The Tribes and Castes of the Central Provinces of India, Volume 1. Robert Vane Russell
whose hands a Brāhman will not take water; but their touch does not convey impurity and they are permitted to enter Hindu temples. They consist mainly of certain cultivating castes of low status, some of them recently derived from the indigenous tribes, other functional castes formed from the forest tribes, and a number of professional and menial castes, whose occupations are mainly pursued in villages, so that they formerly obtained their subsistence from grain-payments or annual allowances of grain from the cultivators at seedtime and harvest. The group includes also some castes of village priests and mendicant religious orders, who beg from the cultivators. In the fourth group are placed the non-Aryan or indigenous tribes. Most of these cannot properly be said to form part of the Hindu social system at all, but for practical purposes they are admitted and are considered to rank below all castes except those who cannot be touched. The lowest group consists of the impure castes whose touch is considered to defile the higher castes. Within each group there are minor differences of status some of which will be noticed, but the broad divisions may be considered as representing approximately the facts. The rule about Brāhmans taking water from the good agricultural and artisan castes obtains, for instance, only in northern India. Marātha Brāhmans will not take water from any but other Brāhmans, and in Chhattīsgarh Brāhmans and other high castes will take water only from the hands of a Rāwat (grazier), and from no other caste. But nevertheless the Kunbis, the great cultivating caste of the Marātha country, though Brāhmans do not take water from them, are on the same level as the Kurmis, the cultivating caste of Hindustān, and in tracts where they meet Kunbis and Kurmis are often considered to be the same caste. The evidence of the statements made as to the origin of different castes in the following account will be found in the articles on them in the body of the work.
19. Castes ranking above the cultivators
The castes of the first group are noted below:
The Brāhmans are, as they have always been, the highest caste. The Rājpūts are the representatives of the ancient Kshatriyas or second caste, though the existing Rājpūt clans are probably derived from the Hun, Gūjar and other invaders of the period before and shortly after the commencement of the Christian era, and in some cases from the indigenous or non-Aryan tribes. It does not seem possible to assert in the case of a single one of the present Rājpūt clans that any substantial evidence is forthcoming in favour of their descent from the Aryan Kshatriyas, and as regards most of the clans there are strong arguments against such a hypothesis. Nevertheless the Rājpūts have succeeded to the status of the Kshatriyas, and an alternative name for them, Chhatri, is a corruption of the latter word. They are commonly identified with the second of the four classical castes, but a Hindu law-book gives Rājapūtra as the offspring of a Kshatriya father and a mother of the Karan or writer caste.45 This genealogy is absurd, but may imply the opinion that the Rājpūts were not the same as the Aryan Kshatriyas. The Khatris are an important mercantile caste of the Punjab, who in the opinion of most authorities are derived from the Rājpūts. The name is probably a corruption of Kshatri or Kshatriya. The Banias are the great mercantile, banking and shopkeeping caste among the Hindus and a large proportion of the trade in grain and ghī (preserved butter) is in their hands, while they are also the chief moneylenders. Most of the important Bania subcastes belonged originally to Rājputāna and Central India, which are also the homes of the Rājpūts, and reasons have been given in the article on Bania for holding that they are derived from the Rājpūts. They, however, are now commonly called Vaishyas by the Hindus, as, I think, under the mistaken impression that they are descended from the original Vaishyas. The Bhāts are the bards, heralds and genealogists of India and include groups of very varying status. The Bhāts who act as genealogists of the cultivating and other castes and accept cooked food from their clients may perhaps be held to rank with or even below them. But the high-class Bhāts are undoubtedly derived from Brāhmans and Rājpūts, and rank just below those castes. The bard or herald had a sacred character, and his person was inviolable like that of the herald elsewhere, and this has given a special status to the whole caste.46 The Kāyasths are the writer caste of Hindustān, and the Karans and Prabhus are the corresponding castes of Orissa and Bombay. The position of the Kāyasths has greatly risen during the last century on account of their own ability and industry and the advantages they have obtained through their high level of education. The original Kāyasths may have been village accountants and hence have occupied a lower position, perhaps below the cultivators. They are an instance of a caste whose social position has greatly improved on account of the wealth and importance of its members. At present the Kāyasths may be said to rank next to Brāhmans and Rājpūts. The origin of the Prabhus and Karans is uncertain, but their recent social history appears to resemble that of the Kāyasths. The Guraos are another caste whose position has greatly improved. They were priests of the village temples of Siva, and accepted the offerings of food which Brāhmans could not take. But they also supplied leaf-plates for festivals, and were village musicians and trumpeters in the Marātha armies, and hence probably ranked below the cultivators and were supported by contributions of grain from them. Their social position has been raised by their sacred character as priests of the god Siva and they are now sometimes called Shaiva Brāhmans. But a distinct recollection of their former status exists.
Thus all the castes of the first group are derived from the representatives of the Brāhmans and Kshatriyas, the two highest of the four classical castes, except the Guraos, who have risen in status owing to special circumstances. The origin of the Kāyasths is discussed in the article on that caste. Members of the above castes usually wear the sacred thread which is the mark of the Dwija or twice-born, the old Brāhmans, Kshatriyas and Vaishyas. The thread is not worn generally by the castes of the second group, but the more wealthy and prominent sections of them frequently assume it.
20. Castes from whom a Brāhman can take water. Higher agriculturists
The second group of good castes from whom a Brāhman can take water falls into three sections as already explained: the higher agricultural castes, the higher artisans, and the serving or menial castes from whom a Brāhman takes water from motives of convenience. These last do not properly belong to the second group but to the next lower one of village menials. The higher agricultural castes or those of the first section are noted below:
In this division the Kurmis and Kunbis are the typical agricultural castes of Hindustān or the plains of northern India, and the Bombay or Marātha Deccan. Both are very numerous and appear to be purely occupational bodies. The name Kurmi perhaps signifies a cultivator or worker. Kunbi may mean a householder. In both castes, groups of diverse origin seem to have been amalgamated owing to their common calling. Thus the Kunbis include a subcaste derived from the Banjāra (carriers), another from the Dhangars or shepherds, and a third from the Mānas, a primitive tribe. In Bombay it is considered that the majority of the Kunbi caste are sprung from the non-Aryan or indigenous tribes, and this may be the reason why Marātha Brāhmans do not take water from them. But they have now become one caste with a status equal to that of the other good cultivating castes. In many tracts of Berār and elsewhere practically all the cultivators of the village belong to the Kunbi caste, and there is every reason to suppose that this was once the general rule and that the Kunbis or ‘householders’ are simply the cultivators of the Marātha country who lived in village communities. Similarly Sir H. Risley considered that some Kurmis of Bihār were of the Aryan type, while others of Chota Nāgpur are derived from the indigenous tribes. The Chasas are the cultivating caste of Orissa and are a similar occupational group. The word Chasa has the generic meaning of a cultivator, and the caste are said by Sir H. Risley to be for the most part of non-Aryan origin, the loose organisation of the caste system among the Uriyas making it possible on the one hand for outsiders to be admitted into the caste, and on the other for wealthy Chasas, who gave up ploughing with their own hands and assumed the respectable title of Mahanti, to raise themselves to membership among the lower classes of Kāyasths. The Koltas are another Uriya caste, probably an offshoot of the Chasas, whose name may be derived from the kulthi47 pulse, a favourite crop in that locality.
Similarly
Wilson,
See article Bhāt for further discussion of this point.