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The Tribes and Castes of the Central Provinces of India, Volume 2. Robert Vane Russell
Читать онлайн.Название The Tribes and Castes of the Central Provinces of India, Volume 2
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Автор произведения Robert Vane Russell
Жанр История
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4. Their distinctive status.
The Banias have also a distinctive social status. They are considered, though perhaps incorrectly, to represent the Vaishyas or third great division of the Aryan twice-born; they rank just below Rājpūts and perhaps above all other castes except Brāhmans; Brāhmans will take food cooked without water from many Banias and drinking-water from all. Nearly all Banias wear the sacred thread; and the Banias are distinguished by the fact that they abstain more rigorously and generally from all kinds of flesh food than any other caste. Their rules as to diet are exceptionally strict, and are equally observed by the great majority of the subdivisions.
5. The endogamous divisions of the Banias.
Thus the Banias apparently fulfil the definition of a caste, as consisting of one or more endogamous groups or subcastes with a distinct name applied to them all and to them only, a distinctive occupation and a distinctive social status; and there seems no reason for not considering them a caste. If on the other hand we examine the subcastes of Bania we find that the majority of them have names derived from places,118 not indicating any separate origin, occupation or status, but only residence in separate tracts. Such divisions are properly termed subcastes, being endogamous only, and in no other way distinctive. No subcaste can be markedly distinguished from the others in respect of occupation or social status, and none apparently can therefore be classified as a separate caste. There are no doubt substantial differences in status between the highest subcastes of Bania, the Agarwāls, Oswāls and Parwārs, and the lower ones, the Kasaundhan, Kasarwāni, Dosar and others. But this difference is not so great as that which separates different groups included in such important castes as Rājpūt and Bhāt. It is true again that subcastes like the Agarwāls and Oswāls are individually important, but not more so than the Marātha, Khedawāl, Kanaujia and Maithil Brāhmans, or the Sesodia, Rāthor, Panwār and Jādon Rājpūts. The higher subcastes of Bania themselves recognise a common relationship by taking food cooked without water from each other, which is a very rare custom among subcastes. Some of them are even said to have intermarried. If on the other hand it is argued, not that two or three or more of the important subdivisions should be erected into independent castes, but that Bania is not a caste at all, and that every subcaste should be treated as a separate caste, then such purely local groups as Kanaujia, Jaiswār, Gujarāti, Jaunpuri and others, which are found in forty or fifty other castes, would have to become separate castes; and if in this one case why not in all the other castes where they occur? This would result in the impossible position of having forty or fifty castes of the same name, which recognise no connection of any kind with each other, and make any arrangement or classification of castes altogether impracticable. And in 1911 out of 200,000 Banias in the Central Provinces, 43,000 were returned with no subcaste at all, and it would therefore be impossible to classify these under any other name.
Image of the god Ganpati carried in procession.
6. The Banias derived from the Rājpūts.
The Banias have been commonly supposed to represent the Vaishyas or third of the four classical castes, both by Hindu society generally and by leading authorities on the subject. It is perhaps this view of their origin which is partly responsible for the tendency to consider them as several castes and not one. But its accuracy is doubtful. The important Bania groups appear to be of Rājpūt stock. They nearly all come from Rājputāna, Bundelkhand or Gujarāt, that is from the homes of the principal Rājūt clans. Several of them have legends of Rājpūt descent. The Agarwālas say that their first ancestor was a Kshatriya king, who married a Nāga or snake princess; the Nāga race is supposed to have signified the Scythian immigrants, who were snake-worshippers and from whom several clans of Rājpūts were probably derived. The Agarwālas took their name from the ancient city of Agroha or possibly from Agra. The Oswāls say that their ancestor was the Rājpūt king of Osnagar in Mārwār, who with his followers was converted by a Jain mendicant. The Nemas state that their ancestors were fourteen young Rājpūt princes who escaped the vengeance of Parasurāma by abandoning the profession of arms and taking to trade. The Khandelwāls take their name from the town of Khandela in Jaipur State of Rājputāna. The Kasarwānis say they immigrated from Kara Mānikpur in Bundelkhand. The origin of the Umre Banias is not known, but in Gujarāt they are also called Bāgaria from the Bāgar or wild country of the Dongarpur and Pertābgarh States of Rājputāna, where numbers of them are still settled; the name Bāgaria would appear to indicate that they are supposed to have immigrated thence into Gujarāt. The Dhūsar Banias ascribe their name to a hill called Dhūsi or Dhosi on the border of Alwar State. The Asātis say that their original home was Tīkamgarh State in Bundelkhand. The name of the Maheshris is held to be derived from Maheshwar, an ancient town on the Nerbudda, near Indore, which is traditionally supposed to have been the earliest settlement of the Yādava Rājpūts. The headquarters of the Gahoi Banias is said to have been at Kharagpur in Bundelkhand, though according to their own legend they are of mixed origin. The home of the Srimālis was the old town of Srimāl, now Bhinmāl in Mārwār. The Palliwāl Banias were from the well-known trading town of Pāli in Mārwār. The Jaiswāl are said to take their name from Jaisalmer State, which was their native country. The above are no doubt only a fraction of the Bania subcastes, but they include nearly all the most important and representative ones, from whom the caste takes its status and character. Of the numerous other groups the bulk have probably been brought into existence through the migration and settlement of sections of the caste in different parts of the country, where they have become endogamous and obtained a fresh name. Other subcastes may be composed of bodies of persons who, having taken to trade and prospered, obtained admission to the Bania caste through the efforts of their Brāhman priests. But a number of mixed groups of the same character are also found among the Brāhmans and Rājpūts, and their existence does not invalidate arguments derived from a consideration of the representative subcastes. It may be said that not only the Banias, but many of the low castes have legends showing them to be of Rājpūt descent of the same character as those quoted above; and since in their case these stories have been adjudged spurious and worthless, no greater importance should be attached to those of the Banias. But it must be remembered that in the case of the Banias the stories are reinforced by the fact that the Bania subcastes certainly come from Rājputāna; no doubt exists that they are of high caste, and that they must either be derived from Brāhmans or Rājpūts, or themselves represent some separate foreign group; but if they are really the descendants of the Vaishyas, the main body of the Aryan immigrants and the third of the four classical castes, it might be expected that their legends would show some trace of this instead of being unitedly in favour of their Rājpūt origin.
Colonel Tod gives a catalogue of the eighty-four mercantile tribes, whom he states to be chiefly of Rājpūt descent.119
For examples, the subordinate articles on Agarwāl, Oswāl, Maheshri, Khandelwāl, Lād, Agrahari, Ajudhiabāsi, and Srimāli may be consulted. The census lists contain numerous other territorial names.