Note 83 — K (continued 2)

The Kamsalas have territorial sub-divisions, such as Murikinādu, Pākinādu, Drāvida, etc. Like the Kammālans, they have five occupational sections, called Kamsali (goldsmiths), Kanchāri or Mūsāri (brass-smiths), Vadrangi (carpenters), and Kāsi or Silpi (stone-masons). In a note on the Kamsalas of the Godāvari district, Mr. F. R. Hemingway writes that “they recognise two main divisions, called Desāyi (indigenous) and Turpusākas (easterns) or immigrants from Vizagapatam. They sometimes speak of their occupational sub-divisions as gōtras. Thus, Sanāthana is the iron, Sānaga, the wooden, Abhōnasa, the brass, Prathanasa, the stone, and Suparnasa, the gold gōtra.” Intermarriage takes place between members of the different sections, but the goldsmiths affect a higher social status than the blacksmiths, and do not care to interdine or intermarry with them. They have taken to calling themselves Brāhmans, have adopted Brāhmanical gōtras, and the Brāhmanical form of marriage rites. They quote a number of well-known verses of the Telugu poet Vēmana, who satirised the Brāhmans for their shortcomings, and refer to the Sanskrit Mulastambam and Silpasastram, which are treatises on architecture. They trace their descent from Visvakarma, the architect of the gods. Visvakarma is said to have had five sons, of whom the first was Kammarachārya. His wife was Sūrēlavathi, the daughter of Vasishta. The second was Vadlachāryudu. The third was Rūdra or Kamcharāchārya of the Abhavansa gōtra, whose wife was Jalāvathi, the daughter of Paulasthya Brahma. The fourth was Kāsācharyudu of the Prasnasa gōtra. His wife was Gunāvati, the daughter of Visvavasa. The fifth was Agasālāchārya or Chandra of the Suvarnasa gōtra, whose wife was Saunati, the daughter of Bhrigumahāmuni. Visvakarma had also five daughters, of whom Sarasvathi was married to Brahma, Sachi Dēvi to Indra, Mando Dari to Rāvana, and Ahalya to Gautama. Since they were married to the dēvatas, their descendants acquired the title of Achārya. The use of the umbrella, sacred thread, golden staff, the insignia of Garuda, and the playing of the bhēri were also allowed to them. It is recorded by the Rev. J. Cain83 that “the so-called right-hand castes object most strongly to the Kamsalilu being carried in a palki (palanquin), and three years ago some of them threatened to get up a little riot on the occasion of a marriage in the Kamsali caste. They were deprived of this opportunity, for the palki was a borrowed one, and its owner, more anxious for the safety of his property than the dignity of the Kamsali caste, recalled the loan on the third day. A ringleader of the discontented was a Madras Pariah. The Kamsalilu were formerly forbidden to whitewash the outside of their houses, but municipal law has proved stronger in this respect than Brāhmanical prejudice.” The Kamsalas of Ganjam and Vizagapatam do not make such a vigorous claim to be Brāhmans, as do those further south. They rear poultry, partake of animal food, do not prohibit the use of alcoholic liquor, and have no gōtras. They also have sub-divisions among them, which do not wear the sacred thread, and work outside the village limits. Thus, the Karamalas are a section of blacksmiths, who do not wear the sacred thread. Similarly, the Baita Kammaras are another section of blacksmiths, who do not wear the thread, and, as their name implies, work outside the village. In Vizagapatam, almost the only castes which will consent to receive food at the hands of Kamsalas are the humble Mālas and Rellis. Even the Tsākalas and Yatas will not do so. There is a popular saying that the Kamsalas are of all castes seven visses (viss, a measure of weight) less.