The Tribes and Castes of the Central Provinces of India, Volume 2. Robert Vane Russell
Читать онлайн книгу.
over the country and return to the monastery as a headquarters. The monastery has commonly some small endowment in land, and the resident chelas go out and beg for alms for their common support. If the Mahant is married the headship may descend in his family; but when he is unmarried his successor is one of his disciples, who is commonly chosen by election at a meeting of the Mahants of neighbouring monasteries. Formerly the Hindu governor of the district would preside at such an election, but it is now, of course, left entirely to the Bairāgis themselves.
15. Married Bairāgis.
Large numbers of Bairāgis now marry and have children, and have formed an ordinary caste. The married Bairāgis are held to be inferior to the celibate mendicants, and will take food from them, but the mendicants will not permit the married Bairāgis to eat with them in the chauka or place purified for the taking of food. The customs of the married Bairāgis resemble those of ordinary Hindu castes such as the Kurmis. They permit divorce and the remarriage of widows, and burn the dead. Those who have taken to cultivation do not, as a rule, plough with their own hands. Many Bairāgis have acquired property and become landholders, and others have extensive moneylending transactions. Two such men who had acquired possession of extensive tracts of zamīndāri land in Chhattīsgarh, in satisfaction of loans made to the Gond zamīndārs, and had been given the zamīndāri status by the Marāthas, were subsequently made Feudatory Chiefs of the Nāndgaon and Chhuikhadan States. These chiefs now marry and the States descend in their families by primogeniture in the ordinary manner. As a rule, the Bairāgi landowners and moneylenders are not found to be particularly good specimens of their class.
Balāhi
1. General notice.
Balāhi. 108—A low functional caste of weavers and village watchmen found in the Nimār and Hoshangābād Districts and in Central India. They numbered 52,000 persons in the Central Provinces in 1911, being practically confined to the two Districts already mentioned. The name is a corruption of the Hindi bulāhi, one who calls, or a messenger. The Balāhis seem to be an occupational group, probably an offshoot of the large Kori caste of weavers, one of whose subdivisions is shown as Balāhi in the United Provinces. In the Central Provinces they have received accretions from the spinner caste of Katias, themselves probably a branch of the Koris, and from the Mahārs, the great menial caste of Bombay. In Hoshangābād they are known alternatively as Mahār, while in Burhānpur they are called Bunkar or weaver by outsiders. The following story which they tell about themselves also indicates their mixed origin. They say that their ancestors came to Nimār as part of the army of Rāja Mān of Jodhpur, who invaded the country when it was under Muhammadan rule. He was defeated, and his soldiers were captured and ordered to be killed.109 One of the Balāhis among them won the favour of the Muhammadan general and asked for his own freedom and that of the other Balāhis from among the prisoners. The Musalmān replied that he would be unable to determine which of the prisoners were really Balāhis. On this the Balāhi, whose name was Ganga Kochla, replied that he had an effective test. He therefore killed a cow, cooked its flesh and invited the prisoners to partake of it. So many of them as consented to eat were considered to be Balāhis and liberated; but many members of other castes thus obtained their freedom, and they and their descendants are now included in the community. The subcastes or endogamous groups distinctly indicate the functional character of the caste, the names given being Nimāri, Gannore, Katia, Kori and Mahār. Of these Katia, Kori and Mahār are the names of distinct castes, Nimāri is a local subdivision indicating those who speak the peculiar dialect of this tract, and the Gannore are no doubt named after the Rājpūt clan of that name, of whom their ancestors were not improbably the illegitimate offspring. The Nimāri Balāhis are said to rank lower than the rest, as they will eat the flesh of dead cattle which the others refuse to do. They may not take water from the village well, and unless a separate one can be assigned to them, must pay others to draw water for them. Partly no doubt in the hope of escaping from this degraded position, many of the Nimāri group became Christians in the famine of 1897. They are considered to be the oldest residents of Nimār. At marriages the Balāhi receives as his perquisite the leaf-plates used for feasts with the leavings of food upon them; and at funerals he takes the cloth which covers the corpse on its way to the burning-ghāt. In Nimār the Korkus and Balāhis each have a separate burying-ground which is known as Murghāta.110 The Katias weave the finer kinds of cloth and rank a little higher than the others. In Burhānpur, as already stated, the caste are known as Bunkar, and they are probably identical with the Bunkars of Khāndesh; Bunkar is simply an occupational term meaning a weaver.
2. Marriage.
The caste have the usual system of exogamous groups, some of which are named after villages, while the designations of others are apparently nicknames given to the founder of the clan, as Bagmār, a tiger-killer, Bhagoria, a runaway, and so on. They employ a Brāhman to calculate the horoscopes of a bridal couple and fix the date of their wedding, but if he says the marriage is inauspicious, they merely obtain the permission of the caste panchāyat and celebrate it on a Saturday or Sunday. Apparently, however, they do not consult real Brāhmans, but merely priests of their own caste whom they call Balāhi Brāhmans. These Brāhmans are, nevertheless, said to recite the Satya Nārāyan Katha. They also have gurus or spiritual preceptors, being members of the caste who have joined the mendicant orders; and Bhāts or genealogists of their own caste who beg at their weddings. They have the practice of serving for a wife, known as Gharjamai or Lamjhana. When the pauper suitor is finally married at the expense of his wife’s father, a marriage-shed is erected for him at the house of some neighbour, but his own family are not invited to the wedding.
After marriage a girl goes to her husband’s house for a few days and returns. The first Diwāli or Akha-tīj festival after the wedding must also be passed at the husband’s house, but consummation is not effected until the aina or gauna ceremony is performed on the attainment of puberty. The cost of a wedding is about Rs. 80 to the bridegroom’s family and Rs. 20 to the bride’s family. A widow is forbidden to marry her late husband’s brother or other relatives. At the wedding she is dressed in new clothes, and the foreheads of the couple are marked with cowdung as a sign of purification. They then proceed by night to the husband’s village, and the woman waits till morning in some empty building, when she enters her husband’s house carrying two water-pots on her head in token of the fertility which she is to bring to it.
3. Other customs.
Like the Mahārs, the Balāhis must not kill a dog or a cat under pain of expulsion; but it is peculiar that in their case the bear is held equally sacred, this being probably a residue of some totemistic observance. The most binding form of oath which they can use is by any one of these animals. The Balāhis will admit any Hindu into the community except a man of the very lowest castes, and also Gonds and Korkus. The head and face of the neophyte are shaved clean, and he is made to lie on the ground under a string-cot; a number of the Balāhis sit on this and wash themselves, letting the water drip from their bodies on to the man below until he is well drenched; he then gives a feast to the caste-fellows, and is considered to have become a Balāhi. It is reported also that they will receive back into the community Balāhi women who have lived with men of other castes and even with Jains and Muhammadans. They will take food from members of these religions and of any Hindu caste, except the most impure.
Balija
1. Origin and traditions.
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 Nāgpur, Jubbulpore and Raipur. The caste are frequently known as Naidu, a corruption of the Telugu word Nāyakdu, a prince or leader. Their ancestors are supposed to have been Nāyaks or kings of Madura, Tanjore and Vijayanagar. The traditional occupation of the
This article is based on papers by Mr. Habīb Ullah, Pleader, Burhānpur, Mr. W. Bagley, Subdivisional Officer, and Munsh Kanhya Lāl, of the Gazetteer office.
This legend is probably a vague reminiscence of the historical fact that a Mālwa army was misled by a Gond guide in the Nimār forests and cut up by the local Muhammadan ruler. The well-known Rāja Mān of Jodhpur was, it is believed, never in Nimār.
The