Kuilta

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Contents 1 Introduction 2 History of Kulta Caste 3 Oral Tradition 4 Establishment in Orissa 5 Kultas: A Glorious Tradition 6 Surname of Kuilta Caste

[edit] Introduction

Kuiltas are dominating caste of western orissa which is also known as Kosal region. Kuilta is synonimic to Kulta, Kulata.

[edit] History of Kulta Caste

It is said that originally Kuiltas belongs to the valley of Kullu. They were the established community near the hill of Kuladri. Etymology also proves that the word Kuilta is derived from the word Kuladri. Kuilta means the community of Kuladri or Kullu valley. They were very hard working cultivator community. Their main occupation was cultivation. Now also people with same customs and rituals are found near Kullu valley. Later on they were migrated to different regions of India. But they are mainly located in the states of Orissa, Chhattisgarh, and Madhya Pradesh which in ancient period was known as Dakshin Kosal.

[edit] Oral Tradition

It is said that during banabasa (exile), Ramachandra was wandering in the forests of Sambalpur region. Once, he met three brothers and asked them for water. Out of these brothers, one brought water in a clean brass pot and as such was called Sudh, meaning pure. The second brother made a dana (cup of leaves) and drew water from a well with a rope. Hence, he was known as Dumal. This name Dumal is derived from the words Dori-mal meaning a coil or the chord of rope. The third brother is said to have brought water in a hollow gourd. So, he was named Kulta, which is derived from the word Kurita. This narrative does not seem to be quite old and it suggests that these three are connected jatis in west Orissa. Further, this story serves to show that the Kultas, Sudhs and Dumals have some connection. Reportedly, they take food together at festivals in Kosal region.

According to another oral tradition, The Kultas migrated from Ayodhya to Boudh. Their ancestors were employed in the royal house-hold of Raja Dasaratha. They accompanied Ramachandra, Lakshmana and Sita in their banabasa (exile) and settled in Boudh during their wandering. Sarsara and Jagati of Boudh are considered to be the main centres of the Kultas.

[edit] Establishment in Orissa

Ex-state of Boudh is regarded as the ancestral home of the Kultas. Therefrom, they migrated and settled in different parts of Kosal region. Writing of Cobden Ramsay about the Kultas also substantiates this contention. He writes that the Kultas worship the goddess Ramachandi, whose principal shrine is situated at Sarsara.

The Raja of Boudh gave one family of Dumal and four families of Kultas to the Raja of Patnagarh during the marriage of his daughter. Dumals and Kultas belong to the agricultural communtity. They played a significant role in agricultural development of Patna Kingdom. In other words the Raja of Boudh provides a group of agriculturists who helped to alleviate the agricultural situation and brought food relief to Patnagarh.

Some Kultas might have migrated from the ex-state of Patnagarh to Bargarh-Gaisama area during the last phase of the reign of Raja Ajit Singh of Sambalpur; but it may also be suggested here that some of them migrated to this part much earlier, in around the first half of the sixteenth century A.D during the reign of Raja Balaram Dev who constructed a fort in Bargarh and made it for some time his headquarters. This may be substantiated by the following facts. There is a Kulta dominated village namely Kamgaon, situated 13 km. north of Bargarh town. This village is a very old one and is said to have been established by the Kultas, when they migrated to this part of Bargarh from Boudh in around the first part of the sixteenth century A.D. It contains a temple of Ramachandi, which is held in great veneration by the Kultas. Their chief families the Bhois and the Pradhans are its priests. The temple is maintained by maufi lands in the village.

One Kulta gauntia (village headman) of Patnagarh also fled away with his men and property, crossed the border i.e. the river Ang/Ong and entered into the territory of Sambalpur kingdom. Thereafter, they marched further and crossed another river, the Jira and reached Gaisama, situated 13 km south-east of Bargarh and settled there. Bargarh, also situated on the bank of the river Jira, was than an important seat of power and one of the eighteen garhas(fort) of Kosal. It was a flourishing centre of trade and commerce. It is known from history that these Kultas have been living in large numbers in Bargarh area in the basins of the rivers namely the Mahanadi, the Jira, the Ang/Ong and Tel.

Regarding migration of Kultas to Gaisama/ Gaisima we find an interesting narrative. As per the tradition, there was a Kulta gauntia family in Patnagarh in the reign of Raja Raisingh Dev as mentioned earlier. The surname of this family was Sahu. The gauntia had two sons named Kuvera Sahu and Amar Sahu and also a beautiful daughter. An influential noble of the royal family of Patnagarh was smitten with surpassing beauty of his only daughter and wanted her hand; but the proposal was not readily acceptable to the reigning beauty and her family. Apprehending trouble, one night the old gauntia left the territory of Patnagarh with his family and belongings loaded in one hundred carts and a thousand cows and bullocks. When exactly they left is difficult to say due to want of evidence. However, the Sahu family marched relentlessly throughout the whole night and crossed the river Ang/Ong. Reaching the territory of Sambalpur kingdom early in the morning, they heaved a sigh of relief. The old gauntia stood there and pointing his right hand towards the rising sun, took an oath that in future he or his descendant would never cross the river Ang/Ong. Thereafter, they proceeded further north, passed through Barpali, crossed the river Jira and spent the night on the northern bank of the river. At that time, Sambalpur was also passing through a phase of political turmoil. Raja Ajit Singh (1725-1766) the ruler of Sambalpur was an indolent and weak ruler. He was completely under the evil influence of his Dewan who was virtually ruling over Sambalpur kingdom. The ruler was taking very little interest in the administration of Sambalpur and his authority was grossly misused by the wicked and corrupt Dewan whose integrity was always doubted. From this, it can be inferred that the Kultas did not want to proceed further and finally decided to settle down there on the northern bank of the river Jira. In order to justify and legitimize their decision and for the concurrence of their ideas and opinions, probably the Kultas manufactured a myth which may be narrated in the following manner. At night, the old gauntia had a strange dream. A female deity appeared and told him not to proceed further. She told the old gauntia to settle down there with the lands as far as his cows and bullocks were then taking rest. Consequently, a new human settlement started at that place. Since the limits of this settlement were determined by the presence of the cows it was popularly called Gai-sima - Gai means cow and sima refers to boundary. Later on, Gaisama came to be known as Gaisama. The place Gaisama was named either after the creation of the myth or the myth might have been created so after the name of this place Gaisima/Gaisama. Subsequently, other sections of Kultas probably migrated to Bargarh area. Thus, it is known from history that the Kultas have been living in large number in Bargarh areas. The myth, however, is most important one and throws significant light on the socio-economic and political history as well as culture of Kosal region during the eighteenth century AD.

As per the narrative, a year-long efforts and struggle of the Kultas brought in dramatic changes in Gaisama. They excavated some thirteen tanks round about their settlement. Digging of tanks was obviously meant for conservation of water for multiple purposes; but the Kultas utilized these tanks mainly for agricultural purpose during scanty rainfall and thereby cultivated the fertile lands of Gaisama successfully. There is no denying that water is a far more important factor than soil to cultivators. Artificial irrigation is absolutely necessary and is a matter of vital importance when the amount of rainfall is insufficient. The-then British Political Agent of the Feudetary states, Cobden Ramsay also writes that the Kultas are excellent cultivators, very industrious and are very skillful in irrigation. All these attest the fact that the Kultas had realized the importance of water. In this context, mention may be made of learned scholar P.K.Singh who has rightly observed that the rise and fall of various civilizations during the past days rested on the proper management and mis-management of the water resources. Those who had effective control on this precious natural resource, particularly in the agrarian societies did enjoy considerable social, economic and political power.

Later on, some Kultas migrated to Kalahandi from Sambalpur kingdom, most probably from Bargarh area near about the year 1867 for agricultural development in Kalahandi. In this context, it would not be unwise to mention about the significant contribution of Raja Udit Pratap Deo (1853-1881 AD) of Kalahandi for the improvement of agriculture in his state. He married to Asha Kumari Devi, the only issue of Maharaja Narayan Singh, the last ruler of Sambalpur. She had taken some Kulta families probably from Bargarh area to Kalahandi near about the year 1867. This was a great step for development of agriculture in Kalahandi.

Agricultural development in Kalahandi by the Kultas had negative side too. The great Kandh rebellion of Kalahandi in 1882 was associated with the Kultas. The Kandhs had great grievance against the Kulta chasis or cultivators who received the benevolent patronage of the royal household of Kalahandi.From these it is proved that Kultas as a group is the shining example of dominant agriculturist jati in west Orissa.

[edit] Kultas: A Glorious Tradition

Kultas belong to a great socio-economic group because Jagati and Sarsara has been a seat of Vaishnavism and Saivism from hoary past. There is one shrine at Sarsara dedicated to Lord Baidyanath. Near the village Jagati at Gandharadi is situated the famous twin temples of Lord Nilamadhaba and Lord Siddheswara exactly similar to each other.

The famous twin-temples of Gandharadi, otherwise called Hari-Hara temple and the archaeological remains found in its vicinity speak of the past glory of the region. The significance of the Gandharadi temples lies in the fact that they represent the co-existence of the two major religious faiths of west Orissa during that period. Religious synthesis between Saivism and Vaishnavism achieved a noteworthy success in this place during the eighth-ninth century AD. Thus, historically speaking, Kultas have been associated with a glorious religion-cultural tradition although their principal deity is Ramachandi. It was the period when Lord Vishnu elicited great reverence like Lord Siva in Jagati. The above analysis suggests that in Jagati a great civilization flourished since at least eighth century AD.

The Kultas have assumed the reputation of very good cultivators (chasi) in west Orissa. In the past, irrigation was done mostly by tanks called kata, munda, bandh etc. It is not improper to say that the very existence of villages over a large portion of the area is dependent on the tanks, which have been constructed near them. There is no denying the fact that accumulated agricultural acumen of Kultas over the years appeared to have had significant contribution to the agricultural development of the region wherever they have settled down. Their contribution to the Kosli society has to be recognized. Today, agriculture is the key sector of this region's economy and bulk of its population primarily depend on agriculture for occupation and livelihood.

[edit] Surname of Kuilta Caste

There are 120 surnames in Kulta Cast (119 surnames + baba bisa sahe). See the alphabetical list.

       Badhei {Bad Paria}

       Badhei {Deshi}

       Barik {Ganbahalia}

       Barik {Gavnia}

       Barik {Thukria}

       Behera {Budha}

       Behera {Gandharatia}

       Behera {Ghusha}

       Behera {Sudha}

       Bhoi {Bad}

       Bhoi {Jayetkara}

       Bhoi {Mad Kurkria}

       Bishal {Dahi}

       Bishal {Goras}

       Bishal {Gupta payen ana }

       Bishal {Mahi}

       Bishi {Bishipalia}

       Bishi {Satria}

       Budhia

       Dehury {Bag}

       Gadtia {Barpalia}

       gadtia {Bijepuria}

       Gadtia {Guchar Singhia}

       Khamari {Jadu}

       Khamari {Santria}

       Khamari {Turia}

       Kulta {Bileigadia}

       Kulta {Debendra}

       kulta {Kahalia}

       kulta {Khura}

       kulta {Raigadia }

       Majhi {Bad}

       Majhi {Mutha Maria }

       Matha

       Naik {Bana}

       Naik {Dhanuka}

       Naik {Kamria}

       Naik {Kundakhia}

       Naik {Mud Katia}

       Naik {Sambhari}

       Naik {Sani}

       Negi

       Padhan

§ (a){Turesinghia}

§ (b){Panidia}

       Padhan {Agalpuria}

       Padhan {Amudia}

       Padhan {Banjitalia}

       Padhan {Baragurlia}

       Padhan {Barangpalia}

       Padhan {Baudia}

       Padhan {Bilasinghia}

       Padhan {Bilasinghia}

       Padhan {Chaklia}

       Padhan {Dhangadia}

       Padhan {Dhangudia}

       Padhan {Gajarat}

       Padhan {Gandhardia}

       Padhan {Gudesingha}

       Padhan {Janakpuria}

       Padhan {Jatesinghia}

       Padhan {Jatikara (Gajaraj)}

       Padhan {Jhupursinghia}

       Padhan {Kalamatia}

       Padhan {Katarbagia}

       Padhan {Khukhulia}

       Padhan {Kirtania}

       Padhan {Kumelsinghia}

       Padhan {Landia}

       Padhan {Matesaria}

       Padhan {Raghunathpuria}

       Padhan {Rampuria}

       Padhan {Ratanpuria}

       Padhan {Remendia}

       Padhan {Samasinghia}

       Padhan {Santria}

       Padhan {Sarsaria}

       Padhan {Sarsaria (san)}

       Padhan {Tankdia}

       Padhan {Tapranga}

       Padhan {Tato Singh}

       Padhan {Thunthunia}

       Padhan {Thutrasia}

       Patra {Deshi}

       Patra {Latasinghia}

       Raghunathpalia

       Raut {Duan}

       Raut {Kshetria}

       Sahu {Agalpuria}

       Sahu {Ajodhya}

       Sahu {Banjitalia}

       Sahu {Barlasinghia}

       Sahu {Bhitiria}

       Sahu {Budhia}

       Sahu {Chakapanjia}

       Sahu {Duan}

       Sahu {Ghurlipalia}

       Sahu {Gulmalia}

       Sahu {Hemgiria}

       Sahu {Jatikara}

       Sahu {Kadobahlia}

       Sahu {Kamgia}

       Sahu {Kumria}

       Sahu {Lapangia}

       Sahu {Mithila}

       Sahu {Param keria}

       Sahu {Patnia}

       Sahu {Pipingia}

       Sahu {Sadabartia}

       Sahu {Santria}

       Sahu {Sree Puria}

       Sahu {Takria}

       Sahu {Tamia}

       Sahu {Taparkalia}

       Sahu {Tarijania}

       Sahu {Tasa}

       Sahu {Turia}

       Samal {Banji}

       Samal {Lain}

       Samal {Sanji}

       Baba

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