The Tribes and Castes of the Central Provinces of India Volume II Part 9

_Balija, Balji, Gurusthulu, Naidu._--A large trading caste of the Madras Presidency, where they number a million persons. In the Central Provinces 1200 were enumerated in 1911, excluding 1500 Perikis, who though really a subcaste and not a very exalted one of Balijas, [111] claim to be a separate caste. They are mainly returned from places where Madras troops have been stationed, as Nagpur, Jubbulpore and Raipur. The caste are frequently known as Naidu, a corruption of the Telugu word Nayakdu, a prince or leader. Their ancestors are supposed to have been Nayaks or kings of Madura, Tanjore and Vijayanagar. The traditional occupation of the caste appears to have been to make bangles and pearl and coral ornaments, and they have still a subcaste called Gazulu, or a bangle-seller. In Madras they are said to be an offshoot of the great cultivating castes of Kamma and Kapu and to be a mixed community recruited from these and other Telugu castes. Another proof of their mixed descent may be inferred from the fact that they will admit persons of other castes or the descendants of mixed marriages into the community without much scruple in Madras. [112] The name of Balija seems also to have been applied to a mixed caste started by Basava, the founder of the Lingayat sect of Sivites, these persons being known in Madras as Linga Balijas.

2. Marriage.

The Balijas have two main divisions, Desa or Kota, and Peta, the Desas or Kotas being those who claim descent from the old Balija kings, while the Petas are the trading Balijas, and are further subdivided into groups like the Gazulu or bangle-sellers and the Periki or salt-sellers. The subdivisions are not strictly endogamous. Every family has a surname, and exogamous groups or _gotras_ also exist, but these have generally been forgotten, and marriages are regulated by the surnames, the only prohibition being that persons of the same surname may not intermarry. Instances of such names are: Singiri, Gudari, Jadal, Sangnad and Dasiri. In fact the rules of exogamy are so loose that an instance is known of an uncle having married his niece. Marriage is usually infant, and the ceremony lasts for five days. On the first day the bride and bridegroom are seated on a yoke in the _pandal_ or marriage pavilion, where the relatives and guests a.s.semble. The bridegroom puts a pair of silver rings on the bride's toes and ties the _mangal-sutram_ or flat circular piece of gold round her neck. On the next three days the bridegroom and bride are made to sit on a plank or cot face to face with each other and to throw flowers and play together for two hours in the mornings and evenings. On the fourth day, at dead of night, they are seated on a cot and the jewels and gifts for the bride are presented, and she is then formally handed over to the bridegroom's family. In Madras Mr. Thurston [113] states that on the last day of the marriage ceremony a mock ploughing and sowing rite is held, and during this, the sister of the bridegroom puts a cloth over the basket containing earth, wherein seeds are to be sown by the bridegroom, and will not allow him to go on with the ceremony till she has extracted a promise that his first-born daughter shall marry her son. No bride-price is paid, and the remarriage of widows is forbidden.

3. Occupation and social status.

The Balijas bury their dead in a sitting posture. In the Central Provinces they are usually Lingayats and especially wors.h.i.+p Gauri, Siva's wife. Jangams serve them as priests. They usually eat flesh and drink liquor, but in Chanda it is stated that both these practices are forbidden. In the Central Provinces they are mainly cultivators, but some of them still sell bangles and salt. Several of them are in Government service and occupy a fairly high social position.

In Madras a curious connection exists between the Kapus and Balijas and the impure Mala caste. It is said that once upon a time the Kapus and Balijas were flying from the Muhammadans and came to the northern Pallar river in high flood. They besought the river to go down and let them across, but it demanded the sacrifice of a first-born child. While the Kapus and Balijas were hesitating, the Malas who had followed them boldly sacrificed one of their children. Immediately the river divided before them and they all crossed in safety. Ever since then the Kapus and Balijas have respected the Malas, and the Balijas formerly even deposited the images of the G.o.ddess Gauri, of Ganesha, and of Siva's bull with the Malas, as the hereditary custodians of their G.o.ds. [114]

Bania

List of Paragraphs

1. _General notice._ 2. _The Banias a true caste: use of the name._ 3. _Their distinctive occupation._ 4. _Their distinctive status._ 5. _The endogamous divisions of the Banias._ 6. _The Banias derived from the Rajputs._ 7. _Banias employed as ministers in Rajput courts._ 8. _Subcastes._ 9. _Hindu and Jain subcastes: divisions among subcastes._ 10. _Exogamy and rules regulating marriage._ 11. _Marriage customs._ 12. _Polygamy and widow-marrriage._ 13. _Disposal of the dead and mourning._ 14. _Religion: the G.o.d Ganpati or Ganesh._ 15. _Diwali festival._ 16. _Holi festival._ 17. _Social customs: rules about food._ 18. _Character of the Bania._ 19. _Dislike of the cultivators towards him._ 20. _His virtues._ 21. _The moneylender changed for the worse._ 22. _The enforcement of contracts._ 23. _Cash coinage and the rate of interest._ 24. _Proprietary and transferable rights in land._ 25. _The Bania as a landlord._ 26. _Commercial honesty._

List of Subordinate Articles on Subcastes

1. Agarwala, Agarwal.

2. Agrahari.

3. Ajudhiabasi, Audhia.

4. Asathi.

5. Charnagri, Channagri, Samaiya.

6. Dhusar, Bhargava Dhusar.

7. Dosar, Dusra.

8. Gahoi.

9. Golapurab, Golahre.

10. Kasarwani.

11. Kasaundhan.

12. Khandelwal.

13. Lad.

14. Lingayat.

15. Maheshri.

16. Nema.

17. Oswal.

18. Parwar.

19. Srimali.

20. Umre.

1. General notice.

_Bania, Bani, Vani, Mahajan, Seth, Sahukar._--The occupational caste of bankers, moneylenders and dealers in grain, _ghi_ (b.u.t.ter), groceries and spices. The name Bania is derived from the Sanskrit _vanij_, a merchant. In western India the Banias are always called Vania or Vani. Mahajan literally means a great man, and being applied to successful Banias as an honorific t.i.tle has now come to signify a banker or moneylender; Seth signifies a great merchant or capitalist, and is applied to Banias as an honorific prefix. The words _Sahu_, _Sao_ and _Sahukar_ mean upright or honest, and have also, curiously enough, come to signify a moneylender. The total number of Banias in the Central Provinces in 1911 was about 200,000, or rather over one per cent of the population. Of the above total two-thirds were Hindus and one-third Jains. The caste is fairly distributed over the whole Province, being most numerous in Districts with large towns and a considerable volume of trade.

2. The Banias a true caste: use of the name.

There has been much difference of opinion as to whether the name Bania should be taken to signify a caste, or whether it is merely an occupational term applied to a number of distinct castes. I venture to think it is necessary and scientifically correct to take it as a caste. In Bengal the word Banian, a corruption of Bania, has probably come to be a general term meaning simply a banker, or person dealing in money. But this does not seem to be the case elsewhere. As a rule the name Bania is used only as a caste name for groups who are considered both by themselves and outsiders to belong to the Bania caste. It may occasionally be applied to members of other castes, as in the case of certain Teli-Banias who have abandoned oil-pressing for shop-keeping, but such instances are very rare; and these Telis would probably now a.s.sert that they belonged to the Bania caste. That the Banias are recognised as a distinct caste by the people is shown by the number of uncomplimentary proverbs and sayings about them, which is far larger than in the case of any other caste. [115] In all these the name Bania is used and not that of any subdivision, and this indicates that none of the subdivisions are looked upon as distinctive social groups or castes. Moreover, so far as I am aware, the name Bania is applied regularly to all the groups usually cla.s.sified under the caste, and there is no group which objects to the name or whose members refuse to describe themselves by it. This is by no means always the case with other important castes. The Rathor Telis of Mandla entirely decline to answer to the name of Teli, though they are cla.s.sified under that caste. In the case of the important Ahir or grazier caste, those who sell milk instead of grazing cattle are called Gaoli, but remain members of the Ahir caste. An Ahir in Chhattisgarh would be called Rawat and in the Maratha Districts Gowari, but might still be an Ahir by caste. The Barai caste of betel-vine growers and sellers is in some localities called Tamboli and not Barai; elsewhere it is known only as Pansari, though the name Pansari is correctly an occupational term, and, where it is not applied to the Barais, means a grocer or druggist by profession and not a caste. Bania, on the other hand, over the greater part of India is applied only to persons who acknowledge themselves and are generally recognised by Hindu society to be members of the Bania caste, and there is no other name which is generally applied to any considerable section of such persons. Certain of the more important subcastes of Bania, as the Agarwala, Oswal and Parwar, are, it is true, frequently known by the subcaste name. But the caste name is as often as not, or even more often, affixed to it. Agarwala, or Agarwala Bania, are names equally applied to designate this subcaste, and similarly with the Oswals and Parwars; and even so the subcaste name is only applied for greater accuracy and for compliment, since these are the best subcastes; the Bania's quarter of a town will be called Bania Mahalla, and its residents spoken of as Banias, even though they may be nearly all Agarwals or Oswals. Several Rajput clans are similarly spoken of by their clan names, as Rathor, Panwar, and so on, without the addition of the caste name Rajput. Brahman subcastes are usually mentioned by their subcaste name for greater accuracy, though in their case too it is usual to add the caste name. And there are subdivisions of other castes, such as the Jaiswar Chamars and the Somvansi Mehras, who invariably speak of themselves only by their subcaste name, and discard the caste name altogether, being ashamed of it, but are nevertheless held to belong to their parent castes. Thus in the matter of common usage Bania conforms in all respects to the requirements of a proper caste name.

3. Their distinctive occupation.

The Banias have also a distinct and well-defined traditional occupation, [116] which is followed by many or most members of practically every subcaste so far as has been observed. This occupation has caused the caste as a body to be credited with special mental and moral characteristics in popular estimation, to a greater extent perhaps than any other caste. None of the subcastes are ashamed of their traditional occupation or try to abandon it. It is true that a few subcastes such as the Kasaundhans and Kasarwanis, sellers of metal vessels, apparently had originally a somewhat different profession, though resembling the traditional one; but they too, if they once only sold vessels, now engage largely in the traditional Bania's calling, and deal generally in grain and money. The Banias, no doubt because it is both profitable and respectable, adhere more generally to their traditional occupation than almost any great caste, except the cultivators. Mr. Marten's a.n.a.lysis [117] of the occupations of different castes shows that sixty per cent of the Banias are still engaged in trade; while only nineteen per cent of Brahmans follow a religious calling; twenty-nine per cent of Ahirs are graziers, cattle-dealers or milkmen; only nine per cent of Telis are engaged in all branches of industry, including their traditional occupation of oil-pressing; and similarly only twelve per cent of Chamars work at industrial occupations, including that of curing hides. In respect of occupation therefore the Banias strictly fulfil the definition of a caste.

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 Rajputs and perhaps above all other castes except Brahmans; Brahmans 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 cla.s.sified as a separate caste. There are no doubt substantial differences in status between the highest subcastes of Bania, the Agarwals, Oswals and Parwars, and the lower ones, the Kasaundhan, Kasarwani, Dosar and others. But this difference is not so great as that which separates different groups included in such important castes as Rajput and Bhat. It is true again that subcastes like the Agarwals and Oswals are individually important, but not more so than the Maratha, Khedawal, Kanaujia and Maithil Brahmans, or the Sesodia, Rathor, Panwar and Jadon Rajputs. The higher subcastes of Bania themselves recognise a common relations.h.i.+p 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, Jaiswar, Gujarati, 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 cla.s.sification 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 cla.s.sify these under any other name.

6. The Banias derived from the Rajputs.