்தில் இந்தியா முழுவதிலும் இருந்து இலட்சக்கணக்கான மக்கள் ஸ்ரீ கங்கம்மா தேவியினை தரிசிக்க வருகை புரிவர், இக்கோவில் 1990 ஆம் ஆண்டு ஆந்திரப் பிரதேச அறக்கட்டளை துறையினரால் எடுத்துக்கொள்ளப்பட்டது.^[57]

ஸ்ரீ சென்னகேசவ கோவில்

ஆந்திரப்பிரதேசத்தில் உள்ள அனந்தபூர் மாவட்டத்தில் கடவகல்லு புத்தூர் மண்டல் எனும் ஊரிலுள்ள சென்னகேசவ கோவில் போய பாளயக்காரர்களான (Palegar / Palayakarar = Local Kings ) மேசா திம்மன்ன நாயுடு அவர்களால் 16 - ஆம் நூற்றாண்டில் கட்டப்பட்டுள்ளது, தற்பொழுது ஆந்திரபிரதேச அரசால் பராமரிக்கப்பட்டு வருகின்றது.^[58]

கோவில்களில் போய நாயக்கர்களின் பங்கு

கோவில்களில் போய நாயக்கர்களின் பங்கு அளவிடமுடியாதது, கோவில்களுக்கான அதிகமான திருப்பணிகளை செய்துவந்துள்ளது வரலற்றுச்சுவடுகளின் மூலமாக அறியமுடிகின்றது.^[59]

அரசியலில் போய இன முக்கியஸ்தர்கள்

மறை திரு டாக்டர் B.R .அம்பேத்கார் போய இனமான மஹார் (Mahar ) எனும் துணை பிரிவினை சார்ந்தவராவார்.^[60]^[61]

இன்றைய நிலை

போயர்களை மத்திய அரசு பிற பிற்படுத்தப்பட்டோர் பட்டியலிலும், ஆந்திரப்பிரதேசத்தில் பின்தங்கிய சமூக வகுபினராக ஏ பட்டியலிலும் அறிவித்துள்ளனர், மற்றும் தமிழகத்தில் போயர்கள் (Boya, Boyas, Boyer / Boyar) எனக்குறிப்பிட்டு பிற்பட்ட மற்றும் மிகவும் பிற்பட்டோர் பட்டியலில் வைத்துள்ளனர். ^[62] ^[63] ^[64]

இன்றைய நிலையில் குறிப்பிடத்தக்கவர்கள்

கள்ளிப்பட்டி. சு. குப்புசாமி - எழுத்தாளர், நல்லாசிரியர்.

மேற்கோள்கள்

↑ Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. V (M to P). Madras: Government Press. p. 138. Retrieved 2012-03-24.
↑ "Valmiki Research Centre". Valmiki Research Kendra, Sangrur (Pb.): Valmiki Research India (2011). பார்த்த நாள் 2012-10-12.
↑ "Medieval Indian culture and political geography". New Delhi: Ashish Publishing House (1991). பார்த்த நாள் 2012-10-12.
↑ The Tribes and Castes of the Central Provinces of India. III. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 215. Retrieved 2012-10-31.
↑ "CASTES". Maharastra: Govt. of Maharastra (2012). பார்த்த நாள் 2012-10-31.
↑ "CASTES". Maharastra: Govt. of Maharastra (2012). பார்த்த நாள் 2012-11-09.
↑ Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. I (A to B). Madras: Government Press. p. 187. Retrieved 2012-10-11.
↑ CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONS. I. BOMBAY: THE TIMES PRESS. 1920. p. 77-84. Retrieved 2012-10-31.
↑ "CASTES". Maharastra: Govt. of Maharastra (2012). பார்த்த நாள் 2012-11-08.
↑ "CASTES". Maharastra: Govt. of Maharastra (2012). பார்த்த நாள் 2012-11-08.
↑ CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONS. I. BOMBAY: THE TIMES PRESS. 1920. p. 77-84. Retrieved 2012-10-31.
↑ "[http://archive.org/stream/cu31924088964154/cu31924088964154_djvu.txt THE CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONS]". Madras: THE TIMES PRESS 1920 (1920). பார்த்த நாள் 2012-10-24.
↑ Wilson Hunter, William (1885). The imperial gazetteer of India - Contributor: University of Massachusetts, Boston. 3. London: Trübner & co.. p. 428. Retrieved 2012-10-17.
↑ – CHANGE OF GROUP FROM ‘D’ TO GROUP ‘A’ IN THE LIST of B.C.s, MUDIRAJ, MUTRASI, TENUGOLLU CASTE (1994). Castes and Tribes of Southern India. pdf. Andhra Pradesh: Government Press. p. 1. Retrieved 2012-10-10.
↑ "SURNAMES OF MUDIRAJA / MUTHURAJA COMMUNITY IN SOUTH INDIA" (2008). பார்த்த நாள் 2012-10-12.
↑ "Valmiki Research Centre". Valmiki Research Kendra, Sangrur (Pb.): Valmiki Research India (2011). பார்த்த நாள் 2012-10-12.
↑ The Tribes and Castes of the Central Provinces of India. II. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 108-112. Retrieved 2012-10-31.
↑ Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. I (A to B). Madras: Government Press. p. 187. Retrieved 2012-10-11.
↑ Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. I (A to B). Madras: Government Press. p. 185. Retrieved 2012-10-11.
↑ Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. II ( C to J ). Madras: Government Press. p. 308. Retrieved 2012-11-09.
↑ Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. V ( M to P ). Madras: Government Press. p. 427. Retrieved 2012-11-09.
↑ "Boya of India". PO Box38301, Colorado Springs, CO 80937: Accelerating International Mission Strategies (2012). பார்த்த நாள் 2012-10-15.
↑ "Valmiki Research Centre". Valmiki Research Kendra, Sangrur (Pb.): Valmiki Research India (2011). பார்த்த நாள் 2012-10-12.
↑ " Chitradurga: A Nayaka Period Successor State in South India". Urbana, IL 61801: Barry Lewis & C.S.Patil (2010). பார்த்த நாள் 2012-10-12.
↑ The Tribes and Castes of the Central Provinces of India. IV. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 413. Retrieved 2012-10-31.
↑ CHANDRAGUPTA MAURYA. 1. Lucknow: The Upper India Publishing House ltd .,. 1935. p. 29. Retrieved 2012-11-21.
↑ "MAURYA DYNASTY". பார்த்த நாள் 2012-11-21.
↑ "The Maurya Empire". பார்த்த நாள் 2012-11-21.
↑ The Tribes and Castes of the Central Provinces of India. II. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 300-304. Retrieved 2012-10-31.
↑ The Tribes and Castes of the Central Provinces of India. I. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 63. Retrieved 2012-10-31.
↑ The Tribes and Castes of the Central Provinces of India. II. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 300-304. Retrieved 2012-10-31.
↑ The Tribes and Castes of the Central Provinces of India. III. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 493. Retrieved 2012-10-31.
↑ The Tribes and Castes of the Central Provinces of India. I. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 356. Retrieved 2012-10-31.
↑ The Tribes and Castes of the Central Provinces of India. I. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 360. Retrieved 2012-10-31.
↑ The Tribes and Castes of the Central Provinces of India. I. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 397. Retrieved 2012-10-31.
↑ The Tribes and Castes of the Central Provinces of India. II. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 15-25. Retrieved 2012-10-31.
↑ STATISTICAL, DESCRIPTIVE, AND HISTORICAL ACCOUNT OF THE GORAKHPUR DISTRICT.. I. ALLAHABAD: GOVT.. 1880. p. 651. Retrieved 2012-10-31.
↑ The Tribes and Castes of the Central Provinces of India. IV. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 340. Retrieved 2012-10-31.
↑ The Tribes and Castes of the Central Provinces of India. IV. London: Macmillan and Co., Limited St. Martin’s Street, London. 1916. p. 330. Retrieved 2012-10-31.
↑ INDIA, Government of Odisha (2011). [http://orissa.gov.in/e-magazine/Orissareview/2011/july/engpdf/27-30.pdf The Traditional Role of Gajapati Maharaja in Shri Jagannath Temple]. 1. Odisha: Government Press. p. 27 & 28. Retrieved 2012-10-22.
↑ INDIA, Government of Odisha (2005). [http://orissa.gov.in/e-magazine/Orissareview/dec2005/engpdf/the_celebrated_son_of_the_soil_jayee_rajguru.pdf The Celebrated Son of The Soil Jayee Rajguru]. 1. Odisha: Government Press. p. 56. Retrieved 2012-10-22.
↑ INDIA, Government of Odisha (2005). THE RAJAS OF KHURDA. 1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
↑ INDIA, Government of Odisha (2006). [http://orissa.gov.in/e-magazine/Orissareview/july2006/engpdf/28-35.pdf Temple Administration - Past and Present]. 1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
↑ INDIA, Government of Odisha (2004). [http://orissa.gov.in/e-magazine/Orissareview/jan2004/englishpdf/chapter8.pdf Remembering the Great Barabati Fort]. 1. Odisha: Government Press. p. 34. Retrieved 2012-10-22.
↑ INDIA, Government of Odisha (2005). [http://orissa.gov.in/e-magazine/Orissareview/jun2005/engpdf/or_eng_pdf_2005.pdf Political Economy of Medieval West Orissa As Reflected in Oral Tradition]. 1. Odisha: Government Press. p. 4 &6. Retrieved 2012-10-22.
↑ INDIA, Government of Odisha (2004). [http://orissa.gov.in/e-magazine/Orissareview/jun2004/englishpdf/jagannath-temple.pdf Sri Jagannath Temple (Administration) Act, 1954 and Chhatisanijoga]. 1. Odisha: Government Press. p. 5. Retrieved 2012-10-22.
↑ Parama Karuna, Devi; Acharya, Rahul (2009). [http://indiaconmassimotaddei.com/1/upload/puri_the_home_of_lord_jagannatha_copia.pdf Puri The Home of Lord Jagannatha]. 1. Odisha: Jagannatha Vallabha Research Center. p. 196,217,223, & 237. Retrieved 2012-03-24.
↑ "Boya village,Pali District, Rajastan". Rajasthan: wikiedit.org (2011). பார்த்த நாள் 2012-10-12.
↑ INDIA, Government of Odisha (2005). Ancient Orissa: Rule of Kings. 1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
↑ INDIA, Government of Odisha (2005). Detail History of Orissa. 1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
↑ INDIA, Government of Odisha (2005). Glorious History of Orissa. 1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
↑ "THE GREAT WARRIOR TRIBES OF MUDIRAJA - MUTHURAJA" (2008). பார்த்த நாள் 2012-10-12.
↑ "Kannappa Nayanar" (2012). பார்த்த நாள் 2012-10-12.
↑ "kaNNappa nAyanAr" (2012). பார்த்த நாள் 2012-10-12.
↑ INDIA, Government of Odisha (2011). [http://orissa.gov.in/e-magazine/Orissareview/2011/july/engpdf/27-30.pdf The Traditional Role of Gajapati Maharaja in Shri Jagannath Temple]. 1. Odisha: Government Press. p. 27 & 28. Retrieved 2012-10-22.
↑ British, British Govt. (2011). British Governors-General in India / East India Company. 1. Odisha: Government Press. p. 1. Retrieved 2012-10-22.
↑ "Sri Boya Konda Gangamma Temple" (2012). பார்த்த நாள் 2012-10-12.
↑ "Chenakesava temple,Kadavakallu puthur mandal, Anandpur, AP." (2012). பார்த்த நாள் 2012-10-15.
↑ "South Indian Inscriptions" (2007). பார்த்த நாள் 2012-10-12.
↑ "CASTES". Maharastra: Govt. of Maharastra (2012). பார்த்த நாள் 2012-11-09.
↑ "Valmiki Research Centre". Valmiki Research Kendra, Sangrur (Pb.): Valmiki Research India (2011). பார்த்த நாள் 2012-11-09.
↑ ANDHRA PRADESH LIST OF SOCIALLY AND EDUCATIONALLY BACKWARD CLASSES, BACKWARD COMMUNITIES GROUP-A (2009). Castes and Tribes of Southern India. html. Andhra Pradesh: Government Press. p. 1. Retrieved 2012-10-10.
↑ ANDHRA PRADESH LIST OF SOCIALLY AND EDUCATIONALLY BACKWARD CLASSES, OBC. CENTRAL LIST OF OBCs FOR THE STATE OF ANDHRA PRADESH. pdf. Andhra Pradesh: Government Press. p. 2. Retrieved 2012-10-10.
↑ MBC CLASSES, BC. TAMILNADU STATE BC LIST. html. Tamil Nadu: Government Press. p. 1. Retrieved 2012-10-10.

குறிப்புகள்

Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. I to VII Volumes. Madras: Government Press. Retrieved 2012-09-27.
Chitradurga: Spatial Patterns ofa Nayaka Period Successor State in South India, by BARRY LEWIS AND C. S. PATIL.accessdate=2012-10-16
'The Mysore Kingdom at AD 1800: ARCHAEOLOGICAL APPLICATIONS OF THE MYSORE SURVEY OF COLIN MACKEINE, By Barry Lewis,accessdate=2012-10-16
Sir Athelstane Baines & W.Siegling (1912) ETHNOGRAPHY- (Castes and Tribes),volume=II (Part-5), page=68,69,73,82 & 148,location=Canada,publisher=University of Toronto,accessdate=2012-10-16
Farming Class and the Fragmented Polity: A Study of Yalahanka Nada Prabhus of Karnataka., by Dr.Shadaksharaiah, Professor of History, Bangalore University, Bangalore 560056. accessdate=2012-10-16

Boyar=Mudiraj=Nayakar=Nayak=Naidu=Boya=Bhill=Valmiki=Rajput=Panwar=Talari=Besta=Bedar=Koli=Kirat=Ahir=Mahar=Muthuraja=Rajus=Koya=Bhoja=Bhoi=Gangawar=Gangaputra=Dorabidda=Pandu=Oddar=Vedar=Vettuvar=Vettaikarar=Patel=Pawar=Chola=Pandiya=Chera=Pallava=Dev

The above are same caste

The Native captain or headman.
A title of honour among Hindus in the Deccan.
The general name of the kings of Vijayanagara, and of the Lords of Madura and other places.^[4]

Naidu or Nayudu is a title of caste in India, returned at times of census by many Telugu classes, of Balija, Bestha, Boya, Ekari, Gavara, Golla, Kalingi, Kapu, Mutracha, and Velama. In Tamil Nadu, A Tamilian, when speaking of a Telugu person bearing this title, would call him Naicker or Naickan instead of Naidu.^[5]
The Telugu people in Tamilnadu and other regions are Balija, Boya, Ekari, Golla, Kavarai, Muttiriyan, Odde, Tottiyan, and Uppiliyan.^[6]
Bhoyar, Kawara (Gavara) and Kohrya come from Kohli.^[7]
The Kolis were found all over the Ahamadnagar district in Maharastra State in India and in the greatest numbers in the hilly sub-division of Akola. [The generally received explanation of the word Koli is clansmen from kul a clan as opposed to Kunbi the family man from kutumb a family. The mythic Brahmanic origin of the Kolis is that they are the same as the Kirats of the Purans, who are said to be descendants of Nishadh who was born from the arm of Ven, a king of the Sun race. The Kolis claim as their mythic founder Valmiki the author of the Ramayan. Mackintosh in Trans. Bom. Geog. Soc. I, 201-202.] Nagar Kolis belong to three classes: Panbharis or Malharis, Dhors and Mahadevs.^[8]
The titles of Boyar are said to be Naidu or Nayudu, Naik, Dora, Dorabidda (children of chieftains), and Valmiki. ^[9]
The word Boya will be indicating the Rajput and the clan of Chieftain.Clan of Raja or King

Boyars in Maharastra

Bhoi — a common term used as the designation of various classes vogue are engaged in boating, fishing, palanquin bearing and as domestic servants. In the Hyderabad Territory it includes several castes, such a* the Bestas and Gunlodus of Telingana, the Machinde and Maratha, Bhois of Marathawada, the Bhanare and Bendor of the Adilabad District, the Gangamasalu of the Carnatic and the Kahars, who are immigrants from Northern India. The etymology of the word 'Bhoi' is uncertain. It is supposed to be a Telugu word, derived from ' Boya,' the name of an aboriginal tribe ; but the derivation appears to be fictitious and has probably been suggested by the similarity of the names 'Boya' and 'Bhoi.' No traditions are current regarding the origin of these people. The Hindu legislators differentiate the Bhoi (pattstika or bearers) from the Dhivar Kolis (kaivartaka or fishermen), the former being the offspring of a Brahman father and a Nishad mother, while the latter are descended from a Parasava father and an Ayogava mother. At the present day, however, the name ' Bhoi ' is used to denote all classes v/ho follow either profession. The Bhoi castes enumerated above differ widely from one an other in physical character and habits. The Telugu Bhois comprise two sub-castes, Besta and Gunlodu, who eat together but do not intermarry. They appear to have originally sprung from the same common stock, but have subsequently become broken up into endogamous divisions by cause of their long profession of different tracts of earth.

Bhoi — Bestas
The Origin of Bestas, also called Parkitiwaru, are "mostly to be found in the Telugu Districts adjoining the Madras Presidency. The origin of their name is obscure. Some derive it from the Persian "Behishti," but this derivation seems to be fanciful. The Bestas claim to be descended from Suti, the great expounder of the Mahabharata. Another legend traces their descent to Santan, the father of Bhisma by Ganga. These traditions, of course, throw no light upon the origin of the sub-caste. Their physical characteristics tend to mark them as Dravidians.
Marriage — The Bestas profess to belong to, one gotra, Achantra^a, which is obviously inoperative in the regulation of their matrimonial alliances. Their marriages are governed by a system of exogamy consisting of family names. The following are some of the typical surnames of the caste : —

Kattewadu (stick).
Nasuwadu.
Mamliwada (mango).
Shebelawadu.
Gantawadu (bell).
Badawadu.
Gundodu (ball).
Allewadu.
Pusawadu (beads).
GurebomoUu.
Chintawadu (tamarind).
Pamparollu.
Duntiwadu (pile).
Vemolollu.

The exogamous sections are modeled on those of the other Telugu castes. The Bestas prohibit a man to marry a woman of his own section. No other section is a bar to marriage, provided he does not wed his aunt, his niece, or any of his first cousins except the daughter of his maternal uncle. A man may marry two sisters, or two brothers may many two sisters, the elder marrying the elder sister and the younger marrying the younger. Outsiders are not admitted into the caste. Besta girls are married before they have attamed the age of puberty ; but sometimes, owing to the poverty of her parents, a girl's marriage is delayed till after the age of puberty. Girls are not devoted to temples, or married to deities. Should a girl turn out to be pregnant before marriage, her fault is condoned by her marriage with her lover, a fine being compulsory upon her parents by the caste Panchasat. Sexual indiscretion with an outsider is punished by expulsion from the caste. Conjugal relations commence even before rfie girl attains puberty, provided a special ceremony is performed on the occasion. A Besta girl on attaining teens is ceremonially unclean for five days. Polygamy is recognised theoretically to any limit, but is practically confined to two wives.
The wedding ceremony is of the accepted type and closely corresponds to that in vogue among other Telugu castes of the same social standing. It takes place at the girl's house, under a booth made of eleven posts. The central post, muhurta medha, consists of a gukr branch (Ficus indicus) and is topped with a lamp which remains burning throughout the ceremony. The marriage procession is made on horseback. " A Brahman is employed as priest to conduct the wedding service. Kanddn, or the formal gift of the bride, by her parents, to the bridegroom, is deemed to be the essential portion of the ceremony. " In the flaghali, which is celebrated on the fourth day after the wedding, the bridegroom, with a net in his hand, and the bride, with a bamboo basket, walk five times, round the polu. The panpu which follows is very interesting as, therein, the young couple are made to enact a pantomimic drama of married life. The final ceremonial is Wadihiyam, by which the bride is sent to her husband's house. The bride-price, varying in amount from Rs. 9 to Rs. 12, is paid to the girl's parents.
The Widow Marriage & Divorce — Widow marriage (Mar-mamu) is in vogue. The widow is not restricted in her choice of a second husband, save that she is not allowed to get married her late husband's younger or elder brother, nor any one who belongs to her husband's or her father's section. The sons of a widow are admitted to all the privileges enjoyed by the sons of a virgin wife. The ceremony is performed on a dark night, the widow bride being previously presented with a sari and choli and a sum of Rs. I '/4 for the purchase of bangles. A woman may be divorced on the ground of unchastity, the divorce being effected by the expulsion of the woman from the house, a little salt having been previously tied in her apron and the end of her garment having been removed from off her head. A separated woman is allowed to marry again by the same rite as a widow, on condition, however, that her second husband refunds to her first husband, half the expenses of her marriage as a spinster.
The Inheritance — The Bestas follow the'Hindu law of inheritcjice. A sister's son, if made a son-in-law, is entitled to inherit his father- in-law's property, provided the latter dies without issue and the former performs his funeral obsequies. It is said that the eldest son gets an extra share, or jethanga, consisting of one bullock and Rs. 25.
Religion. — The religion of the Bestas is a mixture of animism and orthodox Hinduism. They are divided, like other lower Telugu castes, between Vibhutidharis or Saivas, who follow the tenets of Aradhi Brahmans, and Tirraanidharis or Vaishanavas, who acknow- ledge Ayyawars as their gurus.
Their tutelary deity is Veankatram alias Venkateshwara, worshipped every Saturday with contributions of sweetmeats and flowers, but the favourite and characteristic deity of the Bestas is Ganga, or the river goddess, worshipped by the whole caste, men, women and children, in the month of Ashada (July- August), when the rivers and streams are fleshed. The puja is done on the evening of the Thursday or Monday consequent to the full of the monsoons. The elders of the caste officiate as priests. They observe a fast during the day, and at about five in the evening resort to a place on the bank of a river at some distance from the village. A piece of ground is smeared over with cow-dung and four, devices representing, respectively, a crocodile, a fish, a tortoise and a female figure of Mari Mata (the goddess presiding over cholera), are drawn upon the ground over which sand has previously been strewn. These devices are professedly covered with flowers, kunkumam, turmeric powder and powdered limestone. In front of the figure of Mari Mata is placed a large bamboo tray, containing a square pan made of wheaten flour and a turmeric effigy of Gouramma. The flour pan is filled with six pounds of ghi, in which are lighted five lamps, one in the centre and one at each of the four corners. In front of Gouramma, and in the pan, are placed six bangles, a piece of cocoanut, a bodice, four annas, some areca nuts, betel-leaves, catechu and chunam(white cement).
The bamboo plate is then rested on a wooden frame made of four pieces of pmgra wood (Erihrim indica), each two feet in length, and furnished with handles of split bamboo. After the worship is over, the priests, and as rnany of tKe male members as are able to touch the bamboo tray, lift it with the wooden frame and carry the .whole into the flooded river, plungmg into the water sometimes neck deep. After shendi (the fermented juice of the wild date palm) has been sprinkled on all sides, the bamboo tray is thrown into the flood to be floated away by the current. After the distribution of Prasad the multitude disperse. Women are not allowed to touch the goddess. At the Dassera festival the Bestas worship their nets, which they always regard with extreme reverence. When epidemics "pf cholera and smallpox break out, the Bestas make animal offerings to t^e Mari M4ta or Pochamma. Brahmans are employed for the worship of the great gods of the Hindu pantheon.
Removal of the Dead — The Bestas bum their dead, with the head point to the south, but persons dying before marriage are buried. Women dying during childbirth are burned. The ashes are collected on the third day after cremation and thrown into the nearest stream. Married agnates are mourned for eleven days : the unmarried for five days only. Relations are fed on the 11th day after death. On the Mahalaya day, rice, gee and some money are offered to a Brahman in the name of the deceased ancestor. Ayyawars, in the event of the deceased being a Tirmani- dhari, and Jangams, should he be a Vibhutidhari, attend the funeral ceremonies.
Societal Status — Socially, the Bestas rank above the Dhobi, Hajam, Waddar, Yerkala and lower unclean classes. Their social status is equal to that of the Mutrasis. They do not eat food cooked by a Jingar or a Panchadayi but will do so from the hands of the Mutrasi, Golla, Kapu Kurma and other castes of equal social to be standing. As far as their diet is concerned, they eat fowl, fish, mutton and the flesh of the crocodile, tortoise and lizard, but abstain from pork. They indulge freelj- in fermented and distilled liquors. They do not eat the leavings of other castes.
Profession — The, original occupation of the caste is fishing and palanquin bearing, but many of the members are engaged as domestic servants in Muhammadan and Hindu houses. A curious custom that prevails among them is that, when employed as palanquin bearers, they have their food cooked in one pfitce, sharing equally the expenditure incurred thereon : at the time of meals the cooked food must be divided into exactly equal portions among the members, no matter what, their ages may be. Some of the Bestas have of late years taken to cultivation as 2 means of livelihood.
Bhoi — Gunlodu
The Gunlodu, also called Nilbandhu, or the dwellers on the river bank, are regularly originate in parts of the country where great rivers abound. Thus, they are found in the Nizamabad, Adilabad and Karimnagar Districts. They eat with the Bestas but do not intermarry with them, their exogamous sections are as follows : —
The Origin — The Nilbandhus give a singular account of their origin. The story runs thus: — There was one Narumani, who had a son by his mistress. straight away on his birth the boy was exposed, by his mother, on the seashore and when full grown was disowned by his father, but commanded to subsist by fishing in the sea : since his profession bound him to the sea-shore, his descendants have been designated ' Nil-bandhus ' (nee/, water, and bhandu, bank), or those who live on river banks. The legend suggests that the Nilbandhus may be unlawful descendants of the Bestas, the great Telugu fishing caste. Their customs and usages are the same as those of the Bestas and need no separate description.

Maikalwaru
Chatarivaru
Tokalawaru
Budhawaru
Kondalawaru
Shavalawaru
Palikandawaru
Raghupatiwaru
Sitaralawaru
Dawalhawaru
Gamalawaru
Padigallawaru
Tupurwaru
Kalampalliwaru &
Maratha Bhois

Adane
Lonare
Tamkhane
Landage
Nemade
Khandgale
Dake
Wankhile
Hirawe
Jirange
Kesapure
Jamdade
Kajale
Pabale
Bhujange
Kambale
Surdushe
Satode
Bavne
Gavande
Bhadaskal
Ghone &
Ghatmal

The Marriage — Marriages within the surname are banned. A man cannot marry the daughter of his maternal aunt or of his sister, though he may marry that of his irrational uncle. He rarely marries his paternal aunt's daughter, although such marriages are not prohibited by any tribal usage. Two sisters may be married to the same husband, or to two brothers, prejudged the elder sister is married to the elder brother and the younger sister to the younger.
The Maratha Bhois marry their daughters Doth as infants, and as adults between the ages of' eight and twenty, and their sons between twelve and twenty-five. Sexual intercourse before marriage is tolerated, but a girl taken in adultery is punished with a small fine. If she becomes pregnant before marriage her paramour is called upon to marry her, but in case he declines, she loses caste. Polygamy is permitted. In theory, there is no limit to the number of wives a man may have and it is not uncommon to find a man having more than one wife.
The father of the boy, as a rule, takes the initiative towards the settlement of a marriage. At the betrothal, or \^nhu laoane, the girl is presented with a sari and the caste panch receiye, by right, Rs. 2 from the boy's father for k^usali or drinking.^ The DeOak, or marriage deity, is represented by twigs of the mango, saundad {Prosopis spicigera) and apta (Bauhinia racemosa), which are tied, with an axe and a wooden pestle, to the milk post (muhurta medha) of the marriage booth. Previous to the marriage, Virs (ancestral spirits) and the goddess Bhavani of Tuljapur are propitiated by the sacrifice of a goat. The marriage procession is usually made on horseback, but occasionally on a bullock. Pamgrahana, or the gift of the bride to the bridegroom, forms the essential portion of the ceremony. In other respects it resembles that of the Maratha caste. A widow may marry again. Separation is permitted on the land of the wife's adultery, or if the couple cannot live in harmony.
The Religion. — The Family worship is in full force and the souls of the departed are propitiated every Saturday by the elderly member of the family ; the souls of adults are called Virs, those of children Munjas and of females Manvi. On the wedding day goats are sacrificed in honour of these spirits. The members of the caste are very scrupulous in the worship of these spirits, for it is firmly believed that if they neglect this worship they will never live in peace and happiness. Muhammadan pirs are also duly honored with animal sacrifices. Brahmans are employed for religious and ceremonial purposes. The dead are burned, but occasionally buried. Mourning is observed for 9 days, and on the 10th day Sradha is performed and the caste people are feasted. Sradha is also celebrated on the Pitra Amawas\)a day and on the A\shatriti\)a day.
Machinde Bhois
General Description — The Machinde Bhois are mostly fishermen, but are also engaged as palanquin bearers and domestic servants. The females soak and parch grain. The members of the caste use donkeys for carrying burdens and are hence looked down upon by the Telugu Bhois. The Maratha and Machinde Bois occupy the savie social rank among the Maratha castes as the Telugu Bhois do between the Telugu caste. They eat the flesh of fowl and sheep and drink spirituous and fermented liquors, but abstain from beef and pork.
The Manne'ss and Customs — In the Adilabad District, especially in the Talukas of Jangaon, Rajura and Shirpur, Marathi-speaking Bhois are found, but these are entirely distinct in their manners and civilization from the Maratha Bhois of the Marathawada Districts. It appears that the former are the descendants of those Bhois who came with the Maratha conquerors, settled with them in the Berar and Nagpur provinces and subsequently immigrated to the neighbouring territory in H. H. tfjpe Nizam's Dominions. They are divided into two sub-castes, Bendore and Bhanare, who are said to eat with each other but not intermarry. These are broken into exogamous sections, which consist of family names resembling those of the local Maratha Kunbis. A man cannot marry a woman of his own section. He may marry the daughter of his mother's brother or his father's sister and two sisters may marry the same man, provided the elder is married first. Both infant and adult marriages are practiced by the caste. Sexual inter-course before marriage is tolerated, but punished with a small fine. If, however, the girl becomes pregnant before marriage, she is required to disclose the name of her seducer, who is forced to marry her by the caste council. Polygamy is allowed.
The Marriage. — The marriage ceremony takes place towards sun- down, at the bridegroom's house, to which the girl is escorted in procession on horseback by her people. Under the marriage booth is a circular platform built of earth with a post of salai (Bostcellia thmijera) planted ^jn the centre. This central post is surrounded by earthen vessels, and the bride-groom facing the east and the bride facing ,the west, with the post in their middle, are wedded by a Brahman priest. A man of the washerman caste provides threads for marriage bracelets, which are tied by the bridal pair on each other's wrists. On the third day, the bridegroom dressed in the bride's clothes and the bride in the bridegroom's are paraded in march, after which they are mounted on the backs of their respective maternal uncles, who dance to the accompaniment of drums and go five times round the earthen platform. The ' bride-price ' to the amount of Rs. 5, is paid to the girl's father. Re-marriage of widows is permitted and celebrated on a dark night of any month. Women are divorced and are subsequently allowed to marry again by the same rite ^s widows.
The Religion and Funerals — Khudbhan, the favor deity of the caste, is worshipped every day. The other deities honored are the god Mahadeva of the Hindu pantheon and the animistic deity Pochamma, who presides over smallpox. The spirits of ancestors are also propitiated. The dead are either burnt or buried. When a person is on the point of death, ambil, or gruel, is poured into his mouth. Mourning is observed for 5 days. No Sradha ceremony is celebrated, but an image of the deceased is embossed on a meta plate and installed in the god's room.
The societal Status and Occupation — Their social position may be determined by the fact that they will eat from the hands of the Kunbis, Malis, Dhangars and Kumbhars, while the Kunbis will recognize water only, but nothing else, from a member of the caste. The members of the caste eat the flesh of goats, sheep, fowls, hares, deer, scaly and scaleless fish and great lizards and drink spirits. Their hereditary occupation is fishing, palanquin bearing and working as domestic servants. Some of them have taken to cultivation. They have a caste Panchayat to which social disputes are referred. ^[10]

Boyars in South India

Nishadas, who hunted tigers, bears and wild boars and ate the flesh of buffaloes.
Sheras, who made a living by selling jungle roots, fruit and sandalwood {Sanialum album).
Kavangriyaris, who wore long hair and had their ear-lobes bored with large holes. They subsisted on the sale of bidla {Pterocarpus marsupium) and oyster shells.
Salikas, who were employed as day laborers in digging wells and tanks.
Ksharakaris, who made lime and salt.
Ansaris, who were fishermen and worked also as ferrymen.
Sheshatardharis, who were hunters and fowlers.

All these seven clans were distinguished by their respective gotra names or badged —

Gojaldaru or Gujjar.
Gosalru or Gurral.
Bhadmandalkaru.
Saranga Gunda Bahsarandlu or Sarang Gauda.
Tayarasamantaru or Tair Samant.
Pingal Rangamanya.
Rajadhiraj (Maharaja).

This elaborate organisation appears to be traditional and to have no bearing upon the present social division of the tribe.
The Early History — The Bedars were a Southern India tribe and came into the Decan under their leader Kalappa Naik early in the sixteenth century. They first settled at Adhoni and Dambala, situated in the Raichur Duab, which was then a bone of contention between Krishna Raylu, the king of Vijayanagaram, and Ismail Adil Shah, the Sultan of Bijapur. The Bedars, taking benefit of the disturbed times, raided and plundered the country far and wide, so that, for the time being, they were tine terror of the surrounding districts. Partly by colonization and partly by conquest, they gradually extended their territories until, under Pam.

Nayak 1. (1674-1695), they founded a State, and fixed their capital at Vakinagir, two miles west of Shorapur. Pam Naik was the bravest of the dynasty and helped Sikandar Adil Shah, the last of the Bijapur Sultans, in subduing his rebel nobles and in his wars with the Generals of Aurangzeb. The Sultan, in gratitude, granted him a magnificent jagir and conferred upon him all the insignia of royalty with the titles " Gajag Bahirand Gaddi Bahari Bahadur." Pam Naik styled himself Raja, a title which has since descended to his successors. He organized the State, dividing it into provinces, over which he appointed Subedars. He was also a great builder, and raised new forts, constructed roads and tanks, and built stately temples. It was in his time that the kingdoms of Bijapur and Golconda were subdued by Aurangzeb. In his successor, Pid Naik Bahari (1695-1725 A.D.), the power of the Bedars had reached its zenith. He strongly resisted the power of Aurangzeb, and defeated the Imperial forces in pitched battles. At last the Emperor took the field in person and besieged the Bedar strong-hold of Vakingira. The fort made a galant stand, but was reduced ultimately by Zulfikarkhan, the best of Aurangzeb's Generals. It was, however, retaken by the Bedars immediately on the departure of Aurangzeb. Pid Naik removed the seat of government from Vakingira to Shorapur, which he founded on a hill. He introduced many reforms and ruled the State in greater splendour than any of his predecessors. After a glorious reign of 31 years he died in 1726 A.D. The later history of the Shorapur Rajas is blended with that of the Nizams of Hyderabad, whom they acknowledged as their suzerain lords, paying an annual tribute of 1,45,000 rupees. Though brave, they were not able rulers and were not infrequently involved in the wars of the Nizams with the Marathas and other contemporary powers. The decline of the State had already commenced and was hastened by internal dissensions, mal-administration and reckless extravagance, until, after a brief revival under the administration of Colonel Meadows Taylor, it was confiscated out account of the rebellion of the Raja '-Venkatappa Naik against the British Government (1858), and ceded to H. H. the Nizam in 1860 A.D.
The Internal Structure,— The in-house structure of the Bedars is very intricate. This is due, partly to the large area over which they are scattered, and partly to the different social levels that have been formed among them. Thus at the highest level are the Rajas and rich landholders who have, in every respect, understood the style of higher Hindu castes, while the lowest level is occupied by the bulk of the people who adhere to their aboriginal customs and usages and have few scruples in diet — eating beef, as well as cat and other in clean animals. The following endogamous groups are found among them : —

badar or Naikulu (Valmika) Bedars.
Tanged Bedars.
Mangala Bedars.
Chakla Bedars.
Neech Bedars.
Basavi Bedars.
Ramoshi Bedars.
Jas Bedars.
Bedars (proper).

Of these, the Naikulu sub-tribe, called also Naikulu Maklus, claim the highest rank and decline to hold any spiritual union either of food or of matrimony with the other sub-tribes. To this sub-tribe the Bedar Rajas of Shorapur and other principalities belong. The Mangala Bedars are barbers and the Chakla Bedars washermen to the Bedar tribes and have, in effect of their occupation, formed separate groups. Neech Bedars are known to abstain from eating fowl or drinking shendi, the fermented sap of the wild date palm. They do not touch the shendi tree, nor sit on a mat made of its leaves. Basavi Bedars are the progeny of Basavis, or Bedar girls dedicated to the gods and brought up, subsequently, as prostitutes. They form a separate community comprising (1) children of unions, by regular marriage, between the sons and daughters of Basavis, (2) the children of Basatis themselves.' While among other Bedar tribes Basavis are made in pursuance of vows ot Ancient family customs, among Basavi Bedars there is a rule under which each family is said to be bound to offer up one of its girls to this gods as Basavi. The daughters of Basaois, for whom husbands cannot be procured in their community, are wedded to swords or idols. On an auspicious day, the girl to be dedicated is taken, m procession, to the temple, bearing on her head a lighted lamp. After she has been made to hang a garland round the sword or the idol, a tali (mangalsutra) is tied round her neck and her marriage with the sword or the idol is complete. She is, thenceforward, allowed to consort with any man provided that he is not of a lower caste },han herself. A Basaoi girl is entitled to share, equally with her brothers, the property of her father or mother. The euphemistic n,-me Basavi originally denoted girls who were dedicated to Ba^vanna, the deified founder of the Lingayit sect, but the title is, at the present day, borne by a girl dedicated to any god.
The Ramoshi Bedars are found in large numbers in the Marathawada districts. They are, no doubt, a branch of Bedars who appear to have migrated to the Maratha country after their settlement in the Carnatic. This view is supported by a tradition which states that they came into Maharashtra under the five sons of Kalappa Naik. In their features and customs, but especially in their predatory tendencies, they have preserved the characteristics of their race. They .regard, with pride, the Raja of Shorapur as the head of their clan. Like their brethren in the Carnatic, they were highly valued for their military qualities, filled the armies of Shivaji and his successors, and distinguished themselves as brave soldiers. During the last century they gave a good deal of trouble to British officers, but they have now settled down as industrious cultivators. Their social status among the Maratha castes is very low, for even their touch is regarded as unclean by the respectable classes. They appear to have broken off all connection with the Carnatic Bedars and form at present an independent group. They talk Marathi in their houses. The word ' Ramoshi ' is a local name and is supposed to be a corruption of Rama-vanshis "descendants of Rama" or of Ranwashis, meaning dwellers of foists.' Bedars (proper) occupy the lowest " level among the tribe. They cling to their aboriginal usages, eating beef and canion and worshipping animistic deities. They carry Margamma Devi on their heads in a box, and subsist begging alms in her name.
The Boyas, as the Bedars are designated in Telingana, are divided into (1) Sadar Boya and (2) Boya, corresponding to the Sadar Bedars and the Bedars of the Carnatic. It is also said that they have only two main divisions (1) Nyas Byadrus, (2) Gugaru Byadrus, the members of which neither eat together nor intermarry.
The Bedars are said to be divided into 101 exogamous sections, numbers of which are of the optimistic type, although the totems do not .appear to be respected.
Marriage in one's own section is strictly forbidden, The marriage o4 two sisters to the same husband is permitted, provided the elder is carried first. Two brothers may marry two sisters and a man may marry the daughter of his elder sister.
A member of a higher caste may gain admission into the Bedar community by paying a fine to the tribal Panchdat and by providing a feast for the members of the community. On the occasion, the proselyte is required to eat with them and next to have a betel nut cut on the tip of his tongue. After the meals he is required to remove all the plates.
The Marriage — The Bedars get married their daughters either as infants, or after they have attained the age of puberty. Sexual indiscretions before marriage are tolerated and are condoned only by a slight punishment. Should a girl become pregnant before marriage her seducer is compelled to marry her. Cohabitation is permitted, even though the girl has not attained sexual maturity. Polygamy is recognized and a man may marry as many wives as his means allow him to maintain.
The marriage ceremony of the Bedars comprises rituals which be in contact closely with those in use among other local castes. A suitable girl having been selected, and preliminary arrangements and ceremonies concluded, a marriage pandal of five pillars of shevri {Seshania ebgptiacd) is erected in the court-yard of the bridegroom's house. On the arrival of the bride at the bridegroom's house the bridal pair are seated on a platform, built, under the wedding bower, with ant-hill earth, and are rubbed over with turmeric pasted five married females. Previous to the wedding, four earthen vessels, filled with water, are set at the comers of a square space prepared outside the booth, and are connected with a cotton thread. A fifth vessel, also filled with water, is kept in the centre of the square, and covered with a burning lamp. The bridal pair, with their sisters, are seated opposite to this lamp, and made to undergo ceremonial ablution. Dressed in new wedding garments, with their brows adorned with bashing , and the ends of their clothes knotted together, the bride and bride-groom are led immediately to a seat under the booth and are wedded by Brahmans who hold an antipode (a silk curtain) between the pair, pronounce benedictory mantras and shower rice and grain over their heads. Mangalsutra, or the lucky bead necklace, is hanied round to be touched by the whole assembly, and tied, in the presence of the caste Panchayat, by the bridegroom round the bride's neck. The couple are then led round, making obeisance first to the gods, then to the Panchas and lastly to the elderly relatives. The ceremony next in importance, and purely of a Kulachar character, is Bhrnnd, celebrated on the 3rd day after the wedding. A conical heap ei cooked rice, crested with twenty wheat cakes and a quantity of vegetables, is deposited on a piece of white cloth under the wedding pandal. Before this sacred heap, frankincense is burnt and offerings of eleven betel -leaves and nuts and eleven copper coins are made. After two handfuls of this food have been handed to the bridal pair, eleven married couples mix the food with sugar and ghee and eat it. After the meal is over, five of them touch, with their hands soiled with food, the bodies of the wedded pair who, thereupon, are required to cast away the lumps of food they held in their hands. The celebration of the Dandya ritual on the 4th day, and the bestowal of a feast to the relatives and friends, bring the nuptial proceedings to a close. It is said that Bedars abstain from drink during the four days of the marriage ceremony. Except among respectable families, a Bedar widow is allowed to marry again, but not the brother of her deceased husband. She may, however, re-marfy the husband of her elder sister. The price for a widfiw is Rs. 12 and is generally paid to her parents. The ceremony is of a, simple character. At night the parties repair to nanuman's temple, where the bride is presented with a new white sari, a choli (bodice) and some bangles. After the widow has put on these, her proposed husband ties pusti (a bead necklace) about her neck. The assembly then return to the bridegroom's house. Next day a feast is given to the members of the tribe in honour of the event.
Divorce — Divorce is recognized by those who allow their widows to re-marry. A divorced woman can claim alimony from the husband if it be the latter's fault that led to the divorce. If a woman goes wrong with a man of a lower caste she is turned out of her community. Liaison with a man of a higher caste is tolerated, and condoned only by a small fine. Divorced women are permitted to marry again by the same rite as widows.
Inheritance. — In matters of inheritance, the Bedars follow the Hindu law. The usage of ChudaWand obtains between them. Under this usage the property is divided equally among wives, provided they have sons. A Basavi girl (dedicated to the gods) shares equally with her brothers.
Religion — In point of religion, the Bedars are divided into Vaishanavas and Saivas. The Vaishnavas worship Vishnu and his incarnations of Rama and Shri Vyankatesh. The Shivas pay homage to the god Siva and generally abstain from all work on Mondays, in honour of the deity. Some of the Bedars follow the tenets of Lingayitism, do reverence to Basava in the form of a bull, and employ jangams as their priests. The favorite deity with Basavi Bedars is Shri Krishna, in whose honour a great festival is held on the Janmashtami day (the 8th of the light half of Shravana). except the special deities of the tribe are Hanuman and Ellama, worshipped on Saturday, when the Bedars abstain from flesh. Their principal festivals are Dassera in Aswin (October- November) and Basant Panchmi in Magh (February-March), which are celebrated with great pomp and ceremony. Pochamma (the smallpox deity), Mariamma (the goddess presiding over cholera), Maisamma, Balamma, Nagamwia (the serpent* goddess) and a host of minor gods and spirits are also appeased with offerings of' animals.
The worship of departed souls is said to prevail among the tribe. Child Birth A woman, after child-birth, is unclean for five days. As soon as the child is born, its umbilical cord is cut by the mid- wife, and buried underground on the 3rd day after birth. Brahmans are employed for religious and ceremonial purposes.
Disposal of the Dead — The Vaishanava Bedars burn their dead in a lying posture, while the Saivas bury them in a sitting posture with the face turned towards the east. Members of respectable families perform Srddha on the 12th and 13th days, and generally conform to the funeral rites in vogue among the Brahmins.
Social Status — The social status of the Bedars is not easy to define. The huge Zamindars and Rajas occupy an" eminent position in the caste and are looked upon with respect, while even the touch of the Ramoshi Bedars is regarded as unclean. Village wells are open to them for water and temples are open to them for worship. Concerning their diet they have few scruples — eating beef, pork, fowl, jackals, rats, lizards, wild cats, in short all animals except snakes, dogs and kites. They eat carrion and indulge freely' in spirituous and fermented liquors. They do not eat the leavings of any caste.
Occupation. — The Bedars believe their original occupation to be hunting and military service. Peaceful times and the introduction of game laws have compelled them to take to agriculture. They are also employed as village watchmen and messengers and discharge their duties faithfully. As agriculturists, a few have risen to the position of great land-lords and jdgirdars. The bulk are either occupancy and non-occupancy riots or landless day-laborers.
Panchayat — The Bedars have a strong tribal Panchdyat known as Kattd. The head of the Panchayat is called Kattimani and has authority both in religious and social matters. All social, religious and ceremonial points and disputes are referred to this body for decision, and judgments passed by it are irrevocable and enforced on pain of loss of caste. A woman accused of adultery, or of eating food from a member of an inferior caste, is expelled from the community arfd is restored only on her head being shaved and the rap of her tongue branded with a live coal of the mi plant. ^[11]

The Nayak Peoples having different identifications throughout the country to know them, they were as follows:- Koli, Nayaka, Boyar,Telaga, Bantu,Mudiraj,Mutrasi, Tenugollu,Bedaru,Gangaputra & Gangawar caste is known by different names in different parts of the country such as Mutharacha, MuthiRajuloo, Muthrasan, Muthirasi, Mudiraj, Naik, Bantu,Tellugode, Telaga, Thenogode, Talari, Koli etc. in Andhra Pradesh, asMuthirayar and Muthirayan in Tamilnadu, as Gangawar, Gangamatha, Bestha,Boya, Kabber, Kabbalgar and Gangaputra, Koli etc. in Karnataka and as Koli in northern parts of the country. The main occupation and profession of these people is fishing since ancient times. Anantaraman Commission categorized the Backward Classes under four groups. Aboriginal tribes, Vimukta jathis, nomadic and semi nomadic tribes are included in Group – A.^[12]
The Solar race koli people of boya palegar were ruled throughout the sound India by the honorary title of Nayaka, The valmiki said to be Balija / Balji / Gurusthula / Naidu, those people were ruled the Tanjavore, Madura and Vijayanagar. Origin Balija, Balji, Gurusthulu, Naidu. — A large trading persons. In the Central Provinces 1200 were enumerated in 191 1, excluding 1500 Perikis, who though really a sub-caste and not a very exalted one of Balijas, claim to be a separate caste. They are mostly returned from places where Madras troops have been stationed, as Nagpur, Jubbulpore and Raipur. The caste are frequently known as Naidu, a corruption of the Telugu word Nayakdu, a prince or leader. Their associates are supposed to have been Nayaks or kings of Madura, Tanjore and Vijayanagar.^[13]
Gulti - A section of Boya, members of which are to be found in Choolay, Madras City.^[14]
Boyars said to be Valmiki bhramana’s.,^[15] sadaru and lingayat were sub section of boya people.^[16]
The Boya people sub section known as Kal odder(stone and building workers), man odder(earth digging), Pai odder(mat) and bandi odder(cart).^[17]

BOYA NAYAKA’S IN CENTRAL PREVALENCE IN INDIA

Panwari
Dalewar
Chaurasia &
Dharia

The boyars were done agriculture, and they dealt with other people and They can take food from only bhramins, and does not from others. The water will be taken from the equal peoples of boya, and the boya people will be named their child 10 to 12 names till the good one is suit and even it struggled then they have to fix the name of the child with the help of astrologer. ^[22]
The boyars and the koli were the same community and they know the proper agriculture business with proper water cultivation by fixing paths.^[23]^[24] The boya and koli people constructed the dam for the purpose of proper agriculture and fulfil the need of water in various purposes of living to the people of the country. ^[25]
Dharia - from Dhar , the old name of Jubbulpore country,They were rajput’s and the same clan of Bhoya and the sub section were Balar, Mahar, Maratha, & Teli, Chadar & Kalia.^[26]
Dhokwar is Sub caste of bhoyar and Koli/Goli. ^[27]
Panwar is Rajput vamse and Bhoyar and Banja is sub sections of panwar, furthermore the Ahir, Bhilala, Kosali, Maratha, and Marori were also generated from Panwar. ^[28]
Ahir community called as Gaoli,Guala,Golkar,Gaolan,Rawat,Gahra, and Mahakul. The Golkars of Chanda may be derived from the Telugu Golars or graziers, the Ahir people known as koli and the same people till now ruling the Nepal.
In many castes there is a separate division of AhIrs, such as the Ahir Sunars, Sutars, Lohars, Shimpis, Sails, Guraos and Kolis. The Lord Krishna Born in Ahir community, In Chanda the Gowaris are admittedly descended from the unions of Gonds and Ahirs, and one of their subcastes, the Gond- Gowaris)^[29] The Lord Krishna race is moon race, already we understood that the mothers kul considered for children birth in earlier days, just like the Mother Ganga name will be fixed for Bhima generations in Mahabharath purana, so till the Boya people known as Ganga putra, Ganga Matha, Gangawar/Gangavar etc., to identify the community in the common stock of the entire people in the country. It has not been forgotten that Krishna is sometimes given, on his father's sides, a solar pedigree ; but it is as member of a lunar dynasty, the Jadons of Mathura, that he is chiefly celebrated.) ^[30]
The Bhoya and Korku People Base at Dhar City clan, The quotations previously given have shown how this virile clan of Rajputs travelled to the north, south and east from their own country in search of a livelihood. all over the place they made their mark so that they live in history, but they paid no regard to the purity of their Rajput blood and took to themselves wives from the women of the country as they could get them. The Panwars of the Wainganga Valley have developed into a caste marrying among themselves. They have no subcastes but thirty-six exogamous sections. Some of these have the names of Rajput clans, while others are derived from villages, titles or names of offices, or from other castes. Among the titular names are Chaudhri (headman), Patlia (patel or chief officer of a village) and Sonwania (one who purifies offenders among the Gonds and other tribes). Among the names of other castes are Bopcha or Korku, Bhoyar (a caste of cultivators), Pardhi (hunter), Kohli (a local cultivating caste) and Sahria (from the Saonr tribe). These names indicate how freely they have intermarried. It is noticeable that the Bhoyars and Korkus of Betul both say that their ancestors were Panwars of Dhar, and the occurrence of both names among the Panwars of Balaghat may indicate that these castes also have some Panwar blood. Three names, Rahmat (kind), Turukh or Turk, and Farld (a well-known saint), are of Muhammadan origin, and indicate intermarriage in that quarter. Girls are usually, but not necessarily, married before adolescence. Occasionally a Panwar boy who cannot afford a regular wedding will enter his prospective father-in-law's house and serve him for a year or more, when he will obtain a daughter in marriage. And sometimes a girl will contract a liking for some man or boy of the caste and will go to his house, leaving her home. In such cases the parents accept the accomplished fact, and the couples are married. If the boy's parents refuse their consent they are temporarily put out of caste, and subsequently the neighbors will not pay them the customary visits on the occasions of family joys and grief’s. Even if a girl has lived with a man of another caste, as long as she has not borne a child, she may be re-admitted to the community on payment of such penalty as the elders may determine. If her own parents will not take her back, a man of the same gotra or section is appointed as her guardian and she can be married from his house.
The ceremonies of a Panwar marriage are detailed. Marriage-sheds are erected at the houses both of the bride and bridegroom in accordance with the usual practice, and just before the wedding, parties are given at both houses; the village watchman brings the toraji or string of mango- leaves, which is hung round the marriage-shed in the manner of a triumphal arch, and in the evening the party assembles, the men sitting at one side of the shed and the women at the other. Presents of clothes are made to the child who is to be married, and the following song is sung:
The mother of the bride grew angry and went away to the mango grove. Come soon, come quickly. Mother, it is tlie time for giving clothes. The father of the bridegroom has sent the bride a fold of cloth from his house, The fold of it is like the curve of the winnowing-fan, and there is a bodice decked with coral and pearls.
Before the actual wedding the father of the bridegroom goes to the bride's house and gives her clothes and other presents, and the following is a specimen given by Mr. Muhammad Yusuf of the songs sung on this occasion:
Five years old to-day is Bfija Bai the bride ; Send word to the mother of the bridegroom ; Her dress is too short, send for the Koshta, Husband ; The Koshta came and wove a border to the dress.
Afterwards the girl's father goes and makes parallel presents to the bridegroom. After many preliminary ceremonies the marriage procession proper sets forth, consisting of men only. Before the boy starts his mother places her breast in his mouth; the maid-servants stand before him with vessels of water, and he puts a piece in each. During the journey songs are sung, of which the following is a specimen:
The linseed and gram are in flower in Chait.
O ! the boy bridegroom is going to another country ;
O Mother ! how may he go to another country ?
Make payment before he enters another country ;
O Mother ! how may he cross the border of another country ?
Make payment before he crosses the border of another country ;
O Mother ! how may he touch another's bower .
Make payment before he touches another's bower ;
O Mother ! how shall he bathe with strange water ?
Make payment before he bathes with strange water ;
O Mother ! how may he eat another's baiiwat ? "^
Make payment before he eats another's banwat ;
O Mother ! how shall he marry another woman ?
He shall wed her holding the little finger of her left hand. The bridegroom's parties are forever driven to the marriage in bullock-carts, and when they approach the bride's village her people also come to meet them in carts. All the party then turns and race to the village, and the winner obtains much distinction. The cart men afterwards go to the bride- groom's father and he has to make them a present of from one to forty rupees. On arriving at the village the bridegroom is carried to Devi's shrine in a man's arms, while four other men hold a canopy over him, and from there to the marriage- shed. He touches a bamboo of this, and a man seated on the top pours turmeric and water over his head. Five men of the groom's party go to the bride's house carrying salt, and here their feet are washed and the tika or mark of anointing is made on their foreheads. Afterwards they carry rice in the same manner and with this is the wedding-rice, colored yellow with turmeric and known as the Lagun-gath. Before sunset the bridegroom goes to the bride's house for the wedding. Two baskets are hung before Dulha Deo's shrine inside the house, and the couples are seated in these with a cloth between them. The ends of their clothes are knotted, the four Agnikula or fire- born clans, the ‘’’Parihar, Chalukya or Solankhi, Panwar and Chauhan’’’, are considered to be the descendants of the White Hun and Gujar invaders of the fifth and sixth centuries. These clans were said to have been created by the gods from a firepit on the summit of Mount Abu for the re-birth of the Kshatriya caste after it had been exterminated by the slaughter of Parasurama the Brahman. And it has been suggested that this legend refers to the cruel massacres of the Huns, by which the bulk of the old aristocracy, then mainly buddhist, was wiped out; while the Huns and Gujars, one at least of whose leaders was a fervent adherent of Brahmanism and slaughtered the Buddhists of the Punjab, became the new fire-born clans on being absorbed into Hinduism. The name of the Huns is still retained in the Huna clan, now almost extinct. There remain the clans descended from the sun through Rama, and it would be points out that the Buddha here referred origin. to is probably the planet Mercury. ^[31]
chalukya clan and rulers were Bhoya /Bhoi People and they have ruled the odissa desh in 16th centrury about 234 years by 12 kings were ruled the country.^[32]^[33]^[34]^[35]^[36]^[37]^[38]^[39]

The Boya village histry at Pali district at Rasjastan tell the history of boya and they known as Rajput.^[40]

Important history in the nayaka’s

Prataprudradeva inherited a vast kingdom which was however fast declining. By that time the kingdom of Vijayanagar was rapidly rising as a rival of Orissa. In 1509 when The Solar Race, Prataprudra led a campaign against Vijayanagar, Krushnadeva Raya had just succeeded to the throne of other kingdom, but before a decisive battle was fought Sultan Allauddin Hussan Shah of Bengal invaded Orissa and advanced as far as her capital. So Prataprudradeva was forced to give up war with Vijayanagar and rushed back to his capital. Sultan Hussan Shah was defeated and was driven back beyond the borders of Orissa. But in the south Krishnadeva Raya acquired an easy victory over Orissan army. The last war Krishnadeva Raya with the army of Orissa was fought in 1519 and this time also he came out victorious. Durinmg this last war he is said to have burnt the city of Katak.Subsequently a treaty was concluded between Orissa and Vijayanagar in August 1519. According to the treaty the river Krishna formed the southern boundary of Orissa. Krishnadeva Raya married Jaganmohini, the daughter of Prataprudradeva. Prataprudradeva succeeded in retaining his kingdom from the Ganges to the Krishna inspite of military defeats. During his rule Orissa made great advancement in the sphere of religion and culture. Sri Chaitanya who came to Orissa in 1510 preached the gospel of Vaishnavism and had a great impact on the religion and culture of Orissa.^[41]^[42]^[43]

Markable Nayaka in Deity Services

The Boya hunter Kannappa Nayanar donate his eyes to Lord Siva. ^[44]^[45]^[46]

Temples of Boya Nayak

Sree Poori Jeganathar Temple

Sree Poori Jeganathar Temple, from 16th century to till now the Boya king trusties taking care of temple.^[47]^[48]

Sree Bhoya Konda Gangamma Temple

Gangamma Temple In Boyakonda , Chittoor Gangamma is the incarnation of Shakti. Located at Chowdepalli, Chittoor District, near Tirupati, Andhra Pradesh, her temple is dedicated to the sister of Venkateswara. Centuries ago the tribals Boyas and Yelikas lived in the forest area around the hillock. They stood up and resented the repressive and automatic rule of the Nawabs. They retaliated against the Muslim soldiers and chased them. The 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 and prostrated near the hillock and prayed Almighty to save them. The spirit of the Goddess Shakti descended from the hillock, shielded the tribals and crushed the Nawab's army. Local people say that the Shakti has tied the heads of soldiers to banyan tree branches.
^[49]

sree chenna Kesava Perumal Temple

Sree Chenakesava temple , Kadavakallu. This village is about 20 km from Tadipatri on the Kondapuram-Goddumarri road in Putlur mandal, and also known as Kalava-Koladu and it was the seat of local chiefs, ie. Boya Palegars. The temple Chennakesava was constructed by Messa Thimma Naidu, a Boya palegar. The temple has garbhagriha, antrala ,mukhamandapa and faces west. are of Nagara order. The sikhara of this temple is decorated with stucco vainasanava sculptures. This temple is dated to 16th century A.D. ^[50]

Role of Boya Nayaka's in Temple Developments

The Boya Nayaka’s done many donations to the temple in various periods.^[51]

Important Boya Nayaka Politicians

Dr.B.R.Ambedkar come from Mahar community and it was a sub section of Bhoya community. ^[52]^[53]

References

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Books

Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. I to VII Volumes. Madras: Government Press. Retrieved 2012-09-27.
Chitradurga: Spatial Patterns ofa Nayaka Period Successor State in South India, by BARRY LEWIS AND C. S. PATIL.accessdate=2012-10-16
'The Mysore Kingdom at AD 1800: ARCHAEOLOGICAL APPLICATIONS OF THE MYSORE SURVEY OF COLIN MACKEINE, By Barry Lewis,accessdate=2012-10-16
Sir Athelstane Baines & W.Siegling (1912) ETHNOGRAPHY- (Castes and Tribes),volume=II (Part-5), page=68,69,73,82 & 148,location=Canada,publisher=University of Toronto,accessdate=2012-10-16
Farming Class and the Fragmented Polity: A Study of Yalahanka Nada Prabhus of Karnataka., by Dr.Shadaksharaiah, Professor of History, Bangalore University, Bangalore 560056. accessdate=2012-10-16
போ(B)னி அமரேஸ்வரர் கோயில்

தெரிந்த ஊர் தெரியாத செய்தி -2 விசாக பட்டிணம்

போய (போயர்) ராஜாக்கள் கட்டியதாகத் தெரிகிறது, இக்கோயில். நாக அரசர்கள் மிகவும் போற்றி வணங்கியதாகவும் இருந்துள்ளது. போயர்களின் அரசாட்சி காலம் 8ஆம் நூற்றாண்டு. மீண்டும் 1533 ஆம் ஆண்டு கிருஷ்ண தேவராயரின் மாமனார் ப்ரதாப ருத்கஜபதி வம்சத்திடமிருந்து அரசை மீட்ட போயர்கள், மிகவும் நன்கு அரசாட்சி செய்தனர். 8ஆம் நூற்றாண்டின் போது அவர்கள் அரசாண்டபோது பொம்மக்கர வம்சம் என்றே பெயர் இருந்தது. அவர்களது முதல் அரசி, சோழ வம்சத்தைச் சேர்ந்தவர்! (திருபுவன மஹாதேவி) . அவர் நந்திவர்மன் III ஆம் மன்னனின் , பிரதானியான ராஜ மல்ல தேவராயன் என்பவரின் மகள்! இக்கோயிலில் உள்ள கல்வெட்டில் ஓரிடத்தில் கிருபாள போயா என்ற பெயர் காணப்படுகிறது. 16ஆம் நூற்றாண்டில் மீண்டும் ஆட்சியைப் பிடித்த போயர்கள், தங்கள் முன்னோர்கள் பெயரை கல்வெட்டாக பொறித்தார்கள் என யூகிக்கலாம்.

http://www.heritagewiki.org/index.php?title=%E0%AE%A4%E0%AF%86%E0%AE%B0%E0%AE%BF%E0%AE%A8%E0%AF%8D%E0%AE%A4_%E0%AE%8A%E0%AE%B0%E0%AF%8D_%E0%AE%A4%E0%AF%86%E0%AE%B0%E0%AE%BF%E0%AE%AF%E0%AE%BE%E0%AE%A4_%E0%AE%9A%E0%AF%86%E0%AE%AF%E0%AF%8D%E0%AE%A4%E0%AE%BF_-_2

அழகான ஆற்றங்கரையில் ஆ(யா)ரும் அறியாமல் அமரேஸ்வரர்

விநாயகர் முதல் துர்க்கை வரை ஆராதிக்கப்பட வேண்டிய தெய்வங்களை இப்படி வெள்ளைச் சுண்ணத்தை அப்பி அடித்து அழகான முகங்களை மறைத்துவிட்டதை சொல்லி விளக்கினோம். ஒவ்வொரு சிலையின் மேலும் உள்ள சுண்ணத்தை எடுக்கவேண்டிய கட்டாயத்தினையும், பிறகு அவர்களுக்கும் செய்யவேண்டிய பூசை விதானத்தையும் விளக்கிச் சொன்னோம். உள்ளே கோவிலில் மேற்பாகக் கல்லில் கல்வெட்டுகள் தெலுங்கில் பதிவாகி உள்ளன. தெலுங்கு ஏறத்தாழ படிக்கும் வகையில் இருந்தாலும் சரியாக படியெடுக்கமுடியவில்லை. தெரிந்தவரை தெலுங்கு மலை ராஜாக்களான (B)(போயர்)/போயர்களின் தலைவன் பெயர் ஒன்று (த்ருபால போயராஜா) காணப்படுகின்றது. ஏறத்தாழ ஆயிரம் ஆண்டுகளுக்கு முன்பு (B)போயர்கள் இங்குள்ள மலைப்பகுதிகளில் நேர்த்தியாக ஆண்டுகொண்டிருந்ததை சரித்திர ஆராய்ச்சியாளர்கள் ஏற்கனவே எழுதி இருக்கிறார்கள். போயர்கள் வேதசாத்திரம் பயின்றவர்கள் என்பதும், இந்த காலகட்டத்தில் அவர்கள் ஆங்காங்கே கோயில்கள் கட்டியதும், அவைகள் கல்வெட்டில் பதிவாகி உள்ளது. அத்துடன் ஸ்ரீகாகுளம், விசாகப்பட்டின மாவட்டங்களில் கோவில்களுக்கு போயராஜாக்கள் நிவேதனம் அளித்தவை (முக்கால்வாசி, ஆடுகள் அளித்தவைதான்) பதினோராம் நூற்றாண்டு கல்வெட்டுகளில் காணப்பட்டு ஏ.எஸ்.ஐ பதிவு செய்துள்ளது (South Indian Inscription series IV,735,765,766,780,781, series V,156,172,188, series VI, 96, 905,910,921,etc.)

எப்படி இருந்தாலும் குறைந்தபட்சம் ஆயிரம் ஆண்டுகளாக இந்தக் கோவில் இங்கே இருந்திருக்கவேண்டும். அதுவும், ஆற்றங்கரையில் கோயில் ஆகமவிதிகளுக்கேற்ப கட்டப்பட்ட கோயில். உள்ளே ஆவுடையாருடன் அமரேஸ்வரர் கோயில் கொண்டிருந்ததால் அம்பாளுக்குத் தனிக் கோயில் ஆதி காலத்தில் கட்டப்படுவதில்லை.

வெளியே இரண்டு கற்சிலைகளை எங்கள் பார்வைக்காக நிமிர்த்தி எடுத்துவைத்திருந்தனர். சிலைகளைப் பார்த்ததும் நிஜமாகவே அதிர்ந்து போனோம். அற்புதமான கலைப் பொக்கிஷங்கள். யாரும் அறியாமல் கேட்பாரற்றுக் கிடக்கிறது. ஒன்று லக்ஷ்மி நாராயணர், இன்னொருவர் பிட்சாடணர்.

http://vamsadhara.blogspot.in/2009/11/blog-post.html

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Boyar=Mudiraj=Nayakar=Nayak=Naidu=Boya=Bhill=Valmiki=Rajput=Panwar=Talari=Besta=Bedar=Koli=Kirat=Ahir=Mahar=Muthuraja=Rajus=Koya=Bhoja=Bhoi=Gangawar=Gangaputra=Dorabidda=Pandu=Oddar=Vedar=Vettuvar=Vettaikarar=Patel=Pawar=Chola=Pandiya=Chera=Pallava=Dev

Contents

Nayaka

Boyars in Maharastra

Boyars in South India

BOYA NAYAKA’S IN CENTRAL PREVALENCE IN INDIA

Important history in the nayaka’s

Markable Nayaka in Deity Services

Temples of Boya Nayak

Sree Poori Jeganathar Temple

Sree Bhoya Konda Gangamma Temple

sree chenna Kesava Perumal Temple

Role of Boya Nayaka's in Temple Developments

Important Boya Nayaka Politicians

References

Books

போயர் BOYAR BOYA போயர் = நாயக்கர்= BOYAR=BOYA=NAYAK=NAYAKA=NAIDU =VALMIKI=BHOYA=BHOI=BHOIR

போயர் BOYAR BOYA

போயர் = நாயக்கர்= BOYAR=BOYA=NAYAK=NAYAKA=NAIDU

=VALMIKI=BHOYA=BHOI=BHOIR

போயர் (Boyar) என்றழைக்கப்படும் (Bedar) வேட்டுவ சாதி மக்கள்

மகாராஷ்டிராவில் போயர்கள்

தெனிந்தியாவில் போயர்கள்

வரலாறு

இந்தியாவின் மத்திய மாகாணங்களில் போய நாயக்கர்களின் வரலாறு

முக்கியமான அரசியல் மற்றும் வரலாற்று நிகழ்வுகள்

குறிப்பிடத்தக்க போய நாயக்கர்கள்

போய நாயக்கர்களின் கோவில்கள்

ஸ்ரீ பூரி ஜெகநாதர் ஆலயம்

ஸ்ரீ போய கங்கம்மா கோவில்

ஸ்ரீ சென்னகேசவ கோவில்

கோவில்களில் போய நாயக்கர்களின் பங்கு

அரசியலில் போய இன முக்கியஸ்தர்கள்

இன்றைய நிலை

இன்றைய நிலையில் குறிப்பிடத்தக்கவர்கள்

மேற்கோள்கள்

குறிப்புகள்

Boyar=Mudiraj=Nayakar=Nayak=Naidu=Boya=Bhill=Valmiki=Rajput=Panwar=Talari=Besta=Bedar=Koli=Kirat=Ahir=Mahar=Muthuraja=Rajus=Koya=Bhoja=Bhoi=Gangawar=Gangaputra=Dorabidda=Pandu=Oddar=Vedar=Vettuvar=Vettaikarar=Patel=Pawar=Chola=Pandiya=Chera=Pallava=Dev

The above are same caste

Boyars in Maharastra

Boyars in South India

BOYA NAYAKA’S IN CENTRAL PREVALENCE IN INDIA

Important history in the nayaka’s

Markable Nayaka in Deity Services

Temples of Boya Nayak

Sree Poori Jeganathar Temple

Sree Bhoya Konda Gangamma Temple

sree chenna Kesava Perumal Temple

Role of Boya Nayaka's in Temple Developments

Important Boya Nayaka Politicians

References

Books