Note 7 — Banjāra

It may be suggested that the Banjāras are derived from the Chāran or Bhāt caste of Rājputāna. Mr. Cumberlege, whose Monograph on the caste in Berār is one of the best authorities, states that of the four divisions existing there the Chārans are the most numerous and by far the most interesting class.7 In the article on Bhāt it has been explained how the Chārans or bards, owing to their readiness to kill themselves rather than give up the property entrusted to their care, became the best safe-conduct for the passage of goods in Rājputāna. The name Chāran is generally held to mean ‘Wanderer,’ and in their capacity of bards the Chārans were accustomed to travel from court to court of the different chiefs in quest of patronage. They were first protected by their sacred character and afterwards by their custom of trāga or chāndi, that is, of killing themselves when attacked and threatening their assailants with the dreaded fate of being haunted by their ghosts. Mr. Bhimbhai Kirparām8 remarks: “After Parāsurāma’s dispersion of the Kshatris the Chārans accompanied them in their southward flight. In those troubled times the Chārans took charge of the supplies of the Kshatri forces and so fell to their present position of cattle-breeders and grain-carriers....” Most of the Chārans are graziers, cattle-sellers and pack-carriers. Colonel Tod says:9 “The Chārans and Bhāts or bards and genealogists are the chief carriers of these regions (Mārwār); their sacred character overawes the lawless Rājpūt chief, and even the savage Koli and Bhīl and the plundering Sahrai of the desert dread the anathema of these singular races, who conduct the caravans through the wildest and most desolate regions.” In another passage Colonel Tod identifies the Chārans and Banjāras10 as follows: “Murlāh is an excellent township inhabited by a community of Chārans of the tribe Cucholia (Kacheli), who are Bunjārris (carriers) by profession, though poets by birth. The alliance is a curious one, and would appear incongruous were not gain the object generally in both cases. It was the sanctity of their office which converted our bardais (bards) into bunjārris, for their persons being sacred, the immunity extended likewise to their goods and saved them from all imposts; so that in process of time they became the free-traders of Rājputāna. I was highly gratified with the reception I received from the community, which collectively advanced to meet me at some distance from the town. The procession was headed by the village elders and all the fair Chāranis, who, as they approached, gracefully waved their scarfs over me until I was fairly made captive by the muses of Murlāh! It was a novel and interesting scene. The manly persons of the Chārans, clad in the flowing white robe with the high loose-folded turban inclined on one side, from which the māla or chaplet was gracefully suspended; and the naiques or leaders, with their massive necklaces of gold, with the image of the pitriswar (manes) depending therefrom, gave the whole an air of opulence and dignity. The females were uniformly attired in a skirt of dark-brown camlet, having a bodice of light-coloured stuff, with gold ornaments worked into their fine black hair; and all had the favourite chūris or rings of hāthidānt (elephant’s tooth) covering the arm from the wrist to the elbow, and even above it.” A little later, referring to the same Chāran community, Colonel Tod writes: “The tānda or caravan, consisting of four thousand bullocks, has been kept up amidst all the evils which have beset this land through Mughal and Marātha tyranny. The utility of these caravans as general carriers to conflicting armies and as regular tax-paying subjects has proved their safeguard, and they were too strong to be pillaged by any petty marauder, as any one who has seen a Banjāri encampment will be convinced. They encamp in a square, and their grain-bags piled over each other breast-high, with interstices left for their matchlocks, make no contemptible fortification. Even the ruthless Tūrk, Jamshīd Khān, set up a protecting tablet in favour of the Chārans of Murlāh, recording their exemption from dīnd contributions, and that there should be no increase in duties, with threats to all who should injure the community. As usual, the sun and moon are appealed to as witnesses of good faith, and sculptured on the stone. Even the forest Bhīl and mountain Mair have set up their signs of immunity and protection to the chosen of Hinglāz (tutelary deity); and the figures of a cow and its kairi (calf) carved in rude relief speak the agreement that they should not be slain or stolen within the limits of Murlāh.”