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15. Occupation

The traditional occupation of a Rājpūt was that of a warrior and landholder. Their high-flown titles, Bhupāl (Protector of the earth), Bhupati (Lord of the earth), Bhusur (God of the earth), Bahuja (Born from the arms), indicate, Sir H. Risley says,⁴⁹² the exalted claims of the tribe. The notion that the trade of arms was their proper vocation clung to them for a very long time, and has retarded their education, so that they have perhaps lost status relatively to other castes under British supremacy. The rule that a Rājpūt must not touch the plough was until recently very strictly observed in the more conservative centres, and the poorer Rājpūts were reduced by it to pathetic straits for a livelihood, as is excellently shown by Mr. Barnes in the Kāngra Settlement Report:⁴⁹³ “A Miān or well-known Rājpūt, to preserve his name and honour unsullied, must scrupulously observe four fundamental maxims: first, he must never drive the plough; second, he must never give his daughter in marriage to an inferior nor marry himself much below his rank; thirdly, he must never accept money in exchange for the betrothal of his daughter; and lastly, his female household must observe strict seclusion. The prejudice against the plough is perhaps the most inveterate of all; that step can never be recalled; the offender at once loses the privileged salutation; he is reduced to the second grade of Rājpūts; no man will marry his daughter, and he must go a step lower in the social scale to get a wife for himself. In every occupation of life he is made to feel his degraded position. In meetings of the tribe and at marriages the Rājpūts undefiled by the plough will refuse to sit at meals with the Hal Bāh or plough-driver as he is contemptuously styled; and many to avoid the indignity of exclusion never appear at public assemblies.... It is melancholy to see with what devoted tenacity the Rājpūt clings to these deep-rooted prejudices. Their emaciated looks and coarse clothes attest the vicissitudes they have undergone to maintain their fancied purity. In the quantity of waste land which abounds in the hills, a ready livelihood is offered to those who will cultivate the soil for their daily bread; but this alternative involves a forfeiture of their dearest rights, and they would rather follow any precarious pursuit than submit to the disgrace. Some lounge away their time on the tops of the mountains, spreading nets for the capture of hawks; many a day they watch in vain, subsisting on berries and on game accidentally entangled in their nets; at last, when fortune grants them success, they despatch the prize to their friends below, who tame and instruct the bird for the purpose of sale. Others will stay at home and pass their time in sporting, either with a hawk or, if they can afford it, with a gun; one Rājpūt beats the bushes and the other carries the hawk ready to be sprung after any quarry that rises to the view. At the close of the day if they have been successful they exchange the game for a little meal and thus prolong existence over another span. The marksman armed with a gun will sit up for wild pig returning from the fields, and in the same manner barter their flesh for other necessaries of life. However, the prospect of starvation has already driven many to take the plough, and the number of seceders daily increases. Our administration, though just and liberal, has a levelling tendency; service is no longer to be procured, and to many the stern alternative has arrived of taking to agriculture and securing comparative comfort, or enduring the pangs of hunger and death. So long as any resource remains the fatal step will be postponed, but it is easy to foresee that the struggle cannot be long protracted; necessity is a hard task-master, and sooner or later the pressure of want will overcome the scruples of the most bigoted.” The objection to ploughing appears happily to have been quite overcome in the Central Provinces, as at the last census nine-tenths of the whole caste were shown as employed in pasture and agriculture, one-tenth of the Rājpūts being landholders, three-fifths actual cultivators, and one-fifth labourers and woodcutters. The bulk of the remaining tenth are probably in the police or other branches of Government service.

Rājpūt, Baghel

Rājpūt, Baghel.—The Baghel Rājpūts, who have given their name to Baghelkhand or Rewah, the eastern part of Central India, are a branch of the Chalukya or Solankhi clan, one of the four Agnikulas or those born from the firepit on Mount Abu. The chiefs of Rewah are Baghel Rājpūts, and the late Mahārāja Raghurāj Singh has written a traditional history of the sept in a book called the Bhakt Māla.⁴⁹⁴ He derives their origin from a child, having the form of a tiger (bāgh) who was born to the Solankhi Rāja of Gujarāt at the intercession of the famous saint Kabīr. One of the headquarters of the Kabīrpanthi sect are at Kawardha, which is close to Rewah, and the ruling family are members of the sect; hence probably the association of the Prophet with their origin. The Bombay Gazetteer⁴⁹⁵ states that the founder of the clan was one Anoka, a nephew of the Solankhi king of Gujarāt, Kumarpāl (A.D. 1143–1174). He obtained a grant of the village Vaghela, the tiger’s lair, about ten miles from Anhilvāda, the capital of the Solankhi dynasty, and the Baghel clan takes its name from this village. Subsequently the Baghels extended their power over the whole of Gujarāt, but in A.D. 1304 the last king, Karnadeva, was driven out by the Muhammadans, and one of his most beautiful wives was captured and sent to the emperor’s harem. Karnadeva and his daughter fled and hid themselves near Nāsik, but the daughter was subsequently also taken, while it is not stated what became of Karnadeva. Mr. Hīra Lāl suggests that he fled towards Rewah, and that he is the Karnadeva of the list of Rewah Rājas, who married a daughter of the Gond-Rājpūt dynasty of Garha-Mandla.⁴⁹⁶ At any rate the Baghel branch of the Solankhis apparently migrated to Rewah from Gujarāt and founded that State about the fourteenth century, as in the fifteenth they became prominent. According to Captain Forsyth, the Baghels claim descent from a tiger, and protect it when they can; and, probably, as suggested by Mr. Crooke,⁴⁹⁷ the name is really totemistic, or is derived from some ancestor of the clan who obtained the name of the tiger as a title or nickname, like the American Red Indians. The Baghels are found in the Hoshangābād District, and in Mandla and Chhattīsgarh which are close to Rewah. Amarkantak, at the source of the Nerbudda, is the sepulchre of the Mahārājas of Rewah, and was ceded to them with the Sohāgpur tahsīl of Mandla after the Mutiny, in consideration of their loyalty and services during that period.

Rājpūt, Bāgri

Rājpūt, Bāgri.—This clan is found in small numbers in the Hoshangābād and Seoni Districts. The name Bāgri, Malcolm says,⁴⁹⁸ is derived from that large tract of plain called Bāgar or ‘hedge of thorns,’ the Bāgar being surrounded by ridges of wooded hills on all sides as if by a hedge. The Bāgar is the plain country of the Bikaner State, and any Jāt or Rājpūt coming from this tract is called Bāgri.⁴⁹⁹ The Rājpūts of Bikaner are Rāthors, but they are not numerous, and the great bulk of the people are Jāts. Hence it is probable that the Bāgris of the Central Provinces were originally Jāts. In Seoni they say that they are Baghel Rājpūts, but this claim is unsupported by any tradition or evidence. In Central India the Bāgris are professed robbers and thieves, but these seem to be a separate group, a section of the Badhak or Bāwaria dacoits, and derived from the aboriginal population of Central India. The Bāgris of Seoni are respectable cultivators and own a number of villages. They rank higher than the local Panwārs and wear the sacred thread, but will remove dead cattle with their own hands. They marry among themselves.

Rājpūt, Bais

Rājpūt, Bais. ⁵⁰⁰—The Bais are one of the thirty-six royal races. Colonel Tod considered them a branch of the Sūrajvansi, but according to their own account their eponymous ancestor was Sālivāhana, the mythic son of a snake, who conquered the great Rāja Vikramaditya of Ujjain and fixed his own era in A.D. 55. This is the Sāka era, and Sālivāhana was the leader of the Sāka nomads who invaded Gujarāt on two occasions, before and shortly after the beginning of the Christian era. It is suggested in the article on Rājpūt that the Yādava lunar clan are the representatives of these Sākas, and if this were correct the Bais would be a branch of the lunar race. The fact that they are snake-worshippers is in favour of their connection with the Yādavas and other clans, who are supposed to represent the Scythian invaders of the first and subsequent centuries, and had the legend of being descended from a snake. The Bais, Mr. Crooke says, believe that no snake has destroyed, or ever can destroy, one of the clan. They seem to take no precautions against the bite except hanging a vessel of water at the head of the sufferer, with a small tube at the bottom, from which the water is poured on his head as long as he can bear it. The cobra is, in fact, the tribal god. The name is derived by Mr. Crooke from the Sanskrit Vaishya, one who occupies the soil. The principal hero of the Bais was Tilokchand, who is supposed to have come from the Central Provinces. He lived about A.D. 1400, and was the premier Rāja of Oudh. He extended his dominions over all the tract known as Baiswāra, which comprises the bulk of the Rai Bareli and Unao Districts, and is the home of the Bais Rājpūts. The descendants of Tilokchand form a separate subdivision known as Tilokchandi Bais, who rank higher than the ordinary Bais, and will not eat with them. The Bais Rājpūts are found all over the United Provinces. In the Central Provinces they have settled in small numbers in the northern and eastern Districts.

Rājpūt, Baksaria

Rājpūt, Baksaria.—A small clan found principally in the Bilāspur District, who derive their name from Baxār in Bengal. They were accustomed to send a litter, that is to say, a girl of their clan, to the harem of each Mughal Emperor, and this has degraded them. They allow widow-marriage, and do not wear the sacred thread. It is probable that they marry among themselves, as other Rājpūts do not intermarry with them, and they are no doubt an impure group with little pretension to be Rājpūts. The name Baksaria is found in the United Provinces as a territorial subcaste of several castes.

Rājpūt, Banāphar

Rājpūt, Banāphar.—Mr. Crooke states that this sept is a branch of the Yādavas, and hence it is of the lunar race. The sept is famous on account of the exploits of the heroes Alha and Udal who belonged to it, and who fought for the Chandel kings of Mahoba and Khajurāha in their wars against Prithwi Rāj Chauhān, the king of Delhi. The exploits of Alha and Udal form the theme of poems still well known and popular in Bundelkhand, to which the sept belongs. The Banāphars have only a moderately respectable rank among Rājpūts.⁵⁰¹

Rājpūt, Bhadauria

Rājpūt, Bhadauria.—An important clan who take their name from the village of Bhadāwar near Ater, south of the Jumna. They are probably a branch of the Chauhāns, being given as such by Colonel Tod and Sir H.M. Elliot.⁵⁰² Mr. Crooke remarks⁵⁰³ that the Chauhāns are disposed to deny this relationship, now that from motives of convenience the two tribes have begun to intermarry. If they are, as supposed, an offshoot of the Chauhāns, this is an instance of the subdivision of a large clan leading to intermarriage between two sections, which has probably occurred in other instances also. This clan is returned from the Hoshangābād District.

Rājpūt, Bisen

Rājpūt, Bisen.—This clan belongs to the United Provinces and Oudh. They do not appear in history before the time of Akbar, and claim descent from a well-known Brāhman saint and a woman of the Sūrajvansi Rājpūts whom he married. The Bisens occupy a respectable position among Rājpūts, and intermarry with other good clans.

Rājpūt, Bundela

Rājpūt, Bundela.—A well-known clan of Rājpūts of somewhat inferior position, who have given their name to Bundelkhand, or the tract comprised principally in the Districts of Saugor, Damoh, Jhānsi, Hamīrpur and Bānda, and the Panna, Orchha, Datia and other States. The Bundelas are held to be derived from the Gaharwār or Gherwāl Rājpūts, and there is some reason for supposing that these latter were originally an aristocratic section of the Bhar tribe with some infusion of Rājpūt blood. But the Gaharwārs now rank almost with the highest clans. According to tradition one of the Gaharwār Rājas offered a sacrifice of his own head to the Vindhya-basini Devi or the goddess of the Vindhya hills, and out of the drops (bund) of blood which fell on the altar a boy was born. He returned to Panna and founded the clan which bears the name Bundela, from bund, a drop.⁵⁰⁴ It is probable that, as suggested by Captain Luard, the name is really a corruption of Vindhya or Vindhyela, a dweller in the Vindhya hills, where, according to their own tradition, the clan had its birth. The Bundelas became prominent in the thirteenth or fourteenth century, after the fall of the Chandels. “Orchha became the chief of the numerous Bundela principalities; but its founder drew upon himself everlasting infamy, by putting to death the wise Abul Fazl, the historian and friend of the magnanimous Akbar, and the encomiast and advocate of the Hindu race. From the period of Akbar the Bundelas bore a distinguished part in all the grand conflicts, to the very close of the monarchy.”⁵⁰⁵

The Bundelas held the country up to the Nerbudda in the Central Provinces, and, raiding continually into the Gond territories south of the Nerbudda on the pretence of protecting the sacred cow which the Gonds used for ploughing, they destroyed the castle on Chauragarh in Narsinghpur on a crest of the Satpūras, and reduced the Nerbudda valley to subjection. The most successful chieftain of the tribe was Chhatarsāl, the Rāja of Panna, in the eighteenth century, who was virtually ruler of all Bundelkhand; his dominions extending from Bānda in the north to Jubbulpore in the south, and from Rewah in the east to the Betwa River in the west. But he had to call in the help of the Peshwa to repel an invasion of the Mughal armies, and left a third of his territory by will to the Marāthas. Chhatarsāl left twenty-two legitimate and thirty illegitimate sons, and their descendants now hold several small Bundela States, while the territories left to the Peshwa subsequently became British. The chiefs of Panna, Orchha, Datia, Chhatarpur and numerous other small states in the Bundelkhand agency are Bundela Rājpūts.⁵⁰⁶ The Bundelas of Saugor do not intermarry with the good Rājpūt clans, but with an inferior group of Panwārs and another clan called Dhundhele, perhaps an offshoot of the Panwārs, who are also residents of Saugor. Their character, as disclosed in a number of proverbial sayings and stories current regarding them, somewhat resembles that of the Scotch highlanders as depicted by Stevenson. They are proud and penurious to the last degree, and quick to resent the smallest slight. They make good shikāris or sportsmen, but are so impatient of discipline that they have never found a vocation by enlisting in the Indian Army. Their characteristics are thus described in a doggerel verse: “The Bundelas salute each other from miles apart, their pagris are cocked on the side of the head till they touch the shoulders. A Bundela would dive into a well for the sake of a cowrie, but would fight with the Sardārs of Government.” No Bania could go past a Bundela’s house riding on a pony or holding up an umbrella; and all low-caste persons who passed his house must salute it with the words, Diwān ji ko Rām Rām. Women must take their shoes off to pass by. It is related that a few years ago a Bundela was brought up before the Assistant Commissioner, charged with assaulting a tahsīl process-server, and threatening him with his sword. The Bundela, who was very poor and wearing rags, was asked by the magistrate whether he had threatened the man with his sword. He replied “Certainly not; the sword is for gentlemen like you and me of equal position. To him, if I had wished to beat him I would have taken my shoe.” Another story is that there was once a very overbearing Tahsīldār, who had a shoe 2½ feet long with which he used to collect the land revenue. One day a Bundela mālguzār appeared before him on some business. The Tahsīldār kept his seat. The Bundela walked quietly up to the table and said, “Will the Sirkār step aside with me for a moment, as I have something private to say.” The Tahsīldār got up and walked aside with him, on which the Bundela said, ‘That is sufficient, I only wished to tell you that you should rise to receive me.’ When the Bundelas are collected at a feast they sit with their hands folded across their stomachs and their eyes turned up, and remain impassive while food is being put on their plates, and never say, ‘Enough,’ because they think that they would show themselves to be feeble men if they refused to eat as much as was put before them. Much of the food is thus ultimately wasted, and given to the sweepers, and this leads to great extravagance at marriages and other ceremonial occasions. The Bundelas were much feared and were not popular landlords, but they are now losing their old characteristics and settling down into respectable cultivators.

Rājpūt, Chandel

Rājpūt, Chandel.—An important clan of Rājpūts, of which a small number reside in the northern Districts of Saugor, Damoh and Jubbulpore, and also in Chhattīsgarh. The name is derived by Mr. Crooke from the Sanskrit chandra, the moon. The Chandel are not included in the thirty-six royal races, and are supposed to have been a section of one of the indigenous tribes which rose to power. Mr. V.A. Smith states that the Chandels, like several other dynasties, first came into history early in the ninth century, when Nannuka Chandel about A.D. 831 overthrew a Parihār chieftain and became lord of the southern parts of Jejākabhukti or Bundelkhand. Their chief towns were Mahoba and Kālanjar in Bundelkhand, and they gradually advanced northwards till the Jumna became the frontier between their dominions and those of Kanauj. They fought with the Gūjar-Parihār kings of Kanauj and the Kālachuris of Chedi, who had their capital at Tewar in Jubbulpore, and joined in resisting the incursions of the Muhammadans. In A.D. 1182 Parmāl, the Chandel king, was defeated by Prithwi Rāja, the Chauhān king of Delhi, after the latter had abducted the Chandel’s daughter. This was the war in which Alha and Udal, the famous Banāphar heroes, fought for the Chandels, and it is commemorated in the Chand-Raisa, a poem still well known to the people of Bundelkhand. In A.D. 1203 Kālanjar was taken by the Muhammadan Kutb-ud-Dīn Ibak, and the importance of the Chandel rulers came to an end, though they lingered on as purely local chiefs until the sixteenth century. The Chandel princes were great builders, and beautified their chief towns, Mahoba, Kālanjar and Khajurāho with many magnificent temples and lovely lakes, formed by throwing massive dams across the openings between the hills.⁵⁰⁷ Among these were great irrigation works in the Hamīrpur District, the forts of Kālanjar and Ajaighar, and the noble temples at Khajurāho and Mahoba.⁵⁰⁸ Even now the ruins of old forts and temples in the Saugor and Damoh Districts are attributed by the people to the Chandels, though many were in fact probably constructed by the Kālachuris of Chedi.

Mr. Smith derives the Chandels either from the Gonds or Bhars, but inclines to the view that they were Gonds. The following considerations tend, I venture to think, to favour the hypothesis of their origin from the Bhars. According to the best traditions, the Gonds came from the south, and practically did not penetrate to Bundelkhand. Though Saugor and Damoh contain a fair number of Gonds they have never been of importance there, and this is almost their farthest limit to the north-west. The Gond States in the Central Provinces did not come into existence for several centuries after the commencement of the Chandel dynasty, and while there are authentic records of all these states, the Gonds have no tradition of their dominance in Bundelkhand. The Gonds have nowhere else built such temples as are attributed to the Chandels at Khajurāho, whilst the Bhars were famous builders. “In Mīrzāpur traces of the Bhars abound on all sides in the shape of old tanks and village forts. The bricks found in the Bhar-dīhs or forts are of enormous dimensions, and frequently measure 19 by 11 inches, and are 2¼ inches thick. In quality and size they are similar to bricks often seen in ancient Buddhist buildings. The old capital of the Bhars, five miles from Mīrzāpur, is said to have had 150 temples.”⁵⁰⁹ Elliot remarks⁵¹⁰ that “common tradition assigns to the Bhars the possession of the whole tract from Gorakhpur to Bundelkhand and Saugor, and many old stone forts, embankments and subterranean caverns in Gorakhpur, Azamgarh, Jaunpur, Mīrzāpur and Allahābād, which are ascribed to them, would seem to indicate no inconsiderable advance in civilisation.” Though there are few or no Bhars now in Bundelkhand, there are a large number of Pāsis in Allahābād which partly belongs to it, and small numbers in Bundelkhand; and the Pāsi caste is mainly derived from the Bhars;⁵¹¹ while a Gaharwār dynasty, which is held to be derived from the Bhars, was dominant in Bundelkhand and Central India before the rise of the Chandels. According to one legend, the ancestor of the Chandels was born with the moon as a father from the daughter of the high priest of the Gaharwār Rāja Indrajīt of Benāres or of Indrajīt himself.⁵¹² As will be seen, the Gaharwārs were an aristocratic section of the Bhars. Another legend states that the first Chandel was the offspring of the moon by the daughter of a Brāhman Pandit of Kalanjar.⁵¹³ In his Notes on the Bhars of Bundelkhand⁵¹⁴ Mr. Smith argues that the Bhars adopted the Jain religion, and also states that several of the temples at Khajurāho and Mahoba, erected in the eleventh century, are Jain. These were presumably erected by the Chandels, but I have never seen it suggested that the Gonds were Jains or were capable of building Jain temples in the eleventh century. Mr. Smith also states that Maniya Deo, to whom a temple exists at Mahoba, was the tutelary deity of the Chandels; and that the only other shrine of Maniya Deo discovered by him in the Hamīrpur District was in a village reputed formerly to have been held by the Bhars.⁵¹⁵ Two instances of intercourse between the Chandels and Gonds are given, but the second of them, that the Rāni Dūrgavati of Mandla was a Chandel princess, belongs to the sixteenth century, and has no bearing on the origin of the Chandels. The first instance, that of the Chandel Rāja Kīrat Singh hunting at Maniagarh with the Gond Rāja of Garha-Mandla, cannot either be said to furnish any real evidence in favour of a Gond origin for the Chandels; it maybe doubted whether there was any Gond Rāja of Garha-Mandla till after the fall of the Kālachuri dynasty of Tewar, which is quite close to Garha-Mandla, in the twelfth century; and a reference so late as this would not affect the question.⁵¹⁶ Finally, the Chandels are numerous in Mīrzāpur, which was formerly the chief seat of the Bhars, while the Gonds have never been either numerous or important in Mīrzāpur. These considerations seem to point to the possibility of the derivation of the Chandels from the Bhars rather than from the Gonds; and the point is perhaps of some interest in view of the suggestion in the article on Kol that the Gonds did not arrive in the Central Provinces for some centuries after the rise of the Chandel dynasty of Khajurāho and Mahoba. The Chandels may have simply been a local branch of the Gaharwārs, who obtained a territorial designation from Chanderi, or in some other manner, as has continually happened in the case of other clans. The Gaharwārs were probably derived from the Bhars. The Chandels now rank as a good Rājpūt clan, and intermarry with the other leading clans.