Ancient History Of Banjara

              Ancient History Of Banjára, 

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    In addition to what is stated in the printed Glossary, it may be as well to mention that the word appears to be derived from the Sanskrit Banij fu a merchant, and not, as Shakspeare's Dictionary tells us, from the Persian Biranjára  rice carrier; the word being of higher antiquity than the Indian connection with Persia. Thus we find mention of a cock fight in a Banjara camp in the story of Ramati in the "Dasa Kamára Charitra," written by Dandi, a predecessor of Kálidása, according to Colebrooke ("Introd. to Hitopadesa"). It is to be confessed, however, that Wilson does not assign an earlier origin to this compilation than the ninth century ("Journ. R. A. S." No. IX p. 135). Nevertheless, independent of this testimony, Banjáras seem to be clearly indicated, even by Arrian, as constituting one of the classes of Indian society (Indic. xi.). We may therefore rest assured that we are not to look to Persia for the origin of the name The Banjáras of these provinces are not always wandering merchants, but many are denizens of the long tract of country under the Northern hills from Gorakhpúr to Hardwár. Most of those who are Musulmans ascribe, like the Lodanahs of Central India, their origin to Multan, or its neighbourhood, and state that they were converted to Mahometanism by Shaháb'ud dín Ghorí; but it is probable that, like the Multanis of the Deccan and the Lodanahs, they did not leave their native country till about the time of Nádir Shah's invasion. The Hindú genealogical records usually consider Banjáras to be Chárans, or bards, who have chosen a wandering life, and disregarded the literary accomplishments which are considered to be their birthright. Their origin, however, as the text says, is involved in great obscurity They are, however, frequently called Brinjaras in India: which gives some colour to the derivation from the Persian.

 Those of Central and Western India are doubtless usually Chárans. The sacred character of their office inspires respect among the lawless, but superstitious, people with whom they have to deal, and grain and merchandize under their charge are allowed to pass without question The original stock of Banjáras mentioned above as living in the Northern forests have become much intermixed with other classes, and men of all tribes are constantly deserting their homes, and joining the Banjára fraternity. The mere names of their tribes are sufficient to show this The Turkia Banjáras are divided into thirty-six tribes: Tumar, Chauhán, Gahlot, Dilwári, Alwi, Kanothí, Búrki, Dúrki, Shaikh, Nathámir, Aghwán, Badan, Chakiráha, Bahrárí, Padar, Kanik, Ghari, Chandaul, Teli, Charkhi, Dhangaia, Dhanhikaia, Gaddi, Gotahní, Titar, Hindia, Ráha, Marauthia, Khákhará, Kareya, Bahlím, Bhattí, Bandwarí, Bargadda, Alia, and Khiljí. These assert that they came originally from Multan, and left their newly chosen country of the Dekkan under a leader called Rustam Khan, and first of all took up their abode at Badlí Tánda,t near Moradabad, from which they have gradually spread to Bilaspúr, Richha, and the neighbouring tracts. They are for the most part occupied as carriers. They probably mean the famous Rustam Khan, who held the Govrernment of Sambhal for some time during the reign of Shahjahán. He was the founder of Moradabad, which he originally called Rustamnagar; but as that name gave offence to the Emperor, he called it after Prince Murad; to whom, however, he was subsequently opposed in the famous action in the Chambal, in A.D. 1668, in which he lost his life, Tanda is a settlement or camp of Banjáras. There are many towns called Tanda in various parts of Indin, from their having once been depots or eneampments of some Banjára patriareh. The large village ealled Tanda in Gujrát district in the Panjab, a few miles from the place where the Chenab river issues from the hills, is entirely inhabited by Labánas, which is the Panjabi name for this tribe. The asser tion in the text that Labánas are employed entirely in agrieulture is very erroneous. I  know many large gangs of them who spend their time entirely in carrying grain from mart to mart on bullocks.-

 The Bayd Banjáras Doalha. Of them there are eleven Gots: Jhaloí, Tandar, Határ, Kapáhí, Danderí, Kachní, Tarín, Dhorpáhí, Kírí, and Bahlím Their occupations are more various than those of the Turkias, as they are occasionally employed They are found in Pilibhít, Kánt, and in the neighbourhood of those places came from Bhatnír under a leader called doctors and weavers The Labána Banjáras have also eleven Gots. They state that they are descended from Gaur Brahmins, and came in Aurangzeb's time from Ranthambor. They engage almost en-tirely in agricultural pursuits.The Múkerí Banjáras of the Northern Parganahs of Bareilly assert that they derive their name from Mecca, which one of their Naiks, who had his tanda in the neighbourhood, assisted Father Abraham in building! Leaving Mecca, they resided at Jhajjar, where their illustrious name became corrupted from Meccaí into Múkerí. Their fabulous history is not worth recording, but their names also betray a strange compound of tribes, Musulman and Hindú: Aghwan, Moghal, Khokhára, Chauhán, Simlí-Chauhán, Chothya-Chauhán, Panjtakya-Chau- hán, Tauhar, Katherya, Pathán, Tarín-Pathán, Ghorí, Ghoríwál, Bangaroa, Kanthya, and Bahlím. The Bahrúp Banjáras are for the most part Hindús, and lead a more wandering life than the Musulmans. They into the tribes of Rathore, Chauhán or Kúrrí, Powar, Tumar, and Bartia. The origin of the first four is sufficiently apparent came and are divided from their names. The fifth is said to be derived from a Gaur Brahman. Of these tribes again there are several ramifications Of the Rathore there are four: Múchhárí, Bahúkí, Murháwat, and Panot. Of the Múchhárí there are fifty-two divisions; of the Bahukí there are twenty-seven; of the Murháwat there are fifty-six; and of the Panot there are twenty-three. The Chau hán, who have forty-two Gots, are unanimous in stating that they came from Mainpúrí. The Powars have twenty Gots, and state that they came from Dháranagar. The Tumar, Tuar, and Torí have forty-two Gots, and state that they came from Dehli The Bartia have fifty-two Gots. They claim Chittor as their original seat. Bahrúp Banjáras, like all the other clans, inter marry, but do allow of any connexion between memberss of the same Got. They receive the daughters of Nats in marriage, but do not allow their own daughters to marry into Nat families; and they have some curious customs at their marriages, which need not be detailed here. It is evident that the Bahrúp Banjáras have a close connec-tion with those of the Dekkan. In a paper in the "Bombay Literary Transactions" (Vol. I.), General Briggs divides them into Chauhán, Rathore, Powar and Bartia. In a paper published in the "Journal Asiatic Society" (No. 145, for the year 1844), the last is omitted. It seems strange, where the sub- divisions are in the four cases mentioned in the "Bombay Transactions" identical, we should miss the fifth (Tumar), who form so large a clan of our Before the predominance of the Rohilla Afghans, the juris diction of the Rohilkhand Banjáras was of great extent, and in the middle of the last century they held a great portion of the forest, as well as of the country to the South of it. But after the defeat of Raja Harnand by Ali Mahomed Khan, the parganah of Pilibhít was wrested from Daispat Banjára by Payinda Khan, and added to the Jagir of Hafiz Rahmat. The Banjáras of Gorakhpúr used to commit extensive depredations in that district, and were not put down till a short time previous to the British accession, when they were severely punished by Raja Sarbajít of Bánsi The turbulence of the Banjáras has now been entirely sup pressed, both in Gorakhpúr and elsewhere, and they have become, under our Bahrúp Banjáras. pacific rule, a quiet and well-conducted people. They now confine themselves principally to the occu pations of cattle graziers and carriers, especially the latter

  

 During the early part of the cold weather, many parties of them visit the Northern and Eastern forests to graze their cattle, and dispose of their cargoes of salt; and on their departure in the hot season load them with rice, tumeric, and other produce of those regions; and as they are distinguished for the honesty of their mercantile transactions, their credit is considerable. They usually take advances from a native merchant to purchase the goods they require, and repay him by a bill from the market where they are disposed of. Each community has a chief or Náik, whom all implicitly obey, and trust in all matters connected with their traffic and conduct. Through him the city merchants make their bargains, for the punctual execu- cution of which he is security. Any Banjára committing an offence against the tribe, or its head, in his public capacity, is tried by Panchayat, and punished by fine or expulsion, as may be thought proper. Their decisions, indeed, are said sometimes to extend to the length of inflicting capital punishment, and such may possibly have, till within the last few years, been the case, for the regions they visit are so remote, that they are pretty secure of escaping detecti

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SUPPLEMENTAL GLOSSARY OF INDIAN TERMS,

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  EDITED, REVISED, BY JOHN BEAMES, M.R.A.S.,

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