The Tribes and Castes of the Central Provinces of India
Chapter 174 : 25. Character of Brahmans.Many hard things have been said about the Brahman caste and

25. Character of Brahmans.

Many hard things have been said about the Brahman caste and have not been undeserved. The Brahman priesthood displayed in a marked degree the vices of arrogance, greed, hypocrisy and dissimulation, which would naturally be engendered by their sacerdotal pretensions and the position they claimed at the head of Hindu society. But the priests and mendicants now, as has been seen, contribute only a comparatively small minority of the whole caste. The majority of the Brahmans are lawyers, doctors, executive officers of Government and clerks in all kinds of Government, railway and private offices. The defects ascribed to the priesthood apply to these, if at all, only in a very minor degree. The Brahman official has many virtues. He is, as a rule, honest, industrious and anxious to do his work creditably. He spends very little on his own pleasures, and his chief aim in life is to give his children as good an education as he can afford. A half or more of his income may be devoted to this object. If he is well-to-do he helps his poor relations liberally, having the strong fellow-feeling for them which is a relic of the joint family system. He is a faithful husband and an affectionate father. If his outlook on life is narrow and much of his leisure often devoted to petty quarrels and intrigues, this is largely the result of his imperfect, parrot-like education and lack of opportunity for anything better. In this respect it may be antic.i.p.ated that the excellent education and training now afforded by Government in secondary schools for very small fees will produce a great improvement; and that the next generation of educated Hindus will be considerably more manly and intelligent, and it may be hoped at the same time not less honest, industrious and loyal than their fathers.

Brahman, Ahivasi

_Brahman, Ahivasi._--A cla.s.s of persons who claim to be Brahmans, but are generally engaged in cultivation and pack-carriage. They are looked down upon by other Brahmans, and permit the remarriage of widows. The name means the abode of the snake or dragon, and the caste are said to be derived from a village Sunrakh in Muttra District, where a dragon once lived. For further information Mr. Crooke's article on the caste, [423] from which the above details are taken, may be consulted.

Brahman, Jijhotia

_Brahman, Jijhotia._--This is a local subdivision of the Kanaujia subcaste, belonging to Bundelkhand. They take their name from Jajhoti, the cla.s.sical term for Bundelkhand, and reside in Saugor and the adjoining Districts, where they usually act as priests to the higher castes. The Jijhotia Brahmans rank a little below the Kanaujias proper and the Sarwarias, who are also a branch of the Kanaujia division. The two latter cla.s.ses take daughters in marriage from Jijhotias, but do not give their daughters to them. But these hypergamous marriages are now rare. Jijhotia Brahmans will plough with their own hands in Saugor.

Brahman, Kanaujia, Kanyakubja

_Brahman, Kanaujia, Kanyakubja._--This, the most important division of the northern Brahmans, takes its name from the ancient city of Kanauj in the Farukhabad District on the Ganges, which was on two occasions the capital of India. The great king Harsha Vardhana, who ruled the whole of northern India in the seventh century, had his headquarters here, and when the Chinese pilgrim Hiuen Tsang stayed at Kanauj in A.D. 638 and 643 he found upwards of a hundred monasteries crowded by more than 10,000 Buddhist monks. "Hinduism flourished as well as Buddhism, and could show more than two hundred temples with thousands of wors.h.i.+ppers. The city, which was strongly fortified, extended along the east bank of the Ganges for about four miles, and was adorned with lovely gardens and clear tanks. The inhabitants were well-to-do, including some families of great wealth; they dressed in silk, and were skilled in learning and the arts." [424] When Mahmud of Ghazni appeared before Kanauj in A.D. 1018 the number of temples is said to have risen to 10,000. The Sultan destroyed the temples, but seems to have spared the city. Thereafter Kanauj declined in importance, though still the capital of a Rajput dynasty, and the final sack by s.h.i.+hab-ud-Din in A.D. 1194 reduced it to desolation and insignificance for ever. [425]

The Kanaujia Brahmans include the princ.i.p.al body of the caste in Bengal and in the Hindi Districts of the Central Provinces. They are here divided into four sub-groups, the Kanaujia proper, Sarwaria, Jijhotia and Sanadhya, which are separately noticed. The Sarwarias are sometimes considered to rank a little higher than the proper Kanaujias. It is said that the two cla.s.ses are the descendants of two brothers, Kanya and Kubja, of whom the former accepted a present from the divine king Rama of Ayodhya when he celebrated a sacrifice on his return from Ceylon, while the latter refused it. The Sarwarias are descended from Kubja who refused the present and therefore are purer than the Kanaujias, whose ancestor, Kanya, accepted it. Kanya and Kubja are simply the two parts of Kanyakubja, the old name for Kanauj. It may be noted that Kanya means a maiden and also the constellation Virgo, while Kubja is a name of the planet Mars; but it is not known whether the words in this sense are connected with the name of the city. The Kanaujia Brahmans of the Central Provinces practise hypergamy, as described in the general article on Brahman. Mr. Crooke states that in the United Provinces the children of a man's second wife can intermarry with those of his first wife, provided that they are not otherwise related or of the same section. The practice of exchanging girls between families is also permitted there. [426] In the Central Provinces the Kanaujias eat meat and sometimes plough with their own hands. The Chhattisgarhi Kanaujias form a separate group, who have been long separated from their brethren elsewhere. As a consequence other Kanaujias will neither eat nor intermarry with them. Similarly in Saugor those who have come recently from the United Provinces will not marry with the older settlers. A Kanaujia Brahman is very strict in the matter of taking food, and will scarcely eat it unless cooked by his own relations, according to the saying, '_Ath Kanaujia, nau chulha_' or 'Eight Kanaujias will want nine places to cook their food.'

Brahman, Khedawal

_Brahman, Khedawal._--The Khedawals are a cla.s.s of Gujarati Brahmans, who take their name from Kheda or Kaira, the headquarters of the Kaira District, where they princ.i.p.ally reside. They have two divisions, known as Inside and Outside. It is said that once the Kaira chief was anxious to have a son and offered them gifts. The majority refused the gifts, and leaving Kaira settled in villages outside the town; while a small number accepted the gifts and remained inside, and hence two separate divisions arose, the outside group being the higher. [427]

It is said that the first Khedawal who came to the Central Provinces was on a journey from Gujarat to Benares when, on pa.s.sing through Panna State, he saw some diamonds lying in a field. He stopped and picked up as many as he could and presented them to the Raja of Panna, who made him a grant of an estate, and from this time other Khedawals came and settled. A considerable colony of them now exists in Saugor and Damoh. The Khedawals are clever and astute, and many of them are the agents of landowners and moneylenders, while a large proportion are in the service of the Government. They do not as a rule perform priestly functions in the Central Provinces. Their caste observances are strict. Formerly it is said that a Khedawal who was sent to jail was permanently expelled from caste, and though the rule has been relaxed the penalties for readmission are still very heavy. They do not smoke, but only chew tobacco. Widows must dress in white, and their heads are sometimes shaved. They are said to consider a camel as impure as a donkey, and will not touch either animal. One of their common t.i.tles is Mehta, meaning great. The Khedawals of the Central Provinces formerly married only among themselves, but since the railway has been opened intermarriage with their caste-fellows in Gujarat has been resumed.

Brahman, Maharashtra

_Brahman, Maharashtra, Maratha._--The Maratha Brahmans, or those of the Bombay country, are numerous and important in the Central Provinces. The northern Districts were for a period governed by Maratha Brahmans on behalf of the Peshwa of Poona, and under the Bhonsla dynasty of Nagpur in the south they took a large part in the administration. The Maratha Brahmans have three main subcastes, the Deshasth, Konkonasth and Karhada. The Deshasth Brahmans belong to the country of Poona above the Western Ghats, which is known as the _desh_ or home country. They are numerous in Berar and Nagpur. The Konkonasth are so called because they reside in the Konkan country along the Bombay coast. They have noticeably fair complexions, good features and often grey eyes. According to a legend they were sprung from the corpses of a party of s.h.i.+pwrecked foreigners, who were raised to life by Parasurama. [428] This story and their fine appearance have given rise to the hypothesis that their ancestors were s.h.i.+pwrecked sailors from some European country, or from Arabia or Persia. They are also known as Chitpavan, which is said to mean the pure in heart, but a derivation suggested in the _Bombay Gazetteer_ is from Chiplun or Chitapolan, a place in the Konkan which was their headquarters. The Peshwa of Poona was a Konkonasth Brahman, and there are a number of them in Saugor. The Karhada Brahmans take their name from the town of Karhad in the Satara District. They show little difference from the Deshasths in customs and appearance.

Formerly the above three subcastes were endogamous and married only among themselves. But since the railway has been opened they have begun to intermarry with each other to a limited extent, having obtained sanction to this from the successor of Shankar Acharya, whom they acknowledge as their spiritual head.

The Maratha Brahmans are also divided into sects, according to the Veda which they follow. Most of them are either Rigvedis or Yajurvedis, and these two sects marry among themselves. These Brahmans are strict in the observance of caste rules. They do not take water from any but other Brahmans, and abstain from flesh and liquor. They will, however, eat with any of the Panch-Dravid or southern divisions of Brahmans except those of Gujarat. They usually abstain from smoking, and until recently have made widows shave their heads; but this rule is perhaps now relaxed. As a rule they are well educated, and the majority of them look to Government service for a career, either as clerks in the public offices or as officers of the executive and judicial services. They are intelligent and generally reliable workers. The full name of a Maratha or Gujarati Brahman consists of his own name, his father's name and a surname. But he is commonly addressed by his own name, followed by the honorific termination Rao for Raja, a king, or Pant for Pandit, a wise man.

Brahman, Maithil

_Brahman, Maithil._--One of the five Panch-Gaur or northern divisions, comprising the Brahmans of Bihar or Tirhut. There are some Maithil Brahman families settled in Mandla, who were formerly in the service of the Gond kings. They have the surname of Ojha, which is one of those borne by the caste and signifies a soothsayer. The Maithil Brahmans are said to have at one time practised magic. Mithila or Bihar has also, from the earliest times, been famous for the cultivation of Sanskrit, and the great lawgiver Yajnavalkya is described as a native of this country. [429] The head of the subcaste is the Maharaja of Darbhanga, to whom family disputes are sometimes referred for decision. The Maithil Brahmans are said to be mainly Sakti wors.h.i.+ppers. They eat flesh and fish, but do not drink liquor or smoke tobacco. [430]

Brahman, Malwi

_Brahman, Malwi._--This is a local cla.s.s of Brahmans from Malwa in Central India, who are found in the Hoshangabad and Betul Districts. They are said to have been invited here by the Gond kings of Kherla in Betul six or more centuries ago, and are probably of impure descent. Malwa is north of the Nerbudda, and they should therefore properly belong to the Panch-Gaur division, but they speak Marathi and their customs resemble those of Maratha Brahmans, who will take food cooked without water from them. The Malwi Brahmans usually belong to the Madhyandina branch of the Yajurvedi sect. They work as village accountants (_patwaris_) and village priests, and also cultivate land.

Brahman, Nagar

_Brahman, Nagar._--A cla.s.s of Gujarati Brahmans found in the Nimar District. The name is said to be derived from the town of Vadnagar of Gujarat, now in Baroda State. According to one account they accepted grants of land from a Rajput king, and hence were put out of caste by their fellows. Another story is that the Nagar Brahman women were renowned for their personal beauty and also for their skill in music. The emperor Jahangir, hearing of their fame, wished to see them and sent for them, but they refused to go. The emperor then ordered that all the men should be killed and the women be taken to his Court. A terrible struggle ensued, and many women threw themselves into tanks and rivers and were drowned, rather than lose their modesty by appearing before the emperor. A body of Brahmans numbering 7450 (or 74 1/2 hundred) threw away their sacred threads and became Sudras in order to save their lives. Since this occurrence the figure 74 1/2 is considered very unlucky. Banias write 74 1/2 in the beginning of their account-books, by which they are held to take a vow that if they make a false entry in the book they will be guilty of the sin of having killed this number of Brahmans. The same figure is also written on letters, so that none but the person to whom they are addressed may dare to open them. [431]

The above stories seem to show that the Nagar Brahmans are partly of impure descent. In Gujarat it is said that one section of them called Barud are the descendants of Nagar Brahman fathers who were unable to get wives in their own caste and took them from others. The Barud section also formerly permitted the remarriage of widows. [432] This seems a further indication of mixed descent. The Nagars settled in the Central Provinces have for a long time ceased to marry with those of Gujarat owing to difficulties in communication. But now that the railway has been opened they have pet.i.tioned the Rao of Bhaunagar, who is the head of the caste, and a Nagar Brahman, to introduce intermarriage again between the two sections of the caste. Many Nagar Brahmans have taken to secular occupations and are land-agents and cultivators.

Formerly the Nagar Brahmans observed very strict rules about defilement when in the state called _Nuven_, that is, having bathed and purified themselves prior to taking food. A Brahman in this condition was defiled if he touched an earthen vessel unless it was quite new and had never held water. If he sat down on a piece of cotton cloth or a sc.r.a.p of leather or paper he became impure unless Hindu letters had been written on the paper; these, as being the G.o.ddess Saraswati, would preserve it from defilement. But cloth or leather could not be purified through being written on. Thus if the Brahman wished to read any book before or at his meal it had to be bound with silk and not with cotton; leather could not be used, and instead of paste of flour and water the binder had to employ paste of pounded tamarind seed. A printed book could not be read, because printing-ink contained impure matter. Raw cotton did not render the Brahman impure, but if it had been twisted into the wick of a lamp by any one not in a state of purity he became impure. Bones defiled, but women's ivory armlets did not, except in those parts of the country where they were not usually worn, and then they did. The touch of a child of the same caste who had not learned to eat grain did not defile, but if the child ate grain it did. The touch of a donkey, a dog or a pig defiled; some said that the touch of a cat also defiled, but others were inclined to think it did not, because in truth it was not easy to keep the cat out. [433]

If a Brahman was defiled and rendered impure by any of the above means he could not proceed with his meal.

Brahman, Naramdeo

_Brahman, Naramdeo._--A cla.s.s of Brahmans who live in the Hoshangabad and Nimar Districts near the banks of the Nerbudda, from which river their name is derived. According to their own account they belong to the Gurjara or Gujarati division, and were expelled from Gujarat by a Raja who had cut up a golden cow and wished them to accept pieces of it as presents. This they refused to do on account of the sin involved, and hence were exiled and came to the Central Provinces. A local legend about them is to the effect that they are the descendants of a famous Ris.h.i.+ or saint, who dwelt beside the Nerbudda, and of a Naoda or Dhimar woman who was one of his disciples. The Naramdeo Brahmans have for the most part adopted secular occupations, though they act as village priests or astrologers. They are largely employed as village accountants (_patwaris_), clerks in Government offices, and agents to landowners, that is, in very much the same capacity as the Kayasths. As land-agents they show much astuteness, and are reputed to have enriched themselves in many cases at the expense of their masters. Hence they are unpopular with the cultivators just as the Kayasths are, and very uncomplimentary proverbs are current about them.

Brahman, Sanadhya

_Brahman, Sanadhya, Sanaurhia._--The Sanadhyas are considered in the Central Provinces to be a branch of the Kanaujia division. Their home is in the Ganges-Jumna Doab and Rohilkhand, between the Gaur Brahmans to the north-west and the Kanaujias to the east. Mr. Crooke states that in some localities the Sanadhyas intermarry with both the Kanaujia and Gaur divisions. But formerly both Kanaujias and Gaurs practised hypergamy with the Sanadhyas, taking daughters from them in marriage but not giving their daughters to them. [434] This fact indicates the inferiority of the Sanadhya group, but marriage is now becoming reciprocal. In Bengal the Sanadhyas account for their inferiority to the other Kanaujias by saying that their ancestors on one occasion at the bidding of a Raja partook of a sacrificial feast with all their clothes on, instead of only their loin-cloths according to the rule among Brahmans, and were hence degraded. The Sanadhyas themselves have two divisions, the _Sarhe-tin ghar_ and _Dasghar_, or Three-and-a-half houses and Ten houses, of whom the former are superior, and practise hypergamy with the latter. Further, it is said that the Three-and-a-half group were once made to intermarry with the degraded Kataha or Maha-Brahmans, who are funeral priests. [435] This further indicates the inferior status of the Sanadhyas. The Sanaurhia criminal caste of pickpockets are supposed to be made up of a nucleus of Sanadhya Brahmans with recruits from all other castes, but this is not certain. In the Central Provinces a number of Sanadhyas took to carrying grain and merchandise on pack-bullocks, and are hence known as Belwar. They form a separate subcaste, ranking below the other Sanadhyas and marrying among themselves. Mr. Crooke notes that at their weddings the Sanadhyas wors.h.i.+p a potter's wheel. Some make an image of it on the wall of the house, while others go to the potter's house and wors.h.i.+p his wheel there. In the Central Provinces after the wedding they get a bed newly made with _newar_ tape and seat the bride and bridegroom on it, and put a large plate at their feet, in which presents are placed. The Sanadhyas differ from the Kanaujias in that they smoke tobacco but do not eat meat, while the Kanaujias eat meat but do not smoke. They greet each other with the word Dandawat, adding Maharaj to an equal or superior.

Brahman, Sarwaria

_Brahman, Sarwaria._--This is the highest cla.s.s of the Kanaujia Bramans, who take their name from the river Sarju or Gogra in Oudh, where they have their home. They observe strict rules of ceremonial purity, and do not smoke tobacco nor plough with their own hands. An orthodox Sarwaria Braman will not give his daughter in marriage in a village from which his family has received a girl, and sometimes will not even drink the water of that village. The Sarwarias make widows dress in white and sometimes shave their heads. In some tracts they intermarry with the Kanaujia Brahmans, and in others take daughters in marriage but do not give their own daughters to them. In Dr. Buchanan's time, a century ago, the Sarwaria Brahmans would not eat rice sold in the bazar which had been cleaned in boiling water, as they considered that it had thereby become food cooked with water; and they carried their own grain to the grain-parcher to be prepared for them. When they ate either parched grain or sweetmeats from a confectioner in public they must purify the place on which they sat down with cowdung and water. [436] This may be compared with a practice observed by very strict Brahmans even now, of adding water to the medicine which they obtain from a Government dispensary, to purify it before drinking it.

Brahman, Utkal