Chapter 12

Being literate, the Banias were not infrequently employed as ministers and treasurers in Rajput states. Forbes says, in an account of an Indian court: "Beside the king stand the warriors of Rajput race or, equally gallant in the field and wiser far in council, the Wania (Bania) Muntreshwars, already in profession puritans of peace, and not yet drained enough of their fiery Kshatriya blood.... It is remarkable that so many of the officers possessing high rank and holding independent commands are represented to have been Wanias." [124] Colonel Tod writes that Nunkurn, the Kachhwaha chief of the Shekhawat federation, had a minister named Devi Das of the Bania or mercantile caste, and, like thousands of that caste, energetic, shrewd and intelligent. [125] Similarly, Muhaj, the Jadon Bhatti chief of Jaisalmer, by an unhappy choice of a Bania minister, completed the demoralisation of the Bhatti state. This minister was named Sarup Singh, a Bania of the Jain faith and Mehta family, whose descendants were destined to be the exterminators of the laws and fortunes of the sons of Jaisal. [126] Other instances of the employment of Bania ministers are to be found in Rajput history. Finally, it may be noted that the Banias are by no means the only instance of a mercantile class formed from the Rajputs. The two important trading castes of Khatri and Bhatia are almost certainly of Rajput origin, as is shown in the articles on those castes.

8. Subcastes.

The Banias are divided into a large number of endogamous groups or subcastes, of which the most important have been treated in the annexed subordinate articles. The minor subcastes, mainly formed by migration, vary greatly in different provinces. Colonel Tod gave a list of eighty-four in Rajputana, of which eight or ten only can be identified in the Central Provinces, and of thirty mentioned by Bhattacharya as the most common groups in northern India, about a third are unknown in the Central Provinces. The origin of such subcastes has already been explained. The main subcastes may be classified roughly into groups coming from Rajputana, Bundelkhand and the United Provinces. The leading Rajputana groups are the Oswal, Maheshri, Khandelwal, Saitwal, Srimal and Jaiswaal. These groups are commonly known as Marwari Bania or simply Marwari. The Bundelkhand or Central India subcastes are the Gahoi, Golapurab, Asati, Umre and Parwar; [127] while the Agarwal, Dhusar, Agrahari, Ajudhiabasi and others come from the United Provinces. The Lad subcaste is from Gujarat, while the Lingayats originally belonged to the Telugu and Canarese country. Several of the subcastes coming from the same locality will take food cooked without water from each other, and occasionally two subcastes, as the Oswal and Khandelwal, even food cooked with water or _katchi_. This practice is seldom found in other good castes. It is probably due to the fact that the rules about food are less strictly observed in Rajputana.

9. Hindu and Jain subcastes: divisions among subcastes.

Another classification may be made of the subcastes according as they are of the Hindu or Jain religion; the important Jain subcastes are the Oswal, Parwar, Golapurab, Saitwal and Charnagar, and one or two smaller ones, as the Baghelwal and Samaiya. The other subcastes are principally Hindu, but many have a Jain minority, and similarly the Jain subcastes return a proportion of Hindus. The difference of religion counts for very little, as practically all the non-Jain Banias are strict Vaishnava Hindus, abstain entirely from any kind of flesh meat, and think it a sin to take animal life; while on their side the Jains employ Brahmans for certain purposes, worship some of the local Hindu deities, and observe the principal Hindu festivals. The Jain and Hindu sections of a subcaste have consequently, as a rule, no objection to taking food together, and will sometimes intermarry. Several of the important subcastes are subdivided into Bisa and Dasa, or twenty and ten groups. The Bisa or twenty group is of pure descent, or twenty carat, as it were, while the Dasas are considered to have a certain amount of alloy in their family pedigree. They are the offspring of remarried widows, and perhaps occasionally of still more irregular unions. Intermarriage sometimes takes place between the two groups, and families in the Dasa group, by living a respectable life and marrying well, improve their status, and perhaps ultimately get back into the Bisa group. As the Dasas become more respectable they will not admit to their communion newly remarried widows or couples who have married within the prohibited degrees, or otherwise made a _mésalliance_, and hence a third inferior group, called the Pacha or five, is brought into existence to make room for these.

10. Exogamy and rules regulating marriage.

Most subcastes have an elaborate system of exogamy. They are either divided into a large number of sections, or into a few _gotras_, usually twelve, each of which is further split up into subsections. Marriage can then be regulated by forbidding a man to take a wife from the whole of his own section or from the subsection of his mother, grandmothers and even greatgrandmothers. By this means the union of persons within five or more degrees of relationship either through males or females is avoided, and most Banias prohibit intermarriage, at any rate nominally, up to five degrees. Such practices as exchanging girls between families or marrying two sisters are, as a rule, prohibited. The _gotras_ or main sections appear to be frequently named after Brahman Rishis or saints, while the subsections have names of a territorial or titular character.

11. Marriage customs.

There is generally no recognised custom of paying a bride- or bridegroom-price, but one or two instances of its being done are given in the subordinate articles. On the occasion of betrothal, among some subcastes, the boy's father proceeds to the girl's house and presents her with a _mala_ or necklace of gold or silver coins or coral, and a _mundri_ or silver ring for the finger. The contract of betrothal is made at the village temple and the caste-fellows sprinkle turmeric and water over the parties. Before the wedding the ceremony of Benaiki is performed; in this the bridegroom, riding on a horse, and the bride on a decorated chair or litter, go round their villages and say farewell to their friends and relations. Sometimes they have a procession in this way round the marriage-shed. Among the Marwari Banias a _toran_ or string of mango-leaves is stretched above the door of the house on the occasion of a wedding and left there for six months. And a wooden triangle with figures perched on it to represent sparrows is tied over the door. The binding portion of the wedding is the procession seven times round the marriage altar or post. In some Jain subcastes the bridegroom stands beside the post and the bride walks seven times round him, while he throws sugar over her head at each turn. After the wedding the couple are made to draw figures out of flour sprinkled on a brass plate in token of the bridegroom's occupation of keeping accounts. It is customary for the bride's family to give _sidha_ or uncooked food sufficient for a day's consumption to every outsider who accompanies the marriage party, while to each member of the caste provisions for two to five days are given. This is in addition to the evening feasts and involves great expense. Sometimes the wedding lasts for eight days, and feasts are given for four days by the bridegroom's party and four days by the bride's. It is said that in some places before a Bania has a wedding he goes before the caste _panchayat_ and they ask him how many people he is going to invite. If he says five hundred, they prescribe the quantity of the different kinds of provisions which he must supply. Thus they may say forty maunds (3200 lbs.) of sugar and flour, with butter, spices, and other articles in proportion. He says, 'Gentlemen, I am a poor man; make it a little less'; or he says he will give _gur_ or cakes of raw cane sugar instead of refined sugar. Then they say, 'No, your social position is too high for _gur_; you must have sugar for all purposes.' The more guests the host invites the higher is his social consideration; and it is said that if he does not maintain this his life is not worth living. Sometimes the exact amount of entertainment to be given at a wedding is fixed, and if a man cannot afford it at the time he must give the balance of the feasts at any subsequent period when he has money; and if he fails to do this he is put out of caste. The bride's father is often called on to furnish a certain sum for the travelling expenses of the bridegroom's party, and if he does not send this money they do not come. The distinctive feature of a Bania wedding in the northern Districts is that women accompany the marriage procession, and the Banias are the only high caste in which they do this. Hence a high-caste wedding party in which women are present can be recognised to be a Bania's. In the Maratha Districts women also go, but here this custom obtains among other high castes. The bridegroom's party hire or borrow a house in the bride's village, and here they erect a marriage-shed and go through the preliminary ceremonies of the wedding on the bridegroom's side as if they were at home.

12. Polygamy and widow-marriage.

Polygamy is very rare among the Banias, and it is generally the rule that a man must obtain the consent of his first wife before taking a second one. In the absence of this precaution for her happiness, parents will refuse to give him their daughter. The remarriage of widows is nominally prohibited, but frequently occurs, and remarried widows are relegated to the inferior social groups in each subcaste as already described. Divorce is also said to be prohibited, but it is probable that women put away for adultery are allowed to take refuge in such groups instead of being finally expelled.

13. Disposal of the dead and mourning.

The dead are cremated as a rule, and the ashes are thrown into a sacred river or any stream. The bodies of young children and of persons dying from epidemic disease are buried. The period of mourning must be for an odd number of days. On the third day a leaf plate with cooked food is placed on the ground where the body was burnt, and on some subsequent day a feast is given to the caste. Rich Banias will hire people to mourn. Widows and young girls are usually employed, and these come and sit before the house for an hour in the morning and sometimes also in the evening, and covering their heads with their cloths, beat their breasts and make lamentations. Rich men may hire as many as ten mourners for a period of one, two or three months. The Marwaris, when a girl is born, break an earthen pot to show that they have had a misfortune; but when a boy is born they beat a brass plate in token of their joy.

14. Religion: the god Ganpati or Ganesh.

Nearly all the Banias are Jains or Vaishnava Hindus. An account of the Jain religion has been given in a separate article, and some notice of the retention of Hindu practices by the Jains is contained in the subordinate article on Parwar Bania. The Vaishnava Banias no less than the Jains are strongly averse to the destruction of animal life, and will not kill any living thing. Their principal deity is the god Ganesh or Ganpati, the son of Mahadeo and Parvati, who is the god of good-luck, wealth and prosperity. Ganesh is represented in sculpture with the head of an elephant and riding on a rat, though the rat is now covered by the body of the god and is scarcely visible. He has a small body like a child's with a fat belly and round plump arms. Perhaps his body signifies that he is figured as a boy, the son of Parvati or Gauri. In former times grain was the main source of wealth, and from the appearance of Ganesh it can be understood why he is the god of overflowing granaries, and hence of wealth and good fortune. The elephant is a sacred animal among Hindus, and that on which the king rides. To have an elephant was a mark of wealth and distinction among Banias, and the Jains harness the cars of their gods to elephants at their great _rath_ or chariot festival. Gajpati or 'lord of elephants' is a title given to a king; Gajanand or 'elephant-faced' is an epithet of the god Ganesh and a favourite Hindu name. Gajvithi or the track of the elephant is a name of the Milky Way, and indicates that there is believed to be a divine elephant who takes this course through the heavens. The elephant eats so much grain that only a comparatively rich man can afford to keep one; and hence it is easy to understand how the attribute of plenty or of wealth was associated with the divine elephant as his special characteristic. Similarly the rat is connected with overflowing granaries, because when there is much corn in a Hindu house or store-shed there will be many rats; thus a multitude of rats implied a rich household, and so this animal too came to be a symbol of wealth. The Hindus do not now consider the rat sacred, but they have a tenderness for it, especially in the Maratha country. The more bigoted of them objected to rats being poisoned as a means of checking plague, though observation has fully convinced them that rats spread the plague; and in the Bania hospitals, formerly maintained for preserving the lives of animals, a number of rats were usually to be found. The rat, in fact, may now be said to stand to Ganpati in the position of a disreputable poor relation. No attempt is made to deny his existence, but he is kept in the background as far as possible. The god Ganpati is also associated with wealth of grain through his parentage. He is the offspring of Siva or Mahadeo and his wife Devi or Gauri. Mahadeo is in this case probably taken in his beneficent character of the deified bull; Devi in her most important aspect as the great mother-goddess is the earth, but as mother of Ganesh she is probably imagined in her special form of Gauri, the yellow one, that is, the yellow corn. Gauri is closely associated with Ganesh, and every Hindu bridal couple worship Gauri Ganesh together as an important rite of the wedding. Their conjunction in this manner lends colour to the idea that they are held to be mother and son. In Rajputana Gauri is worshipped as the corn goddess at the Gangore festival about the time of the vernal equinox, especially by women. The meaning of Gauri, Colonel Tod states, is yellow, emblematic of the ripened harvest, when the votaries of the goddess adore her effigies, in the shape of a matron painted the colour of ripe corn. Here she is seen as Ana-purna (the corn-goddess), the benefactress of mankind. "The rites commence when the sun enters Aries (the opening of the Hindu year), by a deputation to a spot beyond the city to bring earth for the image of Gauri. A small trench is then excavated in which barley is sown; the ground is irrigated and artificial heat supplied till the grain germinates, when the females join hands and dance round it, invoking the blessings of Gauri on their husbands. The young corn is then taken up, distributed and presented by the females to the men, who wear it in their turbans." [128] Thus if Ganesh is the son of Gauri he is the offspring of the bull and the growing corn; and his genesis from the elephant and the rat show him equally as the god of full granaries, and hence of wealth and good fortune. We can understand therefore how he is the special god of the Banias, who formerly must have dealt almost entirely in grain, as coined money had not come into general use.

15. Diwali festival.

At the Diwali festival the Banias worship Ganpati or Ganesh, in conjunction with Lakshmi, the goddess of wealth. Lakshmi is considered to be the deified cow, and, as such, the other main source of wealth, both as mother of the bull, the tiller of the soil, and the giver of milk from which _ghi_ (clarified butter) is made; this is another staple of the Bania's trade, as well as a luxurious food, of which he is especially fond. At Diwali all Banias make up their accounts for the year, and obtain the signatures of clients to their balances. They open fresh account-books, which they first worship and adorn with an image of Ganesh, and perhaps an invocation to the god on the front page. A silver rupee is also worshipped as an emblem of Lakshmi, but in some cases an English sovereign, as a more precious coin, has been substituted, and this is placed on the seat of the goddess and reverence paid to it. The Banias and Hindus generally think it requisite to gamble at Diwali in order to bring good luck during the coming year; all classes indulge in a little speculation at this season.

16. Holi festival.

In the month of Phagun (February), about the time of the Holi, the Marwaris make an image of mud naked, calling it Nathu Ram, who was supposed to be a great Marwari. They mock at this and throw mud at it, and beat it with shoes, and have various jests and sports. The men and women are divided into two parties, and throw dirty water and red powder over each other, and the women make whips of cloth and beat the men. After two or three days, they break up the image and throw it away. The Banias, both Jain and Hindu, like to begin the day by going and looking at the god in his temple. This is considered an auspicious omen in the same manner as it is commonly held to be a good omen to see some particular person or class of person the first thing in the morning. Others begin the day by worshipping the sacred _tulsi_ or basil.

17. Social customs: rules about food.

The Banias are very strict about food. The majority of them abstain from all kinds of flesh food and alcoholic liquor. The Kasarwanis are reported to eat the flesh of clean animals, and perhaps others of the lower subcastes may also do so, but the Banias are probably stricter than any other caste in their adherence to a vegetable diet. Many of them eschew also onions and garlic as impure food. Banias take the lead in the objection to foreign sugar on account of the stories told of the impure ingredients which it contains, and many of them, until recently, at any rate, still adhered to Indian sugar. Drugs are not forbidden, but they are not usually addicted to them. Tobacco is forbidden to the Jains, but both they and the Hindus smoke, and their women sometimes chew tobacco. The Bania while he is poor is very abstemious, and it is said that on a day when he has made no money he goes supperless to bed. But when he has accumulated wealth, he develops a fondness for _ghi_ or preserved butter, which often causes him to become portly. Otherwise his food remains simple, and as a rule he confined himself until recently to two daily meals, at midday and in the evening; but Banias, like most other classes who can afford it, have now begun to drink tea in the morning. In dress the Bania is also simple, adhering to the orthodox Hindu garb of a long white coat and a loin-cloth. He has not yet adopted the cotton trousers copied from the English fashion. Some Banias in their shops wear only a cloth over their shoulders and another round their waist. The _kardora_ or silver waist-belt is a favourite Bania ornament, and though plainly dressed in ordinary life, rich Marwaaris will on special festival occasions wear costly jewels. On his head the Marwari wears a small tightly folded turban, often coloured crimson, pink or yellow; a green turban is a sign of mourning and also black, though the latter is seldom seen. The Banias object to taking the life of any animal. They will not castrate cattle even through their servants, but sell the young bulls and buy oxen. In Saugor, a Bania is put out of caste if he keeps buffaloes. It is supposed that good Hindus should not keep buffaloes nor use them for carting or ploughing, because the buffalo is impure, and is the animal on which Yama, the god of death, rides. Thus in his social observances generally the Bania is one of the strictest castes, and this is a reason why his social status is high. Sometimes he is even held superior to the Rajput, as the local Rajputs are often of impure descent and lax in their observance of religious and social restrictions. Though he soon learns the vernacular language of the country where he settles, the Marwari usually retains his own native dialect in his account-books, and this makes it more difficult for his customers to understand them.

18. Character of the Bania.

The Bania has a very distinctive caste character. From early boyhood he is trained to the keeping of accounts and to the view that it is his business in life to make money, and that no transaction should be considered successful or creditable which does not show a profit. As an apprentice, he goes through a severe training in mental arithmetic, so as to enable him to make the most intricate calculations in his head. With this object a boy commits to memory a number of very elaborate tables. For whole numbers he learns by heart the units from one to ten multiplied as high as forty times, and the numbers from eleven to twenty multiplied to twenty times. There are also fractional tables, giving the results of multiplying 1/4, 1/2, 3/4, 1 1/4, 1 1/2, 2 1/2, 3 1/2 into units from one to one hundred; interest-tables showing the interest due on any sum from one to one thousand rupees for one month, and for a quarter of a month at twelve per cent; tables of the squares of all numbers from one to one hundred, and a set of technical rules for finding the price of a part from the price of the whole. [129] The self-denial and tenacity which enable the Bania without capital to lay the foundations of a business are also remarkable. On first settling in a new locality, a Marwari Bania takes service with some shopkeeper, and by dint of the strictest economy puts together a little money. Then the new trader establishes himself in some village and begins to make grain advances to the cultivators on high rates of interest, though occasionally on bad security. He opens a shop and retails grain, pulses, condiments, spices, sugar and flour. From grain he gradually passes to selling cloth and lending money, and being keen and exacting, and having to deal with ignorant and illiterate clients, he acquires wealth; this he invests in purchasing villages, and after a time blossoms out into a big Seth or banker. The Bania can also start a retail business without capital. The way in which he does it is to buy a rupee's worth of stock in a town, and take it out early in the morning to a village, where he sits on the steps of the temple until he has sold it. Up till then he neither eats nor washes his face. He comes back in the evening after having eaten two or three pice worth of grain, and buys a fresh stock, which he takes out to another village in the morning. Thus he turns over his capital with a profit two or three times a week according to the saying, "If a Bania gets a rupee he will have an income of eight rupees a month," or as another proverb pithily sums up the immigrant Marwari's career, 'He comes with a _lota_ [130] and goes back with a lakh.' The Bania never writes off debts, even though his debtor may be a pauper, but goes on entering them up year by year in his account-books and taking the debtor's acknowledgment. For he says, '_Purus Parus_', or man is like the philosopher's stone, and his fortune may change any day.

19. Dislike of the cultivators towards him.