26 OKHAMANDAL MARINE ZOOLOGY PART II 



during their lifetime, but the Madhva sect which comprises chiefly Canarese-speaking 

 Brahmans, have to submit to it as often as they visit their Guru. Men of other castes 

 who become followers of a Vaishnava or a Madhva Achilrya (Guru) are expected to present 

 themselves before the Guru for the purpose of being branded. But the ceremony is optional 

 and not compulsory as in the case of a Brahman. Even the women in Vaishnavite 

 families must submit to this branding ; in their case it takes place after marriage in 

 the case of Sri Vaishnavites, while among the Madhvas one form of branding should 

 be performed at any age before marriage should the Guru visit the neighbourhood, and 

 a more formal one again after marriage. Regarding Sri Vaishnavites, Thurston (I, 

 370) states that " the disciples after a purificatory bath and worship of their gods, 

 proceed to the residence of the Achfirya, or to the mutt where they are initiated into 

 their religion, and branded with the chakra on the right shoulder and with the chank on 

 the left. The initiation consists in imparting to the disciple, in a very low tone, the 

 Mula Mantram, the word Namonara-yanaya, the sacred syllable Om, and a few man- 

 trams from the Brahma Kahasyam (Secrets about God). A person who has not been 

 initiated thus is regarded as unfit to take part in the ceremonies which have to be per- 

 formed by Brahmans. Even close relations, if orthodox, will refuse to take food prepared 

 or touched by the uninitiated." 



As Vaishnavite Gurus are few in number, it is necessary for them to peregrinate 

 the country, halting at suitable centres to brand those of their followers living in the 

 neighbourhood just as a Bishop in certain Christian churches tours his diocese to afford 

 confirmation (i.e., initiation) services at periodical intervals. In populous districts 

 where Vaishnavites are in numerical strength the scene at each of the Guru's halting 

 places is intense with interest. Thousands of his disciples gather round eager to be 

 branded. Brahmans are there in force, but men of many other castes and even Parai- 

 yans are there. The ceremonies begin by the making of a fire in a mud pot (homa 

 kunda), accompanied by the chant of hymns and the offering of prayer to Vishnu. As 

 Brahmans present themselves for the rite the Guru lifts the copper brands which have 

 been heating meanwhile in the fire and applies them to the shoulders of the people, 

 the chakra on the right and the chank on the left. As each stamp is made the Guru's 

 assistant, usually a Dasari or Vaishnavite mendicant, smears the burnt spots with a 

 paste of namakJcatti, the same white clay used by Vaishnavites when painting the namam 

 or sect mark (improperly called caste mark) on their forehead. 



Paraiyans and low caste disciples may not be branded directly by the Guru ; in 

 their case he heats the instruments and hands them to the Dasari, his assistant, who 

 performs the actual operation. 



With regard to the branding customs of Madhva Vaishnavites, who believe that to 

 carry a lasting outward and visible sign of their deity on their body helps them to obtain 

 salvation through him, Thurston (I. pp. 371-373) supplies an interesting account : 

 " Madhvas have four mutts to which they repair for the branding ceremony, viz., Vaya- 



