# Castes and Tribes of Southern India/Mutrācha

​Mutrācha.— Mutrācha appears, in published records, in a variety of forms, such as Muttarācha, Muttirājulu, Muttarāsan, and Mutrātcha. The caste is known by one of these names in the Telugu country, and in the Tamil country as Muttiriyan or Pālaiyakkāran.
Concerning the Mutrāchas, Mr. H. A. Stuart writes as follows.* "This is a Telugu caste most numerous in the Kistna, Nellore, Cuddapah, and North Arcot districts. The Mutrāchas were employed by the Vijayanagar kings to defend the frontiers of their dominions, and were honoured with the title of pāligars (cf.Pālaiyakkāran). The word Mutrācha is derived from the Dravidian roots mudi, old, and rācha, a king; but another derivation is from Mutu Rāja, a sovereign of some part of the Telugu country. They eat flesh, and drink liquor. Their titles are Dora and Naidu." Mr. Stuart writes further † that in the North Arcot district they are "most numerous in the Chendragiri tāluk, but found all over the district in the person of the village taliāri or watchman, for which reason it is often called the taliāri caste. They proudly call themselves pāligars, and in Chendragiri doralu or lords, because several of the Chittoor pālaiyams (villages governed by pāligars) were in possession of members of their caste. They seem to have entered the country in the time of the Vijayanagar kings, and to have been appointed as its kāvilgars (watchmen). The caste is usually esteemed by others as a low one. Most of its ​members are poor, even when they have left the profession of taliāri, and taken to agriculture. They eat in the houses of most other castes, and are not trammelled by many restrictions. In Chendragiri they rarely marry, but form connections with women of their caste, which are often permanent, though not sanctioned by the marriage ceremony, and the offspring of such associations are regarded as legitimate."
In the Nellore Manual, the Mutrāchas are summed up as being hunters, fishermen, bearers, palanquin-bearers, and hereditary watchmen in the villages. At times of census, Mutrācha or Mutarāsan has been recorded as a sub-division of Ūrāli, and a title of Ambalakkāran. Muttiriyan, which is simply a Tamil form of Mutrācha,appears as a title and sub-division of Ambalakkāran {q.v.). Further, Tolagari is recorded as a sub-division of Mutrācha. The Tolagaris are stated * to be a small cultivating caste, who were formerly hunters, like the Pālayakkārans. Most of the Mutrāchas are engaged in agriculture. At Pāniyam, in the Kurnool district, I found some employed in collecting winged white-ants (Termites), which they sun-dry, and store in large pots as an article of food. They are said to make use of some special powder as a means of attracting the insects, in catching which they are very expert.
In some places, the relations between the Mutrāchas and Gollas, both of which castes belong to the left-hand section, are strained. On occasions of marriage among the Mādigas, some pān-supāri (betel leaves and areca nuts) is set apart for the Mutrāchas, as a mark of respect.
In consequence of the fact that some Mutrāchas have been petty chieftains, they claim to be Kshatriyas, and ​to be descended from Yayāthi of the Mahābaratha. According to the legend, Dēvayāna, the daughter of Sukracharya, the priest of the Daityas (demons and giants), went to a well with Charmanishta, the daughter of the Daitya king. A quarrel arose between them, and Charmanishta pushed Dēvayāna into a dry well, from which she was rescued by king Yayāthi. Sukracharya complained to the Daitya king, who made his daughter become a servant to Yayāthi's wife, Dēvayāna. By her marriage Dēvayāna bore two sons. Subsequently, Yayāthi became enamoured of Charmanishta, by whom he had an illegitimate son. Hearing of this, Sukracharya cursed Yayāthi that he should be subject to old age and infirmity. This curse he asked his children to take on themselves, but all refused except his illegitimate child Puru. He accordingly cursed his legitimate sons, that they should only rule over barren land overrun by Kirātas. One of them, Durvasa by name, had seven children, who were specially favoured by the goddess Ankamma. After a time, however, they were persuaded to worship Mahēswara or Vīrabhadra instead of Ankamma. This made the goddess angry, and she caused all flower gardens to disappear, except her own. Flowers being necessary for the purpose of worship, the perverts stole them from Ankamma's garden, and were caught in the act by the goddess. As a punishment for their sin, they had to lose their lives by killing themselves on a stake. One of the seven sons had a child named Rāvidēvirāju, which was thrown into a well as soon as it was born. . The Nāga Kannikas of the nether regions rescued the infant, and tended it with care. One day, while Ankamma was traversing the Nāga lōkam (country), she heard a child crying, and sent her vehicle, a jackal (nakka), to bring the child, which, ​however, would not allow the animal to take it. The goddess accordingly herself carried it off. The child grew up under her care, and eventually had three sons, named Karnam Rāju, Gangi Rāju, and Bhūpathi Rāju, from whom the Mutrāchas are descended. In return for the goddess protecting and bringing up the child, she is regarded as the special tutelary deity of the caste.
There is a saying current among the Mutrāchas that the Mutrācha caste is as good as a pearl, but became degraded as its members began to catch fish. According to a legend, the Mutrāchas, being Kshatriyas, wore the sacred thread. Some of them, on their way home after a hunting expedition, halted by a pond, and were tempted by the enormous number of fish therein to fish for them, using their sacred threads as lines. They were seen by some Brāhmans while thus engaged, and their degradation followed.
In the Telugu country, two divisions, called Paligiri and Oruganti, are recognised by the Mutrāchas, who further have exogamous septs or intipērulu, of which the following are examples: —
| Āvula, cow. | Katāri, dagger. |
| Arigala, a dish carried in | Marri, Ficus bengalensts. |
| processions. | Nakka, jackal. |
| Busi, dirt. | Puli, tiger. |
| Ella, boundary. | Talāri, watchman. |
| Guvvala, doves. | Tōta, garden. |
| India, house | Uyyala, a swing. |
| Īga, fly. | Thumu, iron measure for |
| Koppula, hair-knot. | measuring grain. |
During the first menstrual seclusion of a girl, she may not have her meals served on a metal plate, but uses an earthern cup, which is eventually thrown away. ​When she reaches puberty, a girl does up her hair in a knot called koppu.
In the case of confinement, pollution ends on the tenth day. But, if a woman loses her infant, especially a first-born, the pollution period is shortened, and, at every subsequent time of delivery, the woman bathes on the seventh or ninth day. Every woman who visits her on the bathing day brings a pot of warm water, and pours it over her head.
* ↑ * Madras Census Report, 1891,
* ↑ † Manual of the North Arcot district.
* ↑ • Manual of the North Arcot district.