The Tribes and Castes of the Central Provinces of India, Volume 2. Robert Vane Russell
Dhākar and Dhūsar subcastes may be represented by the names Dhākarwāl and Dusora in the lists. The other names given by Tod appear to be mainly small territorial groups of Rājputāna. Elsewhere, after speaking of the claims of certain towns in Rājputāna to be centres of trade, Colonel Tod remarks: “These pretensions we may the more readily admit, when we recollect that nine-tenths of the bankers and commercial men of India are natives of Mārudesh,120 and these chiefly of the Jain faith. The Oswāls, so termed from the town of Osi, near the Luni, estimate one hundred thousand families whose occupation is commerce. All these claim a Rājpūt descent, a fact entirely unknown to the European inquirer into the peculiarities of Hindu manners.”121
Similarly, Sir D. Ibbetson states that the Maheshri Banias claim Rājpūt origin and still have subdivisions bearing Rājpūt names.122 Elliot also says that almost all the mercantile tribes of Hindustān are of Rājpūt descent.123
It would appear, then, that the Banias are an offshoot from the Rājpūts, who took to commerce and learnt to read and write for the purpose of keeping accounts. The Chārans or bards are another literate caste derived from the Rājpūts, and it may be noticed that both the Banias and Chārans or Bhāts have hitherto been content with the knowledge of their own rude Mārwāri dialect and evinced no desire for classical learning or higher English education. Matters are now changing, but this attitude shows that they have hitherto not desired education for itself but merely as an indispensable adjunct to their business.
7. Banias employed as ministers in Rājpūt courts.
Being literate, the Banias were not infrequently employed as ministers and treasurers in Rājpūt states. Forbes says, in an account of an Indian court: “Beside the king stand the warriors of Rājpūt race or, equally gallant in the field and wiser far in council, the Wānia (Bania) Muntreshwars, already in profession puritans of peace, and not yet drained enough of their fiery Kshatriya blood.... It is remarkable that so many of the officers possessing high rank and holding independent commands are represented to have been Wānias.”124 Colonel Tod writes that Nunkurn, the Kachhwāha chief of the Shekhāwat federation, had a minister named Devi Das of the Bania or mercantile caste, and, like thousands of that caste, energetic, shrewd and intelligent.125 Similarly, Muhāj, the Jādon Bhātti chief of Jaisalmer, by an unhappy choice of a Bania minister, completed the demoralisation of the Bhātti state. This minister was named Sarūp Singh, a Bania of the Jain faith and Mehta family, whose descendants were destined to be the exterminators of the laws and fortunes of the sons of Jaisal.126 Other instances of the employment of Bania ministers are to be found in Rājpūt history. Finally, it may be noted that the Banias are by no means the only instance of a mercantile class formed from the Rājpūts. The two important trading castes of Khatri and Bhātia are almost certainly of Rājpūt origin, as is shown in the articles on those castes.
8. Subcastes.
The Banias are divided into a large number of endogamous groups or subcastes, of which the most important have been treated in the annexed subordinate articles. The minor subcastes, mainly formed by migration, vary greatly in different provinces. Colonel Tod gave a list of eighty-four in Rājputāna, of which eight or ten only can be identified in the Central Provinces, and of thirty mentioned by Bhattachārya as the most common groups in northern India, about a third are unknown in the Central Provinces. The origin of such subcastes has already been explained. The main subcastes may be classified roughly into groups coming from Rājputāna, Bundelkhand and the United Provinces. The leading Rājputāna groups are the Oswāl, Maheshri, Khandelwāl, Saitwāl, Srimāl and Jaiswāal. These groups are commonly known as Mārwāri Bania or simply Mārwāri. The Bundelkhand or Central India subcastes are the Gahoi, Golapūrab, Asāti, Umre and Parwār;127 while the Agarwāl, Dhusar, Agrahari, Ajudhiabāsi and others come from the United Provinces. The Lād subcaste is from Gujarāt, while the Lingāyats originally belonged to the Telugu and Canarese country. Several of the subcastes coming from the same locality will take food cooked without water from each other, and occasionally two subcastes, as the Oswāl and Khandelwāl, even food cooked with water or katchi. This practice is seldom found in other good castes. It is probably due to the fact that the rules about food are less strictly observed in Rājputāna.
The elephant-headed god Ganpati. His conveyance is a rat, which can be seen as a little blob between his feet.
9. Hindu and Jain subcastes: divisions among subcastes.
Another classification may be made of the subcastes according as they are of the Hindu or Jain religion; the important Jain subcastes are the Oswāl, Parwār, Golapūrab, Saitwāl and Charnāgar, and one or two smaller ones, as the Baghelwāl and Samaiya. The other subcastes are principally Hindu, but many have a Jain minority, and similarly the Jain subcastes return a proportion of Hindus. The difference of religion counts for very little, as practically all the non-Jain Banias are strict Vaishnava Hindus, abstain entirely from any kind of flesh meat, and think it a sin to take animal life; while on their side the Jains employ Brāhmans for certain purposes, worship some of the local Hindu deities, and observe the principal Hindu festivals. The Jain and Hindu sections of a subcaste have consequently, as a rule, no objection to taking food together, and will sometimes intermarry. Several of the important subcastes are subdivided into Bīsa and Dasa, or twenty and ten groups. The Bīsa or twenty group is of pure descent, or twenty carat, as it were, while the Dasas are considered to have a certain amount of alloy in their family pedigree. They are the offspring of remarried widows, and perhaps occasionally of still more irregular unions. Intermarriage sometimes takes place between the two groups, and families in the Dasa group, by living a respectable life and marrying well, improve their status, and perhaps ultimately get back into the Bīsa group. As the Dasas become more respectable they will not admit to their communion newly remarried widows or couples who have married within the prohibited degrees, or otherwise made a mésalliance, and hence a third inferior group, called the Pacha or five, is brought into existence to make room for these.
10. Exogamy and rules regulating marriage.
Most subcastes have an elaborate system of exogamy. They are either divided into a large number of sections, or into a few gotras, usually twelve, each of which is further split up into subsections. Marriage can then be regulated by forbidding a man to take a wife from the whole of his own section or from the subsection of his mother, grandmothers and even greatgrandmothers. By this means the union of persons within five or more degrees of relationship either through males or females is avoided, and most Banias prohibit intermarriage, at any rate nominally, up to five degrees. Such practices as exchanging girls between families or marrying two sisters are, as a rule, prohibited. The gotras or main sections appear to be frequently named after Brāhman Rīshis or saints, while the subsections have names of a territorial or titular character.
11. Marriage customs.
There is generally no recognised custom of paying a bride- or bridegroom-price, but one or two instances of its being done are given in the subordinate articles. On the occasion of betrothal, among some subcastes, the boy’s father proceeds to the girl’s house and presents her with a māla or necklace of gold or silver coins or coral, and a mundri or silver ring for the finger. The contract of betrothal is made at the village temple and the caste-fellows sprinkle turmeric and water over the parties. Before the wedding the ceremony of Benaiki is performed; in this the bridegroom, riding on a horse, and the bride on a decorated chair or litter, go round their villages and say farewell to their friends and relations. Sometimes they have a procession in this way round the marriage-shed. Among the Mārwāri Banias a toran or string of mango-leaves is stretched above the door of the house on the occasion of a wedding and left there
That is Mārwār. But perhaps the term here is used in the wider sense of Rājputāna.
The Parwārs probably belonged originally to Rājputāna; see subordinate article.