Ethnographical notes on Chandraseniya Kayastha Prabhu

7^^

UC-NRLF

$B nS 251

ONLY FOR

( Cbandrasenipa Kapastfta prabDu Communitig- )

: ETHNOGRAPHICAL

NOTES

OX

Cbanbraseni^a Ikaigastba Iprabbu

COMPILED BY

'* Chandraseniya Kayastha Prabhu
Social Club, Poona/^

AND PTinLISirED RY

T. V. GUPTE, Chairman,

]

OF THE ''CHANDRASENIYA KAYASTHA PRABHU
SOCIAL CLUB, POONA. "

Poena :

Printed at the ''Israelite Press,,"

1904. -^Ii

Digitized by the Internet Archive

in 2007 with funding from

IVIicrosoft Corporation

http://www.archive.org/details/ethnographicalnoOOchanrich

PREFACE.

'T^HIS publication is intended to interest the Chandraseniya Ka_
* yasth Prabbu community only. It does not, therefore, pretend
to appeal to a rery wide circle, but at the same time, it must be men-
tioned liere that it contains information that rendered some service
to Government in the inquiry of the ethnographic survey lately
conducted by the Government authorities in this part of the country.
Proceedings of the Chandraseniya Kayasth Prabhu gathering held
on the 21st of July, 1901, and the important correspondence between
the Provincial Superintendent of Census of the Bombay Presidency
and the Chandraseniya Kayasth Prabhu Club published in this little
book after Appendix No. 6, will give the reader an idea of the occa-
sion of bringing together these notes and the ways in which that work
was conducted by the institution with the help of the members of the
Prabhu Historical Society, a branch of the Poona Club to which the
inquiry was entrusted. The notes were required to be prepared in Eng-
lish chiefly, because tlieywere to be examined, inspected, and recasted
by an intelligent European officer of Government. These notes cannot
l)e said to be sufficient for writing the general history of the caste —
not even a sketch— but they would give the reader an outline of the
system of Government in connection with the ethnographic survey,
and the attempts of the Cbandraseniya Kayastha Prabhu Social
I'lub, Poona, of systematically gathering the material from various
quarters and embodying the same in the form in w^hich it appears in
the pages of this book.

The portion under the heading** Extracts from Bombay Gazetteer
and other Publications " appended to this book at the end, is an
after- til ought of tlie publisher. The publisher takes the liberty of

inserting this additional material, because some of tlie important
information was obtained by liim after the notes were sent to the
Provincial Superintendent of Census and Ethnograpliy (Bombay) by
the club, and some even after the book was put in print. It is hoped"
that the additional information will be useful to Government as the
'supplementary information' and as the 'corroborative iiiformntion' to an
abler writer of the Prabhu caste who will, in future, take u]) tlie work
of writing a full history of the caste either in Englisli or in Marathi.
The publisher begs to write at the end of this book a few lines by
way of explanation about the arrangement of the book, the legitimate
inferences he is inclined to draw from the contents of the book, the
views of various writers on Vaste' and tlie conclusions to be drawn
from them, &c... S^c.

The publisher takes this opportunity of expressing thanks
on behalf of the Chandraseniya Kayasth Prabhu Social Club, Poona,
to the members of the Prabhu community of Thana, Baroda, Indore,.
Dewas, Maval and Poona without whose help it would have been
very difficult to supply the information to Government and publisli
this book. The publisher is personally obliged to Shrimant Bal-
krishna Vithal Potnis for his kind help for months together in
preparing the notes.

T. V. GUPTE.
Poona, June, 1904, Plrusiieu.

INTRODUCTION.

The enquiry about the ethnographic questions naturally
leads one to trace the history of ciste. " The Hii dus like all
other civilized nations have passed through various stages
of development— social, moral, religious, and intellectual.
The ideas and beliefs which are found in the oldest documents
rre not the same as those which we come across in later
writings." The examination of the materials on the subject
is no doubt laborious; when we turn to the literature of anci-
ent times we find that there is hardly any ground to suppose
that caste system in its present form ever prevailed.
Tie general history of India and her people can be classified
under the following periods— Vedic, Buddhistic, Puranic,
aad historic periods. The literary records of these periods
would therefore be good guides to investigate the subject.

" It will be seen from the different texts that from a very
early period the Indian writers have propounded a great
variety of speculations re^^arding the origin of mankind, and
of the classes or castes into which they found their own
community divided. The most commonly received of these
explanations is the fable which represents the Brahmans,
Kshatriayas, Vaishyas and Shudras to have been separately
created from the head (mouth) the breast or arms, the thighs
and the feet of the creator. Of this mythical account no
trace is to be found in any of the hymns of the Rigweda,
except one in the Purasha Sukta (Page 7 Muir's Sanskrit
Texts, Volume I), This celebrated hymn is the oldest that
makes mention of the origin of mankind. The following is
the extract of the 90th hymn of the loth book of Rigweda
Samhita called Purusha Sukta ( hymn to Purusha ) that
gives the origin of the Hindu races. sfl^S^ E^'^I^fST^nspq*
frT: I 3;^ rT^^q^^q^ ^^^m^ ^ffSSTT^rT 11 (Brahman was his mouth, the

11

Rajanya was made his arms, the being (called) Vaishya,
lie was his thighs, the Shudra sprang from his feet).

Dr. Haug in his tract ' On the origin of Brahmanism' p. 4
thus remarks on this verse " Now according to this passage
which is the most ancient and authoritative we have on the
origin of Brahmanism and caste in general, the Brahman
has not come from the mouth of this primary being the
Purusha, but the mouth of the latter became the Brahmani-
cal caste, 1. «., was transformed into it. The passage has no
doibt an alle;^orical sense. Mouth is the seat of speech.
The allegory thus points out that the Brahmans are teachers
and instructors of mankind. The arms are the seat of
strength. If the two arms of the Purusha are said to have
been made a Kshatriya (warrior,) that means, then, that the
Kshatriyas have to carry arms to defend the empire. That the
ihighsof the Purusha weretransformed into the Vaishya, means
that as the lower parts of the body are the principal repository
of food taken, the Vaishya caste is destined to provide food
for the others. The creation of the Shudra from the feet of
the Purusha indicates that he is destined to be a servant to
the others, just as the foot serves the other parts of the body
as a firm support." (Page 14-15 of Mnir's Sanskrit texts,
Volume I.) Dr. J. Muir observes in his preface to Sanskrit
texts Volume I, *' there are other passages in the texts
next, in chronological order to the hymns of the Rigweda
which differ more or less widely from the account of the
creation given in the Purusha Sukta, and therefore justify the
conclusion that in the Vedic age no uniform orthodox and
authoritative doctrine existed in regard to the origin of
castes " Passages from the Taittiriya Sanhita ^rrrq ^[frTT
Satapatha Brahman ^rjq^ 3W^ the Taittiriya Brahman,
?i«Tt4 m^r^T the Vajaseniya Sanhita ^sr^^lq nftm and the
Atharvan Veda ^rp^^q^^ give different theories of the
creation of the universe and mankind, e. g. Taittiriya,
Brahman, Ir?fi4 ^T^Tor describes Vaishya, class produced

Ill

from Rigweda, Kshatriya from the Yajurveda and
Brahman from the Samaveda, Satapatha Brahman says that
Kshatriya was born from Brahma S'T existing in the form of
' agni* (fire) hence nothing is superior to the Kshatriya, there-
fore the Brahman sits below the Kshatriya at theRajasuya U3f-
^^ sacrifice. Later on Manu gives various theories about the
origin of castes and they are not in harmony with each other.
He first adheres to the theory of Purusha Sukta given above,
th^n he says mankind was created of the Brahma, a half of
whom was man and the oth^r half was woman. Next he
goes on describing that men were created from the ten Ma-
harshis T\^f^ whom he first ushered in the world desirous of
the creation of mankind. Vishnu,^^^ Vay u ^pr and Markandeya
i?i%T7 Purans give theories of creation and castes which are ir-
rcconciliable. At one place men of all the four castes are said
to be offsprings of >5, a female the daughter of ^
the wife of ^^. At another place w^e find the four castes
represented as descendants of ^^i^^. Some declare the
distinction of classes to have arisen out of differences of
character and action, others describe mankind as the off-
spring of 3Tt4'1^ and TTTH^ while another distinctly declares
that there was originally one caste. In this way the theories
of creation of mankind and its caste do not appear to be uni-
form in the sacred books "(ATuir's Sanskrit Text, Vol. i)At this
period therefore the rigidity of rules of caste could not be
found. Brahman was a Brahman by knowledge of religion
and not by birth, according to Satpatha Brahman. According
to one passage inAiteerya I rahman'^rM ^I?l'^,the descendants
of a member of one caste might enter another by following
the profession of the latter. The priestly caste did not acquire
a monopoly of religious learning. They often came as
humble pupils to Kshbatriya kings to acquire religious and
divine knowledge " (Muir's Sanskrit texts, Volume I.) But
in course of time rules of caste became more rigid and the
real origin of the system was forgotten and the rule of dis-
tinction of castes by profession was followed by the rule of

IV

the caste by birth and heredity, ^^^e also find the origin of
certain castes in the descriptions given about the conflicts
l;)etween the Brahmans and Kshatriyas for the ascendancy of
one over the othe^. A series of legendary illustrations
derived from the Ramayana, the Mahabharata and Puranas
give an idea of the struggle which appears to have occurred
in the early ages of the Indian history between the Brahmins
and the Kshatriyas, aUer the former had begun to constitute
an exclusive ^acerdotal class, but before their rights had
become accurately defined by long prescription and when
the member^ of the ruling class, were still indisposed to
admj^itjieii pretensions, (l.^r^f ace .by Dr. Muir) " The legends
pf>kingVena, ^^ Nahusha, ^ff? Nimi ^1 .and the quarrels of
Vashistha «Tf^g- and Vishwamitra ft^Jjim are the best illus-
trations of thi? struggle betvyeen the two classes for supre-
macy. The legend of Bramhan Parasharam (the son of 3^^?^%
Bramhan father, and "^^^ Kshatriya mother.^ killing the
Kshatriya king, Kartaveerya ( Sahasrajuna, ) ^T<#q^ ( hfwt^ )
evinces that the bitterness of the epmity between the two races
had reached its climax and we are told that Parasharam
exterminated the Kshatriya class twenty-one times. (Dr. Muir's
Sanskrit Text). The poetic enthusiasm lost sight of the
.improbability of extermination of a class a second time after
it was once exterminated. Dr. ^wuir when he draws his con-
clusions upon this conflict between the Brahmans and the
Kshatriyas, rightly observes " the legend of Parasharam as
related, js of course fabulous. Not to speak of the miraculous
powers which are ascribed to this hero, and the incredible
number of exterminations which he is said to have executed,
we cannot even suppose it probable that the Brahmans should
in general have been sufficiently powerful and warlike to
overcome the Kshatriyas by force of arms. But the legend
may have had some such foundations in fact. Before the
provinces of sacerdotal and military classes were accurately
defined, there may have been cases in which ambitious men
of the former successfully aspired to kingly domiuion just as

scious of royal races became distinguished as priests and
sages. But even without this assumption the existence of
such legends is sufficiently explained by the position which
the Brahmans eventually occupied with the view of main-
taining their own ascendancy over the mind of the chiefs on
whose good will they were dependent and of securing for
themselves honour and profit, they would have an interest
in working upon the superstitious feelings of their contem-
poraries by fabricating stories of supernatural punishment
inflicted by their own forefathers on their royal oppressors,
as well as by painting in lively colours the prosperity of
those princes who were submissive to the spiritual order."
(pp. 478-479 Muir's Sanskrit Text.)

vSuch is the account of the various theories about the
origin of ' caste.' However, as we have been asked to give the
legends and popular beliefs about the origin of the Chandra
Seniya Kayastha Prabhus, we are required to turn to the
Purana which gives the origin of this caste. RenukaMahatmya
Adhyaya 47 (Chapter 47) in Sanhyadikhand, contained in the
**5kandha Puran, chiefly relates the account of the Chandra-
vSeniya Kayastha Prabhus and connects the stor^^ with the
great fight of Brahman Parashram with the great and power-
ful king ^TfM^ commonly known as H^WT^. It is a pity
that a complete manuscript of the ^^jnyja^ Sanhyadrikhand
could not be procured in spite of the attempts made to pro-
cure it. In 1877 Mr. J. Jerson Da Cunha, member of the com-
mittee of management of the Bombay Branch of the Royal
Asiatic Society, published the text of H5IT21<^ rafter collecting
fourteen manuscripts from various parts of India. He observes
**somc of the copies betray the attempt to alter and interpolate^
others to mutilate rather than to circumvent to which may br
added miscopying/' ^^

Even this publication does not contain the whole of the
>or^rTTTT^?T. It is said that the Kokanasthas carefully suppressed

V'l

or destroyed all copies of Sandliyadrikhaud wliere their
origin is mentioned and the respectable Brahmin of Wai was,
a few years ago, disgraced by Bajirao for having a copy
of it ( Grant Duff's History of the Marathas Page g foot
note ). The 47th chapter of Renuka Mahatamya 'tSf^miT^^
is however preserved in various documents and religious
books such as TTJUHfr and the letter of the learned Brah-
mans of Benaras who gave their decision about the purity, &c.
of this caste on reference made to them by the Peshwa in the
year 1779 A. D. on the subject. The materials for the history
of the Chandraseniya Kayastha Prabhus published by
Rao Saheb B. A. Gupte in iSSi also contains the several
passages from this missing Adhyaya (chapter.) A gentleman
of this community by name Mr. Amritrao Abajee Karnik,
late pleader in Akola, after great labour secured a copy of
this Adhyaya from a^f Dravidi Brahman at Hydrabad (Dec-
can), who had with him a complete cop}' of ^fTTlk^^. Mr-
Karnik has incorporated this 47th chapter in his book* ^isi'^^fq
^T^^^TJT^ ^'flf^^^ fmf (collection of the religious rights and
privileges of the Chandraseniya Kayastha Prabhus specially
edited for the caste). We are thus able to make use of these
materials in giving account of the legends and the popular
traditions of the caste.

The questions have been answered as concisel)' as possi-
ble* but by way of explanation we have given our obser-
vation upon each of the answers arrived at after gathering
information from various places and sources.

PART I,

L

ETHNOGRAPHICAL NOTES

ON

Cbanbraseni^a Ika^astba ptabbu.

Question I. — Write in English and Vernacular the
name of the caste with synonyms, if any, noting if any of
these are used only by outsiders.

Answer I- — '^^e name of this caste in full is ''Chandra
seniya Kayastha Prabhu" "^^rSriifT^T ^^TP-i ^" commonly the
community is called "Chandraseniya Prabhu" "'^^rS^^PT ^9 " or
' Prabhu' "31H ' only. Sometimes people use the word
*' Parbhu " "t^" in speaking about this caste, but that form
(q?:H) is evidently a corrupt expression for the original
Sanskrit word Prabhu. In records such as Sanads and other
Royal Mandates and also in standard works such as "Rise of
the Maratha Power" by Justice Ranade, nothing but Prabhu
3ig is written.

OBSERVATIONS I. '

There are various theories about the origin of the name of the
caste. Information from different quarters received by this Institu-
tion gives various theories either based upon myth, legend, historical
observations, philological inferences, mere surmises, or in some cases
the frank mention of intentional perversion of facts by the rival
Brahman caste about this name or part of the name.

The final answer to this question as well as to all the others by
this Institution has been framed after trying to reconcile the different
versions by applying the test of authorities and discussion on the
point by the members of the Institution.

It will, however, be interesting to note some of the theories found
in the information which would throw some light upon the answer
to this question.

The name of the caste is " Chandraseniya Kayastha Prabhu. "
"^tsf^jftq ^FPT^ ITS'-" Out of these three words there is no differ-
ence of opinion about the word " Cliandraseniya " ^fff^jfPT. All
agree in saying that it means the descendants of the king "Chandra-
sena" ^TS"^^ and his followers. Chandrasena ^tS^T was otherwise
called Soma Raja tr^U^T who was the son of the Kshatriya king
" Chandrasena " ^"llJT, himself the descendant of ^TFWT^ Sahas-
rarjuna of the Haiyaya fT^ family of the Lunar Kshatriya Dynasty.

The word " Kayastha " ^r^T^ when applied to this caste is
said to mean, firstly according to the mythological legend fully
narrated under question 6, resident in body. ^TFT body and ^^.
resident in) because when Parashuram asked for the wife of Chandra-
sen who had taken refuge with the sage Dalabhya ?[T^^ he pro-
mised to give away tlie woman if the child in the womb be spared.
Note the words

Secondly, the word Kaystha ^fl^^ may mean resident in
Ayodhya 3T%^ ( ^j^T-Ayodhya and ^ resident.) 5r^<r^HI«l.
Anga '^^ means Ayodhya 3T%^ and very lik'^ly Kayastha came to
be used as equivalent to Angastha, because '^^ and ^TR are inter-
changeable words. Compare " Deshastha " ^5T^^ means resident in
Desh *' Kokanastha " ^i^TT^ means resident in #^rT. The
word Kayastha <FT^T^ when applied to ST^ Prabhu may be said to
be used as an adjective. Kayastha Prabhu ^T^TF<T ^ Prabhu (king)
turned into a Kayastha (writer.) — Note the words ^ ; SFT^TP-I^S^^MM-

Published in ^. ^. jj. f . m^. — because the caste was compelled to
take up the pen and give up the sword upon which condition alone the

king Chandrasena's wife was allowed to remain alive with, ^e
Kshatriya child in her womb, by Parashuram. Chitrugupta, the son.
of the body of the God Bralimadeva, and therefore Brahma Kayastha
was the recorder in heaven of the good and evil of mortals. He
was Kayastha and the only writer and his profession was
ordained to be followed by the posthumous son. Notes from Mr, B.
A. Gupte of Indore,

In the Poona Volume of the Bombay Gazetteer the "Kayastha
Prabhus" «FT^T^ 5f^ are called"^ 5?r, Deviputra, but this is evidently a
mistake arising from a confused notion about the Kayasthas of
Bengal. The word " Kayastha Prabhu " is further translated as
*' Lords-in-waiting" whicb is grammatically wrong, " ^ " does not
mean "near," it means "resident in or within." {Notes from Mr. B. A.
Gupte of Indore,)

tr

It is here to be mentioned that the "Kayastha Prabhu" or more
properly " Chandraseniya Kayastha Prabhu" are quite different from
the 'Sankaraj Kayasthas' or the 'Vaishya Kayasthya' of Gujarath,
none of them being Prabhus.

The word Kayastha ^FPTf^ as given in the Marathi into Englisb
Dictionary by Mr. J. T. Molesworth, in the Edition of 1857, is des-
cribed under a mistaken notion and is therefore misleading. ^FT^BT
is the term used by him as showing the distinction between Pathare
Prabhu and Kayastha Prabhu. The origin of the caste is mentioned
there as of mixed blood which is evidently incorrect It is based on
a remark in the work known as Jativivek. The author of Jativivek
has stated at the outset vi ^ >^T^ ^\H ^^W^'^f^-- ^^: ^^^: II ^i^ ^•
^^T^'e^TTrTT ^^H- 'jl ft^TTrr??: II. The classes Brahmin, Kshatriya, Vit-
and Shudras are said to be natural born as described in the ( ^<>'^«'^ )
Purushasukta. The first three of these are twice born and their re-
ligious duties have been separately described. He further says ^^^T^
^T^^(TT: HmriiHl^^t^irrHI HH; ^^ ^m^^rff^ ^IM«t5MR^^= ll^ll I- shal 1
Speak of all those who were born of the (aforesaid) classes by
Ml^ftlH and 3T5^ {by mixture of blood) and give their different
names and avocations. The description of the word Kayastha given

in Jativivek tallies with that given of Sankaraj Kayastha in Gaga-
bhatti and is not applicable to this caste (compare the exact wording
of srimR^^i under ^FTP4 with that of qriPTfT under ^^THT ^^TFi)
The origin of Chandraseniva Kayastha Prabhu, Chitra Gupta Kayas-
tha Prabhu and Sankaraj Kayastha is however separately given
by Gaga Bhat. It is therefore beyond doubt that ^iimn^^ does
not speak of Chandraseniya Kayastha Prabhus, who are of pure
Kshatriya origin but only about the fl'^sr ^q^. This statement
is borne oat by the fact that snfrrf^tf; was one of the authorities
referred to by the Banares Brahmana in giving their decisions to
the Peshawa of Poona w^hich will be mentioned hereafter. This
mistake in Molesworth's Dictionary appears to have been made inad-
vertently because no reference was made to the older works like
^inf?^ of ^^5^^ which was written about 1000 years ago when
the writers were free from jDrejudice and malice. Mr. Molesworth
certainly did not care to kno\A^of the existence of the Puranik Litei-
atiu'e, and therefore only took for his authority srifrTI^?'^ which is
in no way an authority upon the origin of this caste. Jf ilie com-
piler of the Dictionary had consulted the leaders of the "Chandra-
seniya Kayastha Prabhu Community," or had referred to all the
works on the subject he would have certainly given the correct
description of the word. On reference to the ^?Tff?^3" of the
^^n^, TTiTPTff, ^FTF4 ^iu, Jtrfl^^ft and even 3m?rf^?^, U^^+Mt^f^R
and other works the learned Brahmans of Benares wrote to the Pe-
shawa Darbar on the 8th day of the first fortnight of Shake 1701, i.e.,
1779 A. D., that the Prabhus are genuine Kshatriyas. This letter
was used by the Peshwa of the time in settling the disputes between
the Brahmans and this caste about "^fr^ ^rflM^R (tlie privileges
of conducting religious ceremonies with Vedic Mantras.) The dis-
pute was settled in favour of this caste on receiving this reply from
the learned Brahmins of Benares to whom the controversy was spe-
cially referred by the Peshwa Durbar under letter, dated the 10th
of the first fortnight Margarshirsha for opinion. This will be given
in extenso under remarks upon question No. 17.

^^ Prabhu — From notes received about this word we find many
versions about its meaning : —

Firstly — Prabliu means king or superior, the common ancestor
or leader of this caste being king '"Chandrasena," otherwise called
Somaraja ^iTUif, the son of Chandrasena ^^^f. He had four sons
viz., Vishwanath, Mahadev, Bhanu and Laxmidhar, out of these four
Vishwanath was very learned, possessed of great many virtues and
so he was called Mahaprabhu (the great Lord) T^fT^. Since then
this caste is called '^^g'. (Renuka Mahatmya ).

Secondly — Purab in Hindustani 5^^ means East, (just as J^^^CTT
from 51^^?:^ or jtM^f. 5^ meaning eastern ^T^^ brother and
^it^ mere Eastern.) In western part of India, Rajaputana, Gujarat
and Bombay all emigrants from Cawnpur side are called ^^^\ or
5PT^^ eastern brothers. The Prabhus who have a tradition that they
came from Oudh might have been given the local name of Purab.
The modern term Bhayya is possibly as cynical as our "Aryan
brothers," the term introduced by western journalists and " cousins
across the channel" used by the British journalists. — (yote from
Mr. B. A. Gdpte of Indore.)

Thirdly — This caste is sometimes called qrg Prabhu (misspelt)
either by imeducated people who cannot pronounce the word correct-
ly and properly (just as q"?:rTrqfHT Paratapsing for ^frrrfwT
Pratapsing. q^^^W Parabhas for ^^\^ Prabhas or ^JJW^ or ^\h^
for Wl^f^ Paran ^W\ for ^^r Prana,) or by some Brahmins who
were jealous of the progress and success in politics, of the Prabhus —
Notes from Mr. B. A. Gupte. Vide also Bombay Gazetteer ^ Thana Vol,
page 87.

Fourthly — tt^ Parbhu may simply mean a "foreigner" Par
^K * another' and Bhu ^ ' land.' as they are not natives of Maha-
rashtra in which country they possibly received this appellation.
It is also possible that they were first treated and called uit-landers
or out-landers i.e., ^V^.— Notes from Mr. B. A. Gupte.

In Grant Duff's History of Marathas, page 62, the origin of this
caste is w^rongly suggested in the following sentence : —

" The Deshmukh was a Mahratha, but the Deshpandya was a

Purbhoo (or Parvoe), a tribe of the Sankarjatee, to wliom Sivajee
was always partial."

Parbhoo or Purvoe is merely a mis-spelling for Prabhu. Grant
Duff does not mention this, while discussing the propriety of the
name of the caste or anything of the kind. He only touches it inci-
dentally while speaking about the favouritism of the great Shivajee
for this caste. So also when Grant Duff says in this sentence that
this tribe is of "'Sankarjatee," he does not assert it at a time when
he writes about the origin of .the caste or about the history of its
name. His statement therefore cannot warrant anybody to deem
this caste to be "Sankarjatee " (mixed). It is evidently a mistake
inadvertently made. It can clearly be shown that this caste is not
"Sankarjatee. The mention in this sentence is quite unauthorita-
tive, arising from the appellation SFTPT^ which merely showed the
profession they undertook to follow. When it was so made, no
investigation appears to have been madi? whether the caste was
really so. On the other hand there are, as we have shown, authori-
ties which show that this caste is pure Kshatriya, ^r^, the second
of the regenerate classes. The Kayasthas are of three kinds : (1)
sRT^FT^ Brahma Kayastha, or Chitragupta Kayastha : (2) Chan-
draseniya or Dalalbhya Kayastha ^73"%Trq' ^^^^ ^R^^T ^?T^ or
Kshatriya Kayastha cfrf^q WWi : (3) Sankraja Kayastah

tiV.i^ ^[^T^ (^5^ Higir*-^ 3r-^TFT vo.) As this caste is termed
^.mk'^ ^g the word <f:T^^ appears to have misled the author in
inferring that the '^T^tF^ ^^T^ and the t^Jnr^T^;^ had the
same origin. The genealogical table of Kshatriya kings as given
in the " Annals and Antiquities of Rajasthan" Vol. I, page 18,
brings Yadu's lines of the Lunar Race down to "Sahasrarjun" ^TFW^^
of " Haihaya" %w^ dynasty, and the king *' Chandrasena" ^^^
to whom " Chandraseniya Kayastha Prabhus" have their origin,
and are consequently " Chandraseniya " ^^^T^fPT, was from
this " Haihaya" %f ^ dynasty, and therefore was killed in battle by
• • Parashuram" ; M<5i<IH.

Attempt has been made by Rajaram Shastri Bhagavat in his

book ^K^^^ =^R ^JK, page 71, to give the origin of the word T^

or msg (misspelt) as a derivative of the Telegu word 5|Tg " Brayu"
to write. The author does not hesitate to admit the risk of giving
the derivation of the word in the way suggested. It will be seen
that an attempt to give the derivation of the word misspelt must
fall to the ground, because originally it was neither qrg nor qrcf or
q^, it was ^g.

In Marathi into English Dictionary by Mr. J. T. Molesworth
(Edition of 1857) under the word q^g (misspelt) the same view as
about " Kayastha*' seems to have been taken, and a reference to the
"Kayastha" is given, which is a clear mistake. The Pathare Prabhus
in their book called " Patana Prabhus" written for the Bombay
Gazetteer, by Krishnanath Raghunathjee in 1879, have taken care to
contradict this incorrect insertion in Molesworth's Dictionary, stating
in the foot-note, that Mr. Shamrao has brought forward a mass of
evidence in support of their purity of descent. A reference to our
remarks on the word '* Kayastha" will clearly show that our view
of this point is right.

Question II. — Write in English and Vernacular the
names of the Exogamous sub-divisions of the caste, if such
sub-divisions exist.

N.B. — By the term exogamous sub-divisions is meant
a group from within which its male members cannot take
their wives.

Answer ||.~They fall into the following 26 exoga-
mous sub-divisions, termed "Gotras" ^ : —

I. ''Kashyapa" (^^^TT), 2. '*Krip" (fT), 3- ''Deval"
(t^), 4, " Waidhruva " (t^ ), 5. •' Bhargava " (^r^)
6. ''Shandilya" ' (WT^), 7. " Paingya" (q*^), 8. *'Atri"
(3#), 9. '* Vishwamitra " (ft*gTT^), 10. " Garga" (^A),
II. •' Bharadwaja, (Hn^J3f), 12. " Goutam" (%H^), 13. Ja-
madagni" (ii'KTW.) 14, '* Vasishta" (^f%?), 15. " Bhrigu"

8

(^!I), i6. " Agastt " (BTTT^rT), 17, " Raibha " (tH ), 18.
"Bhagur" (>Tr!]j), 19. "Satikhyayana" (H^qrq^) ' 20. '• Mai-
trayana" , (t^^ 21. "Gandhamadan" (n^iTT^JT), 22. "Vya-
ghra" (5?Tm), 23. •* Kapil" (^K?5-), 24. " Pulah" (5^^),
35. *' Samir" (^%) ** and 26. "Varun" (^^ )

The Gotras, however, do not indicate that a family
using any one of the Gotras is the descendant of the parti-
cular " Rishi" m^, whose name it uses, but it indicates
that the ancestor of the family had accepted the particular
Rishi as his Guru, and therefore he adopted the particular
Gotra. This caste is purely Kshatriya <lf\^^, and is, therefore
one of the the three regenerate classes, viz., Brahmans,
Kshatriyas and Vaishyas who are authorized to perform the
" Upanayana " (^-q^q^ ) ceremony obligatory upon the
aforesaid '* Dwija" (fisrj twice born classes. The practice
of not allowing marriage between families of the same Gotra
is therefore observed out of reverence to the Rishis who were
made preceptors (!j^) at the time for the *' Upanayana "
ceremony by the ancestors of the families.

OBSERVATIONS

The system of adopting Gotras and Provaras by the members of
this caste is based on reverence to the Rishis. The Brahmans, when
they say that they are of a particular Gotra, mean that the Rishi
whose name they cite is their common ancestor, but when a Chandrase-
niya Kayastha Prabhu cites a Gotra or Pravara, he only indicates that
a particular Rishi, whose name he cites, was accepted to be the Guru
of his family by one of his ancestors in times gone by. It many there
fore be said that this caste has taken a loan of the Gotras and Pravar-
as. Allowing marriages between families of the same Gotras
of the Kshatriya class is therefore a wrong which does not go to the
root of any mandatory precept of religion. This caste has therefore
liberally connived at such instances of en'or, on the analogy of tlie
principle of Factum ralet in law. When a mistake of the kind is
detected, people of the caste are inclined to warn themselves not to
repeat it.

Question IIL — show the endogamous divisions of
the caste, if such divisions exist. If the divisions consist
of groups of the sub-divisions mentioned in Question II,
sh ow the grouping. If they are distinguished by separate
names, write the names in English and Vernacular.

N.B. — By the term endogamous division is meant a
group from outside of which its male members cannot take
their wives.

Answer 111- — There are no endogamous divisions of
the caste. At one time ** Dawne Prabhus" ( ^^t jfg ) were
considered as an endogamous sub-division, as this caste
took food with them, but did not allow marriage with them.
This caste after satisfying themselves that the " Dawne
Prabhus" w^ere simply called so on account of their residence
in the district of *'Daman," and that "Damane '' ^^1% was
changed into " Dawane " ^^^, that they have all along been
" Chandraseniya Kayastha Prabhus," and had gone to re-
side there, allowed marriage connections with them. They
are now treated without any distinction.

Question IV- — state the limits within or beyond
which marriage is prohibited, e.g., that a man must marry
within the caste, but must not marry into his own or certain
other sub-divisions, or within certain degrees of relationship
or maj' not marry two sisters^

Answer IV- — a man must marry within the caste and
outside the " Gotra" or the aforesaid exogamous sub-divi-
sions. Persons again are forbidden to marry those who are
related as " Sapindas " C^'^). This relationship extends
to six degrees, when the common ancestor is a male
and four degrees when this common ancestor is a female, so also
the bride or the bridegroom must not be from the same "Gotra"
or " Prawara" (5H^) i. e., they must not be of the same family
nor invoke the same preceptor. In counting the degree the
person under consideration is to be excluded and we have

lO

to begin from the bride or bridegroom and count exclusive
of both six or four degrees upwards as the case may be, and
if the common ancestor is not reached within those degrees
on both the sides a marriage between the parties can be
solemnized.

OBSERVATIONS IV.

The General Hindoo Law applicable to the regenerate classes
applies to this caste.

Question V — Name any prohibitions on inter-
marriage based upon (a) social status, (b) geographical or
local position, (c) differences of religious belief or practice,
(d) differences of changes of occupation.

Answer V- — '^^^ Hindu Law lays down that a man must
marry inside the caste only, and therefore the prohibition
regarding inter-marriages does not depend upon the grounds
noted in (a) to (d) of this Question, but simply upon the
caste system.

Question VI- — State the popular tradition, if any exists
as to the origin of the caste, naming the common ancestor, if
any, the part of the country from which the caste is supposed
to have come, and the approximate time of its emigration, as
marked by the reign of any particular king or the occurrence
of any historical event, together with the number of genera-
tions supposed to have intervened.

Answer VI- — "^^^ popular tradition as to the origin
of the Chandraseniya Kayastha Prabhu caste can be traced
to the legendary accounts mentioned in the Mahabharata and
other Purans about the struggle which appears to have
occurred in the early ages of the Indian history between the
Brahmans and the Kshatriyas. The legends contain stories
about the repeated exterminations of the Kshatriyas by the
warlike Brahman Parashuram (Rama with axe). The incarna-
tion of Parashuram was undertaken (according to the legend)

II

by Vishnu for the purpose of exterminating the Kshatriya or
warrior caste, which had tried to assert its authority over the
Brahmanical caste. Twenty-one times Ram (Parashuram)
is said to have cleared the earth of these men, but by various
means some few" were preserved w^ho were able to perpetuate
the race. (Hindu Mythology by \V. J. Wilkins, pages 135-136.)
This Parashuram was the son of Brahman Jamadagni
for his father and the Kshatriya Renuka for his mother.
Renuka was the daughter of Renuka of the family of
Ikshwaku. Parashuram killed Sahasrarjun, alias Karta-
veerya. According to the Vishun Puran, Arjun was of the race
of Yadu and ninth in descent from Haihaya, the great
grandson of that prince. (Moore's Sanskrit Text, Vol I,
page 477.)

It is believed that Chandrasena was one of the hundred
sons of Sahasrarjun. The popular tradition as to the
origin of this caste is given in the Thana Volume of the
Bombay (gazetteer, page 87, which runs thus : —

" They (Chandraseniya Kayastha Prabhus) claim descent
from Chandrasen, a Kshatriya king of Oudh. According to
the Renuka Mahatmya of the Padma (Skanda ?) Puran, the
story is that after Parashuram in fulfilment of his vow^ to
destroy all Kshatriyas had killed Sahasrarjun and king
Chandrasen, he discovered that Chandrasen's wife had taken
refuge with Dalabhya, one of the Rishis or seers, and that
she was with child. To carry out his vow Parashuram went to
the sage who asked him to tell the object of his visit, assuring
him that his wish would be fulfilled. Parashuram replied that
he wanted Chandrasen's wife. The sage without any hesita-
tion brought the lady, and Parashuram delighted wath the
success of his scheme promised to grant the sage anything he
might ask. The sage asked for the unborn child and Para-

12

sliuram agreed to give him the child on the sage engaging
that it and its offsprings should be trained as clerks and not as
soldiers. The child was named Som-Raja and his sons Vish-
wanath, Mahadev, Bhanu and Lakshmidhar and their des-
cendants were called Prabhus— Kayastha Parabhus by the
Sudras as they could not pronounce the word Prabhus.
Brahmans in their hate and rivalry taking advantage of this
mispronunciation declared that their true name was Parabhu,
that is, bastard or people of irregular birth, but the word is
spelt Prabhu in letters and deeds granted to those of the
community who served the Satara and Peshwa Govern-
ments."

The text containing the fuller account of the mythologi-
cal legend incorporated in a letter from the learned
Brahmans of Benares to the Peshwa, with its English
translation is given hereafter.

Such is the mythological legend about this caste as des-
cribed in the Puranas which according to the opinion of the
scholars are written between the eighth and the tenth
century. Mr. Ramrao Narayan Pradhan, on page 5 of his His.
tory of the Chandraseniya Kayastha Prabhus, says that des-
cendants of Chandrasena or Soma-Raja ruled over Oudh and
parts of the north, and that about ninety-five generations had
gone by when Mahapadmananda began his rule over Hasta-
napur, i. e., Delhi. A great reformation took place in religion
during the days of this Mahapadmananda and his successors
who were knowm as Navanandas. These Navanandas were
succeeded by kings of the Mourya dynasty among whom
Chandragupia and Ashoka were very powerful and strong
supporters of the Buddhist religion. Mahapadmananda is
described in the Bhavishya Puran as a great persecutor of
the Kshatriyas, who were the strong adherents of the old

13

re

..ligion. Many Kshatriya families had to quit their homes
and seek shelter with their brother kings. In these days
of troubles the descendants of Chandrasena appear to have
left Oudh.

An old ('T^ ^m) Marathi Chronicle published in the
magazine named ' The materials of the history of the
Kayastha Prabhus', says that account of this caste is found
in Sanhyadrikhand ^'^jj^ /. e., the description of the
mountains ^^in^, ^Tf^ ^^ L c., the description of the
mountain Abu and Prabhaskhanda ^pq^^j^ i. e., the
description of Prabhas. A foot-note of Poona Volume
of the Bombay Gazetteer supplies information that the
Prabhus are found in Nepal. The Prabhu Ratnamala on
page 12 informs us that nearl}^ eighty families left Oudh and
resided at or near about Tal Bhopal. From these various ac-
counts we are led to believe thatthe migration of these Kshatri-
yas from Oudh must have taken place in the troublesome times
of Mahapadmananda and his successors. All old documents
also unanimously describe that this caste came from Oudh,
There is again another evidence about this fact, that the
original ^ place of the goddess Vinzai flwf or Vind-
hyachalawasini, which is worshipped by some families of this
community is shown on a hill known as Vindhyachal situated
near Mirzapur in Oudh. In this very province the celebrated
hermitage of the sage ^n^q Dalabhya, who is the pro-
verbial protector of this caste from the persecution of Para-
shuram in memory of which fact the caste has adopted a
common Gotra Dalabhya in addition to the spe-
cial one, is situated on the banks of the Ganges i6 miles from
Raya Bareilly and 41 miles to the north of Fattepur. In this
way some seem to have gone to Nepal and Kashmir, some
must have taken refuge on the Abu mountains, some must
have settled near Tal Bhopal, and others must have inhabit-
ed in Prabhas.

H

Although the Prabhus, who are fouud in Nepal and
elsewhere, have no social intercourse with the Kshatriya
Prabhus on this side, it seems very probable from the fore-
going account that they are ail from the same stock, as all
of them claim to be Kshatriyas. Those who went over to
Kashmir established their principalities and acquired estates
for the service they rendered to the state. Sir Romesh Chan-
dra Datta says in his History of India that the ministers of
Kashmir were almost all Kayasthas. He is not explicit in
informing us whether the Kayastha ministers of Kashmir
were Brahma Kayasthas or Chitragupta Kayasthas or Chandra-
seniya Kayasthas, or they were Sankaraj Kayasthas. From
the following little piece of evidence our inference is that
they must be all Kshatriyas. The author of nsTrfu'^ofr, a
Sanskrit historic poem which narrates the events of 'iftf^
and other Kashmir kings, was the son of a Prabhu minister
wmr^ ^T^ 519. This suggests that the ministers of Kash-
mir were Prabhus, i.e., lords, a synonym for Kshatri}'^. They
must, therefore, generally be Kshatriyas.

As narrated above nearly eighty families are said to have
come from Oudh to Tal Bhopal about the time of ^r^TT^iR^
i.e.,: 724 years before the Shaka era (^9<^^r?Jr) and
there they acquired great influence in the politics of the
state . These were very hard days not only for these Ksha.
triyas, but for all the Hindus who followed the old Vedic
religion as the Budhistic religion had taken its root and was
fast spreading throughout India. These Kshatriyas had also
to undergo great troubles for their own religious rights.
The history of this religious controversy about this period
which was chiefly conducted by Baldev Prabhu and Harla]
Prabhu is given in the observations on question No. 17.

The author of Prabhuratnamala and some antiquarians

are of opinion that the Gupta dynasty which ruled over

Central India for more than eight centuries might have risen

15

from these eighty families. The surnames of some families
such as Gupte, Kaje, Pradhan, Chaturbala alias Chaubal,
Randip alias Ranadive, Dalapati alias Dalavi, Thakur alias
Thakre, and others, seem to have been adopted b}^ those fami-
lies from the positions they held in Gupta period, just as the
surnames of Chitnis, Fadnis,Potnis, Karkhanis, Sabnis, Jamnis
and others, seem to have been accepted by some families from
the occupation or post or office they held under the Maratha
rule.

The Guptas had established their power in 319 A. D.,
and made their capitals at various places. That their rule
spread all over the country is clearly proved by the stone
inscriptions and coins and copper plates found at various
places. That this Gupta dynasty had connection with their
branch of the Haihaya Kshatriyas may be shown by a simple
fact that their coins bear the mark of the goddess Saraswati
(^^^) riding on a peacock with '.a. ' r?3TW or Tri-
dent in her hand, which goddess is respected by this caste
with great reverence even to this day (Bombay Gazetteer
Thana Volume and V. K. Rajwade Vol IV, page 130,)
as they live on pen and sword like the Toga warriors of
Rome and had regard for the deity of their profession.

Cunningham also says that the Gupta kings '^^5??,
H[5!PT of Mahakosala were Haihaya kings of the
• Lunar dynasty. He is also successful in tracing out a family
which though called itself (z^S) Thakur claimed to
be Kshatriyas of the Haihaya branch of the Lunar Kshatriya
race which ruled over Mahakosala. ^(^1^^?^.) We
have also Gupte and Thakur alias Thakre. We also trace
our origin to a Haihaya prince of the Lunar Kshatriya race.
This is certainly strengthening our belief that this caste
should have originally some connection with the Gupta
dynasty.

i6

The Silhar and other kings in the Deccan and southernmost
parts of India had once admitted suzerainty of the Guptas.
Many Prabhu families seem to have turned to the Deccan and
Karnataka probably as the representatives of the sovereign
lord. Many of them held high posts at the courts of the
Silhar princes and had assumed civil and military administra
ton of the country. In a stone inscription found at Cheul
which is dated as far back as 1088 A. D., the name of one
Velji Prabhu is found (Journal Bombay Royal Asiatic Society
Vol I, page 135). In the same way in a stone inscription of
the time of a Silhar prince Aparaditya (sfqui^) dated
1182 A. D., it is mentioned that Anantraya Prabhu sT^rRT^ SfS
was the officer who governed Sahasasti ^fT^?t_now called
Salsette Paragana. The inscription is described to have been
written by one Kayastha by name Waling Pandit mfk^ qf^
proving that the Kaysthas are different from the Prabhus,
and that the latter merely adopted it to show their modern
profession. The Prabhus who settled in the Konkan, Mawal
and Maharashtra about this time assumed civil administra-
tion of the countr3^ They were then generally entitled as
l^^flrr Deshapandits. Deshpandits now known as Des-
hapande had to colonise the country and were also held
responsible for the civil administration and also the rev-enues
of the land. It was their right to write the documents per-
taining to the land, as is the practice observed even now.*
It is therefore quite natural that the stone inscription above
referred to should have been written by Waling Pandit,
of the Kayastha Prabhu caste. Almost all the Deshpandits
or ])eslipandes in Mawal and Konkan are the Kayastha
Prabhus. The history of their Watans shows that they were
acquired by the families before the Mahomedan power was
introduced and established in the Konkan and the Deccan.

17

The fact that the Sanhyadrikhand, which is said to have
been written about the lotti century, makes a mention of the
Chandraseniya Prabhus, nam'' ''Kayasthas," to signify their
new profession, is also a corroborative evidence that the Chan-
drasenyia Kayastha Prabhus had settled on the slopes of
Sahhyadri before or about this period.

There is another inscription of the time of the Selhar
princes. It is about a grant made by Silhar king, Hirpal
to a Brahman, and the name of his minister ^^'^ ^ Laksh-
man Prabhu has been mentioned in it. (Bombay Gazetteer,
Thana Vol., Appendix) From the genealogie s of some of the
families in this community we learn that the ancestors
of some of them had served in olden times the kings of
Chitore and rulers of such other places. The name of
"Shripat Prabhu " of the ancestors of the Satara Chitnis
family is said to have been inscribeds upon the pillar at
Chitore in connection with a victory acquired by Rana Laksh-
mana Siuha W^^or rlrf. The information is that there is an
endorsement to that effect over an old geneological table in
possission of the family.

Konkan, i. e., Thana and Kolaba Districts, old northern
boundary of Ratnagiri, i. e., the slopes of Sanhyadri including
Poona, Satara, Kolhapur, Daman and Baroda states are the
chief places where people of this community are found in great
numbers, and it is generally believed that these places except-
ing Baroda are the places where C. K. Prabhus came from the
north and settled there. The population of this caste in Baroda
State is so thick that but for the history of the Marathas one
would conclude that this caste must have settled there dur-

i8

ing their progress from north to south. It would, however,
be interesting to know which of these places were selected
by this community when they came from the north and at what
time. We have heard odl men say that the community came in
large numbers from Chitore and the surrounding parts, to the
Konkan and Mawal sides, and joined those who had already
settled there, when " Mandavagad" was sacked by Allauddiu
in 1295. We are thus to turn to the history of Mandavgad with
a view to see what connection this community had with it.
In the year 313 when the Gupta emperors took Malw^afrom the
Shaka kings and there established their rule, this strong fort
must have gone in their hands. We have however no clear evi-
dence to show anything of the kind. We have ample proof to
show that the Guptas had their full sway over parts of the coun-
try up to Khandesh. There seemed to have been several fami-
lies of the Guptas established at various places. The Guptas
of " Mahakosal " ^IBT^^?? are well known, as one of them.
This house was connected with the kings of " Wakatak"
^]^z^, or Vindj^a Shakti ^^^T^%. In the same way there may
have been some connection of the kings of Mandavagad with
any of the Guptas. If what the Prabhuratnmala says be
correct, "inscription found at the Ajanta caves and Toranmal,
shows that Prawarsen ^^K^^ on of Prabhawati Gupta,
^^r^rfr ?JH the daughter of " Shri Dev Gupte " was the
lord of the fortress Toranmala." The mention of the
maternal ancestors of a king in an inscription about his
estates naturally suggests that it must have been inherited
by him from the maternal side. Whether the descendants of
this Prawarsen ^m:^^ ruled over Mandavagad and the
territories under it is worth enquiring. The Vindya Shakati
princes of whom this Prawarsen was born afterwards became

19

very powerful and spread their dominions over Malwa down
to Khandesh. Rai Malakadev uqH[?r^^ from whom the
the fort was taken may have some connection with the
Guptas through these Wakatak ^mz^ kings.

History however attests that the king Rai Malakadev
n^ ^cJ-^T^ of Mandawagada did all what was possible
to save the fort and the kingdom. Nearly eighteen
thousand Kshatriyas w^ere slain on the battle-field
and at last the king left the fort, fied, and took
shelter with his kinsmen residing on the Sahyandri. It is
also said that he colonised valleys and called thera Malawa
(m^^) which word may have afterwards been turned into
Mawal (^TT^65) There is also an evidence to show that this
communit}^ had once a connection with Mandavagada. A
letter addressed to this community in the year 1703 A. D., by
Shri Chhatrapati Shahu Maharaj of Satara in favour of
Ramchandra Mahadev Mandawagadkar, conclusively proves
that this community once resided at Mandavagad.

From the two inscriptions found at Cheool '^^^ land
other places, we have already shown that the Prabhus had
begun to settle in Konkan when the Silhar princes were the
rulers of that country. The history of the Watans of Deshpan-
des shows that they were obtained before the kings of the
Bahamani dynasty had established their power in the Deccan
Thus, we again come to the same conclusion that Konkan
and Mawal were inhabited by this community in the tenth
or eleventh century, and we are able to show that since then
they not only did not migrate anywhere, but formed a factor
of the Maratha power which was afterwards established.
Let us first proceed to see whether the community had
gone anywhere else in the Deccan to reside. We have
already stated that several families had gone to the Kar-
natak and represented there the paramount power. The

20

surname of a family known in this community as Karnik
^fi% is given in the Sanskrit list of surnames as '' Kar-
natakas." The family must have returned back from Karnatak
and hence must have been called ^^i^:^ "Karnataks." There
are also instances of families who even now say that they
first inhabited the provinces of Deccan Hyderabad and came
over to this side after the Maratha rule was established.
The Tamhanes and Fanses originally served the Mahomed-
an emperors at Bedar and Bijapur. They subsequently
entered the services of the Nizam and then came over to the
Marathas. It is said that sanads in their possessions prove this.
There are even now families staying in the Nizam's territory.
They say they are Kshatriya Kayasthas and follow the
Vedic religion. They allege they came from the north
and entered Mahomedan service. Some Prabhus in the Kar-
natak have even changed their religion into Jain religion,
but they still call themselves as Prabhus, and are the holders
of the estates just of the same nature of Deshmukh and
Deshpande Watans. They are called "Desai" "^Tf.

From all this we may fairly conclude that the Kshatriya
Prabhus, nicknamed "Kayasthas," who couldkeep communi-
cation with their caste men on the Konkan or Mawal side
hkve formed one caste known as'* Chandraseniya Kayastha
Prabhus." ^tf^TPT ^^P-T ^g.

The account of this caste is very succinctly found since
the introduction of the Mahomedan rule in the Deccan. The
community helped that Government with an unsparing zeal
in civil and military service. Peace was secured in the coun-
try by the Mahomedan rulers by renewing the Watans of the
Deshamukhs and Deshpandits or Deshapandes by ratifying
their grants.

After the great famine of 1396 a very signal service
was rendered by these Deshamukhs and Deshapandes to the

21

country by recolonising it and even by restoring peace in the
country. At this time they had also to do military service
in order to quell the rebellions raised by some mountainous
tribes. The emperor of Bedar sent an army to help these
Deshamukhs and Deshapandes in the settlement of the
country in 1429 (Grant Duff's History). Some titles were
also bestowed upon some of the Deshmukhs which were
enjoyed by those families even to this day. The title*'3TH"T U^
of the Prabhu Deshmukh at Atone 3TTrT^5t the title 3T^ of the
Prabhu Deshapande of Mawal and the title ^^^^ of the
Prabhu Deshamukh of Nate are well known. We hear of the
name of Parasharam Prabhu Karnik in a sanad granted as
far back as 1426 by the emperor of Bedar to a Brahman.

This caste has exhibited remarkable bravery, statesman-
ship, loyalty and intelligence during the Maratha rule and
has acquired great reputation as such. It was one of the chief
sources and strength of Shiwaji and his successors. Murar
Baji Deshapande of Mahad, Vishwasrao Nanaji, Dadji,
Raghunath, were eminent military and civil Prabhu oflScers
of Shiwaji. Balajee Aoji Chitnis was his chief adviser and
secretary. Shiwaji was specially partial to this caste.
On one occasion he dismissed all the Brahmans who
held principal posts and engaged Prabhus in their
places, and in reply to the complaints he remarked that
while all the Musalman places of trust held by Brahmans
had been given up without a struggle, those held by Prabhus
had been most difficult to take and that one of Rajpuri had
not yet been taken. (Bombay Gazetteer, Thana Vol). I^ingo
Shankar and Visajee Shankar helped Rajaram in safely con-
veying his family to Jinji. Khando Ballal played an impor-

22

tant part iu the Maratha history in the reorganization of the
Maratha power. Prayagji ^nant, the ancestor of the famous
Raoji Appaji, defended the fort of Satara and Mahadajee
Baji Pradhan, brother of the famous Murar Baji and the
ancestor of the Sardar Potnis family restored Sinhgad and
other places from the Mahomedans when Eajaram was at
Jinji. These and others were the chief supporters of the
New Hindu dynasty that was established in the Maharashtra.
They were men whose prowess and counsel helped Shiwaji
and his successors to found the empire. The sanad granted
by the Nizam Assufja Bahadur Nizam-ul-Mulk Salar of Hy-
derabad to Vyankat Pr abhu is said to testify the most gallaitt
service he rendered to the state in the several campaigns
he had undertaken. Vyankat Prabhu was bestowed in
his old age with the Foujdari Jaghir of the districts of
Fatiabad and (Aurangabad). His sons Lakshaman,
Mahadev, and Govindrao succeeded to the Jahgir.
Laxuman was afterwards very useful to the Bhosa-
la of Nagpur and Akalkot in the establishment of their power.
Even during the partial rule of the Peshwas, persons from
this community, like the famous Sakaram Hari, for w'hose
unswerving loyalty to his master Nana Phadnavis j^was
extremely jealous, and Baburao Hari Gupte and Nilkant
liao Page played a conspicuous part in the maintenance of
the Maratha rule and keeping their own ground against the
opposing elements. Murarao Daulat rendered a gallant
service to the Shindia in capturing Gulam Kadir of Delhi,
upon which the Diwani Mutalki sanad was obtained from
the Emperor of Delhi. Raoji Appaji made the Gaikwar's
rule firm in the Gujarath. Vithalrao Devaji's name is still
held in gieat reverence and respect in Kathiawar.

This caste has maintained its loyalty and honesty to the
present day. Members of this community hold places of
trust both in native states and under British Government.

23

OBSERVATIONS VI.

Under this question almost the whole history of the caste
can be given. This, therefore, is the most important of all
the questions. But it must be admitted at the same time
that it would be very difficult to be accurate in giving a
detailed account in answer to this question. In the first
place there is such a scant}' record of the ancient history of
India that would stand the test of scientific inquiry. Anti-
quarians like Dr. Bhandarkar and Dr. Fleet, and historians
like Colonel Tod hold the same view about the point. Dr.
Bhandarkar in his latest publication (" A peep into the early
history of India") says, ''India unfortunately has no written
history. There are some chronicles written by Jains and
others referring to kings and princes who lived from about
the eighth to the eleventh centuries of the Christian era
and ruled over Gujrath and Rajputana. There are also lives
of individual kings. The Purans contain genealogies of
certain dynasties. With these exceptions some time ago, we
had absolutely no knowledge of the history of the different
provinces of India before the foundation of the Mahomed-
an Empire. But the researches of European and some
native scholars and antiquarians have thrown considerable
light over the dark period. The knowledge hitherto gather-
ed cannot be pronounced to be very satisfactory or to be as
good as written books would have supplied." The materials
for the researches are gold, silver and copper coins, inscrip-
tions engraved on rocks and columns and on the remains of
ancient temples, and writings of foreigners. This is the
state of things about the general history of India. Here we
are to inquire about the history of a caste which is supposed
to have migrated from its native place so early as two thou-
sand or three thousand years ago. It is only because the
caste belongs to a pure Kshatriya origin that some traces of
history could be pointed out by way of material for resear-
ches. Kshatriyas being kings wielded great power and as
such made their influences felt wherever they were or wher-

24

ever the}- went or moved from time to time. They left behidn
them some monument about their sway over the parts they
ruled, in such evidences as coins, etc. But time — long and dis-
turbed time — made various changes and inscriptions on rocks
or temples even became unreadable. Change of rule created
new circumstances, and therefore, ruinous conditions of the
convincing proof of the kind was all that could be seen in the
mass of such evidence.

If we look to the religious literature and therefrom try
to gather some glimpses of the ancient history we are equal-
ly disappointed. It has already been mentioned in the intro-
duction that inconsistent or irreconcilable accounts are found
in Vedic and Pauranic literature about one and the some point.
But when there is so much only and nothing more jio depend
upon, one is required to make the best use of what is availa-
ble. When we first look to the Pauranic liteature we find that
the origin of the caste is mentioned in the'^^j^ ^JWfrJ^^ of the
^frf? ^ from ^w."-^ 5u^. We have therefore given the
legend as found in that Puran. We have been asked in the
question under discussion *' The popular tradition as to the
origin of the caste' and we have given it. The belief of the
people may or may not stand the hard test of new
methods of sifting the matter of inquiry. Tradition is desired
to be given and hence nothing but the legend could he
mentioned. This popular tradition has already been recorded
in the Government publication, viz, Bombay Gazetteer.

As so many years have elapsed since the first migration
of this caste from Ayodhya or Oudh there are so many gaps
which though attempted to be filled up by giving circum-
stantial evidence, that they must remain open for discussion
and improvements. Leaving the Pauranic literature as it is for
the popular belief we now turn to search the materials of the
more creditable kind by the new light. Mr. Amritrao Abaji
Karnik, late pleader, and Mr. Abasaheb Parasnis, who be'
longed to this caste, have spared no pains to preserve intact

^5

the Puranic legend about this caste in their books called
^^faff and ^Ifjft^ ^PT^^ STH >T^?f^frTT ^^Tf, They have also tried
to assert the proper religious rights of the caste by confuting
and refuting many theories. Another gentleman of our
caste Rao Sahib B. A, Gupte of Indore has served the caste
by publishing the *' Chandraseniya Kayastha Prabhunchya
Itihasachi Sadhane ^^^^ ^}$^^^J ffrr^wrEft Wiik in 1881.
He has taken a proper historical view of the matter and has
collected the material in the publication with the new light
viz., historical writings. Mr. Ramrao Pradhan published a
small pamphlet and has worked in the same line. Lately
a volume called ** Prabhu Ratna Mala" ^^^^r5T was pub-
lished under the auspices of the joint labour of the historical
societies of Chandraseniya Kayastha Prabhu communities of
Poona and Baroda. Mr. Sakharam Ganesh Muzumdar of
Baroda has helped so much in bringing together some evi-
dence of the credible]kind in the introductory chapter of the
book. This serves a very good line to make a proper inquiry
of the subject. His way of putting the subject gives good
material for the researches of the history of the caste. No
doubt in many places accuracy and citing of authorities are
wanting, but in course of time that work can be done. It is
with the help of these books, — particularly the Prabhu Ratna
Mala srgCr^qTr^r introduction chapter that we could state
in detail, some of the facts and incidents, which throw
proper light upon the answer to this question particularly,
and other questions generally.

Question VII -is the habit of the caste settled or
wandering ? Have they any recognized head-quarter in the
Province ? If wandering, over what tract or country do
they wander ? Are their migrations periodical or irregular,
and what are the shape and material of their dwellings.''

Answer VII The habit of the caste is settled. They
are not nomads. This question as it is put in Marathi is
slightly different from that in K nglish.

26

OBSERVATIONS VII.

There appears to be distinction or difference in the wording
this question in Marathi and English. Answer framed by this ins-
titution is given of the English question. This Institution h^d
circulated amongst the members of this community at different places
copied both of Marathi and English questions. Almost all people
have based their answers upon the Marathi question paper, which
does liot exactly become the answer in point of the English question.
It is, therefore, proposed to give here the Marathi text of the question
and point out how it differs from the English question.

Marathi question stands thus. : —

v». 3TTm^?TT c^T=^r=^i l^^ mf^c5?m ^m^fj sn^ 3tt>(T anrr >r ^%
%%k m^% f^nr ^^^^^ ? ^^i^rcr ^r=a[T f ^ ^^^t fe^i^ btt^^t ^m ?

'?T T'^^rm 3TT?r ^B^m^ S^lf^ ^SRT 1fT<TT?r BTTT ^]Z^ Scff 5TT?rTcT.
??Tr<r CTf o?IT=9rT iE%}^ ^iuf 3T«cTTcT ^ W.^l"^ %^^\ iTHcTTcT ?

While the English question is :^

" Is the habit of the caste settled or wandering? Have
they any recognized head-quarters in the province ? If wan-
dering, over what tract of country do they wander? Are
their migrations periodical or irregular, and what are the
shape and material of their dwellings?

Tlie word ^5^ ^R^?^f ^ril would moan places of reverence
i.e., holy places like "^^^^fR and places of pilgrimage. The Marathi
question further enquires about fft^^^n^r f%^n^ i.e., places of family
gods. People, therefore, have answered the question in that light
based upon the wording of the Marathi question. The answer of
the Marathi question would be this : —

The following are the places held in reverence : —

1. ^!^r, Benares. 2. ^'TT, Gaya. 3. q^u Mathura. 4 -^^,
Dwarka. 5. arr^^ Alandi. 6. tf Dehu. 7. ^^\^ Allahabad

8 ijRT ^Fqrrftl^'t I'welve Jotilingatt.

1 Sorti Somanath ^I^ff^RTTm.

2 Shri Shaila Malli-Karjun Mf ltt^f«r^%^.

3 Ujjani Mahakaleshwar ^^^r 'nn^T^'^.

4 Onkar Mahandliata, Mamleshwar sI^'r^K^fr'T^rlT, q^^^.

5 Shri Bhima Shankar Mf PTW^^.
(5 Parali Vaijanath q^loJi^^Tr^.

7 Rameshwar Setiibiindha vi^'9J: '^^i'^.

8 Badrikedar ^rf?^^.

9 Trinibakeshwar l^^^^r.

10 Ghrishnesliwar ^T's^^in;.

11 Gokarna Mahablesliwar ^r^of 7?fTer?rv^.

12 Kashi wish wesh war frr^fif^v^r.

9 ^? ft^rr^^ i?;/>7«f Vinayakas.

1 Morjcrnm ^^lyrr Taluka Bhimthadi, District Poena.

2 TheuT^^j: Taluka Haweli

3 Ozar ^T?n: Near ^^c District Poona.

4 Rajangaum ^srfJrqPT Taluka Sirur.

5 Siddhatek wtzw. near Dhond.
0 Murud (Pali) 5^

7 I^nyadri >''?TTTg- near %'^.

8 Madha ^T near Pali, Bhore Territory

10- W?5?: (ttrxt^T) Sidhapur. n. H^ ^oS^'TJC ^ ^?fT^ Bhawani
of Tuljapur and Kolakpur. 12- The God ^=fTmq Dattatraya of
^r^RT^T Ganagapur. 18. f^rff^^T Bhilawadi. 14. ;f^iir^ ^\€\
Narasoba's wadi.

28

15. ^^ ^f]^^'9X Dhom Mahableahwar. 16. ^m\^ Nasik. 17. ^^^1^
Pandharpur. 18- ^V^^ Maliuli. 19- miiJU Saptashringi. 20- ^T^TP-l
Jugannath and others, i.e., all the incarnationa of Shiv, Vishnu and
the goddess Panyati and Laiumi, generally respected by the Hindus ;
and all the places of holy waters. In fact, all the places . considered
as ^ Kshetras and Dewasthanas \^'^\k by the Hindus in general
are revered by the Prabhus.

iM^TMrW is performed at Tirtbas (holy waters and not at
Dewasthans, by performing Shi-adha ('iTT^;) these ceremonies are per-
formed with the Vedic rituals like the Brahmans.

The family gods and goddesses of this caste in the Presidency
are :— tT^imr in the Karli Caves near Poona, ittu^ 'P^Tn WT Incarna-
tion of Shiv at Jejuree, about 24 miles from Pooua, and f^^TTf or
Ihw^ mB^\ near Tamhmini pass of the Saihyadri Range iu
the Haveli Taluka, Poona District.

Our antiquarian friend, Mr. B. A. Gupte, of Indore. inform.^ us
that our community on that side and in Central India Jiave in
Nemawar, another place of ^^[^^, a hill on the banks of the Narmada
where ^+.MII was killed by her son Parasharam. However slie was
afterwards restored to life. A temple called "^jll^^" is sUuated at
Mandaleshwar on the banks of the river Narmada. ^t'^^'^ was the
capital of ^g^li^ Sahasrarjuna of %Fq dynasty to whom this caste
traces its origin. The name !pl^qT might have been derived from the
surname of a family of the community who were kings and were known
as Gupta kings. The temple might liave been founded and named after
the Gupta kings. The situatiou of this temple confirms the idea that
the Gupta kings ruled tlie district ou the banks of the Narmada.
They were ^^^^ (era-makers). The date of their era has been
fixed by Dr. Fleet and Dr. Bhandharker to be 319 A.D. (Dr. Bhau-
dharker's " Early History of the Deccan" pages 126 to 131. " The
kinship between Hinduism anil Biiddhisim" a lecture delivered by
Henry S. Olcott. P. T. S. on 24th October, 1902, and printed in 1903.
— Pngel.^). Prabhu Ratna Mala ])agos 17,18. Diitta's "History

29

of Civilization in Ancient India '' Volume III, page 63.) Our friend
also imforms ns that in Central India there is another !J^*qr at
G wall or.

Question VIII. — Do they admit outsiders into the
caste ? If so, from what classes, by what forms and under
what conditions.

AnSWei* VIII- — 'I^he Chandraseniya Kayastha Pra-
bhus do not admit outsiders into their caste, ^ for !the Hindu
caste S3^stem does not allow one caste to be admitted in to
another, be it higher or lower.

Question IX-— is marriage infant or adult? If the
latter, is sexual license before marriage recognized or tole-
rated?

Answer IX- — As a rule girls must be "married after
the completion of the eighth year and before attaining puberty,
the boys generally being four or six years older. In this
way child marriage and not infant marriage js allowed. No
cohabitation or even familiarity or introduction is recognized
or tolerated before marriage.

Question X-— is (a) polygamy (b) polyandry, per-
mitted ; if so, under what conditions and within what limits ?
In the case of polyandry, must all the husbands be brothers ?

Answer X- — Polygamy is allowed, but it is resorted
to mainly in cases of failure of male issue. It is highly
unpopular and has mostly died out. Polyandry is unknown.

Question XI. — What form of marriage ceremony is
in ordinary use ? Name the forms and state the essential
binding portion of the ceremony.

Answer XI — The first of the eight forms of marriage
viz., *' Brahma" (^5T) form is followed by this community

30

and the procedure is conducted according to the *' Rig
Prayoga" (^^q^ri)* This Brahma form consists in the
gift of the daughter clothed only with a single robe to a man
presumably learned in the " Vedas" (^^) whom her father
voluntarily invites and respectfully receives. In the actual
marriage ceremony there are numerous forms, the following
are the principal : —

I. *• Wagdan "(jrr^R) i.e., gift by word. 2 " Simant
Poojan" (^lirrrT ispf) i.e., reception and adoration of the
bridegroom at the entrance of the town. 3 "Vadhugriha-
gaman" (^^ ^g- jTq^) i.e., going to the place of the bride.
4 " Madhupark" (^^r^) i.e., a respectful offering made to
the bridegroom on his arrival at the door of the father of
the bride. 5 "Parasparnireekshana" (t^^tt 1%%^), i.e., the
ceremony of gazing through the screen called "Untarpat"
(^rT^T?:) at each other, and of garlanding the bridegroom by
the bride. 6 "Kanya Dan" (^-^[^^f) i.e., ceremony of giving
away the girl in marriage, 7 "Viwalia Homa" (ft^Tf ft^)
i.e., offerings oblations to gods by throwing ghee into the
consecrated fire in honor of the marriage ; 8 "Pani Grahan"
(Trms^^) i e., ceremony of espousing by the hand. 9 "Laja
Homa" {^m iriT) i.e., offering oblation of parched grains into
the conseciated fire, 10 "Saptapadi (^'■-rTT<fr) i.e., the cere-
mony of the bride and bridegroom walking together seven
steps after which the marriage becomes irrevocable. ,,

The "Viwaha Homa" ending in ** Saptapadi" is the
operative and essential portion of the ceremony. On comple-
tion of this last step the actual marriage ceremony is con-
sidered to be complete.

While performing the ceremony under the Brahma form
as used by the Brahmans, this caste has retained up to dale
certain special customary observances which go to prove, or
rather remind the community of their " Kahatriya " origin.

31

Some ot the ill may be briefly noted here, (i) The marriage
of the Prabhus" .iiust be in a ''Mandap" [W^) pendal — and
in the presence of all the relations and friends like the
" Swayamwar" (^q^i) system in a ** Sabha" (^^]) of the olden
Kshatriya period ; whereas the Brahmins often perform their
marriages in the inner parts of the house. (2) Holding un-
sheathed swords crossway over the head of the couple from
behind the bride and the bridegroom. This decidedly puts
one in mind of the military precaution of the chivalrous age
of India when the **Swayamwar" system was allowed by way
of privilege to Kshatriyas.

OBSERVATIONS XI.

Hindu marriage is not a civil contract but a religious sacrament,
and as such is ever binding. It cannot be nullified by any process after
the completion of the ^?qT^. Under the ^^ form, the bridegroom must
be learned in the Vedas. In these days, the test even amongst the
Brahmans is not how much of the Vedic literature is studied by
the bridegroom-elect, but how^ many University Examinations he has
passed. An ordinary Brahman gentleman (iTf^) of the present day
hardly knows daily 'N'-wrW. Education, therefore, is considered to
mean education of the times.

Question XII — is the remarriage of widows permitted ?
If so, is the widow obliged or expected to be married to her
husband's elder or younger brother ? If she does not marry
a brother within what limits may she marry ? What form
of marriage ceremony is used, and what is the essential and
binding portion of it ?

Answer Xil — l^lie remarriage of widows is not per-
mitted. Remarriage is not even tolerated except by a few
reformers. There are only two cases known and have taken
place during the course of a couple of years. The parties
have been excommunicated.

32

Question X|||* — Under what circumstances is divorce
permitted, and by what form is it effected ? May wives, who
have been divorced, marry again ?

Answer XIII — Divorce in its legal sense as commonly
understood b}^ Hindu I^aw is not permitted. But a woman
may be renounced by her husband for misconduct or change
of religion, etc., but a wife so renounced cannot marry
again. A man can be renounced by his wife for change of
religion, but she cannot marry again.

Question XIV — Do the members of the caste follow
Hindu or Mahomedan Law of Inheritance, or a tribal custom
of their own.

Answer XIV — The community follows the Hindu Law

of Inheritance. There is no tribal .custom of any kind in
this respect.

Question XV, — To what religion and to what sect
within the religion do the caste belong ? If Hindus, do they
by preference worship any special one of the regular Hindu
Deities, and are there any reasons for this preference ?

Answer XV. — They follow the ' Vedic" >^ form of
religion and are mostly ** Shaiwas" (%^). They worship
God "Shiv" (f^) in preference to other Deities in the Hindu
Pantheon, the reason for this preference being usage immemo-
rial Custom, and the superior potency of the deity. They are "Ad wait"
aftrf thinkers and worship also " Vishnu " i^^ "Ganpati'*
iT^q^^r and other Gods.

Question XV|.— Name any minor Gods or patron
saints specially worshipped by the caste. State what offer-
ings are made, on what days of the week, and what class of
people receive them. Is the worship of any of these Gods
or saints confined to women and children ?

33

Answer XVI^S"<^^ ^^ the minor Gods and Kula-
swamis f rJ^tr as are admittedly manifestations of the Supreme
are recognized by the "Prabhus." ''Khandoba T^f\^ and Bhai-
rao" ^^ are regarded as incarnations of **Shiv," and the
goddesses " Yekavira " ^^Crn "Vinzai" ftfrrf " Vyaghram-
bari" ^^^f] are manifestations of "Parvati" Ti^rft the wife
of the Great **Shiv. "Ganapati" is universally worshipped as
he is an offspring of the divine pair "Shiva" and "Parvati."
"Rama" xm and *' Krishna" f^ are worshipped as the in-
carnations of the Supreme. ** Dattatraya" ^TfT^q represents the Indian
Trinity and is composed of three divinities, viz : — "Brahma" SRTT, the
Creator, "Vislmu" ft^ the Protector and " Shiva" ]^ the Destroyer.
Maruti HT^rft is worshipped as the servant and messenger of "Rama"
and is himself considered to be the incarnation of "Shiva" and
the God of Health.

There are no patron Saints specially worshipped by the Prabhus
but the saints " Ramdas " ^m^ *'Ragnath" CiRT^ ".Tayram"
3n?U^ "Yeknath" tt^^-I " Janardan " ST^nt^ " Dnyandev " ^TR^ " Tu-
karam" g^JTU^T "Namdeva" ^^^^ and the great sage of "Akkalkote"
and all the saints of "Bhaktiraarga" ^TI%^T'T period. — (Faith by devo-
tion), are held in great reverence by this commnnity (as is
done by all Hindus) : but their images are seldom worshipped.

The gods specially worshipped by women are ** Jivantica"
fsr^fffr^ " Hartalika " fT?rrTT^ *' Pithori " fq^(t and " Gouri "
^K{, They are the incarnations of ** Parwati" — the wife of ** Shiva. "
Children specially worship Gods "Ganpaii" and Saraswati," (God
and Goddess of learning and wisdom respectively.)

The offerings are made to the Sun, Fire, Earth, Planets and
Pitaras generally. On the eleventh day of the dead, charity is given to
Brahmins. On eclipse day charity is ijiven of salt and oil to " Mahars"
and " Mangs." There are some daily charities and some on particular
days as are mentioned in the "Pouranic" literature, such as Danchan-
drika ^TT^rJ ^r and Wratark ^rTT^.

34

Question XVII— Do the caste employ Bia. ..>.a:^ lor reli-
gious and ceremomial purposes ? If so. are tiiese Brahinans
received on terms of equality by other Bralimaus ? If they
do not employ Brahmaus, what class of people serve them
as priests ?

Answer XVII — Tbey employ Brahmans for religious and
ceremonial purposes for the recitals of the ** Mantras" H'T. but the
actual ceremony is performed by the members of the community.
These priests are received on term^ of equality by other Brahmans.
No other class of Hindus are allowed to serve them as priests.

OBSERVATIONS XVII.

The state of fact given under this answer varied as the tide
of persecution of this Prabhu caste by the Brahmans rose or fell.
The history of ^\^'^'^ Gramanyas (religious disputes) of this caste
would not be out of place here.

From the records it would be seen that the riglit of this caste
to perform the religious ceremonies according to the vedic hymns
was questioned very often and therefore controversy arose between
Brahmans and Prabhus. During such times there were factions amongst
the Brahmans themselves. Those who acted riglitly according to the
shastras and immemorial custom in performing the ceremonies of
Prabhus were hated by those avIio questioned this right of the caste
which repeatedly proved itself to belong to Kshatriya origin Kshatriy-
as are K^ Diwjas (twice born) and therefore they are entitled to
privileges of Vedic rituals being used for ceremonies. Such Brahmans
therefore who performed the ceremonies of Prabhus as usual were not
received by Brahmans on terms of equality for a time only. When
the dispute was settled, old order of things was resumed and ihe
Brahmans performing ceremonies at Prabhus were again treated by
their brothers on terms of equality Royal Mandates and Shankaracharja's
Adnapatras btt^TN^ (orders) were required to be issued in favour of
the rights of this caste when such disputes arose. Some instances may
be given here when such persecutions took place.

35

(1) About 671 years before tbe Shalivahan Shaka there appears to
be an instance of a Gramanya ^tH"^^ (Disputes against Prahbus about
their right of performing religious ceremonies against the Prabhu
caste by Brahmans with Vedic Mantras.) Baldev Prabhu and anotlier
were performing ^T^^T^f (a religious ceremony) with Vedic Mantras
with the help of Brahman priests when other Brahmans excom nuni-
cated those who performed such ceremonies at Prabhus. One Ramana-
rayan and two others completed the 3T5^^ in spite of the obstruction
by other Brahmans. The controversy was afterwards referred to
"^ ^5j[ ^T^ i^xf^ Shri Vidyashanker Bharati, the then Shankeracharya
who was at Benares. The Gramanya lasted for fifteen years. The
Shankeracharya went to Bhopal about 656 years before Shaliwahan
Shaka to settle the dispute. He decided in favour of the Prabhue
and the Brahmans who were excommunicated for conducting ths
ceremonies with Vedic Mantras at Prabhus were received on terms of
equality again ^^Xs^ ^\m. page 12.

(2) Another time the same controversy arose in the time of fTari
Gopal Prabhu in Konkan when the Mahomedan authority referred
both the castes to Benares Pandits. The Pandits headed by Jtrfl^ ^^
Govind Bhatta and supported by iTIfT^ar^gT ^W Mahableshwar Bhatta.
^t^^ H^ Veteshvar Bhatta and f^^^ ^? Dinker Bhatta Takale
gave decision in favour of the Prabhus and once again the
Brahmans performing religious ceremonies with Vedic rituals at
Prabhus were treated by other Brahmans with equality (^q^ ^}^
^(^ written in 1795 A. D. and published in the ^m^ ^T^pqr flrinwCr

9

(3) Again a WWJ^ Gramanya against Prabhus in Shivaji's time
( just about the time of the coronation of Shivaji ) took place.
Moropant Pingle ( the then Peshwa of Shivaji and the rival of his
Secretary Balaji Avji ) was the leader of the Brahmans in this dispute.
Balaji Avji Prabhu chitnis was objected to preform Upanayana
ceremony (thread ceremony allowed for Dwijas-twice bom classes ) of
hia son with Vedic Mantras. But Shivajee referred the matter to
the well known Gagabatta ^TTTPT? of Benares and others who gave their
opinion ia favour of Prabhus and directed Raghunath Pandit ( the

36

Panditrao one of the 8 ministers or aslitapradhaus ) to issue tlie
Royal Mandate in favour of the Prabhus, which was accordingly done
and Vedic ceremonies were allowed to be performed by Brahmans
at Prabhu. (Order dated Margashirsha shudh 11 Shake 1591.) (Pages
316-17 of Prabhu Ratnamala and =^l??f[qr ^FT^'^ ST?!^^ ff?rfraNT Hm
^^^ ^ TT^T ^ also No. 2 ^Wi^ \ TFf \\.)

(4) In the time Shahu Chatrapati of Satara the same controversy
arose between Brahmans and Prabhus and a decision in favour of
Prabhus was given by Royal Mandate (^iFT^ srg^ ^M^I^nI W^ ^ H,
^ TR ^^, \^-\r ^^ ^ H^V ^ 'IFF ^)

(5) In Nanayanrao Peshwa's time, the Peshawa issued an order
prohibiting the Prabhus from performing the ceremonies with Vedic
Mantras setting at naught the time honored custom and wise advice
of the learned and impartial Ramshastri in favour of Prabhus. The
result was that this yadi (order) was destroyed and thrown upon the
dead body of Narayanrao Peshwa with the consent of the Peshwa's
Councillors who agreed to allow the Prabhus to continue their privi-
lege of performing ceremonies with the Vedic Mantras. =TO^^rq" ^^m^

^^S^^ ffrT^wr^ Hwr ^^ H ^r^*^ ^ ttt v, k, \.

(6) In Sawai Madhowrao's time there was again a Gramanya of the
same kind against the Prabhus when the controversy was as usual
refered to Benares Brahmans with various queries. The Benares
Brahmans discussed each and every point and decided in favour of
Prabhus. (=^}glT5fFT ^J^^ ^g^qi fl'^'^roNt ^W ^ \, ^. Wf^ \ Pages
14 and 19. ^^X \ ^W>'^ \. Pages 6 and 20.)

7 The latest of the Gramanyas controversy of this kind was raised
by Nilkant Shastri Thatte ]^^^ "^jmt ^ who blew hot and cold in
the affair, about the year 1826 A. D. The Shankaracharya ^<tj<|xj|l|
gave his decision in favour of the Prabhus and there the
matter ended. That time the Brahmans had made a great row
against the Prabhus conducting the ceremonies with Vedic Mantras
by sending a complaint, dated 7th October 1831, to His Excellency
the Governor in Council, Bombay. This complaint was signed by

37

nearly two thouand and three hundred Brahmans of Poona and
Wai. But the Bombay Government appears to have paid regard
to the time-honored custom and declined to interfere in the affair.
(Letter from the Government of Bombay imder the signature of Char-
les Noris, Esq. Chief Secretary to Mr. Warden, Dy. Agent, Satara,
dated 27th October, 1831, mentioned in page 74 of =^t?^^r^ W^^ ^
W^^^ ^^.) Such occurrences in the records of history were noted by
persons hke the late lamented Justice Telang in the following remarks: —

"In course of the quarrels between the Brahmans and the Prabhus
in the Konkan the two parties once went to the local Bijapur officer for
redress. He was a Mussalman and he pointed out that he knew nothing
of the Shastras of the litigants. He therefore told them both to go to
their principal sacred place, Benares and obtain a decision from the
Pandits there and promised that he would enforce such a decision.
The Bakhar goes on to say that the parties did accordingly repair to
Benares when a great Sabha or |ssembly of the Pandits was held and
after high debate it was determined that the Prahbus were genuine
Kshatriyas and entitled to the benefit of Vedic ceremonies and to be
taught the sacred Gayatri iTPn% verse. The Brahmins are said
to have been satisfied and to have agreed to conduct the ceremonies for
the Prabhus in the regular manner^ and it is stated subsequently that
this was accordingly done, (see page 93 of "Gleanings from the Maratha
Chronicles by the late Mr. Justice Telang.

" In the time of Shaku again when Balaji Bajirao was Peshwa,
the State had to deal with a dispute even then of long standing be-
tween the Brahmans and the Prabhus. The dispute appears to
have commenced as early as the days of Shivaji, and the settlement
then arrived at was, apparently adhered to during the reigns of
Sambhaji and Rajaram, and the greater part of the reign of Shahu
himself. Towards the latter end of Shahu's reign, however, the dis-
pute was rekindled as the Prabhus were much in favour with
Shahu as they had been with Shivaji. The Brahmans of the day
are charged, in the Prabhu chronicles, with having interpolated
new verses into old Puranic and other books like the Sanhyadri
Khanda, for the purpose of loweriug the status of the Prabhu caste.

38

The dispute having come before Balaji Bajirao tlie Peshwa, he wrote
to Shahu, recommending that the old practice should be adhered
to, that the new quarrels raised by the Brahmans should be
discountenanced, and that they should be given final and clear
prders iu the matter. Shahu thereupon sent an order to all the
Brahmans of Kbande and Mahuli (on the banks of the river Krishna)
ordering that they should continue to perform all ceremonies,
funerals and other as the same had been theretofore performed,
during tlie regime of the Bijapur emperors, and also in the time
of Shivaji, Sambhaji, Rajaram and Tarabai, and in the early days
of the then current reign. They were directed " not to do anything
new nor to break anything old:' At the same time with this order
of the Sovereign the Panditrao Raghunath appears also to have
addressed a communication to the Brahmans aforesaid, reciting briefly
the order made by Shahu, and adding that the old practice
should be revived. We learn, however, that although these orders
were sent, the disputes were not in fact settled, as the Pratinidhi
Jagjivanrao Pandit and his agent Yamaji, who were managing aU
affairs at Satara on hehalf of Shahu, would not accept the settlement,
seeing that Shahu's end was approaching. Subsequently, Shahu
died, as was excepted, and Balaji Bajirao immediately placed botli
the Pratinidhi and his agent Yamaji in prison, and ordered the old
practice as regards ceremonies among Prabhu families to be resumed.
That practice, then, continued undisturbed until the end of the ad-
ministration of Madhavrao, and the beginning of that of Narayanrao."
(Pages 83 and 84 of J. Telaug's "Gleanings from Mahratha Chronicles"
Both these extracts have been enabodied in the Appendix by Justice
Ranadeinhis/Riseofthe Maratha Power P.P. 278-79 and 264-66

It must be noted here that these disturbances were the outcome
not of religious fervour but of the jealousy between the Brahmans
and the Prabhus consequent upon their sharp rivalry in politics.

39

Question XVI 1 8- — ^o the caste burn, bury, or ex-
pose their dead? If buried in what position? Where are
the bodies or ashes finally disposed of ?

Answer XVIII- — l^he Prabhus burn their dead, but
infants who have not cut their teeth as well as persons dying
of small-pox are buried. The ashes are finally disposed of
as far as possible in holy waters, and when that is not possi-
ble a few bones at least taken up from the ashes are
consigned to holy waters. The heads of the dead bodies,
when burnt or buried are placed at the North.

OBSERVATIONS XVIII.

In tills point the same religious code is obeyed and observances are
observed by this caste as the Brahmans, because this caste is one of
the Dwijas (twice born classes).

Question XIX. — Are any ceremonies performed for
the propitiation of (a) ancestors in general, (b) childless
ancestors, (c) men who have died a violent death ; and if
so, of what nature and at what season ? Is the ceremony of
" Shraddha " performed or not ?

Answer XIX,— *' Shraddhas" and funeral obsequies
are the only ceremonies performed for the Uddhar 3^^
(salvation) and not for the propitiation of the dead ances-
tors. No particular ceremonies are prescribed for
the salvation, 3:^, of childless ancestors or persons who have
died a violent death. The funeral obsequies are performed
during the first thirteen days after death. The oblations of rice
are offered every day in consequence of which the soul of the
dead ancestor attains a spiritual body, limb by limb till on the
thirteenth day it is enabled to start on its celestial journey to
Heaven and during, the ist year after death the offering is
repeated every month as the soul accomplishes portion
of his journy Heavenward. Within twelve months from the

40

commencement, the journey is brought to a termination in
commemoration of which a Shraddha ceremony is performed
on an extensive scale. On the anniversary of the death of the
ancestor this ceremony continues to be repeated on each
successive anniversary. In the dark half of "Bhadrapada*'
Shraddha ceremony is performed for the ^:g[n: (salvation) of
the manes on a date corresponding to the date of the death
of the ancestor, technically called "Paksha" ^^ or '* Maha-
laya" ^^W:^^ Shraddha. In default of not performing the
*' Mahalaya Shraddha," on the proper date within the fort-
night it could be postponed till any day before the sun enters
the *'Vraschic" ^]^^ *' Capricorn." The Mahalaya Shraddha
of a person dying a violent death is performed on the thir-
teenth day of " Bhadrapad wadya" which is called *' Ghayal
Trayodashi W^rc5 ^^[^^r i.e., the thirteenth day for the vio-
lent death. Daily oblations of water are offered to the dead
ancestor after " Sandhya" ^'^qr. These are the principal
ceremonies performed in honor of the dead. The main por-
tion of the ceremony consists in an offering of the funeral
ball " Pinda" fq^l" made of rice. Three such are offered to
the three paternal ancestors, three to the three maternal an-
cestors, the rest of the ancestors receive a ball of wheat flour
and the remote ones only receive oblations of water. The
ceremonies about the dead are termed 3T^^ H^r^. The three
regenerate classes are privileged to go through i6 Sanskars
from birth to death. The ceremony of the dead is the iCth
Sanskar. Garuda Puran and Dharma Sindhu are the chief
authorities on the point.

Question XX.— is the caste or any of its sub-divisions
named after any animal, plant, weapon or implement? Do
they show their reverence for any such object either by
special worship or by abstaining from killing, eating, cutting,
burning, using, or naming it ?

Answer XX.— The caste is not named after any

I

41

animal, plant, weapon or implement. Arms are worshipped
on the ** Dassara" ^n holiday which signifies the commence-
ment of the military expeditions each year and this
worship is a reminiscence of warlike times. On the 5th day
of the birth of a child a sword and a pen with paper and ink,
are worshipped, the sword being a symbol of the Kshatriya
profession and the pen, paper and ink, that of the present
occupation of a writer. If there be no sword available a
knife is now substituted.

The cow is now regarded sacred and is worshipped as a
deity. A cow is not killed or eaten or cut or burnt or yoked
to the plough. It is not used for labour of any kind, and is
universally regarded as a symbol of the deity " Gayatri"
TTW. The only other animal worshipped by the "Pra-
bhus " along with the rest of the Hindus is the serpent.
This serpent worship has a mythological origin as according
to our ancient mythology the solid form of this earth rests
on the hood of the thousand-headed cobra called the "Shesh"
^ whose mighty coils form also the resting place of
the great Lord of the Universe. In honor of (this Indian
Atlas) he divine cobra, the cobras ?rFT are worshipped once
in every year on the (Nagpanchami) ^m^jft day, and in
some families a golden image of a cobra is chosen as an
object of special w^orship along with Shiva's Lingum.

'*Tulas'* gr?^, ''Pimpal" fTT^ " Vad " ^ '' Aveli '*
3TT^c5r "Shami"i^^ and " Oomber" ^^ are considered sa-
cred trees and are worshipped generally on particular days
assigned for the worship of each of them. '* Tulas" is found
in every Hindu house and is daily worshipped by women.
These animals and plants and trees are therefore held (just
as the Brahmins hold them) in special worship by abstaining
from killing, eating, cutting or burning.

area which they possess and still enjoy the honours and privileges
of a n^wan of Baroda. Dighe family -descendants of Vithalrao,
Devaji, (the well-known Kathiawar Divanji,) the Ambegaokar family and
some others are still honoured as First Class Sardars at Baroda*
There are also many aristocratic famili es at Gwalior, Devas, Nagpore
and other places. In far^t, a majority of this co'U'n'inity is constituted
by an aristocratic class of people and we rarely find instances wlo
have no history in the past, or who have no connection with an ir.am
or Watan.

At present even the posts, which the members of this community
are found to hold, or the occupations they follow are equally im-
portant and are of the same nature as were followed by their
ancestors. They are as follows :--

CI). Ministers or Divans: — The important persons who enjoyed
this honoured position or occupy even now are • Late Diwan Baha-
door Lakshman Jagannath Vaidya, Diwan" of Baroda. Rao Bahadur
J^arayanrao Wasudeo Kharkar, Diwan of Jamnagai- ; Rao Bahadur
Uamchandra Sakharam Gupte, Karbhari of Sangle ; Rao Bahadur
Kallyan Sitaram Chitre, Karbhari of Mi raj ; Rao Bahadur Balkrishna
Narayan Vaidya, the present Administrator of Jamkhindi. R. B. Ra-
ghunath Vyankaji, Sabnis, the present Diwan of the Maharaja of
Kolhapur. The Fadnis family of Dewas State, S3aior Branch, is
famous for statesmanship ; thev held posts equal to Finan'^e Ministers.
They are at the head of the finance of the State up to the present
time by right of heredity with Jahagirs.

' (2). The Judicial and Legislative Branch, such as Hon. Ganga-
dhar Mahdavrao Chitnis, member of the Suprem*^ legislative Council,
R. S. Tipnis, District Judge, R. B. Dijee Govind. V. P. Gupte, D. N.
Randive, G. D. Deshmukha, B. Y. Gupte, N. B. Chowbal, T. R. Kot-
wal and other young graduates.

(3). Revenue Ofiicers — such as Shankerrao Madhavrao Chitnis,
B. A., C. S., Assistant Commissioner, C. P., S. G. Gupte, D. B. V. M.
Samarth. There are also many Deputy Collectors and Mamlatdars.

43

(4). Engineering Department.— This appears to be an unpopu-
lar profession with this caste. Rao Saheb Sittarara Khanderao
Vaidya, the well-known Engineer of the Victoria Terminus, the
Municipal OflSces, Bombay, the BvcuTla Railway Offices, "the Sailors'
Home," &c., was a single instance of the Chandraseniya Kayastha
Prabhu who came to the front in this profession. There are again
instances <>!' young men slowly taking up the line. Mr. S. S Gupte,
L. C. E., and Professor M. G. Dongre, R. Sc, Tj. C E., who are now
in the Kolhapur State will have, it is hoped, a bright career before
them.

(5). Inventor — Professor Bhise, whose name as an inventor of
several useful contrivances and machines is Vv' ell knoTvn, not ouh in
India, but also in parts of England and America, is a young member
of this caste.

(6). I^aw^^ers — There are many High Court Pleaders and District
Pleaders in this caste. Mr. D. L. Vaidya is a Solicitor in Bombay.
Mr. M. B. Chowbal, High Court Pleader, may be given as instances.

(7). Police Department. — This also is deemed <"^ '>'^ -^T^roper
or unsuitable line for the caste though there are a few instances of
Prabhus being police officers and those thai have been nr e doing
their duty creditably. Mr. Karnik of Nasik who thouk'h onlv an
Inspector of Police, almost m Is single instaace ol <x Maiaiiii ki.oWiiig
Native Police Officer in charge of the duty of tlie S^^crlnieiiu^^w uf
Police. The present of a sword was lately given to him in a Darbar
by Government in honour of his exploit in fighting with and
arrest' ng a notorious dacoit.

(8). Military Department — There have been some instances in the.
Native States, such as B. A. Gupte, who served as Coiuuiander-in-
Chief of the Indore army and Inspector General of Police ; S. G. Gnpte,
who also served as Commandant of the Imperi i! Service, Holkar
Lancers. Captain Janardan Sadashive Dighe is in the Cavalry of His
Highness the Gaikwad.

(9). Educational Department. The late lamented Narayan Jagan- =

4?

area which they possess and still enjoy the honours and privileges
of a HAwan of Baroda. Dighe family -descendants of Vithalrao,
Devaji, (the well-known Kathiawar Divanji,) the Ambegaokar family and
some others are still honoured as First Class Sardars at Baroda.
There are also many aristocratic famili es at Gwalior, Devas, Nagpore
and other places. In far't, a majority of this co'n'n'inity is constituted
by an aristocratic class of peojDle and we rarely find instances wLo
have no history in the past, or who have no connection with an ir.am
or VV a tan.

At present even the posts, which the members of this community
are found to hold, or the occupations they follow are equally im-
portant and are of the same nature as were followed by their
ancestors. They are as follows :--

CI). Ministers or Divans : — The important persons who enjoyed^
this honoured position or occupy even now are - Late Di wan Baha-
door Lakshman Jagannath Vaidya, Diwan of Baroda. Rao Bahadur
Narayanrao Wasudeo Kharkar, Diwan of Jamuagar ; Rao Bahadur
Rkmchaiidra Sakharam Gupte, Karbhari of Sangle ; Rao Bahadur
Kallyan Sitaram Chitre, Karbhari of Miraj ; Rao Bahadur Balkrishna
Narayan Vaidya, the present Administrator of Jarakhindi. R. B. Ra-
ghunath Vyankaji, Sabnis, the present Diwan of the Maharaja of
Kolhapur. The Fadnis family of Dewas State, S3nior Branch, is
famous for statesmanship ; thevheld posts eq\ial to Fin'in^e Ministers.
They are at the head of the finance of the State up to the present
time by right of heredity with Jahagirs.

'' (2). The Judicial and Legislative Branch, such as Hon. Ganga-
dhar Mahdavrao Chitnis, member of the Suprem-^ Legislative Council,
R. S. Tipnis, District Judge, R. B. Dajee Govind. V. P. Gupte, D. N.
Randive, 0. D. Deshmukha, B. Y. Gupte, N. B. Chowbal, T. R. Kot-
wal and other young graduates.

(3). Revenue Officers — such as Shankerrao Madhavrao Chitnis,
B. A., C. S., Assistant Commissioner, C. P., S. G. Gupte, D. B. V. M.
Samarth. There are also many Deputy Collectors and Mamlatdars.

43

(4). Engineering Department.— Thi8 appears to be an unpopu-
lar profession with this caste. Rao Saheb Sittarani Khanderao
Vaidya, the well-known Engineer of the Victoria Terminus, the
Municipal Offices, Bombay, the Bvculla Railway Offices, "the Sailors'
Home," &c., was a single instance of the Chandraseniya Kayastha
Prabhu who came to the front in this profession. There are again
instances of young men slowly taking up the line. Mr. S. S Gupte,
L. C. E., and Professor M. G. Dongre, R. So., Tj C K., who are now
in the Kolhapur State will have, it is hoped, a bright career before
them.

(5). Inventor — Professor Bhise, whose name as an inventor of
several useful contrivances and machines is Vv^ellknovrn, not ouh in
India, but also in parts of England and America, is a young member
of this caste.

(6). liawyers — There are many High Court Pleaders and District
Pleaders in this caste. Mr. D. L. Vaidya is a Solicitor in l^ombay.
Mr. M. B. Chowbal, High Court Pleader, may be given as instances.

(7). Police Department. — This also is deemed f^^ '^^^ -^r^roper
or unsuitable line for the caste though there are a fevv instances of
Prabhus being police officers and those that have been ar e doing
their duty creditably. Mr. Karnik of Nasik who thou.trh onlv an
Inspector of Police, almost a is single iiihtaace ol a. Maraini ki oWiiig
Native Police Officer in charge of the duty of the S^pcrlnienu^^*- uf
Police. The present of a sword was lately given to hira in a Barbar
by Government in honour of his exploit in fighting with and
arrest' !ig a notorious dacoit.

(8). Military Department — There have been some instances in the
Native States, such as B. A. Gupte, who served as Coiuuiander-in-
Chief of the Indore army and Inspector General of Police ; S. G. Gupte,
who also served as Commandant of the Imperi:;! Service, Holkar
Lancers. Captain Janardan Sadashive Dighe is in the Cavalry of His
Highness the Gaikwad.

(9). Educational Department. The late lamented Narayan Jagan-

V

44

nath Vaidya after whom the Karachi High School is named, and who
was the f^rst Native gentleman nppointed by the British Government
as the Director of Public Instruction, Mysore. Mr. Vinayak Sakha-
ram Deshmiikha, B. A., the present Head Master of Thana, (now at
Nasik High School) Mr. Vaman Khandero Vaidya, Deputy Educational
Inspector, Kolaba, Balkrishna D. Inamdar M. A., T. D. Chitre, M. A.,
and a few other persons may be mentioned here as instances. We
cannot but mention here that it was Mr. Naro Ramchandra, alias
Nana Mahagaokar, a distinguished scholar of this caste, who first
founded a private English school in Poona, and was thus the
pioneer in the branch of private educational institutions. The
institution founded by Nana Mahagaokar was afterwards incorporated
into a new Institution known in the present day as " Poona Native
Institution."

(10) Authors in this line there are instances worth enumer-
ating. If we look hack to the Maratha History almost all the material
thereof had been prepared by the members of this caste. It has been
admitted by frank writers that but for the ( ^i^ ) Bakhars (chroni-
cles ) written by this caste there would have scarcely been any
material for the Maratha History. Almost all the chronicles are the
productions of this caste. Of the books on religious subjects,
( m%-^ W^ ftsTT, ^ ^^'^y^, ^To^ ^^^, i^ f c8". ) said to have
been published by Satara Government with the approval cf Pandits
of the day and with the sanction of the British Government. The
author of these works was Mr. Abasaheb Parasnis, a learned person-
age of this caste. Books on science like agriculture and
horticulture, the ( 3T^^fR{rr ) ( book on horse ) rpTI^JJT ( book
on elephant ) ( ^m^ii<?j ) (book on cookery) by the late lamented Rao
Bahadoor Ramchandra Sakharama Gupte, a book on agriculture
and collection of materials of the history of the Kayastha Prabhus by
Mr. B. A. Gupte, a book on Astronomy by Mr. M. K. Chitnis, B. A.,
L.L.B., and a calendar of nearly 120 years by Mr. Gholkar, have
been held to be authorities on the subjects they treat.

Journalists — There are some who contribute to the English
dailies and a few that write for Marathi paper ; but editors as such

47

there are only three (at Thana, Baroda, and Kolhapur) for Marathi
papers. It can be said without contradiction that this caste has not
the least liking for this business. They are indifferent for the cur-
rent topics of politics, and hence they have a natural dislike for the
business.

(11). Doctors — These also can be counted on the fingers. Dr. N. R-
Satpute, Dr. G. C. Chituis and Dr. G. A. Nadkar of Dhar with some
students in the Medical College, are the only isolated instances. No
reason can be given why people of this caste have not been entering
this line.

(12). ^j Trade, Commerce, Commission Agency, contracting busi
ness, retail shop-keeping are all conspicuous by their absence. This
caste being originally a Kshatriya race, it seems its members had not
the tendency, nor have they picked up any, even in these days of compe-
tition and struggle for existence of following mercantile calling which
was the exclusive privilege of Vaishyas. So far, therefore, it can be
eaid that in sticking to the avocation of penmanship and penmanship
alone this caste has shown itself to be more conservative than any
otlier.

Question XXII. — if they are agriculturists state
what position they usually occupy in the agricultural system
i. e., are they —

(i) Zamindars; ^

(2) Tenure-holders, specifying the kind of tenure they
hold ;

(3)* Occupancy or non-occupancy Raiyats, stating
whether they have or claim any privileges in respect of rent ;

(4) Nomadic cultivators, specifying the mode of culti*
vation they follow ;

(5) Landless day-labours, stating the manner in which
they are paid*

48
AnS^Ver XXII — some of them are agriculturistf
(i) " Khots" analogous to zamindars.

(2) Tenure-holders, such as Deshmukhs, Deshpandes,
Patils, Kalkarnis, Mirasdars, Inamdars, Jahagirdars, Moka-
shis, Nadgondas, Sir Deshmukhs and Malguzars.

(3) Occupancy or non-occupancy Raiyats claiming part"
ly or wholly remission in respect of the grant for the land
they hold, such as Istamuraridars (permanent tenancy-holders .

(4) There are no nomadic cultivators.
(6) There are no landless day-labourers.

Observations XXII.

Those who can now be classed under the several headings of
Agricultural system have become Landlords simply upon their origin-
al profession dependent upon swofd and pen* They served th3
several Governments of this country and received in return Jebagirs
and other grants of land; instances of Inamdars Jahagirdars, Watan-.
dars, and the holders of various kinds of tenure bear out the fact
fuUy.

Question XXIII — if their occupation is that of:

(a) Artizans, what is their industry and in what special
material do they work, or abstain from working?

(b) Hunters, do they catch game or vermin ?

(c) Fishermen, do they catch fish only and also croco-
diles and tortoises ?

(d) Sweepers, do they remove night-soil or not ?

49

Answer XXIII.— (a) No Prabhu is an artizan
(b) a hunter (c) a fisherman or (d) a sweeper. The caste
originally being " Kshatriya" (Military race) some of them
are still fond of shikar which is practised as a pastime and
not as a trade.

Observations XXIII.

This community is strictly conservative in the idea of its occupa-
tion.and hence it has not swcfvcd from its profession of penmanship^

which it strongly believes to be the only one that was ordained to
it after it was compelled to give up sword according to the legend,
and therefore we find no instance of a Prabhu artizan, hunter, &c.

Question XXIV — Name any implement or
mode of working which is characteristic of the caste and also
note whether there is any form or detail of their main occu-
pation by abstaining from which they believe themselves to
be raised above others of the same craft.

Answer XXIV — Formerly sword and latter on
pen can be mentioned as implements characteristic of this
caste. The mode and working of this caste is writing or
penmanship in its widest sense as explained under Question
XX I. There is no 'form or detail of main occupation of this
caste by abstaining from which they believe themselves to
be raised above others of the same craft.'

Question XXV — Do they habitually prostitute
their (i) married and (2) unmarried women?

Answer XXV. — They never prostitute their
women married or unmarried. Hindu Shastras and the
sacred marriage law prohibit any such profane practices,
and the prohibition is strictly obeyed by the caste.

50

Question XXVI.- which of the following ar-
ticles of food do the caste eat or abstain from eating ; — flesh,
wine, monkeys, beef, pork, the flesh of cloven-footed animals,
fowls, scaly or scaleless fish, drocodiles, snakes, lizards,
jackals, rats, other vermin, the leavings of other people?
Is there any special article of food their abstaining from
which tends in their opinion to raise them above some other
caste which does not abstain from it ?

AnSVe^er XXVI. — The Prabhus of the present
day are, as a rule, vegetarians and in public dinners of the
caste animal food of every kind is strictly excluded. But in
private dinners mutton and scaled fish are admitted to the
table. The Prabhus living in the up-country very rarely
use it and some do not use it at all. As regards the use of
wines and other drinks many people of this caste use them
but very stealthily. One would not like that another of his
own caste even should know his habit of using it. It may,
therefore, be said that they drink on the sly.

Observations XXVI.

This caste does not eat leavings of any people n6t even of the
members of their own caste. Tliis caste has to this day retained
many of its original Kshatriya habits and customs, and it may be noted
that its using animal food even now is an instance of tlie fact.
The general influence of Buddhism and their daily contact with the
Brahmins and other castes that have become vegetarians are perhaps
the only reasons why this caste uses it scarcely and stealthily.

Question XXVII.— Name the lowest well-
known caste with which the caste will ; —

(a) Eat Pakki.

(b) Eat Kachi.

(c) Drink.

(d) Smoke.

Name the highest well-known caste which will eat, etc.
(as above) with the caste.

Answer XXVII.- This caste does not eat
Kachi, Pmkki. drink or smoke with any lower caste. No
Prabhu would smoke cigar or chiroot or pipe or Jml-a^ etc**
used b\' his caste fellow even, much less used by any other
caste. The higher caste does not accept food or drink at the
hands of the lower caste. The Brahmins generally do not
object to Pakki at the hands of '' Prabhus" if cooked in milk
or ghee.

Excepting vegetarian Brahmins of Maharastra, the
Chandraseniay Kayasth Prabhus will not take hich'i, pakhi
water or hnh^ from any other caste. Guzerathi Brahmins are
sometimes employed as water-bearers but not as cooks.

Sources of Information.

(i). Compiled from materials collected from the Thana
Chandraseniya ivayastha Prabhu Club,Baroda Chandraseniya
Kayastha Prabhu community assembled in a public meeting,
De^^as public meeting of the caste, R. S. B. A. Gupte of
Indore, ^ressis Narayan Raghuuath Deshpande of Uravda
in Maval, Balkrishna Vithal Potnis, Kashinath Malhar
Karnik and Ramchandra Nilkanth Inamdar, by T. V.
Gupte, and adopted by the Chandraseniya Kayastha Prabhu
(community of Poona, under the auspices of the Chandra-
seniya Kayastha Prabhu Social Club Poona.

APPENDIX I.

?^^7fF ^^ ^\zn€\ cTF ^F^#. %^ m^ €\,y^^^^^^ii^

q?^ 3TF?. fqFH 5T^% ^F^^^i^F 3T^F^:FFT ^^F 3?F? ? ?TF^^^CT;;^
^FSFF H^f€, iTF^FH^^ / ^F^FT^,' ' ^F^T^^H^FT,' iFfN^S^cl.^^

' ^^m^iw^x,' ' ^mmw^ ' \m\k r^W3t?t tf^ 5^tH W^

'^^f'-Tr[%>^:FF: HFTFiF'%l^3mc!«[F7T! II ^^F^^^F^: ^T^^^^i
grF7q: fi^^FrJT^: II rf^ F'^^S^gf^FW: II '^^J^F'TT II Hg^F^h
^^^f^^fTH'^ HFF'^^f F'^r^: II ^m ^^^ ^mW^ 5F$F^F?Tlf|:-
Wf^: II \ IQ'^^^'T: S^TF^^^cT WTT^ /? %^Fq IIj'^^R ,

fl^JIcf 3Teft 3T5lt 3TT^ 3TT5TT /^R^. m^.- ^ v ;,^T-

^*^a^ rTjfT ^T^f^^ C^N1H5 ITf^^e^^ ^TH ^iVt?! ^fl^ ;?qt^,|j^>
^55?5T gq^sr =^iq^':T. r^inTJ f=E[^5?TTf^^t<T 3?Tm '??Ijr!qTcT gr/jrcT^t '
^3?j"qi^ ^m5r f^^^T ^flcT Tlffc^J, ?!^|r ^Tx?IT ,%'TTg? f^^'^^m , .

( ^ )

?m ^^^r ^^TR^'fi'T^: II ^ II "^iv^^l ^%wtM^i\^ ^ i^tr-
f^cf: II 5n$nTrs^1[?^?Tr4^[ ^^mj ^frg^ ^v ii \ ii A\^m^
H?r fTW ^f#Cr^ ^' II 5[^^r%^r 'qfRFf^r'T^^Tr ^\m-

^i^ II » II ^Rifr^W rf^^'^ir: ^f^t^F gf^ART ^ || ^R^Jf
^C[?5Tr(ff a[ ^r?r^ ^T^T^TW ^F^^'T STF^T^ ?FnT?f 3T(5^ 'I
5r?r^F^^^ |f?T.

^^ ^t?H^7^^F>q^F^^^FfqF%: II ^"^im ^^^^F^^Fr^^ II

^^^ 3^F=^ II ^^ ?=^^Fs^4 tf^t: m^ \H\hm\ w\^^ II '^^^r

^cH ^F^ ^5 H=^^F^^SH^F^ ^qF^ II \ II VR^^^ffFF'^f?? Vmrqf.
rTl^mf^^^ll ^3t ^r^Frq^: ^f%^5T>^':FFT^^ II \ II ^^^^m^^^F:
%f%S;^^Ffk?T rF^^F^II cf^^F^R^ffF: %f'%5H^/^^^^F: || \ ||
'^F'^tcfFF^^: ^fl TF^F^^^^FF'fclF: HWF ^'ff'^q"^^^ ^]^] ?F^^^F-
W n^r II » II ^m^Fi?: ^ITF^F^F ^F^^'^FVqqjfFJTR II ^f^%
3R^F TF^F ps^'^F?JFHHFF%'^: 11 <\ || # qtqf?^f?qq ^^^ *fR.
^JTF^TFrTjl # ^F^^^F Jf'^M ^F^^F'T ^^\r^^ II ^ || ^f^T^ll-

^wc ^5r g^rs'TF^j^ ^> ti T\^^ ^\'^^\^m iF^f^ ^jf^f-

^^ II ^ II ^^ HF^F^f'^: ^(q ^F^f^F^ HI^Ffq^ || ^F^^qfiTrR

TT^il: ^F^ ^F^^^F JT^igF*^: II < II rfm If ^x^^\^ ^\^A ^m-
3^^ II ^TF^^m ^^F^Fm^FH^ ;jqF^^^ =^ IK II ^^i^^t
^^m ^^^ ^\Ti^ Hirr ii q^^^F hff'^ ^^ ^^^ ^f'^j^hii \ <> ii
w TFT ^^r^ \\ ^^wr q^^FT h^f^f ^f ^mmj ii ^^sb^f^

TF^*^: ^fIf^^'T T?FrJ?q: HUH ^''^ ^^ ^FF*^ %'| ^F ^m}
^%\^ H m ?F?«T: Hfg^F^ ??FF% ^^ ^tf^rFJ^ II ^ X II q?qqf

5cq?f ?n^T. '^t ^T?5T ^^>^f^, ft mruiTT jt^55 ?^^ xnmr^T^ i^n%A
^ iv;%^ ??iTfT% aiS B\fm^ ?fT sTmrsr^ifpfT ^1^% snfq ^^ f^??T

^frngjT ^^m ^tt^t ?m ^ttc^t ^jff^^ ^b ^'^tct. ^ft gj?m ?n% ^*

( \ )

^\m \^ ^^ ^4 '^^^m II ^ct: mA H^ri? ^*?H^^q I gR:

IM^ II A\^J W ^T^W ^^^RF ^^RcTF || TRiq H^^ ^fcTt

?r: HRiq^r 3T^ II ? » II mJ^ ^^1=^ II ^=^^^1 HiRci f^^
^i^^mi %i\ II ^^"^ m ^]w^^\^ ^^in m ^\m\ IM^ l|
^f^q ^^^ II Hff^^ ^^^J ^ T[JT ?^ ^JT|fr ll f^r ^^^^
^]% ci-H ^5 ^^^m 1 1 U ll ^^r ?:[%s5rq'[^R^4 ^r^^q-^qr-
ncT: II ^f^^RT^i^rt ^ c^ ^i[%rr4R[H IH^ II Hrf%^^ ^^J
^^^ ^^^'q ^A^v\^^^ II ^^^R^r^^^ %^^]^^J ^r>^i^ f^^r:
5T^i II K II ^^r^HR> ^?r ^[^: ^^'^m] w'rm ii ct% ^^^?t:
^^^^\^ ^mm ^m: \\ \^ W Tif^^r^r ^^^ %^T^^ ^]^'
^^f^ II ^i Tm ^^\m\ fl^^r ^ iT%friTi^ II ^o ll R^Vr^Tr-

^^frWreri^^RT^T: ^^' ll ^cT: Hfr^% TRF ^F^F^T'^TF-^-
^F^ll \\ II fTFc^F ^FT?^F^%^ ^^^^F^f'^ "^mm^ II ^:FFT^rfF
JR^s^FH m^%S^^ ^TF: II ^''x II R^cTF^^^ 5|^r m\ ^ff-
^F^^^ rf^F II ?rq[sf F 1^^F5. ^Fq!rrT3§^:F'T3^R^=^ II WW W»^

J^F^^r II ^I^^^ P;^ :?rq^: ^r^^F ^l^^FflrT: II TF^IfT^TF H

:t?

^]^^^^^ ^^^^]^\^^^r\l ll "^S ll ?ff: ^F^^^^:Fqfs^'H- f"^^?h^
^: ^W II HFCc^^iq^^^F^Tf^li^^FlffF^ g^cTFJi; II ^<\ II [^cl^q

^r^? ^cFF f^^^c^r^^^^^'^^F 11 rft^^F^T wim^^j %J^^^mJ-

^cT^FsH^^l II H?, II ^^^qFT^^# 1 '<?r%F: 'Rrq^F?^: II
'R^I^FTq^F r^^ TcfF ^F'^?TF=i^ II ^^ II ^f^F'^H'T^t ^^: W\
MmV^'^'^T^H I Rfe^Rsf?^ '^]^A ^^J^w^m\^^ I R <f 1 1 ^f ^F^fmR

=^ f^i'^^^T^p^*^^ ^m^ II WTit ^ ^^T^nt q^^ ^Tf^T ^qiM

^n%^F II ^^ II cr;^ ?TF 3Tm^^^ ^5 ^1%^ =^F?e^F^ ^l^^«T

?^W^F ^Kf ^tf% ^v\

'J^ ^J^A ?fTfT 3?§ JRia- 3?M iT^. fT jffjg imi^ JTTfT.

( » )

^m^ ^m^ ^%^^ ^"^^ ^^\ ^m x\^^ ^\^ ^^^J^m
-^] ^mw^^^ m ^'^^ ^^ \m ^\e %w ^"I^. ^r^^r^ ^iq

^]m m^ II \ II ^R ^fiT-^^r^ ^i ^^{^ ^f? ctt ^[tri-^?!:

^F f'^Cf^^F F?fV:F §F%. ^5^ ^^T*^ rfBF ^fIt^F rFT, ^T^Ff^^FH
'^F'^^^^F'^^^ ^FfF, ^H IfI^. '^^'JH ^f^^rlt^^ ^q. 3^cF ^5,
TFiFF^^W^ ??f% qJSS^icT f"^^^ If'I^ ^*^ ^qg fW^^ ^r?rT.
'J5F ^^Fcflq^^ ^i?F^m? ^^F=^FT ^1%, ^FgS ffFfrFf^^rT ^JTFR^FT
^FI^^IF'% ^F^F. '^F^ ^tFT-^ ^F>>5^qir'^ ^^ ^mf'T^^ 3??FF=^FT
^HcF^ 3TF%^. '^ ^FiT^ '^^'TTF^ cF^-^^l^^ ^\^\ ^^^^ \^\^

sFFSF'ir =^m% ^F|rf, ^rm^*^ H?^^ ^f'^'tfKf %^^\ ( mf<f ) ?=^r
JTFTFH^F^'^ f'^^f^ ^f^^ ^^f% %m. \ ^f^F?^^, ^f^^f'^^'?:,

^ ^rqc5T JTit^^qr |viT% m^i^T^, ^T^qT=c?TT 4\^zi{ ^^^ %??tt^ 3if(&r

( ^ )

^^i^R. FT^'^fq^ qF% ^mm^q H^ i^€m ^^Hr f^rfr,
^^T f^^r^ tf^;^ Hrf^r tr<%; ? r?^ ^r^N ^f^r^^, '5n^ii^^'"s:,

3T?TF^TT ^f"5, «FH ^m ^J^ ^?^mR^fT ^ pm^ ^FR
^F^^F ^fCf. "^s^r H^f F=^ %W IfI^. ^^=^ ?F^^«riTF^ ^HF^
^F jfF^T^ f^^ F'^^FfFF'?^ ^^ ^\^]^ ^^ ^\]^^^^m ^F?#r.
^I^ ^fFf-^?7F ^imj ^F ^^ m 5RfF ?TF ^5[n% ^F^. ^f^-
^nf=q FH^. ^F'^^tfF p^F^ HFH^ ^?. ?f^^^ ^^1^ ^I^^
^^^ ^"T?^ %^F 5Fnjcf ^F^^ifF^ ^F^TFi. ^rlF^cFF ^F^ ^]^.
^^[F'I Hqcj^T a[ HFT^^l fr^lF^^ s^^^FT ^F^rT=^ ^m ^\^J\^

^5^ f ^h ^fqif? o^^^]x ^[^^F. f^ ^^ ^?^i^. ^^^
^rfr. [^<?H^ TF^F ^F=^F i^ mij^ ^j% f^^5^ gr^r^Fq^^

^ ^iH^m. ] ^]^ ^'^-'"'^\^^^\ ^fiRFcHri: " ^^^\\% ^]i^'

^^^ HcTfncT HFrr§F<TR^r ^x^. '''^'m^J^ f^W^F^r^FI^ a^T
ffcT -qiq^. '^ ^^5^: 5F^^^^fFTF^F^^ ^F^^F ^^ ^ cT^T^f-
^^^. ^fg ^F ^^J^TFRiFcSF ^^, ^^^§^FF^. l^F ^F'^F^ TF%

'^Ffr ^^'t^^t ^\'^^\ w*^j ^m^wAT ^^^\ mi^ f^^^ffI^^f; ^t^

STFTFFcFfF ^|rF ^qaTF ^F^o5^. JF^F^F^I^ ^FJ^ ^-^F ^^^F^ft

^^\m tf^fh Fl[^fF. ^s^f '^f ^f^^ ^m^^m T^\H%mr\]^ ^f^.

efFTRF% t^, r^F^F ^(lF?TfcT=^ ^rF^fl^. r'TFH^ hI ^^T^'UF'^-
^iT ^f'^. =^t?^?Fq ^Jlrq ^FM^^ tF'TO ? 'TF^ 3"fFT — ?F^^^
jfF^ ^F^^^ 5Fg ^^F ^F^F^|Jg:q^?T ^F^r JFRFJ^cFT 3T^^, %
^t??l^Fq ^F^^^. cT^ qFH Hg ^F^Jia^TF^F H^F^ ^HF 'T^^F, ^F^
^JtIT — ''^^^f^FT^^qF ^FH'HFTTF^'^ ]^^m: II F'^^^F^ «T?r-
t% ^TJ^^fF^T^cT^ II ^ II fi^^l^F^'^e^FS^S'^F^F ^F^F^gMI

( ^ )

W=^ q^^TRrf '^T^'^. 9TRF 5555^^ ^?fl^J^ ^[iTTr^ Q]^^,

^[>^i% ^^, '^r^ g?^^ ^ ^^ Ht^^^ ^r% TT^Ti m\^, m^
^^r=^ ^ff. 'jff 5i^?^R ^frTr'?rg5 =^g^^ ^'fq^ ^r#; ?(5^>r

5r^'|^F% f^^m ?^ ^^rTFT fFcTFrf.. ^FH ^^IH €t ^I^^f
^F^^rT. ?T5^t ^FfJTcqF f^^W^ T^^TF^TF^cTFT ^F^^F ^ T^"^^?" ^F'TT.

^FF'Ij^F ^F ^^m. ^J^cB ^ff ^ qF|^ ^^. ^Fq^rTF'rF T[^. f
"^^^F'^'tfr We^^F ^c=?T^% T^F3F'^: II cfqHF 5FF'^^'TFF ^FrF: %^
^f'^^ ^R'TTi^ II \ II ^F^TF1^e\% s^FHF ItF^^I gF'^: II cT^HF

J^ fl^, c^tcT f^^^JTPT f T; iTf nitcT, m^^ JFTT^f Jff:, ^?^lfr ^TT% W-

sft f^cfrt^^ n^r ^^'^ 3TT^ ^b^ ^tB, iTfT^^fr ^r ^w, ^^jt^ Ictf itt^t.
sTrm^t^ROTc^ ^^ ^^t^^tt^ arrf ? a^i^rr ?#5fr% ymnrg^ in^^? JTf i-

( ^ )

»t^t2r: II ^^m sn^rffr ^m: %^ ^"^^ ^k^ " II \ li ^^

qr ^«^[^ 5[| f^cq^ RqiW 5f[5%. rqtq ^'II'T f%* ^IZ^^

q^ ^, rqt% qfr ^^^fq 5rp^ %f%, ^flr q^rr^ ^n?%.
'^'^^^^ II ^ X'^oi l^^ft^\^ ^^K^. qf? #1?^ ^^

?\T ^^^ ^ostk ^f!=n mi\^ 55f RqrsT ^? a?9#r ^ ^i\% a(M4)&l
'i^ %'r55 f^jn^T i^sFiq ^swrir •ri>.

TratisZotton o/ t?i« letttr addressed hy the Benares Panditda to
the Peahwa Darhar,
To

The Deccanee Royal Saints, Preceptors of religion and all the
Brahmins residing in Poona, a City which forms as it were the heart
and centre of the river Bheema, in the holy and beautiful district of
Dandakarannya.

Many salutes from Brahmins bearing surnames such as Bhat

(^) Dharmadhikari >fq*Tf^^)and Shesha,($Br) and residing in the holy
place (viz. Kasbi ^rfft ) which is adorned by Nandanawana ^^!^^
and Tricanttaca ]^^z^ in the district of Aryararta STT^J^.

We duly received from Balajee Janardhan Fadnis the letter
dated the 10th day of the white half of Margashirasha which h

8

sent from Poona. Ther relate to the religious controversy about the
Prahhusd. there they ask for authorities from sacred books as tc , the
practices of the Prabhus. We gire in reply our opinion after eonsuV-
ing Gagabhatti rrrxipi^ of Gagabhat, Kayastha Pradeep, Govind
Bhatti of Govindbhata, Renukamahatraa which forms part of the
Scai^dapurana, Shoodrakamelakani of Kama^arabhatta ra^nd Jati- ;
wi:?7eka and other books of reference. ,

Kayasthas are said to be of three sorts (kinds)— (1) the Chitra-
gupta Kayasthas (?) Dhalbhaga Gatri Kshatriya Kaya=}thas and
(3) Kayasthas of the mixed blood. The origin of Chitra-
gupta Kayasthas is given in the Puranas. He '( f%^!Jff )
was born from th© body of Brahma while he was con-
templating how he should know the good and evil acta of living
beings. He was a brilliant person with pen and ink in his hands.
He was known as Chitragupta and was placed near the God of death.
He was appointed to record the good and evil acts of men. He was
a Brahmin possessed of supra sensible knowledge. He was a
good sharing the offerings at sacrifices. AH the Brahmins offer
him oblations of rice before taking their meals. He is called
Kayastha because of his origin from. the body of Brahma. Many
descendants of his bearing different Gotras still exist on this earth.
From this it will be seen that Kayastha Brahmins of Karhada and
Khandesha are the Brahma Kayasthas.

^■Xr ;^ow about the origin of Chandraseniya Kahatriya Kayastha
In'Rennukamahatma which forms part of the Skanda Purana, Skanda
said — "In this way Parashurama having killed Arjuna and with his
sharp arrows ready, ran after tlje demons and princes in order Ur
destroy them. Being afraid of him some of the brave princes resort-
ed t6 the Tault of heavens, some entered the nether regions others
put on the appearance of Brahmins with the aid of matted hair, some
became ascetics, others resorted to the jungles, some who stayed thei'e
became dancers and actors and the others became flatterers at courts.
The wife of Ghandras&na being pregnant went to the hermitage of
Dalbhya. Afterwards Rama also came to the hermitage of I a'bh^^a.
He was hospitably received by the saint by offering him holy water,
a stool and a seat. Dalbhya, the prince of saints, gave a hospitable
dinner to the great Parashurama at noon. At tbe time of dinner witli
the " Aposhana " in their hands Rama asked of Dalbhya and Dal-
bhya asked of Rama what each wakited from the other, and each of
them granted what the other wanted. Afterwards being greatly
pleased they made a meny dinner. Being seated after dinner after
" pansupari " Dalabhya asked Rama to tell him what he wanted from
him. Rama said " Give me the pregnant wife of Chandrasena who
has come to your hermitage." Thereupon Dalabhya replied "I give
you what you desire" ; but then you must give me what I prayed of
you." Then he called Chandrasena's wife. She, slim and shaky,
came. He gave her to Rama and Rama became pleased. Rama

said " Now ask of me what you prajed for at tlie time of
dirnier I shall give you what you de«ire." Dalabhya aaid " give
me the fcetus of this woman." Rama said you have asked of
me the very purpose for which I had come here, viz., the des-
truction of the Kshatriyas. You have asked for the foetus in
the body of this woman, therefore the child will be renowned as
Kayastha when he begins to practice the Kshatradharma and when
he is of age to perform sacrifices. Dalabhya, greatly pleased, replied
that the child will certainly not be ill-natured. Rama, the destroyer
of Kshatriyas, having abandoned that excellent fcetus went away from
the hermitage; thereupon he became hot with anger and began killing
whom he knew by the words of "Narada" and who had put on.
difFerent appearances even though they were weaponless and even
though they put their fingers in their mouths and begged protection
of him. He was remembering the death of his father, first killed
the ?T^ and then extended protection to those that were left. Scanda
said " In this way this Kayastha was born of a Kshatrya woman
from a Kashatriya. At the instance of Rama he was excommunicated
from the Kastatradharma ("avocation of Kshatriya) bv Z^^^^. He was
given the Kayastha Dharm a which was said to be of i'^'H^'H The Profes-
sion of a king's Recorder was given him because he was named
kayastha. (He married a wife from the family of the Chitragupta Kayas-
thasandhis deicendents bore the Gotra of Dalbhya.) By Dalbhy's
teachina they became pious and truth-speaking. They are always bent
on good deeds and are devoted to the worship of Hari and Hara. Thread
ceremony was performed on them as it was the religion of the
Kshatriyas. The vedic rites and prayers like the "Nawa Graha*'
sacrifices and the various religious hymns, they were allowed to per-
form through priests. Such is tfie origin of the Chandraseniya
Kshatriya Kayasihas bearing the Gotra of Dalabhya.

Since great men insist it is necessary to meet their objections
and satisfy them by sacred authorities. (1) There is one line in the
Bhagawata which refers to the Kshatriyatwa of the Kshatriyas. It
is as follows : — " The race of the Kshatriyas maintained their
Kshatriyatwa up to the time of Nanda. It is impossible to construe
this as meaning that all the Kshatriyas were destroyed. The race
still continued under the name Kayastha Prabhua. The nama
Kayastha refers to the asking of Dalabhya of the foectus in the body
of Chandrasena's wife : and in ordinary parlance the word Prabhu
became convertible with Kshatriya. (2.) Again a verse from Para-
shra Smratti was misstated by Gagabhatta and inserted in hia Gaga-
bhatti. It is as follows : — The Kayastha falls bv drinking the milk
of Kapila cow" by having an immoral connection with a Brahmin
woman and the study of the words of vedas." If this be so, pro-

lO

Jiibition would extend to all the three Kayasthap. But in the original
Parasharasmrati the fourth line is different viz. p5[: '^'^^^IryrTfs;"^.
(The Shudra will be lowered status of a Chandal i. c. low caste)
three liigh castes are authorized to perform vedic rites, the prohibi-
tion refers only to the Shudras. Castes formed by adnuxture arr
included among the Shudras and the prohibition apphed to them
also. If we read the verse as «iven in Gagabhatti no prohibition can
be inferred in tlie case of the Shudras. Therefore the verse becomes
unmeaning. (3.) The answer to the objection that the religious status of
this caste suffered considerably by the immoral practices which formerly
crept into it— is that in this K:diyuga ^%gTT such practices are seen
in every caste e. g. in the ^^^ '^^[^ Brahn^ins of ^T^^ there
is the unauthorized and irreligious practice of marrying sister's
daughter. Again the ffr*-iif^t^ keep their girls unmarried till
25. This also is a bad practice. In spite of all this, tliese castee
did not lose their ^^5FfllT%^^ (the privi'ege of performing the six
fold rites) nor did they become extinct. How then can the Prabhun
be extinct.

(4.) If it be objected that Prabhus Io:;t their caste by marrying
in the same Gotra, viz. Dalabhya — the answer is that though a saint
is generally the Gotra of the family which descends from him, the
case of Kshatriyas is different. The Kshatriyas bear the Gotras of
their preceptor. Dalabliya Gotra was assumed because Dalabhya
protected the Kshatrias and taught them religion. Therefore this
objection too does not stand. In early times marriage restriction did
not exist in the case of Soma wamsha and ^nit?! and even now
the word ^fJ bears the sftme meaningas ^ (5) If it
be urged that the descendants of ^%^ were ^l^r^q- because his »on
married a wife from the family of the f^^JjR ^^ ^T^^ ^RU^ the
answer is that a eon begotten on a Brahmin woman by a Kshatriya
is called ^ and is better than ^tt^^jt. That is the case even on the
supposition of ^if^c^ii^. But then the Kayastlia that was bom from
the body of Brahma ranked as "^ or ^vik and therefore above the four
races and we find in many places in Purans ^]%q princes man-ying
the daughters of jfvN^s whether they were prilling or not. 5i;^T^
gave his^daughter"^^qRl in marriage to ^^\^ therefore the descendents
of the ^tiR-H^MHt^ cannot be irf^T^iT. The b?st ^r\ class is included among
thej^fw ; it has also all the privileges of the Sijfw rituals. Who are
the ^s^m ^m ^TPT^^fT ? He is a ^1?m ^^*^ WW^ who is known
all over as such and who has a ^?«T TJ^.

(8) How was it that the ^j1r%q ^^^r came to be called Pra-
bhus ? The answer is that ^T^nTST had four sons R^g^mr, ^I^, ^Tf,

II

and t^^l^^ ; of tliese T^^^^TT^ who was very clever and who possessed
numerous qualities became WI^S i. e. very able. He was as it were
the resort of wealth intelligenee beauty and benevolence. Thus
ft^^l^ came to be called ^g and the word came in general use.
Even now a man is generally named after his calling. (9) If it be asked
that how could they (the descendants)marry having the same ancestor,
viz. s^T^msT the son of ^^^ the answer is that even in early times,
when there were only two races — the solar ^trf^'^n^ and the lunar,
jj4 t^FT they intermarried. ^, ff^, and Ti^ were the descendants
of the same ancestor and we find in Purans that ^F^PTTRF the daughter
of a ^]^ was given in marriage to ^^ who was himself a ^TT^i^.
That is the way how this world goes on. The four Varnas were born
of the body of 5i§T^ ; so the creation of the original 5^ is time imme-
morial whatever is customary should be taken as true. One day of Brah-
ma Dev is equal to ten incarnations and it is said that 50 such years have
elapsed. It is therefore difficult to ascertain when TT^UT lived.
Besides we have the word of ^^ wliich'says that M<^<l^ gave protec-
tion to those who begged it of him having held fingers in their
mouths. These mingled with the other Kshatriyas. In short this world
was created by the wiU of God and it goes on also by His will.
One should not look to the family of ^ i. e. saints or the origin
of rivers. The gi*eat sage ^^^iT is said to be born of a deer, sqrei
was born of a fisherman, and the great sage ^RT? was born of ^5^^,
and they became Brahmins by virtue of their austerities, why then
look to the origin ? Many were born in this way. T^^^rPnr became a
saint even though he was a Kshatriya. The same is the case with
^?^^. The Konkan Brahmins marry in the same ^^X. If we look to
their origin it is certainly queer. In short whose pedigree is without
a flaw it who is immune from dissese ? This is God'i word. How
will God approve of our idea of establishing a new order of things
by up setting His own ? That he would nof certainly approve of it
is being experienced. It is dangerous to taste poison, q^ and 'JrKT^
were born of ^]^. The Pandawas were each begotten by a different
Father. Still tliey performed 3T*5J^ and other sacrifices. Lacks of Brah-
mins dined at tlieir house. The bells in heavens chimed in their honour.
J^T^ again had five husbands. She personally served food to millions
of Brahmins. She being chaste and pure one goes to hell if one finds
fault with her. In short the will of God is aU powerful Sunday,
8th day of the white half of srf*^^ month of the year 1701 (^^.)

12

APPENDIX II.

(Page 316-17 of Prabhu Ratnamala.)

WRISTS 8

^ui ^^mB 5r[§fr^N rii ^55^55 %Hr, qR?T^ hh^ct qilrr

9n^ c^m ^r^. c^trf ^rifr ^^t\ ^fe ^q. ^R^^fT^^Kcrf
^]^^ ^m ^'^rcT 3Tv:rRRr trw ^ ^r^r ' ^^r ^rrp ^i^r. r^r^-
^:^ ^^^^[^ 2t?TR^[^ w*^A i^m =^i?h^7 "^^ ^\^^^^

* fii^nft ir|R"Ti!t=EsrT Isst | q^ ^u^fRf ^p^"?^ ^^jtc^^'t

^3

^TTTRf HH%H. q'-Tr^I?5r ^^ItB ^^ ^TT^. ftfcT ^% ^^^^^

APPENDIX III.

(Page 317^18.)

*^3'^^^u ^r%T f ^RcTH ^r TF^r ^f ^^im ^^f^^f ^f-il t^^Tfrt

ng ^m ^m ^\^\ %#F ^Hl[>. ^F ^T^aff TFq^? ^ TF«T^?

^^f^ STf^^fTlKf H^F iF'7F5^^^^ ^^^ ^FT^ fTFmcf ^q^FT ^F-
^^F 3?F? ^F ^tfFR^FT ^F^c! <>THF^F ^F |g^l ^^ cTF^FnTF^

f'^^'cTf %^f. ^Ht hI m^^fJTfHF '^'^1? ^^1^^% jnr ^f^ ^r%

^1 3?FlrF ^H F%e H^'^ ^^^ ^55r%qF^^^ 3^% 5F^F ^F^^-

5'€ ^flrqf^ ^55 r^OTrf sifj^fq '^f^f^ qi^^^ qp-q ^^ %^f '

^^\z\^i t\^\w ^^f^'^^ ^?^^ sr '^^'itrf j^'^r ^^^ §^5 H^fr-

^FH m^^ %i. '^ T^ '?ifT ^^i^ v^e ^\\^ c^m f'^si^
^mm \k\2m ^^f'^^^rf^if^f f'^^^ h^3^ ^f^^ ^3;^ q^ ^^F-
f%^4F ^FfTF %^F 3TF%, ci^F g^Cf fft^^^i^^fF ^^^^\ ^m\^^^

r^j^m^ "^m]^ ^m sTFF'ijF g'-Cr ^fhf ^t^sif^^i^ =^f^ct 3Ti^m-

APPENDIX IV,

>JFfJT^^^U^f^^=^'lH^fcTFf^^^^IF^aF^^T^FTf^^FqF^l%%?
^(F^^F^nH^^fTm^^Ffr^^HFTF'JTfiTl'JTFF'^.

JT^m HFcT ^r^ '^m %^F '^HF %, T\^^\ ^m^^l:J^ hzmm

W^T^ HFIKF ^m 1^ mm- %# ^F;3TFfFfF =^r?H^F^ ^F^^^

^ifr f^i^f ^Hl ^[^-TfT 'i5rT[H?r ^^^^^ ^\\^\z ^i =^r^rT

3T[^7 c^fHRl^ ^RcT 3T'^rTr ?ifr?T ^if sn^^fJT cfjf ^KrffrT f^fH

•^fr^^cT ^^^ "^Trr^ ^^rm h^^ ^^. ^^n\]^ ^ct ^. ^r-
^jm^ ^i^rT 3^[^r 3TH^ ^[5T<TfnT ^[^f^TT. hCi^ ^2:[ ^%:

APPENDIX V.

^[JTc^l^FtH'iraF^^i^F^ ^^F^qJT^ffOFqiTF^F^'TFfr'TF ^^m'

f^HF^3ri'^^5^3^qt^u^r^?l^^^^>^F^^F^[W^^r^ iIis^fh^f-

^r^T H^^R^JTF^^HFTi?^ ^l^^qFJJH^^^ H^^^f^*^ ^H^FTF-
^^F't=^itiFF^7?:^FH ^^^fF'^lf^cT^^Tfr^s^rH^FfF^ ^\^'^Wr

f^f^^^m^mxiH '^^^i^TW tr^Tf ^^^ ^^ ^rtcr

i6

^

% 51^ ^^'^'^ ^\im^\^ m^mm w^r ^^m ^mn^ i^^\-
^^m ^^K ^iHRffR ^riiFT mm^ mmT\ ^ ^jKJ^m]^
m^, cqm %^^r^Rq^ Tf^tfr tr^f^f^ h^itf Aim g^^^ $i^

^f^ ^F^Fgif^ ^i'HtF^^ ^T'jf ^F, ^l?flH"F?T ^F?T^?T H^^ ^tH
^{^^ ^^^FF'^^I^FT ^F^^ ^ %?^F^H'5^ TF^W 4F35%5 ^F<tJ
H^f'^ ^^? 5?f^ jf?a5F ?Tt^ R^TF?^ W*T^ €f, =^f??[4F«r ^F-
q^?T H^ ^TH tl?^ ^H^^F=^F ^nWFT ^FfF. "^R^F :j^^^
cT^TH ^ffl %^F #, fFim^:F4 % ^ '^J\^]T ^f^^T 3TI% 3TF?fT

??mi5T =^r^cfi^. 5^F srFSTTiRF ^^^q ^hf"^ ^m^^ t\^^\-
^]^ h^Ttf jtf-^ ?ff%. ^to5^5 ^F^i H^*^ ?Tr^ ^t'tt^ €\,

^F5fF ^Ff F F^^?? ^^F. ^F ^F^l^^ ^F^l ^^ W^W^ r^FRTFOT
H^Kf H^tH S^FiF. m\^ ^Tf^ff JTF-^ STF^^F. ^Mi^ ^F^^Ff
^F^cTT ^% p«^ % HF^F ^imZ ^FM m^llT TF^^F F%^TFt
mm^ ^FR 'T^ ^?3;?F ^F^^m ^TCf ^3% ^f'?^ ?TI% ^[?rf.
^FF'^^F '^F?fF 3T^^F^T ^fFcT 3TF?F. J^fF f'^'T? ^F''7 ^^^ 3PT
^FJ^F^F ?Tf^FH f^f^^^F^^^ ^^ ^FT ^f?§r?T ^F^. rqf'TFHf
^F^WF^ H^cTF^F ^^ ^^^ ^TF^FT'nF^^ ^n^F. ^'r!^ ^1q5^
^F?5fF ??r^1 fiFR F>T^?H ^\m ^TF^ff ^fcT nffF 3TF^'f mt ^F

#^[>^fF ^tF'^^^iF% TfJF^T ^FcT ^J^^ ^m^. li 555^-

^F^'cT ^JTF^ ^^?F 5f^fF ^^^^F=^F ^Rf^^FT ^F|f. ^ =^t?H^[^
^F^^^Tf^^^^'fF ^ifF. ^R 3^F5ff ST^^FT ^FfF, 3?H 5IF5J-
^F^ ^TTT^ q?i. ^rqjq f,^^qF^F STF^^Fl ^Ff. 3?^ H^^fff
HT"^ fFF^L ^^? F'^T ^Hm c^F Wcfiq^F^^F fR =^FT 5?f^-

^.^r. m %?^ft^Hq^ n^^l" ^^^^ w# ^m ^^^f ^r^fe-:?

q-^ ^t^, H-4% ^^F %fl^ ^H s^ri qf^'T^F 3^3^^ 3T^F
^F"q"^R ^^?^55^ T^ w qfe fe|^ I^% ^ ^[^ ^F^r^7?^[fr
^AJ'^^ 3TFfFf trC^ cqii^qFin HF^F^^rF ^3^^ ^TflfSTfTfOT TF|^; ^FF-
^^F ^F^ ^m^FFT HFfF. F^^F i^F^ 5T^ V 5?F ^% V^«<^

^F^f ^x^ ^m ^rffF %# ^j, 5^ ?tf ^ac^F^T ^ci^f ^3;^

IXmm ^^ TI^fTF. cqF^^^ n^ TiIrfF ?^Wf ^^^F [^<?F.
f^Fm^^^f ^ HH^ ^fF %-^[^ ^^ 5^R 3T^F HN^i^ 3TfH=^'TF

r»^F<f =^^^F triir ^ic!^ ^^ f"^-^f ^^["S ^i<r §13;^ ^F ^^mr^^

^ if^^^l F%fR^Ti^ 3^F^F ^Kf ^[cI<i ,.F^F ^?^'^ ^^RF 3T[^f

^im^ c^TF^FRF'TF ^f . f'^t^f ^^f^ 51.^ ^ Wf> \^ V <r o^^^\^
^^m I f'^itf^^f. ^fnr^ c^rq^^ h^t^ t^ ^^^.^i^^ ^f^}
^F% ^Fc!^ i%^^i3[ "^^F^r ^i^"7[^7 ^l\^m h^^m ]%^^m

^F^^F. "^s^F^^oBqj^^ ^[^'^F ^fF ^Wf 1?^% ^3;^ f'^^^I %^^F
€\^ q^r 37FH% ?Ir!^ 3-TR^ rif[ ^J^FcIFH m. ^^ ^FR% ?m^
^ecTF ^3^*'77 qf^n ^^F 3F^^ ^^F^<F ^^^ T^F^ %^F. c^FR
^F^F ^TF ^^H '^r^^F ^^^F T^ ^^^ F'^i ^IF'C^. c^F^^^

?f^F>cTF: ^TflTF^ % %^ ^]'^^ %^cF 3^1%. T^J %^^?T[5TfT[at
?^[>5^ H^l^F ^ffF. =q[^^ 5^^F 5^^^F J'^^TH ^TrT Ff^T.

i8

<^ "V "S*

^q ^■^^T^ ^m\ Wi^\ 5^?f j^^r q^r r?^ ^^i]m hfi^ct^ rf
^^\^^m 1 ^T^ ^'^^TTr^T '^trct 3^[| ?i q^cT ^fji ^i^. t^ ^^

'<5Tfi rffl :jqq cFI^^fTTf^ \^^ tlf^ %o^t ^[^5^5 ^[^ ?Tt^

r'^cT ^H^ f [, ^% ^r^f ^tTf ^g^icfm ^r^ '^fi% jt^^fi ^fcTf

'^F^^r^fF ^fTF^cF q^ 3TF"f ^ TTcF ^TF^^F^. K^]^^^ ^.^ qFH
^ll^F^fFFf^ T^ ^]^ ^[^ ^^tTi^ flFJI^ qrsl^^ ^TvicTF 's^ ^>Tf .
^s^F ^H -^mm ^F^^ cTJIi?j:H ^^R%. h'ctt ^\^\ ^Wf
^r^^^F F'^cFFHni^rqi TFf f JT ^R f'^IITF"^ ^3i^ F'^^'cTf ^^^F #, q^
^F?i^F# ^F^ ^ifF ^^'TTF^ ^1^ ^^^ W^^^ ^% ^l^m^-
m^ ^'i\ ^%. ^FF'fTF S^'TFrf jffo5^3 ^F^F ^fF F^^^F^ ^557

^^T STF^T^ ^^Tf ?Ff^. I ^cFfTF^ ^a5^H TF^^F ^^F t^FcTFTI^
^^1^ f'^'H^c! 3TF^ ^ ^F^r^FHT ^F^^U^T cTF^^nrii^ ^f^T^

T[5K^ #F, ^7cs%5 ^r^F T^F% ^^^^frTFH ^"^^f i^m ^^%>

g'^CF ^^^ ^F^ ^^^\^ ^^i fTf^F. ?c!$ ^^c!F^ STF^JTr R^ff^
f"^^? JF%. ?^^ F'^^# ^[^^F '^Ff^JF TF^T^? ^JT^t ^N ^F?^rT
HHF ^^^ Jf^qF^ cF3 ^^J5 ^*#. JH: 4fa5i5 ^F^f ?TFR g^^
^FcT^ ?^f'^^^ q^ 37[^. ^JPJ^^^FfTfH ^^n '^^niF^T ^^FffF ^Fp^
^fSF^^^F 3T^cff, 3TF7nT ^^r\\ ^^ ^j^\ ^\iT\\ ii^s^\ m;^\^\ ^^

19

3?R?IR ?[^"?^^^^ ^^f^ HH^rf Tr^# 1%ITR( ^TftTf ^ ^*;gf

H^^i5 Rc^%^ TT^^f fliE^n^ f^^rnr^r ^f^f ^^j ^mw^z

!?^[ m^\ ^mm ^^1^ %^^ 3Tr^^% ^i^. ]^^^ ^]q^
qF?f^ ^^Ti^ ^^r^ f%r^ ^arcT rq[% gi ^^ur trs;^ '^x^ h-
qr^Tr^ Ir"^ ^ f^Tcfr f^#. ^r^'Trm ^rfi ^^^f ^s^ srrl, %
T^f T f^t^i^ Tf^^r '<JTq;rTTr^ ^[^1 ^ ji^^j ^>i^Tr^ ^r'^T^r

?F<3r# c-qiR^qf JT^rffF^T ^R^ ^Tf^r. ^F ^rf^F ?tff"^^7 ^f^
'^f^^fCf ^h^r ^Toj^fr ^r^ ^^^ l^i ^^frf ^^f^f. ^^

% 2T^T ^[f ^?F^ ^FIcTf^. c^F ^^F^^^ ^^F f^^FT ^^:^ %-

f'^^f ^m\ ^^^\ ^F^ :3'^^FJF M^» m^^^\ ^ft i^? ^f^
^55#. ?^Cf^ ^cffTF^ Tf^^ ^.^rr^ ^m mK^ ^^"^ m^^.

5?ff ^fFo5. ^|=T ^Fq 1%1'^of ^F^ ^TF^F f ^f^F^F?. ST'^FPT
^ T^ =^35f|^ ^^F^TTrs^F F'^^rt 4Fo5^ ^F^F ^F% ^Icl^ ^1;

F'^fTTcF ^ ^U\, ^cTT % II TF^^F ^F?^ ^\ H^F^ ?f^? Sff'^^'TT
JT?o5F 3Tf[RT » o =^fcg[H qWi- ^^FoS^^? ^FFM ^% ^m ^fI'^^F?:
^fcT^F. ^K^j 'if! ^r?iFF3^'^ BTF'TW ST^HT ^m ^'3{]^ ^[qF-
^ If^^ tN =^F^ STP^fTFFH I^F HF^Fl^rF f"^. cF^rlT |B\

20

\^m\ ^\^.^T>R\^m '^n^ ^z\r\ mm'^ ^h i^fim ^]m tpi^t
^T ^1% ^r^fcT 3Tiq%=^ q7o5l% m^^^ ^^J ^^^ ^ro5#,5

^f^^^ q[55[^7'TrT ^[cj^^r^r =fr'^I% ^^f^ -^[utt^ '^j:?^^ qf^

*'^4rH^^[T=^^r '^^FH^F^m qF^^^ ??f55^^ ^f^i ^tfi ^iVr^^

%^F. ^Hr fF?^^ ^1[ qt4(' ^TfFH^^Fim tFFTF'TO^^ 3T[q^?TF
3TW^q^^ ;;TFq^?:(f3T^^ F%^^F^ %^?TF^^^ ^F^J^^TFH Hl^F^tcT ^F-
^FS;^ ^tF^^ F'^^rft T^^qt fi^^ If^:^ ?I^^F'4c?F ^f'^^'^^FT ^TF
^^ 55:i. Tf^F^TTT =^% ^F^F^ ^F qf^fntH? ^FHF^-:? ^F^

^ TF^^RF^^^^fF ^^f 1(3;^ 's^^ ^\^j m^mj w^%^ f^^?TF

€r, ^F<F 3TF^F t(f^ rqr^TJTI^ ^]^^ qfj ^7S^5 ^IrfF qF=^F

|n2Tf #, =^F?^^q ^F^^^ ^F^F ^m\^ mjzj ^^m^ ^m

5?FSqrF. fFo^t f{^F^ ^tFcFF ^?FJ t^'^cT \^ ^ ^TgF'^cT ^TfgSS cFH:
?t^F^F cTH^ TFF'pJ. m ^cT^^FcT, ^iF^rf^f^ ^^m ^IHMiH
^ ^R^^f^ ^F^^f c!Fti^r, =^f?M=^ ^Rt^' ^g 1 ?^^FH ^^3;^
^^Pf H^^ ^tF f'^'^?^ %'^^ €r, cTF^^'TT ^F^^RF ^^? qh^^^
^FiF=sqF fTF^^FH ^{^^ ^^^^fF^^^FT ^fCf ^^^F^ ?TFfF ^F^rlFrT
^H TT'^F^r ^J%^F, qt5 ^FH% ^fF qf T^FiJcF 'il^^ if^^^^
^>^r^ ^f^cT 3TF>cT. '^'TFHH ^Ft^^ ^ ^I# ^5^??f, ^DrFF'^
^Cr^ fTF% ^H ^Fff. ^[iffF cTF^^^RF ^^^R ^55 ^[ff ^?^F
;7qF>4^ %^F fFcTF,rqF=^F F^^^^ ^I^F^R"'^ c^F^r^l^ fFf^^I^F ^F^-
^F3 =^Ff^ 3TRrFF, ^TFcFF ^FTfircTrf2F^^^ ^^FN ^FF^^ ^1»IFFT r^TTfF,
W HF^FgL^=H7^ ^:FTO^^F'T^ 37f^rF. ?T^ sriFfTF^THF^i s^F^^F^ ^\t-

^^\^W^^ c^te ^rw %^7 #, 'jCf ^^j^f iti^f ^t^j^j ^f^fh^f^

?^F CFH ^f'^^ 3TFDT5 PT^IT^ ^^r^#.

^

21

APPENDIX VL

{In formation from our Indore friend.)

Chandraseniya Kayastha Prabhu.

Sub-caste (Endo-gamos.) NU

Hypergamoua,
Family titles ( ^mJH )

I Ganide 1^ 2 Giipte jfi 3 Bahire iff^ 4 Dalvi aliaa Donde ^jS^i
1!;^^ ^ 5 Nachane ^^^ 6 Kamthe f^nf^ 7 Dixit aliaa Dighe f^%<T ^
f^ 8 Gadakari »TT^[ 9 Rarara alias Raghav mi ^ XJ^ 10 Kshipre
alias Raje f%^ ^ U^ 11 Shathe ^^ 12Jayawaiit 3rqTtT 13 Shringarpuro
alias Tungar« ^^TT^ ^ ^Tlt 14 Javalekar alias Javale iRo^^ 3ife
;fm^ 15 Karnatki alias Karnik Wi^J^ ^ ^f^RJ 16 Pradban ^>^ H
Randive V^ 18 Sule §^ 19 Satpute «nT^ 20 Patanker qr^ffC 21
Tamhane alias Tambe ?TW^ ^ Ht^ 22 Phansp V^ 23 Khatik (gfffj^B
24 Bendre alias Durve. "tjr ^«^ jf 25 Vaidya %5I 26 Pan^ule qtg[^ 27
Korde ^(t 2S Likhite fff<#I^ 29 Vivade mf^ 30 Da vane ^31 Va«:hul©
^?! 32 Chitre f%^ 33 Mobile. ^^ 34 Vakhare f^^ 35 Muke 5% 3l>
Ulkand ^^^ 37 Bbisbe ]K^ 38 Chaubal alias Chawak %T^w ^ ^«f«l5
39 Khale w1^ 40 Tivekar f^tfTC 41 Deupatre. ^T?i^

Sections ( m^. )

[EXOGAMOS.]

1 Kiishyup ^f?T(T 2 Kripa fT 3 Raibhya ?^?? 4 Bbagur vn!pr -'»
Naidhruvatfwf 6 Bbargara HT**!^ 7 Jamadagni irrm^^ 8 Bhrigu HJJ
9 Garga t^ 10 Bharadwaja »Tinrir U Kapila ^^f^ 12 Deval ^^ i:>
vShandilya 5Ttft^^ 14 Atreya ^'^^ 15 Maitrayan t^^nT»?T 16 Agaat*
^TTrpTl 7' Pulaha 5^ 18 Paingya ^^ 19 Vishwamitra J^m^ 20 Gautani
^frPT 21 Vasbishtha ^%y 22 Sf nkvayan ^Tr^qT«?JT 23 Gandbamadan Tif-
i?K!r 24 Vyagbra %^ 25 Samir. ^.

Note. — Nos. 1 — 4 cannot intermarry, so alao. Nos. 5 to 8 ;
9 to 11; 12 and 13; 14 and 15 and 16 and 17, Nos. 18,

22

to 25 can marry into apv section besides their own, subject to the
general rule that the <th male and 4th female ancestors are not
identical, a rule very carefully observed. That sectiou of this rule
which is called T^rT^ ( q^ return and >r^ twig or creeper) means
returning tlie twig or branch that is marrying a daughter from tlie
family of the mother of the bridegroom. This is scrupulously
avoided.

Of the family n.ames originally belonging to the Ohandraseniya
Kayastha Prabhus the following have been admittedly adopted 1>t
the Marathas :— ., woi^ji'orii.ij wjia:

(1) Gurude q^ (2) RanadTveT<5?f?rf' ^gjVp,^iiilje7nJ (4) Thakare Z^^
(5) Bhishe PI^T (6) Tungare grrR" (7) Dalvi ^63^ (8) Korde ^?
(9) Vaidya t^^T (10) Patankar mz^W.X (11) Raje ?^^ and (12) Dabir ?3n^.

^Y It would be impossible to prevent any faniily from adopting tl^e
Burnames of their Patrons, masters or employers, and the process
is very conspicuous among the Parsees among whom we have, Petits,

Wellingtons, (hoopers. Meadows, Ashburners, and others, but the fact
that authors of the community adopting the names of the superior
f^ect, admitting the adoption deserves to be recorded. [Compare
iShelke's Vaunsliavali, t^r^st and Dhairavo's Shannavakuli, ^fTT^-^gt
2)ublished respectfully in Poona and Bombay.]

.'•>?« -.inOHANDRA SENIYA KAYASTHA PRABHUS.

One peculiar trait of this community is the at^quisition of land-
or hereditary Vatans ; they seem to have domiciled themselvesr
wherever they could succeed in obtaining possession of land ; and
they pride in assuming official designations for their families, drop-
j)ing the surname ( ^^^]^ ) but retaining its tradition and its gotra
for religious or matrimonial purposes. As an instance a short
sketch of the members of one family from Dabhol, who are Jay a wants
is sufficient. From a family tree in the possession of Mr. R. N.
fViamdar, the Honorary Magistrate of Poona it appears that
(luring the last 5 or 6 hundred years the descendants of one man
named Lingo vShankar liave acquired residence in 25 places and are
known by 19 family names. (1) Tungar, (2) Shringarpur, (3) Raja-
pur, (4) Yeshwantgad, (5) Yeshwi, (6) Duragjiwadi, (7) Satara, (8)
Mulher, (9) Mahad, (10) Guralji, (11) Poona, (12) Mawal, (13) Th^na.
<14)Charai, (15) Baroda, (16) Bassein, ri7) Shahapur, (18) Kohoch,
(19) Bombay, (20) Hyderabad, (21) Panvel, (22) Gandagar, (23) Kol-
hapur, (24) Indapur, (25) Chaool, (26) Dhabol and that the direct

\^

representatives of that single person are this day known as (1) Javale,

(2) Tungare, (3) Javawant, (4) Shriugarpure, (5) Tipnis, (6) Karkha-

nis, (7) Fadnis,(8) CJ}itnis,(9) Inamdar, (10) Adhikari, (11) Yeshwikar,

1 2) Durupravadikar, (13) Deshpande, (14) Mulherkar, (15) Rajapurkar,

16 ) Mahadker, (17) Patil, (18) Kohochkar and ( 19 ) Kulkami.

; 1} an^rfif-irr^s (2^ gjir^-^qit (S) ^^t?[ (4) ^TKir-frin^ (5) lz^^w C6;
^k^r1« (7) TT^^jftH (8) f^z^B (9) ^^]^^ riOj 3Tf^r^ (U) >^%-Wt^
'12; 5^TT^TTr-5^^T:^^ (13; \m\t (14) 5^^^lT^^ (15) TUn^-Tmr^^-
^ (10) ^TfTT-T^rTT^ f 17) qr^tw (18) ^rr^-^tf^^C (19) fS^Tf. Of these
19 family names 9 are derived from the domiciles and 9 from

official designations while the remaining one is surname. [^^HTH]

'.,♦ it m

The family names given in the beginning have been adopted
during pre-historic period and many have lost their meaning, biii
tlie following is mere guess work or intrusion into the science
of philology'. No traditions exists as to their origin : — (1) Gurude
i Eagles among men.) The head men or chieftain. Those with the
Eagle on tjheir flag.

(2) Gupte— It is from Gupti the Sword-stick.

(3) Bahire— Deaf.

vi) Efeilvi— ^From ^t? dal (army) commandants.

(5) Nachane — From ^Rofl a kind of grain or nach Jff^ dance.

(6) Dixit — Performers of the great borse sacrifice.

(7) Gad kari — Commandants of Fort.

(8) Kshipre alias Raj e— Rulers of the tract watered by tbe Kshipra,

a river in Malwa.
(9)'Sbathe— -From Shat ^3 "cunning."

1 0) Jayawant — The Victorious.

11) Pradban — Ministers. ^ y^;

12) Randive— The lights of tbe battle-field, mti^ *•■

13) Phanse — The Jack-fruit which is ''outwardly rougb but i»-
. wardly soft."

(14) Vaidya—Physicians.

(15) Likhite— Writers.

(16) Vivade — f^f^ Discussers, Ambassadors.

17) Vaghule — The bat-like [compare^ fable of changing sides in
battles.]

(18) Chitre- The beautiful "like a picture."

(19) Muke— Dumb.

(20) Chaubal— #[^o5 CommanderB-in-Chief.

Proceedings $f the Chandraseniya Kayastha Prahhu
gathering held under the auspices of the Chandraseniya
Kayastha Prabhu Social Club, Poona, on 2ht July,
[90Iy in the late Rao Bahadur Pandurang Daji Adhi
harts hall,

1. Mr. Trimbak WasudcT Guptc, Secretary of the Institution,
opened the meeting by reading the invitation card attached to this
proceeding. Mr. Guptc stated that the work of the ethnographii;
questions with their answers and obserrations was laid upon the
table of the club 8 days as annomnced already ; that this general
gathering of the community was to approve of the same and sanction
its submission to R. E. Enthoven, Esq., I.C.S., Provincial Superin-
tendent of Census.

2. Mr. Ramchandra Nilkant Inamdar proposed and Mr. Kashi-
nath Malhar Kamik seconded —

That Sirdar Bhirrao Madhawrao alias Bapusaheb Potnis vhould
preside on the occasion.

The proposition was carried out unanimously.

The President suggested that it would be inconvenient to read
all the questions, answers and the observations thereon, he therefore
wished that some of the selected questions with their answers should
be read by Mr. Balkrishnarao Vithal Potnis and observations th«reon
be summarized by Mr. T. V. Gupte. This was done by both the
gentlemen at the sense of the meeting.

4. Mr. Khanderao Shripat Mokashi proposed and Mr. Sakharam
Ramchandra Chaubal seconded —

That the work before the gathering be approved, endorsed and
signed by the President and that a letter submitting the work t>e
drafted by the Secretary and signed by the Chairman and be sent to
the Provincial Superintendent of Census. Carried unanimously.

5. Mr. B. A. Gupte of Indore proposed and Mr, R. D. Karkha-
w and Dr. Satpute seconded —

25

(a) Tlia<-. the thanks of this general meeting be conveyed to
R. E. Enthoven, Esq., I.C.S., Provincial Superintendent of Census,
Bombay, for his courtesy in giving this caste an opportunity of com-
piling its history as written by its own members »nd public bodies.

In putting the Resolution before the meeting Mr. Gupte re-
marked that the political wisdom of avoiding unnecessary agitation!
and heart-burnings in doing one's duty is a rare virtue and deserves
\ to be publicly appreciated.

(b) That Dr. Ramkrislma Gopal Bhandarkar, M. A. Ph. D.,
C.I.E., the great Antiquarian and Sanskrit Scholar of the century,
be informed of the deep obligations he has laid the caste under by
his advice and valuable suggestions on the draft replies of the ques-
tions received from the Ethnographic Committee of Government, »nd
that regret may be expressed at the valuable time he had to spend
in convincing such laymen as the members of the committee of th«
club.

In putting the Resolution before the gathering Mr. B. A. Gupte
laid much stress on the value of the hslp and added that although
Dr. Bhandarker was above thanks it was his pleasant duty to express
them just as an infant would naturally express its deep obligations
to a nurse with a divinely sweet smile because it does not possess
the power of speech. Carried imanimously.

6. Mr. Ramchandra Nilkant Inamdar proposed and Mr. Bal-
krishnarao Vithal Potnis seconded—

That Mr. Gupte, of Indore be thanked for his coming over to
Poona for this gathering especially.

Carried unanimously.

7. (a) Ramchandra Nilkant Inamdar, proposed and Mr. Raja-
ram Chimnajee Gupte seconded —

That Messrs. Balkrishna Vithal Potnis and T. V. Gupte
be specially thanked for preparing the whole work. Carried
unanimously.

(b) Mr. T. V. Gupte proposed and R. D. Karkhanis seconded —

That Messrs. Kashinath Malhar Karnik and Ramchandra
Nilkant Inamdar be thanked for gathering the material of
the work prepared.

26

In putting the Resolution Mr. Gupte said that he could not
have completed the work with jVIr. Balkrishuarao Potnis, but for th<»
exertions of Messrs. Karnik and Inamdar who rather showed them
the way in compiling the bulky work. That as a Secretary of the
Historical Society Mr, Inamdar gave the best help possible from time
to time, and that the advantage of the vast reading of Mr.
Kakasaheb Karnik (known student of history) was timely taken in
preparing this work.

Thanks were then proposed to the President. Carried out un-
animously.

(Sd.) B. M. POTNIS,

President.

CORRESPONDENCE.

No. 410 of 1900.

From

R. E. ENTHOVEN, Esq., LC.S.,

Provincial Superintendent of Census,

Bombay Presidencv.
To

The SECRETARY,

Chandraseniya Kayastha Prabhu Social Club,

Poona City.

Camp Poona, 13th August, 190<).

Sir,

I have the honour to enclose herewith ten copies of certain]
ethnographic questions dealing with information which is requiredl
in connection with the census of 1901, and to enquire whether the
(Committee of the Club will be kind enough to assist me by arranging
to obtain replies to the questions from those who are in position to
supply accurate information.

I havs the honour to be.
Sir,
Your most obedient servant,

(Sd.) R. E. ENTHOVEN,
Provincial Superintendent of Ceneut.

27

Poona, 26th September, 1901.
From

THE CHAIRMAN,

Cliaiidraseniya Kayastha Prabhn Social Club,

Poona.
Jo

R. E. ENTHOVEN, Esq.,

Provincial Superintendent of Census,

Bombay Presidency,

Poona.
Sir,

With reference to your letter No. 410, dated 13th August, 1900.
f am desired by the Committee of the Local Chandraseniya Kayastha
IVabhu Club to forward replies to the questions therein referred to
with the following remarks : —

(a). Copies of your questions were forwarded to different town*
but excepting Thana, Baroda, Maval, Dewas, and Indorc no replies
have been received, nor is there any hope of creating interest in
this subject.

(b). The Committee of the Club has therefore to content itself
with what materials they could rather together after repeated calls
and earnest solicitations.

(c). All the replies recorded and the information locally collect-
ed were placed ad seriatim before the Club, the points freely dis-
cussed and the final reply adopted, much stress was laid on the
authorities that could be produced in print over mere traditions or
unrecorded local stories.

(d). Wherever possible every effort was made to avoid specula-
tions in the body of the replies, but it has been deemed advisable to
add a separate chapter of dissertations compiled from the Toluminoue
criticism received. This chapter though extraneous to the definite
requirements of your committee will, it is hoped, prove interesting in
its own way.

(e). The whole report has finally been adopted in the General
Meeting of the caste on the 21st of July, 1901.

(f). Thanks are due to Messrs, Ramrao Narayan Pradhan, Sakha-

28

1

ram Gunesli Mujumdar, both of Baroda, and to R. S. B. A. Gupte of
Indore and Mr. Narayanrao Deshpande of Urowda in Maval, Fadnis
of Dewas State and Mr- V. G. Kotwal of the Thana Club.

(g). Of the Poona workers Messrs. Ramchandra, Nilkuntha,
Inamdar, Kashinath Malhar Karnik, Balkrishna Vithal Potnis deserve
the special mention for the self-imposed task of collecting materials
from published records of all sorts. As Secretary of the Poona His-
torical Society of the caste Mr. Inamdar proved himself a valuable
acquisition to the Committee of the Club.

(h). But above all the strenuous and heavy task enthuiiastically
undertaken and creditably carried out deserves recognition. To the
exertions of Messrs. Balkrishna Vithal Potnis and Trimbak Vasudeo
Gupte is solely due the accomplishment of the embodiment and con-
solidation of the voluminous information and the separate prepara-
tion of the dissertation (observation) chapter. But for tbem the
Club would not have been able to do their work satisfactorily.

(2). It is tlie earnest desire of the Club to publish this work
in a separate book after it is revised by you and 1 am directed to
solicit the favour of your recasting it in the form in which you would
like to see it published. You have already placed the community
under great obligations by giving them an opportunity to say their
say and a critical examination thereof will add to their obligations,
the resolution placed in the meeting of the caste is respectfully
A copy of enclosed.

(3j. It is impossible to conclude this letter without expreising
the deep obligations under which Dr. R. G Bhandarker has placed
the Club and the Committee by reading very carefully all the replies
drafted by the Club and favouring them with suggestions and ad-
vice invaluable. That a scholar of Dr. Bhandarker's standing should
have borne with patience the crude and lay enquiries of a group of
non -antiquarian students of History, that he should have spent hours
with them as if to teach them how and what to write and that all
this should have been done in a spirit of impartial and friendly
advice was an advantage not to be over-rated. To him therefore I
am specially directed to convey through Government the special and
heavy obligation of the community.

I beg to remain,

Sir,

Your most obedient servant,

RAJARAMA CHIMNAJEE, Chairman,

Chandraseniya Kayastha Prabhu Social

Club, Poona.

.39

No. 1 pf 1901.

From

R. E. ENTHOVEN, Esq., I. C. S.,

Superintendent, Ethnographic Survey,

Bombay Presidency.

THE CHAIRMAN,

Chandraseniya Kayastlia Prabhu Social Club,

Poona, 1st October, 1901.
Sir,

I have the honour to . acknowledge the receipt of your
letter of the 20th instant (of the last month ?) and accompani-
ments containing replies to Ethnographical questions in so
far as they relate to the Chandraseniya Kayastha Prabhus, and to ask
you to convey my thanks to the Committee for the care and industry
with which they have applied themselves to the work of preparing
these materials for au Ethnographical sketch of the caste.

2. With the permission of the Committee I propose now to print
a proof article for the recently sanctioned Ethnographic Survey from
tliese materials and to submit it to you for any remarks you may have
to oflPer. There will, I would add, be no objection to your issuing
the article separately as proposed in para. 1 (i) of your letter.

(o) For the purpose of prosecuting the Survey the full scope of
which is explained in the enclosed papers, it is of the utmost im-
portance to secure the assistance of the castes, tribes and committees
which are to be dealt with in its records. I shall welcome at all
times information carefully collected and compiled by such associa-
tions on the lines which your committee has adopted, and I would
ask you to convey my special acknowledgments to those gentlemen
mentioned in your letter who have by their labours materially con-
tributed to the success of the investigations set on foot on receipt of
my list of questions.

4. I shall have much pleasure in bringing to the notice of
Government the names of gentlemen who assist in the production of
the work described in the enclosed papers, embodying the result of
the Ethnographic Survey of this Presidency.

30

6. I would ask you in conclusion to inform the members of
jour caste of the pleasure with which I have received tlie reiolutioh
passed on July 21st last. I can only trust that representatives of
other castes will come forward with equal readiness to assist me with
information and advice concerning the origin, constitution, customs
and ceremonies of the division of Hindu Society to which they m»y
belong.

I have the honour to be,
Sir,
Your most obedient servant,

rSd.) R. E. ENTHOVEN,
Superintendent, Ethnographic Survey.

No. 45 of 1903.

From

R. E. ENTHOVEN, Esquire, I. C. S.,

Superintendent of the Ethnographical Survey,

Bombay Presidency.

To

The Secretaky,

Chandraeeniya Kayasth Prmbhu Social Club,

Poona.

Camp Poona, 9th March, 19021.

Sir,

I have the honour to forward herewith d copies of the Monograph
on "Prabhus" for distribution among the gentlemen who kindly
assisted in preparing materialu for the same.

T shall be glad to receive any criticism that you may be disposed
to offer regarding the monograph as it now stands. The account ia
marked "draft" as you will observe and is merely provisional.
Ultimately it will be incorporated in the Ethnographical Glossarry
of the Presidency but this will not be published for some years yet.
In the meanwhile additional materials may be forthcoming, ot correc-
tions may be found desirable. I trust your committee will continue

31

to devote attention to tlie origin and customs of the caste and kindly
keep me informed of the result. I shall be happy at any timt to
discuss any questions that may arise, in a personal interview at
^lo. 17, Queen's Gardens, between the hours of 12 and 4.

I hmve the honour to be,
Sir,
Tour most obedient servant,

(Sd.) R. E. ENTHOVEN,
Superintendent of the Bombay Ethnographical Survey^

Poona, Ist September, 1903.
Dear Sir,

I enclose herewith copies of the important correspondence with
the Provincial Superintendent of Census and Ethnography and re-
quest to kindly furnish me with a note ef criticism and additional
information (Vide Mr. Enthoven's last letter No. 45 of March 9th,
1903) that you may be disposed to offer on the draft monograph sent
to you some days back.

2. The materials supplied to Mr. Enthoven by the Club could
not be fully embodied in the draft monograph and therefore it is
decided to issue them separately in print. (Vide Para 2 of Mr.
Enthoven's letter No. 1 of October 1st, 1901.; This would further
enable all the readers of the monograph to offer their criticism and
suggestions.

I hope to receive your note of criticism and suggestions at your
early convenience.

Yours Sincerely,

T. V. GUPTE,
Chairman, Chndraseniya Kayastha Prabhn
Social Club, Poona,

PART II.

1

EXTRACTS

■FROM BOMBAY GAZKTTER ANI* OTIIKH PlTBLlCATIONvS,

Bomhatj CiazeJtfer Volume, II. — Surat and Broach pp. 52, Writers
fSurat) — under the head of writers come three classes, Bramha-
Kshatris (o36), Kayasths (981) and Prabhus (211 1.

Kaira and Vanckmahal Vol. III. — 1\ 30 "The Kayastha
Prahhus settled in Gujrath after its conquest by ti)e Marathasv"

Bojiihay Gazetteer, Vol. A'.— Ratna.g^iri and Savantwadi pp. 118 —
The only class of writers are Kayasth Prabiius with a strength of 664
souls (males o41. females o2o). They are found in very small num-
bers all over tire district, but cliiefly in the north, in DafX)li, Chiplnn
and Khed. Anionic Kayastha Prabhus there are no sub-divisions.
Except that none have li<?ijt eyes, they do not. in appearance or dress
diflFer from Brahmans. They sj^eak Marathi correctly and have no
separate dialect. They eat fislu mutton and ^me, but not domestic
fowls. They are clean, neat and hard-working and in former dis-
turbed times had a name for faithfulness and bravery. Though
frugal in straitened circumstan'-'es, when prosperous thev are hos-
pitable and fond of show and pleasure. Some are in Clovernment
Service, some are cultivators, and few are hereditary ofHcers or the
holders of land grants. In roli,<>ion they do not differ from Brah-
mans. Their chief household god and goddess arc Khandoba and
Bhavani. Their fatnily priests are Brahmans. They do not inte^r-
ttiarry with other castes. CSaste disputes are settled by a mass
meeting of the castemen. They send tlieir children to school, and are
on the whole, prosperous.

P. 412-13 (Savantwadij. — Under Writers come Prabhus with a
strength of 19 souls. Descendants of men in British employ when
the state came under their management ; they are outsiders from
Ratnagiri and Thana. Since 187i^ all the Prabhus, except one
family, have left Savantwadi.

Kolala and Junjim, Vol. XI, 1883 A. 1).—Puge 46. Writers -Of
writers tliere were two classes with a strength of 4,242 (finales 2,086.
females 2,157) or 117 per cent, of Hindu population. Of these 4,182
finales 2,059, females 2123) were Kayastha Prabhns, and 60 (males 26,
females 34) Patane Piablms. Kayastha Prabhus are returned as
found over tlie wliole district. So strong is the rivalry between Kayasth
Prabhus and Brahmans that the Brahmans have put out of caste the
jrriests who officiate for the Prabhus. In Pen no Brahman is allowed •
10 take alms from a Prsbhu's house on j)ain of a fine of £1 (Rs. 10)
and of excommunication, and no Prabhu is allowed to enter the
Mahadev temple. As a class the men are middle-sized and slightly
built, and tlio women graceful. They speak Marathi rnd are clean
nnd hard-working. They are mostly writers and accountants, but
some are husbandjnen and traders. Most of them live in one or two-
storied brick or stone and lime built houses with tiled roofs. They
cat iish, and the flesh of goats and sheep and drink liquor. Their
liaily food is rice, pulse, vegetables, and fish. Both men and women
dress like Konkan Brahmans. Amonnr them girls are married be-
tween nine and eleven, and boys between twelve and sixteen. They
burn their dead and do not allow widow marriage. Polygamy is
allowed and practised. They are generally i^hagwats and have
images of their gods in their houses. Their priests, who are Brah-
mans, are treated with respect. They keep all Hindu holidays and
fasts. Social disputes are settled by a meeting of the men of the
caste, and the decision of the majority is respected. They send their
l)oys to school and though the competition for clerkships has greatly
ijicreased they are Htill well-to-do.

Page 411 fJanjira). — Kayasth Prabhus, numbering 1,492, are
found all over the state. In token of their Rajput descent Prabhus
do not cat fowls. According to a local story, the reason is that the
fowl's ))eak is like a pen, and the Prabhus b?ing writers, object to
keep an animal who, like, themselves, lives by the pen. (The
Rajputs ex))lain their dislike to hens on the ground that
they are foul feeders. But the feeling is wide spread and is
found among wild tribes who are not careful to eat only clean
feeders, Tl)e feelings seem connected with the religious respect for
I he cock. Perphaps it has its origin in the feelings that the spirits
of the dead, wandering near their old home may have found a rest-
ing place in the domestic fowls.) Except a few who are small traders,
their occupation is State service and husbandry. Most of them are
well-to do.

Volume XfJL Vart /, (Thana). Pj). 87-89 -Writers included two
classes with a strength of 5,213 souls (males 2,726, females 2,477)

or 0'68 per cent, of the Hindu population. Of these 5,128 (males
2.696, females 2,432) were Kayasth Prabhus, and 85 (males 40
icmales 45) Patane Prabhus.

Kayasth Prabhus are returned as numbering 5,128 souls and ai
living in all parts of the district except in Mahim. They claim des-
icnt from CJiandrasen, a Kshatraya king of Oudh. According to the
ftenuka-Mahatma of Padraa Pnran, the story is that after Parashut
ram, in fulfilment of his vow to destroy all Kshathriyas, had killed
Sahasrarjun and king Chandrasen, he discovered that Chandrasen's
wife had taken refuge with Dalabhya, one of the rishis oi: seers and
iliat she was with child. To carry out his vow Parashurara went to
the sage who asked him to name the object of his visit, assuring
him that his wish would be fulfilled. Parashuram replied that he
wanted Chandrasen's wife. The sage without any hesitation brough,
the lady, and Parashuram delighted with the success of his scheme
[promised to grant the sage any thing he might ask. The sage asked
for the unborn child and Parashur.im agreed to give him the child,
on the sage engaging that it and its offspring should be trained as
clerks not as soldiers. The child was named Som Raja, and his sons
VishA^anath, Mahadev, Bhanu, and Lakshumidhar, and their descend-
ants were called Kayasth Parbhus by the Sudras as they could not
jironounce the word Prabhus. Brahmans in their hate and rivalry
taking advantage of this mispronunciation, declared that their true
name was Parbhu, that is bastard or people of irregular birth. But
the word is spelt Prabhu in letters and deeds granted to those of the
community who served the Satara and Peshwa Governments. The
services of the Kayasthas were early secured by the Musalmans.
A colony was established near the Musalman city of Junnar in Poona;
a second settlement, probably from Surat by sea, was made at Raju-
puri in Janjira, whose ruler the Habshi admiral had a Kayasth
Prabhu minister ; a third settlement was at Daman on the north
border of the Thana district ; a fourth was at Baroda under the
patronage of Raoji Appaji, the minister of the Gaikvad ; and a fifth
was at Kalyan, from where they spread over the Thana district,
iShivaji (1627-1680) was very fond of Kayasth Prabhus, and they have
occasionally been supreme in the Satara, Kolhapur, Nagpur, and
Baroda courts. According to a Maratha story in the possession of
Rao Bahadur Ramchandra Sakharam Gupte of Poona, Shivaji on one
occasion dismissed all the Brahmans who held financial posts and
engaged Kayasth Prabhus in their places. In reply to the complaints
of Moropant Pingle and Nilopant, his two Brahman advisers, he
reminded them that, while all Musulman places of trust held by
Brahmans had been given up without a struggle, those held by Pra-
bhus had been most diflScult to take, and that one of them, Rajpuri,
had not yet been taken.

Their commoiieet surnames are Adhikaii, Cliiire, Donde, Gupte,
Jayavant, Pradhan, Raje, Randive, Tamhane and Vaidya. They liave
also family names, taken from official titles such as Chitnis, Parasuir^,
Potnis, Tipnis, Deshmukh, Deshpande, Daftardar, Karkhanis, Phras-
khane, Divan and Kulkarni. As a class the men are jniddle-sized and
^^lightly built, fair with regular features and handsojne intelligent
faces. Their women are refined and graceful. The young men gene-
rally speak correct and well pronounced Marathi. But among some
of the elders there are several peculiarities, chiefly the use of v for /
and i for v as virada for irada^ Inayak for Vinaijak and IskvasJiver
for Vishveshver, They are clean, neat, hardworking and faithful, and
hold places of trust both in Native States and under the Britislj
Government, to whom they have always been loyal. They are mostly
writers and accountants, and regard such duties as their birthright.
The keen rivalry between them and the Brahmans has made the
Kayasths most staunch-supporters of each other, as the proverb says,
'■ The crow, the cock, and the Kayasth, help those of their own caste/'
(The Marathi runs, '' Kak, kukut, KayastJt, Svajatiche pariposhak.)
Some are husbandmen, holders of hereditary grants of land, and
traders. But most are clerks, quick and neat enough workers to hold
their own against Brahman or any other rivals. Most of them li\'e
in one or two-storied brick or stone and lime built houses with tiled
roofs. On the ground floor there is a cook-room, a room for the gods.
a dining-room, a receiving hall, and two or three sleeping-rooms.
On the second story a public room Dlvdnkhdnd, a receiving room of
guest chamber, the women's hall magghar, a store room and place for
drying clothes, and two or three other rooms. They have a good
store of furniture, copper, brass, iron and tin vessels, boxes, cots and
bedding. Each family has a Kunbi servant and most have cattle and
bullock carts. A good many have milch cows and she- buffaloes.

They eat fisb, the flesh of goats and sheep, but deem fowls un-
clean and never touch them. Some of them drink liquor. But the
flesh eating and liquor drinking are done stealthily, as they like, as
far as possible, to be supposed to live in the same way as Brahmans.
Their daily food is rice, pulse, vegetables and fish, or pulse currv.
They are fond of good living, and their caste feasts cost them from
6d. to Is. each (4-12 annas) a head. In dining they sit on low
wooden stools and eat from metal plates, apart from each other.
Both men and women dress like Konkan Brahmans, the men in the
middle-sized flat-rimmed Brahman turban, with a plain bordered
vsraist cloth, waistcoat, short coat, a shoulder-cloth passed round the
neck and falling to the knees, and Brahman shoes. Their women wear
their hairlike Brahman woman, tightly drawn back and formed into
a knot or bunch on the top of the head. It is generally hard to tell

a Prabhu from a Brahman woman. They are equally richly dressed
and with quite as much neatness and care. Of ornaments well-to-do
men wear a gold ring on the little finger of the left hand. Their
women wear the same ornaments as Brahman women. Most families
have a rich store of good clothes for high days. The men generally
rise between six and seven, and repeat a verse or two in praise of
some god. Then, after a cup of tea or coffee, they bathe and worship
their household gods and breakfast about ten. After breakfast they
chew a packet of betelnut and leaves, and attend to their business.
In the evening supper is generally over before eight and they retire
to rest soon after.

On the birth of a child, musicians play upon pipes and drums,
friends and relations are called, a birth paper is drawn out by u
Brahman astrologer, sweetmeats and betel nut are handed round, and
the guests take their leave. On the fifth day friends and relations
are treated to a cup of milk. On the sixth the goddess Sati is wor-
shipped, and on the twelfth, the child is laid in a cradle and named.
Boys are girt with the sacred thread either in their sixth or in their
eighth year. Girls are married between nine and eleven, and boys
between twelve and sixteen. They bujn their dead and do not allow
widow marriage. Polygamy is allowed and practised. They art'
generally Bhagvats, but they worship goddesses more than gods.
They have images of their gods in their houses. They perform three
of the six Vedic duties or Karmas, studying the Veds AdJiydian,
sacrificing Yajan, and giving alms Dan. Their Priests wlm are
Brahmans, ase treated with respect. They keep ail Hindu holidays
and fasts. Social disputes are settled by a mfeting of the men of the
caste, and the decision of the majority is respected. Those who dis-
obey are cut off from marriage, dinner, and other caste ceremonies.
Caste discipline shows no sign of decline. They send their boys Uj
school, and though the competition for clerkships has greatly
increased, they are still well-to-do.

Nasik XVI 1883 : — Page 43. Writers include two classes, Ka-
yasth Prabhus 150 (males 81, females 69) and Thakurs 488 (males 287,
females 201) Prabhus mostly late arrivals from the Konkaii.
hold high posts in the Revenue branch of the Publi<^
Service. Their prosperity greatly depends on the caste of the head-
man in the Collector's Office, as there is a very keen rivalry between
Prabhus and local Brahmans. As a class they are educated an d
well-to-do.

Page 41 — Kayasth or Kasth Brahmans have three houses in th»'
village of Ghoti in Igatpuri, they are said to have come from Upper
India within the last forty years^

VolumelXyil, Ahme!hiaga7\ Page 04 --65 :— Writers include two
castes with a strength of 167. Of tliese 148 (males 77, females 71)
were KayasthjPrabhus and 19 (males 14, females 5) were Patane
Prabhus.

Kayasth Prabhus are returned as numbering 148, and as found in
the town of Ahmednagar and the sub-division of Jamkhed. They
liave come from Kolaba and Tlmna in the Konkan in search of em-
ployment, some of them being clerks in Government Offices and others
Pleaders. They formerly held high posts under Government, and
tliere is one Prabliu Inamdar in Jamkhed. In look, speech, food
(irink, and dress they do not differ from their brethren in Kolaba
Thana, and Poona. Details given iu the Poona Statistical
Account. They eat flesh and drink liquor, and, as a rule,
are clean, orderly, honest, thrifty, and hospitable. They are clerki
and pleaders and as a class are well-to-do.

They rank next to Brahmans and above Kunbis. During the time
of the Peshwas the Cliitpavans are said to have treated Kayasth
Prabhus very harshly because they wore the sacred thread and because
tliey were dangerous rivals both as soldiers and civil officers and clerks.
Their family gods are Ganpati, Khandoba, Tuljabhavani, and other
Brahmnnic gods, and they keep regular Brahmanic feasts and fasts.
'Their Priest is a Deshasth Brahman, who conducts all their ceremo-
nies. They worship their family gods with sandal paste and flowers
d:dly and offer them food. Early marriage and polygamy are allowed,
widow marriage is forbidden, and polyandry is unknown. Their
social and religious customs do not differ from those of their caste
])eople in Kolaba. They send their children to school and are a
jmshing class.

Bombay Gazetteer, Vol. XVIII, PaH I, Poana.— Page 192-193.
Kayastli Prabhus are returned as numbering 830, and as found over
tlie whole district except Junnar. They claim to be Kshatriyas.
According to their story, after Parashuram had killed Sahasrarjun
and king Chandrasen, he discovered that Chan drasen's wife had taken
refuge with the seer Dalabhya, and that she was with child. To
complete his vow to kill the whole of the Kshatriyas, Parashuram went
to the sago, who received him kindly, asked him why he had come,
and promised to grant his wishes. Parashuram replied that he wish-
ed to kill Chandrasen's wife. The sage produced the lady, and
ParashuMm, pleased with the success of his scheme, promised to grant
the sage whatever he asked for. Dalabhya asked for the unborn
child, and Parashuram, bound by his promise, agreed to spare the
mother's life on condition that the child should be bred a writer not

a ?<ildier, and that instead of Kshatriyas liis descendants should be
railed Kayasths, because the child was saved in his mother's body or
Kaya. The boy was married to Chitragupta's daughter, and waa
giver* the title of Prabhu or lord. Kayasths are divided into Ghitra-
gii|>i Kayasths, Cliandraseni Kayasthas and Sankar Kayasthas. The
Ohandrasenis have no sub-division except Damani Prabhus, who, in no
way, differ from the rest, and have a special name only because they
lived for a time at Daman in the north Konkan. Kayasths have
(jioti-as or family stocks and pravars or founders, and forty two sur-
iiumes. People bearing the same surname and belonging to the same
family stock do not intermarry. In appearance, Kayasths closely
resemble Konknasth Brahmans. They are fair and middle-sized,
with regular features and thick black hair. The men wear the top
knot and moustache, but neither beard nor whiskers. The women
are fairer than the men and handsome. They wear the hair tied in a
knot at the back of the head, use false hair, and deck their hair with
flowers. Tiieir home speech is Marathi, which both men and women
speak correctly. Their houses are stocked with furniture, copper,
brass, iron and tin vessels, boxes, cota, bedding, glass hanging and
brass lamps. Each family has a servant, and most have cattle,
liorses, dogs, parrots, and bullock carts, Their houses vary in value
from £50 to £2,000 (Rs. 500-to 20,000) ; their furniture from £10 to
£200 (Rs. lOa to 2,000); a man's stock of clothes from £7 to £50
Rs. 70 to 500); a woman's, a child's from £10 to £200 (Rs. 100-2000).
their ornaments are worth £30 to £500 (Rs. 300—5000). They eat
fish and the flesh of goats and sheep, but secretly, as they prefer to
be considered vegetarians, and drink both country and foreign liquor.
Their daily food is rice, pulse, vegetable, fish or pulse curry, milk,
curds and whey. They drink tea or coffee, are fond of good living,
*nd their pet dishes are gram oil-cakes and wheat and sugar semi-
circular cakes or karanjas. A family of five spend every month on
their food, if rich. £5 to £7 10s. (Rs. 50-75), if fairly off £3 to £4
(Re. 30—40), and if poor £2 10s. (Rs. 25- 30), Their feasts cost 6d.
to Is. (4 — 8 as.) a guest. Both men and women dress like MarathA
Brahmans, and it is often hard to tell a Kayasth Prabhu from a
Brahman. They are generally richly and most carefully and neatly
dressed. Of ornaments well-to-do men wear gold necklaces and
finger rings, and the women the same ornaments at Brahman women.
They are hardworking, hospitable, orderly, and loyal ; but extrava-
gant and fond of show. They are writers, husbandmen, money-
lenders, and money-changers. They are generally Bhagvats or fol-
lowers of Vishnu, and are termed Deriputrais or goddess* children,
because they worship the early local mothers more than the regular
Brahman gods. They have house images of Annapnma, Vishnxi,
Balkrishna, Bhavani, Granpati, Khandoba, and MahadeT. Their

8

Priests are Desliastli Brahmans, whom they treat with great respect,
They keep the regular Hindu fasts and feasts, and settle social dis-
putes at meetings of the castemen.

On the sixth day after a child ia born they worship the goddes3
gathi and name the child on the twelfth. They gird their boys
with the sacred thread before they arc ten. They marry their girls
before they are twelve, and their boys before they are twenty,
The details of their birth, thread-girding, and marriage ceremonies
differ little from thoie of Patane Prabhus. A thread cer* mo ay costs
them £10 to £50 (Rs. 100—500) and a marriage £50 to 50 ' (R.3. 500 -
5,000). They burn their dead and do not allow widor marriage.
They send their children to tchool and hold their own a^ w iters in
• pite of the competition of Brahmans and other non-writer classes.

Bombay Gazetteer^ Saiara^ Vol. XTX. — Pages 56 — 57. — Writers
include two classes with a strength of 536. The details are :
SiTARA Writers, 1881.

Dirision.

^Ules.

Females.

Total.

Ksyasth Prabhus

Patane Prabhus

Total...

188
44

152
152

340
196

232

304

536

Kayasth Prabhus are returned as numbering 340^ and as found
trer the whole district except in Patan. They hare no sub-di^isioni
l^nd look like Maratha Brahmans. They are generally fair, middle-
mzed, and regular featured. The men keep the top knot and mous-
tache, but not the beard or whiskers, and women wear the hair tied
in • knot behind the head and deck their heads with flowers. Botli
men and women dress and speak like Maratha Brahmans, and un-
like them, eat fish and flesh and drink liquor. They are neat, clean,
hardworking, faithful, and loyal. They are writers and accountant?^
and regard clerkship as their birthright. They worship the usual
Brahmanic gods and goddesses, and observe all their fasts and feasts.
Their Priests are Deshasth Brahmans whom they pay great respect.
They settle social disputes at meetings of the castemen, send their
boys to school; and are a steady class.

Bombai/ Gazetteer, Sholapur, Vol. TA' :1884 — Piiges 44 -45. Writers
include two classes with a strength of \SL Of these 111 (males ol,
females GO) were Kavasth Prabhus, and--7o (males ol females 42)
were Mud liars.

Kayasth Prabhus are returned as numbering 111 and as founp
over the whole district except in Malsiras. Tliey claim to be Kshat-
riyas and to be descended from Chandrasen, an early Xing of Oudh.
Some of their surnames are Kandive, Tamhnne. and Vaidya. They
are middle-sized, slightly built and fair, and their women are grace-
ful. They speak Marathi and are clean, neat and hardworking. Most
of them are writers. They live in substantial buildings with walls of
mud and stone and flat roofs. They eat fish and flesh and drink
liquor, but very stealthily. On the birth of a child they hold the
family impure for ten days. On the sixth day tliey worship the
goddess Satvai and on the twelfth cradle and name the child. They
gird their boys Avith the sacred thread before they are ten years old
and marry them before they come to manhood. They marrv their
girls before they are ten, and spend £20 to £100 (Us. 200 - 1,0 JO) on
a child's marriage. They burn tkeir dead, forbid widow marriage
and practise Polygamy. Polyandry is unknown. They worship all
Brahmanic gods and goddesses, but so greatly prefer to worship
goddesses that they are known as Devibhakts or goddess worshippers.
Their PriPvSts are Deshasth Brahmans and they keep the usual fasts
and festivals. They go on pilgrimage to Benares, Nasik, and Pan-
dharpur, and believe in witchcraft and soothsaying and consult
oracles. They settle social disputes at meetings of the castemen.
Ther send their children both boys and girls to school and keep their
girls at school till they are alx)ut twelve years old. In spite of their
small numbers and of the keen competition for clerkship they hold
their own against Brahman and other non- writer classes whom they
term intruders. They are decidedly well-to-do.

Bombai/ Gazfttfier, Vol. XXI 1884 Bdgauvi :- P:ige 07- Kayastha
Prabhus are returned as ntimbering 98 and as found chiefly in lielgaum
and Ghikodi. Three families who are settled in Pargatl in Khanapur a re
said to have been brought by Sliivaji from the Kolaba District. One
of these three families has the title of Subhedar, and enjoys certain
cash allowances. The other Kayastha Prabhus who are in Govern-
ment Service are all from Kolaba District. They have no sub-divi-
sions. The local Kayasths are darker and stronger than those of
Kolaba or Batnagiri. The men wear the headscarf or nimal insteiad
of the turban ; in other respects their dress does not differ ivoux that
of their castemen in the Korikan. They speak Marathi and have.no
separate dialect. They eat fish, mutton and game but not domestic

lO

fowls. They are clean, neat, and hardworking, hospitable and fond
of show and pleasure. Most of them are land-owners, and a iew who
have come from Kolaba are in Government Service. Their household
deities are Khandoba aud Bhawani. Deshastha Brahmans are their:
family Priests. Caste disputes are settled according to the opinion
of the majority of the castemen. The Swami of Sankeshvar is their
religious teacher or Guru. They burn their dead, forbid widow
marriage, and shave their widows' heads. They send their boys to
school and are a prosperous class.

Bombay Gazetteer^ Vol. XXIV. Kolhapur : — Page 64 — 65 — Writers
Prabhus, or Lords, are returned as numbering 286 and as found
scattered over the whole State. They are of two classes, Kayasth
Prabhus and Patana Prabhus. Most Kolhapur Prabhus are Kayasths.
Sivaji (1627 — 1680) had great faith in Prabhus and raised them to
high Military and Civil Posts. The Kolhapur Kayasth Prabhus are
believed to have come from the Konkan and Satara since the rise of
the Maratha state of Kolhapur (1710). The few Patana or Bombay
Prabhus are said to have came during the last fifty years. Of the
origin of the Kayasth Prabhus the books, give three accounts. Ac-
cording to the Padma Puran they are descended from Chitragupt who,
was created by Brahma to record the actions of mankind ; according
to the Renuka Mahatmya of the Skand Puran they represent a
Kshatriya King of Oudh named Chandrasen ; and according to an
account given in the Shudra Kamlakar, which is probably a Brahman
play on the word Parbhu or bastard, a corruption of the word Prabhu
or lord, they are descended from a Kshatriya and his mistress. The
Patana Prabhus claim a Rajput origin. It seems they represent
Rajput settlements from Anhilvada Patan in North Gujarat
(A. D. 1139) along the Thana coast near Bombay. The Patana
Prabhus properly have no surnames, though of late they have begun
to copy the Maratha practice.

Among Kayasth Prabhus Dikshit, Garude, Gholkar, Khatik,
Pradhan, Raje, Shringarpure, Tamhne, and other surnames are in use.
They have also family names from official titles, as Chitnis, Jamnis,
Karkhannis, Pharasnis, Phadnis, and Sabhasad. The two classes of
Prabhus differ little in appearance. As a rule the Patanas are larger,
darker, more robust, and manly ; some Kayasths are unusually fair
and delicate featured. Their women are middle-sized, fair, and
good locking. Their home speech is Marathi. The Kayasth Marathi
differs little from the Chi tpa van's and the Patana's home speech is
marked by the use of Gujarati, Portuguese and English words.
Though there is no caste objection to the eating of fish and flesh,
most Kolhapur Prabhus live like Brahmans on rice, pulse, and vege-

II

tables. They dress like Brahinans and wear the same ornaments.
Ihey are clean, neat, liard working, and faithful. The Kayasths are
given to the worship of local goddesses rather than of the regular
(ieities. In other respects their religious rites, fasts, and feasts, and
tlieir social customs differ Httle from those of Marathaa and Maratha
Brahmans. Social disputes are settled by the elders of the caste,
ihey send their boys and some of their girls to school and are well-
to-do. (A detailed account of Prabhus is given in the Poona Statisti-
cal Account.)

EXTRACTS FROM

STATEMENT OF

Rangoo Bapujee Vakil

TO

H. H. The Raja of Satara, 1843,
Page 270-274.

Translation of a Petition from Balaji Baji Rao TradhaUy Minit-
ter of Shahu Maharaj Ghuttraputtee to his Maje^y the Raja of
Sattara, wntteu A. D. 1749.

May it please your Majesty,

The Brahmins of Sattara and their brethren of Kasi (Benares), who
have recently arrived in the city, have been holding the moat violent
altercation on the subject of the Prabhu caste, some giving their
opinions in favour of the latter, and some for former, in the differen-
ces which have arisen between them. As these disputes may lead
to unpleasant consequences, and may endanger the public peace, I
respectfully solicit your Majesty will issue an ordinance, commanding
the Kasi Brahmins forthwith to return to their homes, and refrain
in future from indulging themselves in controversies upon doctrinal
points ; which can lead to no ultimate good ; and I humbly request
that Your Majesty will graciously be pleased to command, with re-
ference to the Prabhu caste, that the other Brahmins also should not
interfere with their observances, in any manner ; but allow them to

12

continue, as they have done, from ancient times, without being an-
noyed by the former.

True Copy.

(Signed) BALAJI BAJIRAO PRADHAN.
(Signed) BULWUNT ROW CHITNISS.

Pundit Sumimth.

Tranalatian of a Paricana, or Mandate, issued hi/ the liaja of

Shahu Maharaj Ghuttraputtee, who reigiied in 1749, to the

of Kerh, Maholi, and Parashram Moholi, three villages,

m the hanks of the Krishna, in the Territories of Sattara,

date^^i^^^uarii, 1749.

It:
tureen yi
UB consii
jects of
antiquity, tJ
allowed to ex(
manner as y
disputing with

represented to us that differences have arisen be-
the Hindus of the Prabhu caste, which has occasioned
pain ; seeing that both of you are inhabitants, and sub-
you must be aware that the Prabhu caste is of great
Indus of which have, from time immemorial, been
the rites and ceremonies of their sect in the same
Ives. You are, therefore, commanded to abstain from
lem upon any points of doctrine, or to interfere witli
their practices^t^^It is enjointd also, that you comport yourselves
towards them, a&.your predecessors have done ever since the time of the
Mussulman Sovereigns of Bijapur, through the successive reigns of
Sewaji Maharaj ,jjtoibaji Maharaj, Rajaram Sahib, Tarawu Sahib,
even to our owBpBfte. You must not abolish, nor modify any of the
mncient and estl^^shed usages of the Prabhus ; nor may you intro-
duce »ny ini\oylt^on of your own to offend their prejudices, but you
must conduct ybtiHelves in a friendly manner towards them, and
avoid all religio^^ Controversy and disputes.

(Signature 'Qf the Maharaj)

True C,9f!(y>

(.xCili

SHAHU MAHARAJ GHUTTRAPUTTEE.
(Signed) BULWUNT ROW CHJTNISS,

[ Pundit Sumuuth,

13

Translation of a Letter from Baji Rao Raghunath Pradhan, vii-
nister of the Raja of Sattara, to Abadosi Takle, Chief Brahman on
the part of the Frabhus, written in 1798.

It is well known to you that the Brahmins of the village of Pen
and the Hindus of the Prabhu caste have been disputing upon reli-
gious subjects for a period of eight or nine years, in the course of
which the former have succeeded in obtaining an order from Peishwa
to the effect that the Prablius should not be allowed to continue those
practices and observances to wliich the Bralimins had such strong
objections. Both parties have recently had recourse to me for the
settlement of their disputes. I have desired the most learned Pundits
o refer to the Shastras, after wliich they gave their opinion that the
Brahmins were not authorized to enforce their pretensions against
the Prabhus, and that the latter ought to continue in the enjoyment
of the same religious liberties and privileges as they had previously
done. You will, therefore, act in conformity with this injunction.

(Sd.) BAJI RAO RAGHUNATH PRADHAN)

(Seal of Bajirao..

(Sd.) BULWUNT ROW CHITNISS.
True C(»py. Pundit Sumunth

Trandation of a letter from Sanhcshwar Sioami, Chief of the
Brahmins, to Raqhawa Cifarie, another Brahmin (Shastree of great
note at Poonah), Kartihshudh the 10th, 174S. {November 1826.)

You arc aware that for several days the Brahmins of Poonah
liave been disputing amongst themselves on the subject of the
observances practised by the Prabhus, and as I was on my journey to
the Godavery to bathe in that sacred stream, and Poonah being
on my way I stopped for a short time at Parwati, (a small village
near Poonah). Balajee Punt Natoo, Ghintaman Rao, Patwurdhan,
iiud a considerable number of other Brahmins hearing of my- arrival
<ame to see me, and requested me to take the subject of their
dispute into considenition. They wanted me to issue a charge
t(t all Brahmins to prevent the Prabhus from exercising those
observances, which are offensive to the fomier, and the
cause of the disputes between the two parties. P>om the manner in
which this request was made ])y individuals just named, I was
constrained to acquiesce in their wishes. Being present yourself on
the occasion, you rose, adjured me on the sanctity of the Veds, the

H

water of the Ganges, the Tulsi leaf and in the presence of Ishwa, to
give a solemn pledge that I would assemble the most learned Pandits
of the law, and by a reference to the Veds and Shasiras, obtain their
impartial verdict as to whether the present religious jobservances of
the Prabhus be authorized or not in those sacred volumes.

You know that without any reference whatever of the sort, my
opinion of the existing practices of the Prabhua is that those practices
are undoubtedly authorized, both in the Veds and in the Shastras,
and that the Prabhus have been tolerated in the profession and practice
of their peculiar religious opinions and observances. You are aware
also of the circumstances under which I was obliged to give my
sanction to the injunction against them eontpapy to the dictates
of my own conscience, in consequence of what I had to appre-
hend, had I refused, from Balaji Punt Natoo, and Chintaman Rao. You
inow, moreover, that they are the open enemies of the Prabhu caste, that
Jialajee Punt Natoo is a Creature of the Company, and that the lands I
hold might have been in jeopardy, had I ventured to place myself in
opposition to him. I now declape that the injunction in ques-
tion unduly obtained fpom me, and is consequently,
invalid; and that the passage ''Chandra Senie Kaestia Prabhu' in
the Veds and Shastpas authopises the Ppabhu caste to
continue in the exepcise of theip peculiap customs, with-
out being* subjected to be annoyed by any sectapian op
hetepodox Bpahmins.

(Signed) SANKESHWAR SWAMI.
Seal of Sankeshwar Swami.

(Signed) BULVVUNT ROW CHITNISS,
True Copy. Pundit Suman.

15
EXTRACT FROM

Ika^astba lEbucational IReform
Series 1Ro« 3.

P reface

We regret to note tliat some modern ethnograpliers have com-
mitted serious blunders in describing the origin and varna of the
Kayasthas. This is in a large measure to be attributed to their
ignorance, as foreigners, of the rites and customs of the Hindus a?
irell as the original Sanskrit authorities. They have confused the
three divisions of Kayasthas together, and have consequently failed to
give a trustworthy account of tiieir origin and status. While discuss-
ing the question of the nationality of Kayasthas, it should always be
borne in mind that they are found to exist under three distinct classes
at the present day : —

(i) Chitragupta-vansi Kayasthas, inhabiting chiefly the N.-W. P,
and Oudh, Behar, Rajputana, Central Provinces, Bombay and Punjab
and tracing their descent from Sri Chitragupta,

(ii) Chandraseti-vansi Kayasthas, whose descent is trac;
ed from Chandra S^n who flourished in the Tretayug in the days of
Parasu Ram, aud who are found in th« Southern parts of India un-
der the popular name of Pirhhus,

(iii) Bengali Kayasthas, an offshoot of Chitragupta-vansi Kayaa-
thas, who migrated from Kanauj in N.-W. P. and settled in Bengal.
They are now called Ghosh, Bose, Mittra, Dutt, etc., and have now,
on account of their separate living, formed quite a distinct class.
They are to be found in Bengal under the name of Bengali Kayas-
thas.

(Sd,) SOHAN LAL, b.a^

(Sd.) SANWAL SAHAY VARMA,

Seeretarie9i
Aligarh (N.-W. P.)
2dth Juhj, 1901.

i6

Raja Lachhman Singh himself has, in an extensive review of the
Kayastha Etlinologif, admitted his mistake and withdrawn his state-
ments. We quote here a translation of the extracts of his review on
the Kayastha Ethnology, dated 16th May, 1877. Sajs the Raja : —

"In the Memoirs of the District of Buhmdshahr, I have given
short account of all the tribes and castes found in that district. The
book contains among others an account of the Kayasthas also. When
I wrote that hook I included Kayasthas among Sudras according to
the stock of information I possessed at that time. I have since receiv-
ed an English pamphlet bearing the name of Kayastha Ethnology...

now though the arguments brought forward in this treatise

serve as refutation to what I have written in the Memoirs, they are 90
eonclusive that it wojld be unjust on my part not to admit their
validity. It is for this reason that I take this opportunity of review-
ing what I have mentioned in that book. Had I seen this pamphlet
at the time of writing the Memoirs, I •hoald have necessarily in-
corporated in my account of the Kayasthas, the concluiions arrived at'
by this treatise. Munshi Kali Prasad has proved on the authority of
Skanda Purana that Chandpasen-vanshi Kayasthas doubt-
lessly are KshattPiyas---. I agree with Munshi Kali Prasad

on this point, and I think others also will be of the sam? opinion, -as.
there can be no ground to form a different conclusion. With respect
to Mathur, Bhatnagar, Srivastav^a and others of the twelve sub-
divisions of Kayasthas, whom tradition affirms to be descended from
Qhitraguptn, the Padma Purana declares that their progenitor was
(ihitragupta, a son of Brahma, and in the Bhavishya Purana, Brahma
himself calls Chitragupta a Kshattriya." — (Pp. 8-9).

We now pass on to Mr. Nesfield who, in his brief view of the
caste system ot the N.-W. P. and Oudh, has given a short account of
the origin and status of Kayasthas. On page 46, para 101, he says :
*Hhey are descended from the Posthumous son of Chandra Sen,"
this remark, though correct in itself, is yet a misleading one. Those
who are not acquainted with the divisions of the Kayasthas will come
to a conclusion that the posthumous son of Chandra Sen was the
progenitor of all the Kayasthas. But such is not the case. He was
the grand sire of the Chandra Sen-'vanahi Kayasthas only and not of
the Chitra^upta-vanshis. Had Mr. Nesfield been acquainted with
these two divisions, he would have never committed aueh a serious
blunder.— (Pp. 10.)

17

I. Extract fmm the Vyavastha No. 60, dated the loth July ■
ISOV^ of the Pandit, Sudder Dewany Adawlat, Agra.

The Kayastlia is not a Sudra ; the Sudra was produced from the
feet of Brahma. Chitragupta, the progenitor of the Kayastlia, was
pro 1 need from the whole body of Brahma.

By the order of Parasu Ram, the son of a Kshatriya was depriv-
ed of his military occupation, and designated a Kayastha. It is re-
lated in the Puranas.

T[. Vyavastha | of the Pandits of Poona, dated Samb:\t 1858
(A. D. 1771) oil the authority of the Skanda Parana, Sudra, K.amala-
kara, KayastJias Pradipa (by Ganga Bhatta J) and other bo )ks and
signed by the undermentioned Pandits. It is to the effect that
Chandrasena vansi Kayasthas belong to the Kshatriya class. .

Maharastras—l Narayana Bhatta, 2 liala Bliatta, 3 Sakharama
Bhatta, 4 Vapu Pandits Dharmadhikari, 5 Sambbu Pandita Dhar-
madhikari, 6 Chintamani Dharmadhikari, 7 Gorindarama Sesha, 8
Ilarirama Pandita Seslia, 9 Maninath Pandita Sesha, 10 Visveswara
Pandita Sesha, 11 Hira Pandita Sesha, 12 Bechana Bhatta Mouni, 13
Uanc'iandra Bhatta Tare, 14 Bala Bhattaji Payagunde, 15 Sriram a
Dikshita, 16 Somanatha Punatambakara, 17 Meghanada Deva, 18
iSripatinatha Deva, 19 Mukunda Deva, 20 Jaya Krishna Deva, 21
Chintamani Pandita Puraga Karanatakas, 22 Chhina Bhattaji Arde,
20 Visudeva Sastri Gurjara, 24 Bala Dikshita Apaji, 25 Sivarama
Tiliatta Atare, 26 Vapu Bhatta Rayakar.i, 27 Ganesa Bbatta Khande-
kara, 28 Ganesa Khandekara, 29 Ganesa Bhatta Bhagavata, 30 Deva-
rama Bhatta Khanrade, 31 Kasirama Bhatta Mandu, 32 Sakharama
Bhatta Ramadhikara, 33 Sambbu Bhatta Bharde^ 34 Vaidyanatha
J^hatta Kavimandana, 35 Manirama Patha. 36 Sakharama Patha, 37
liaghunatha Bhatta, 33 Bhikum Bhatta Viswarup, 39 Yadavarama
Bhatta, 40 Rapurama Bhatta Nirmathe, 41 Dhodapla, 42 Hari Bhatta
Viswarupa, 43 Chintamani Joshi, 44 Kashinatha Dikshita, 45 Balam
Bhatta Dala, 46 Narayana Deva, 47 Balam Bhatta Madhavakara, 48
Jayarama Joshi, 49 Bala Joshi Karnatahas, 50 Sambhu Dikshita
Kanade. 51 China Dikshita Kanade, 52 Rama Bhatta Khande, 53

i8

Bcichana Blialta Kanade, 51 Marari Bhatta Kanade, 55 Baijanatha
Bhatta Runade, Vajasaneyis, 56 Kasinatha Dilcsliita, 57 Mxhadeva
lihatta Vajapeyi, 58 Matiiii Rama Bhatta, 59 Veiii Rama Pandita
Pathaka C/iltpavanas, 60 Bala Diksliita Udaka. 61 Balkrishna Bhatta,
Gandara. 6:^ Bala Dikshita Godabole, 63 Anantrama Bhatta Patavar-
dliana, (51 Ramr-handra Diksliita Peya, 65 Visnii Xath Dikshit, 66
Karishi a Dikshita Lcle, 67 Yajneswaras Dikshita Planakara, 63
Vinayak.i Rare, 69 Bhishana Bliatta Bale, 70 Raghunatha Bhatta Rore,.
71 Chill taniani Bhatta Karalekara, 72 Balarria Bhatta Karalekara, 73
Chiiitamirii Kadake Dik-^hita, 71 Dahoda Dikshita Chitale, 75 Ga-
ne>ha Bhatta Kadape, 76 Nilakantha Dikshita, 77 Jagannatha Bhatta
Maliarashtra, 78 Krishna Bhatta Kelakara, 76 Oaiiesa Bhatta Sariiga-
pala, SO Apa Dikshita Bayale. (Pp. 24-5).

VII r. Vyavastla of the Pandits of Kashi, dated Samvat 1931,
C0TTe3p.>nding to 1873 A. D. It is based npon the authority— of
Padnia Parana, Skanda Parana, Altai jja, Kama Dhenu, Gaga Bhatti
and Sn Ira KamalaJiara and is signed by the following Pandits, and
is to t'le effect that the : n estors of the Cliitraguptavansi and
Chandpasena-vansi Kayasthas were of the Kshattriya class.

1 Sikharam Bhatta, 2 Ananla IMiatta Sarma. 3 Bhikuji Pant, 4
liaja llama Sastri, 5 Narayan Bhatta, 6 l^hamdhiraja, Dharraadhikari
7 Vamanaeharya, Assistant Professor of Sanskrit and Mathematics,
Govern lien t College, Benares, 8 Ranichandra Sastri, 9 Bapudeva Sastri,
O.I.E.'^^ Professor of Mathematics, Government Sanskrit College,
Benares, 10 Pandit Vibhava Rama, 11 Bala Krishna Sastri, 12 Bhaiy,
Sastri, 13 Narasinha Sastri, 14 Narayana Sastri, 15 Ganesha Sastri,
16 Bala Sastri Acharya, Professor of Hindu Law, Government College,
Benares regarding whom The Honorable Ra3 Saheb Vishva Natha
MaLdalik, in his English Treatise on Hindu Law says, that he was
one of the greatest authorities on Hindu Laws in India. 17 Purushot-
tama Sastri, 18 Ganga Dhara Sastri,'- 19 Raja Rama Sastri, 20 Raja
Rama, formerly Professor of Hindu Law, Government C*ollege
Benares, 21 Dhonda Sastri, 22 Nana Sastri, Pauranik, 23 Dhundhiraj,
Dikshita, 24 Keshava Sarma. 25 Rama Krishna Sastri, 26 Damodara
Sastri, f 27 Vaishva Natha Sastri, 2^ Yajneswara Sastri, 29 Bala

19

Sastri, 30 Lachmi Natha Dravira, 31 VaidyaNatha Dikshita Chaudhri,
32Madhava Arliaiya, 33 Bhaoo Sastri, 34 Bapoo Sastri, 35 Chandra
Sekhara, 3() Sri Radlia Mohana, 37 Sii Tara Charana Tarkaratna.
Professor of Sanskrit Grammar, Government College, Benares, and
President of tlie Sabha of v\'^ Maharaja of Benares, 38 Bechan Rama,
Professor of Pankhya Philosophy, Government College, Benans,
39 Sitala Prasad Tevrari, Professor Government College, Benares, 40
Sri Kali Prasada, Professor of Logic, Government College, Benares,
41 Sri Kailas Cliatidrat Professor of Gi-aniraar, Government College,
Benares, 42 Rama Misra Sastri, J Assistant Professor of Sankhya
Philosophy, Government Colle.ij^e, Benares, 43 Becha Rama, Professor
of Bengali, (rovernment College, Benan.'s, 44 Vishnu Hari, 45 Veni
Madhava Sastri, 4() Deva Krishna, Professor of Astronomy, Govern-
ment College, Benares, 47 Rama Natha, Librarian of Sanskrit Book»
Government CoUege, Benares, 48 Rama Jasan Sarma, 49 Pyare lal,
50 Devi Dayalu Tewari, 51 Gopi Natha Tewari, 52 Rajaji Jyotshi, 53
Siva Rama, 54 Bhairava Datia, 55 Vamadeva, 56 Amvika Datta, 57
Janki Prasada, 58 Rakshapala, 59 Baladeva, 60 Govinda Achari, 61
Syam Chai-an, C2 Viswa Nath Agnihotri, 63 Siddhyeshwara, 64
Thakur Das Deva, 65 Navina Narayana, 66 Sri Madana Molana
Seromani, 67 Ananda Chandra, 68 Sri Rama Dhara, 69 Sri Kedara
Natha, 70 Sri Kali Kumara, Assistant I'rofessor of Grammar, Govern-
ment College, Benares, 71 Karimamaya Deva, 72 Sri Jaya Rama
73 Sri Kaiiiiia i\j.nta, 74 Sri Satisa Chandra, 75 Madhusudana Nyay
Vaglsha, 7G Hari Natha Bhattacharvaya, 77 Sri Hara Charana, 78
Kashi Natha, 79 Sakti Datta, 80 Tula Rama, 81 Sri Krishna Natha,
82 Hari Krishna Vyasa, 83 Dwarka Datta, 84 Indra Datta, 85 Yagesa,
86 Lakshmana Jyotishi, 87 Kuvera Pati, 88 Basti Rama Dwivedi,
Professor of Sanskrit Grammar, Government College, Benares, 89
Bhawani Pr.isada, 90 Jawahir Tewari, 91 Vishwa Rupa, 92 Sri Ram
Govinda, 9 5 Sri Harsha, Reader of Bhagavata, 94 Srimat Ananta
Sanaa, 95 Rama .\ianoratha.— Pp. 2i— 30)

IX. Vifatfcstha, dated l5th of Phalguna Suk'a. 193) Samvat, on
the above subject. '*The conclusion arrived at by Pandits of Benares
as to the Chitragupta vansi and Chandpasenvansi Kayasthaa
of the Kshattriya caste is conect and agreed upon."

20

1. Pandit Ganga Dhara Upadhyaya, son of Pandit Yageawara
Upadhyaya, son of Pandit Ghintamani Upadhyaya, resident of Benarea
Mohullah Jatanbar, free-rent holder, Jangipur, district Jaunpur. —
(Pp. 30—1.)

XV. Translation of a Vyavastha of the Pandits of Kashmir : —

**Rai Hara Sukha Rai, Kayastha, proprietor of *Koh Nur Press'
requested Maharaja Dhiraj Sri Ranabir Sinha Bahadur of Kashmir,
Jammu and Tibet, etc., the moon of whose bounty and fama illumi-
natea the world, to decide the vcrna of the Kayastha caite."

Hereupon the said Sri Maharaja Sabha, having favourably con-
sidered the request, referred the question to an assembly of Pandita
of Kashmir gathered in his temple on the auspicious day of tlie
Ekadasi. All these Pandits, who had read Vedas and had a thorough
acquaintance with the Sastras, Smritisy Dharma Sastras and Puranas
etc., having fully considered and perused the Vyavasthas of the 96
Pandits of Kashi (Benares) and that of the Pandits of Jammu, agreed
in the conclusion that in the Puranas the Chitragupta-vansi and
Chandpasenvansi Kayasthas have been held to be of the
KshatPiya class- A mention of the birth of Chitragapta Kayastha
and of the duties assigned to him has been made in Padma Purana ;
and in a description of the Katha of Parasuramji. Chandpasen-
vansi Kayasthas ape peppesent^d to be bopn ofKs hat-
piya papents and there is a Sloka here to the effect, ' ,** i^ have
g-iven to this child* that Dhapma of Kayastha which
belongrs to Chitpagupta "

Gaga Bhatta has in his Vyavastha represented two sorts of Kayas-
thas to be Kshatriyas and written thus : —

" The ancestors of both the Chitragupta and Chandrasena van»i
Kayasthas are Kshatriyas and hence those belonging to the above
two vansis ought to be considered Kakatriyas."

Signed hy 1 Pandit Kolanandaji, 2 Pandit Mahananda Rajanak,
3 Pandit Makund Saheb, 4 Pandit Vid Saheb, and other 33ti
Pandits.— (Pp. 32—3.)

21

EXTRACT

FROM

Hindu Mythology, Page 230-31.
By F. DOWSON.

Papshapama- — ' Rama with the axe.* The first Rama and the
sixth Avatara of Vishuu. He was a Brahman, the fifth son of Jama-
dagni and Renuka. By his father's side he descended from Bhrigu,
and was, par excellence, the Bhargava ; by his mother's side he
belonged to the royal race of the Kusikas. He became manifest in the
world at the beginning of the Tretayuga, for the purpose of repres-
ing the tyranny of the Kshatriya or regal caste. His story is told
in the Mahabharata and in the Purans. He also appears in the
Ramayana, but chiefly as an opponent of Ramachandra.

According to the Mahabharata, he instructed Arjuna in the use
of arms, and had a combat with Bhishma, in which both suffered
equally. He is also represented as being present at the great war
council of the Kaurava Princes. This Purasurama, the sixth Avata-
ra of Vishnu, appeared in the world before Rama or Ramachandra,
the seventh Avatara, but tl«ey were both living at the same time,
and the elder incarnation showed some jealousy of the younger.
The Mahabharata represents Parasurama as being struck senseless
b}^ Ramachandra, and the Ramayana relates how Parasurama, who
was a follower of Siva, felt aggrieved by Rama's breaking the bow
of Siva, and challenged him to a trial of strength. This ended in
his defeat, and in some way led to his being *' excluded from a seat
in the celestiid world." In early life Parasurama was under the pro-
tection of Siva, who instructed him in the use of arms, and gave him
the Parasu or axe, from which he is named. The first act recorded
of him by the Mahablirata is that, by command of his father, he
cut off the head of his mother, Renuka. She had incensed her
husband by entertaining impure thoughts, and he called upon
each of his sons in succession to kill her. Parasurama alone
obeyed and his readiness so pleased his father, that
he told him to ask a boon. He begged that his mother might
be restored pure to life, and, for himself, that he might be invincible
in single combat and enjoy length of days. Parasuram's hostility to
the Kshatriyas evidently indicates a severe struggle for the supre-
niacv between them and the Brahmaua. He is said to have cleared

32

the earth of the Kshatri^^as twenty-one times, and to have given the
earth to the Brahmans. The origin of his hostility to the Kihatriyas
is thus related : — Kartavirya, a Kshatriya, and king of the Haihayas,
}iad a thousand anns. This king paid a visit to the hermitage of
Jamadagni in the absence of that sage, and was hospitably entertain-
ed by his wife, But when he departed he carried off a sacrificial calf
belonging to their host. This act so enraged Parasurama that he
pursued Karta-rirya, cut off his thousand arms and killed him. In
retaliation the sous of Kartavirya killed Jamadagni, and for that
murder Parasurama vowed vengance against them and the whole
Kshatriya tslcg. '"J'hrice seven times did he clear the earth of the
Kshatriya caste, and he filled with their blood the five large lakes of
iSamanta-panchaka." He then gave the earth to Kasyapa, and retired
to the Mahendra mountains, where he was visited by Arjuna.
Tradition ascribes the origin of the country of Malabar to Parasurama.
According to one account he received it as a gift from Varuna, and
according to another he drove back the ocean and cut fissures in the
Ohats with blows of his axe. He is said to have brought Brahmans
into this country from the north, and to have bestowed the land
uy)on them in expiation of the slaughter of the Kshatriyai. He bears
the appelations Khanda-parasu, 'who strikes with the axe,* and
>«yaksha, 'inferior.'

Page 151-2

Karta-vipya. — Son of Krita-virya, king of the Haihayas. This
IB his patronymic, by which he is best knovrn ; his real name was
Arjuna " Having worshipped a portion of the divine being called
Dattatreya, sprung from the race of Atri, he sought and obtained
these boons, viz., a thousand arms and a golden chariot that went
wheresoeiver he willed it to go ; the power of restraining wrong by
justice; the conquest of the earth and the disposition to rule it
righteously ; invicibility by enemies, and death at the hands of the
man renowned over the whole world. By him this earth was per-
fectly governed." and of him it is said : — "No other king shall ever
equal Karta-virya in regard to sacrifices, liberality, austerities,
courtesy and self-restraint." ** Thus he ruled for 85,00() years with
unbroken health, prosperity, strength and valour." — V. P. He visited
the hermitage of Jamad-agni, and was received by that sage's wife
with all respect ; but he made an ill-return for her hospitality, and
carried off by violence "the calf of the milch-cow of the sacred
oblation." For this outrage Parasurama cut off his thousand arms
and killed him. In another place a different character is given to
him, and more in accordance with his behavior at Jaraad-agni's hut.
*' He oppressed both men and gods," so that th© latter appealed to

23

Vighnii for succour. That god then came down to the eatth as
Parasu-rama for the especial purpose of killing him. Karta-virya
was the contemporary of Ravana, and when the demon monarch
came "in the course of his campaign of conquest to Mahishmati
(the capital of Karta-virya), he was captured without difficulty, and
was confined like a wild heast in a corner of his city. The
statement of the Vayu Purana is that Karta-virya invaded Lanka,
and there took Ravana prisoner.

EXTRACT

From an account of Khatrts

Y

HARNAMDAS VERM A b.a., of AGRA.

Part I, Chapter I, Page 10-11.

The Puranas describe this struggle in the form of a legend in
which Parshram, a Brahmin, is said to hare fought with the
Kshatriyas and extirpated them 21 times. He is then said to have
lieen conquered by the Kshatriya leader Rama.

With respect to this Icgnd Mr. R. C. Dutt says, " It would seeni
that this story indicates the real rivalry and hostilities between the
priests and the warrior castes, — indications of which we have found
in a literary form in the Upanishads." ^5

Stripped of its poetic character the legend would mean that
Parshram (the axe-bearer), a raja or a powerful and warlike minister
of some weak raja, in order to increase the power of the Brahmina
put many Kshatriyas to death and exiled others because they objected
to the rapid growth of the Brahmins' power.

It has been admitted on all hands by both the Western and
Eastern scholars thht the main storj' of the Ramayana, relates to
facts which, if they took place, ^^ occurred after those of Mahabharat.
From the fact of the legend relating that Parashram was vanquished
by Rama it appears probable that the struggles between the Khsha-
triyas and the Brahmins took place befora the facts of Ramayana.

24

Now Colonel Tod is of opinion that the probable date of the claim of
Vishwamitra to the equality of Kshatriyas and Brahmins which he
calls " the last struggle in which BrahminJwod would be obtained by
the military " may be put down as two hundred years before the facts
of Ramayana.^7 When it is remembered that the date of the war of
Kurukshetra has recently been proved, very ably, by a learned
Professor of Madras Presidency College to be between 1415 B. G. an«l
1430 B. C. and that the date of the main storj^ of Ramayana has been
loosely given by Dr. Hunter as 1000 B. C. we may reasonably put
the date of Parshram after the war of Kurukshetra which sliows that
the Aryan civilization had not yet reached modern Oudh though it
had gone beyond modern Dehli.

This conjecture is supported from another source which I think
probable. At the distance of about 5 miles from Agra is a village
named Rainka, ^^ the name of Parshram's mother, and the tradition
is that the village was the seat of Parshram. There is also a temple
of Shiva which is said to have been erected by Parshram. The ruins
around the village show the previous greatness of the village. Now
if the story of the struggle of Parshram and the Kshatriyas was pro-
bable it becomes true from the situation of the village which is
beyond Delhi.

15. Ancient India, Vol. I, p. 212.

16. Mr. B. C. Dutt rejects them altogether.

17. Tod's Rajasthan, Vol. I. edition 1829, page 29.

18. The Muhammadan author of Sayyar-ul-mutakhrin on page
7, VoL 1, of his work, writes it Rangta,

GOTRA.

Fart Ily Chapter I.~Page 20-21.

I. — Mr. Gooroodass Bannerji, M. A. D. L., after giving the
primitive meaning of the word as an ' enclosure for kine, a fortresa'
and quoting Professor Max MuUer as authority for this meaning says,
*• Gotra, as used in the above rule, means a family descended from
one of the several patriarchs, who are according to some twenty-four,
and according to others, forty-two in number ; so that, taking the
higher estimate, there are forty- two gotras in all. Now since a
woman by her marriage passes from her father's gotra to that of her
husband, therefore, in order that two persona miiv be of the same

25

Gotra, each of tliem must be descended from the common
patriarch through an uniaterrupted line of males. As these patri-
arclis, or founders of grotas, were Brahmins, the Kshatriyas *nd
Vaisbyas (expect perhaps those who are descended from Brahman
fathers and mothers of their own classess, and who are held by some
to belong to the same classes, respectively, as their mothers), can
have no gotra of their own. But they have adopted the gotra of the
spiritual guides or family priests of their remote progenitors. Mann
applies the foregoing rale to all the three twice born classes alike
(Hindu Law by Gooroodass Banner] i, M. A. D. L., edition 1879,
page 51-59.

II. — In another Book we find gotra the name of the prinutive-
sage from whom the Brahmina supposed themselves to be descended.
The other castes have no gotra's of their own. But they use the name
of the gotra of their priest " (Commentary on the Hindu Law by
Jogendra Smarta Siromani, M. A. B. L., edition 1885, page 4C.)

EXTRACT

From introduction to the Peshwas Diaries. {A paper

read before the Bombay Branch #/ the Royal

Asiatic Society.)

The Hcn. Mr. Justice M. G. RANADE, m.a. l.l.b., c.i.e.

(1900.)

Page '»5. — As between caste and caste, the Peshwas held the
balance evenly, even when the interests of the Brahmin priests were

affected The right of the Parbhus to use Vedic

formulas in worship had indeed been questioned in Narayanrao
Peshwa's time and they were ordered to use only Puranic forma
like tlie Shudras. This prohibition was however resented by the
Prabhus and in Bajirao IPs time old order appears to have been
cancelled, and the Parbhus Avere allowed to have the munj
OP thpead cepemony pepformed as befope.

Copy of paper found in the possession of Shrimant
Bhaoo Saheb Khasgiivale of Baroda,

26

^r tH^pt^ ^^f^r^ Tiw^JK rqr% f^ \.

wT^fift ^imt^ ti^ f^% ^r^t ^f»Tnf% ^^fts^R ^r^on^

^ \^^^Z f% »PIF^ ^ 5TFTF^^ ^Z m^ ^3 JT^I^'^T^-

^^\ ^^^z qt^r H=^ fir^i^fF f'^oj^)^ ^m ^F^WF^ft ^f^fh
5^1 %f F '^^F 3qF% ^rrfrr ^^3^^ ^> tF^ ^R ^»ft «^RH^
m^^ ^^'JTHT^ ^% ^^«^ ^^ ^F^ ^F% m^^?T ^rTTT^Fll

\ ?0 ^F^ \ ^^T^FKfif

\ ^m ^F^ 'rt^t^ w^m ^er

'Ttf^^ %5ft ?^% ^Ht ww^.

\ m^ ^r^ ^ft^

?^r wn^ ^^ ^.

"^ ^^95 ^^t^ 'TTH.

'rt^ 5^^^ ^% qt^ ^^

^ ^ ^ WTR

qT95i[rrtfr^*w-

II gr^?^: 5^Pt Prf^m^w^-
II ^h%^ 'ntm ^t^ ^^^^^

II ^5fi^: JRr^: IH "

a8

<f[^ 3TH^ cffrf r ^^ ^e^ 5R:|f?T ^^^. ^w Ul^i • ^ )

Co/>y 0/ an extract front painted Vaunsh Vriksha
in possession of the family of the Satara Raja procured
and shown by Shrimant Raghunath Bajerao Potnis
Inamdar and Hon. Magistrate Poona.

f^^llpTf^ H?Hf^H%^5f ^^tsBf^^^^ 'a^s^^?!^

wf^ ^[3^5 ^^' iirii

EXTRACT

From information contained in a Vanshaval in possession

of the Raja Saheb of Satara as told by a

Prabhu friend who had an occasion

to look into the paper in the
Satara Record (rceivrd by the publi-
sher on the 24th August 1903,)

^oq^^i 9?r if^^r ^^]^m i^f^^r f^i^^l 9ir hMt ^

X W^^ ( ^fl^r i^^ )

^^ i«Q5^cfTr^ j?^^. (%«Er^r 5^ )..

.29

EXTRACT

FROM

BHARATA-STHALADARSHA.

^?T ^^ 5n^H ^^^.

COMPILED BY

Mr. Dhondo Balkrishna Sahasrahuddhe Assistant Master

Poona High School.

(1889 A.D.)

30

^m^miT^gT^r ^rimK^^^P'rfr ii + + + +

T[4r *iT^ ^?r^^ ?5it^r h^^^ j^as ^^ %Qjr ^^f^, fqt^
% ^T^m ^\x %^r ^\\ 9T[?f ^r»rrT«fr^r ^rSr ^ni^i

#n:F^ ^ft ^^'JTcF, ^ jc^TssHF ^^^ ^5"^- w^ hHi^^if

^ ^FIF^ ^T^^ ^ ^F^ ^ 'Ri, ^F Flr^F ^ ^RrTt ^^H
^»TF^55^ #, ftF^^ JT?^^ <F?F R^Fgsfe, 9TFH ^^^F RlfRTF
^^^^ 5T^ '^^^ «T?^F^F ^F«5T ^\\^^^ ^^FF^^F ^ %im\^

qT^^i* ^, m ^^ ?^^F^F ^^^ ^m ^f^ simm ^?9f,
^ ^%^J ^% ( ^?FT F^^^m^ ) UFr??F^, % 5^ TF^^ mm

( spTi^F^sqF ^ffT H?W ) TO^^ ^Hr?R m ( m^ )

( ^F^R^F T[^\^^ m^^\^ m W- ) ^^^^ ^X ^^n^f^r
^m^ ( ^^. HI. '^. ^. ^F. ^. ) «?^fF ^[^ If"^. ^wt-

I

^

m

I

%

rE>

{ff-

ts>

ftp £1 fc

hr to- »^ ^te^^ S^

/

sr t jp ^ 5= OL t^-

pT RT
10 10

^ Sr

fir

10

►fir

^

1^ hr C^ S*

S^" sru^ S^

Oo

tr ^ t^ ^

V

.. »-^ *- *^

/£9 15 ^ ^ jj.
^ <JP- .|wy ♦KT .jWf f&

.i5-^ g&

fr
^ rr

f

•^(»^(«i^3»s9r«a'9 V

• »^ (t^ §iir 09 ^

of 0»^ •^ •^ «*»* #.^ •'^

if

'5

B

I

\9

*r

1

re iwf

^

ir

hr

1A>

iv*-

r»r

. ^

fc?-

fr->

hf*

5r

^"1

'^ It

I'

^ ft)

. »N hr
IE ^

iir *c=

/hr »

^ftr nr'S

E fe^ g: *^fc- S ^Bl g /tv 5^ I?- 5F E S^ ^ 5F

tor

I

9
-^ ^

'^h.

9»
o S:: fl) ^r ^^ , I 'Pitt.

<^ ^ ^ ^ ^ Z-

hr ^ tp
rr9

fer hr

_ IF ^ £ /K* E

g" E: H? rr ro hr

g^ /hr ^ C^ fr

l^

Ai

33

g

7

'R

I

r

7

f

hr
tr

IF

rr

hr

cr y^ ^

!E fr &
f^ !^ f^

fnr

rsT

B S^ [f
|: fi^ ^

t-tr

'S: f?r "I hr

/fe:

fc-/ti^d2: ^(E^'S- H>'^'(P'^

^

c*^ (^ ^

V^ /J8 ;K) /fS> ^ }^ ,K> .t- hr I

(S^ cpf teif fs*' ((*' ^ Oo

o^ it< (or Oo
Oo oo so oo

34

II fi^^fcqiqi ^ 5T3 iTl5nt<n nwTFi f%r%w^ ll
( ^2r^^ % ?qi^a6^ fl^r H'FTF f%^ 15:^ mm

(sd.) ( TI. II. JTfR f^^^. )

EXTRACT

Beit and Rayyety October 17, 1903 (Calcutta,)

The derivation of the word Kayasth, writes a Maliratta KayBsth
is plain enough to any unbiassed mind. Stha in Sanskrit means
** resident of " as m grihasth, gramath, DeshastJi, KonJcunasth,
Angasth, Vangasth, &c. It never meant from or out of " and
therefore does not indicate " from the body of," Territorial or Local
is the application and meaning of Stha. Until therefore some one
shows examples of the use of the term in which it means " from " or
*' out of,' — the accepted sense of locality is the only rational clue to
its real meaning. As to the word Kay a, it possibly means Oud, or
Ayodhya. Knowing as every Sanskrit scholar does, that Anga is the
name of Oud, and that in the ultre poetic Sanskrit language,,
synonyms are often used to signify even proper names, it is easy
to prove that Kayasth means nothing more or less than Angasth or
residents of Oud. Examples of such territorial names are plenty,
such as Oriya, Andhia, Kathi, Gujerathi, Maratha, BeiiL-ali, Mad-
rasi, Punjabi, Kashmiri, &c. There are Brahma Kayastbas, fight-
ing Kayasthas, writing Kayasthas, trading Kayasthas, artisan
Kayasthas, mental Kayasthas, and mixed Kayasthas, just as there
are similar or allied divisions among the Scotch, English, German.
French or any other nation. They are found in Kashmir, the
Punjab, Gujerat, Maharastlira, the United Provinces, the Central
Provinces, Berar, Bengal, Assam and Burma, retaining the territorial
adjunct as Kayat, Kat, Kast, or Kayasth, and adding occupational
or social adjectives subsequently acquired. Kayasth is, therefore,
a na'ion. Their social position differs in different provinces and
io'alities, according to the presence or absence of the sacred thread,
and the nature of the occupation. There need, therefore, be no
odiou?5 comparisons drawn between a nation and a caste or occupa-
tional grjup like the Bengal Yaidyas as is being don© by writers in

35

the " Dawn." The Vaidyas are physicians, distinguished from
"medicine men" or herbaliat by the undeniable fact that they had
and have access to Sanskrit texts, a privilege denied to non-Aryan*
and even non-Bralimans. They are therefore Brahmant of soma
sort, just as the Vaidyas of Bombay are ttill called False Brahmans.
It is an occupational offshoot of the sacerdotal class. The nick
name "ambastha" given to them by sectarian writcm has no autho-
ritative or corroborative evidence to substantiate it. All over the
Puranas and in the Skandh-Puran particularly, one finds nothing but
abuses of and insinuations against, rival creeds, but that is just aa
it should be in a house divided against itself, built on a foundation
of tribes formed out of blood feuds. One has to see what the ra-
tional history of a nation, race, tribe, or caste is likely to be, and
this theory is placed before the Bengalis for dispassionate consider-
ation.

Extract from ^* Indian caste'^ by the late Mr. John
Wilson, D. D. F, R, S.

The Maithili Brahmans.

Part II Pages 192-3 : — The Maithila Brahmans derive their
designation from Mithila, an ancient division of India, the king of
which was Janaka, the father of Sita, the wife of Rama the hero of
the Ramayan. It comprehended a great portion of the modern districts
of Tirhut (olim, Tirabhukti, 'bank boundary') Saran and Purniya, and
also part of the adjacent tracts of Nepal.

(Hamilton s Nepal P. 45 Hamilton''s Gazetteer V0I. II P. 663.)

Page 195 — The Maithil Brahmans are scattered not only over the
provinces above indicated, but are found in some of the towns of Nepal,

Bengal and Central India They are respected for their learning,

and especially for their knowledge of the Nyaya system of philosophy.
The Brahmans of other provinces, who refuse to eat and intermarry
with them do not object to unite with them in Adhayan, or ceremo-
nial reading. Some Maratha Brahmans go to Tirhut to study the
Nyaya. They indulge less perhaps in animal food than the other
Panch-Gauda Brahmans.

36
EXTRACT FROM

Sudkarak Dated Monday 9th November 1903,

Edited by

VINAYAK RAMCHANDRA JOSHI b.a.

Tra ^ ti^, fJT^r HF^r f^^ rww ^^r^ ^f^ct ^i^?t[-

^irrfn ^m€i ^^ %^f, ??f^?^% ^r^ctt ^^f^ ^^^^f ?^fct
^nr^r '^?q[^ ^^sf^f ^m^ ^J mm^ ^ i^m ^^^^ ^f-
^^\ s^^i^] ^m\ ^^FF^rT ^# m:\t\ ^m ^\f\ m\^

fi^Nid^ RFoBF iJF^F^ ^F'J? ?Tt# 2^^ «fr<^ ?^ ^^F^F

%#. 'tR^f ^^ 2^^ ^^\ ^\^^ ^^\^^\^ F^osi ^rf^.

HH^F^HFT ^F J^^m ^FW^TF^ ^F^^^ H^H ^^FtH JT^^R ^-
V^TT^ ^W.\X ^Ff F%5[F ^fCf, ?F ^^ R^^f «!f|. 3TFF%

37

^m^ ^T^m\^^\ ^?igs ^jj^^h ^^n^^r ^P^i^iT, ^r^i ^ct,
^ Hr^TRgr ^^T[ 5?[c5?T ^i^fT %^rfr ^R^r ^ ^icqCfH ^^it

3?f|. ?Tr 5rf?T'ITt% ^^[PT ?# J'J^RT f^FrT 3lf^r!. f^t^F ^[^^T

m^^ fqNi HiTra 5^ ^i: —

^?^f^ ^^3 Tf^^FF^ TF^^l H^tcf 5r?Tf? %^^^ #n>
^F^rfsq H^f^ Jftrnf^fR 'qffr 3TF^F %^7 '^fff^:— ^t^q^l^ ^F-

^^ 5Tg ?Tr ffFcfl% q?-o6F^f 3iF^fF%fF IF^ TF^ ^

%?^f^ W^ T\ '^m ^R SFF^TTF ^HF ^?5F ^ sf^H^F^F

§f[^ Ti\^^^ w^W^ ^^ ^w.]^i ^TF'^ff'^FH^ ^ts^^^Fq w^^ ^l^s\^
^^f^^ 3?f^ fTFH 3^?^ If! ^ ^F Am\^^ f%# qf 3 '^ h^f^'f

^T'^'R ^^^ q^r^ SFr'^^lFFcT rF?T|^ ^F^iTH^FF^ ^3^R R^fHT-

U. ^'5^1=^1'^ ^FH ^H'fr ''5F ^FF^^ 5T» ^ o ^% \^)i C 5^^-
^F^ H^c^fF f^F'^ ^ Rg R?oSFrF TF« ^o5^*rTTF^ F'^^'^FH ^ %-

^Ti^ ^^RF ^V^ ^\^ ^\^^\ qsr f?^^ ^^t *F^f?: tf

^ TF ^FH ^q5|5 ^qciF^F ^F^F '^F^F^^ '^FT ^.^ ^F^^

^\m ^Frfi 3TI|'5f btF^FH ^'^PF •^JTF'JF^fSf^^ ^RF^npTF^^If ^%\^

3S

:jci?r ^^H -^m ^f ^ ^rJT%. '^^t src-fr ^i^^r^ t^^;^ hVtr^
T^^r^i;^ ^r^[ "^^^^ ^^^'Tcth km ^f^ ^^^ ^tt^I^ ^

^m r%^r ^ hhih ^ir^r ^^^^ nr^i i^r^r^. ^ n^qr i\

^\H\ ^^m ^ri ^^ T.m^ w^mm ^rs^^^ ngprftH M

.... ...^f^l f^4cfr %^( $'[ |[ ?fw ^tH f%^r HHRrnr qr^r

%^FF'^ %?^^T ^ J'jqJTf^.F? iTFR^^ H^Tfrl Sl.'^fiT ^^"^ qF# ^-

csf^'j^m 3Tri TrF....^r?H^R w ^^^^tHf 3Tp:[^rT ^fIf. ?tf
P^F^F ^^HT^rfF ^Fff. 'TTg 1 ^^is^^R ^s|cf ^N ^?-

^itHf 3^f'^^FT ^FfF '^^nrl^ ^F?fF^7 ^\^ '^^FtH ^q ^^^J^I^^F

H^^F ^^^\%^ ^t ^\, ^x ^R^\ ^m ^3^F?H HC^ f%^F

fqF% ^fF "#tB ^"^ ^fF^ fIf^F ^^fl^ ^r %-^FIF ^^^f^F ^

^ZJ'^] ^ STF^'TtNf 3TTTl*4t ^?FH ^P^ ^nr rF^?F 3T^f?^cT

5fv:FT<( # TF.... ...TRF 3TFq^F Hffr qF%T"7TF ^^m f^R'J^FR-

fqf^FfF ^T^r ^^^ ^FJT^ ^F^F^ cqFR?^ f'^I^^F ^ ^[rff^R

^F5flF#....TF 'TI^STF ifcT ^f^q pi% qtcj ^F^^q' ^F?r!F

^^1%^ ^(irF 3Tf| <?TFJf^(% ( M^S^F^ ) F5^inTF ^FTOT F^^^-

m^ STF^F 3Tq |^ Fl5F?r!FrT. ^fj ^FrFFT% ^^TcfFH ^H "^FTr^^
f^r^^ ^^> ^NF Wf^ ^^fj ^^Q^F. — ^^"^ qj-^ ^(J^cTF ^^-

^ff'I?: ^[?. =qf qia[4?FH w»tj ^1^^ ?f %^o5 st^f^tttff. ^

^^f^ ^F?5ff ^'^^F ^f%^CF ^% ^ft rf^Ffff^ ^F?lff

^FH '^r^t ^Kf ^cf^?T ^r^^ JOT 3^FqT^ JT^^F^ ^RO^F^?^
]^^fA ^Rf HFF'^^i Ci ^^FSfl^F^ 5Tg ^r^H %^':jjq ^F^^iFFT

^q ^F^^t 3?F^ ^^5 ^FJ?F ^ 3TF^F ^Hf

'^FJT? H^^ % "^^iTcfl^ ^mm^ ^T^ m^ ^F^fl^ :j^q^F%
q^RJT^^[5Ti?F'T[ ^r^ qn ^ifi 3TF?. TTJ 3?F^ r?TFH f^^FF'^^

39

HR"i %s5t ^RCr ^r4f 3fr^ ^ €r, ^ ^f^^H =^r?M w
'^Ffr 3ri^ T^ f'r, H^^cftq ^?qFqh[ w^^ix ^\ ^]^m^^

'^\^j 3Tm H^ffrfr 3?r^r 5t^i% 3?Hrir fi ^f^ 3^ tr^n

rT?" ^iifrn ^ ^^r '^r 3T?^aft q^rfi^ ^c^t ^x^ z^^ ^ ^r-
z\mz ^^ifr. ir^ j^ qr^rit ^^. ^^ g-fft Hr3# ^i^
^m ^H^r ^[> 5%f^f^^:i ^^^ ^^m\^ ^ m^ ??[#.

r^F^Trg^ ?r iFT^n Rqf'n fFF^r. 1 5^ %]^H f^m ^ ^^r-

Hf r ^4^ JTiFri HRrTfcT. qr^^ 3TF^fr ^^4lcT fr^^ ^rrs^
?FF^F. cqiH^^fF BTI^niFHF^ ^^ ^3;^ ^t?MF^ ^rg fTF^^F^

^TF'^^F^ fTIF% 3#?F% tr^^ ^Fcfi. |HT jf^ ^^^ 5^^-
1^1=15 F%|5 ^TT^trrfF f^F JT^FHCf tfSTlTI ^irOT^ ^f^ H^T

^F% ^# ^Iff Cf ^F^^if ^ ?riFF^ ^Hcft^ ^ flfF%^

H>^F^^F%^ ^^3f^TT^FT%'^=^t^

^I# r^F^^^:^ F'^flFH ^H ^^ ^F^^ €F5F ?^ f'^H^ ^FTI^.

^F f^^F'^fm If^f ^f fcf^m ^'jf^ ^ipri ^^ w^ ^{^^

HFU^ ^W VmF^ ^H\ ^1^ %i ^TS^^ cqi.H^*^ 5rF?T-

^JFITFHF^ ^r5?3[F% 515F^ ^^\^ ^m STFlUJqrH ^ %'^. ^W^l

^%^ ^^]<\^ ^j-^ ^\^ ^\m ^^ hf^^^^tf ^^ ^ ^ r^Mt
^f F'^^Cf ^F ^^t^^ 3TH^f ^f 5^ %^ ^ft ^i^^:^ f^F
^t3 3;FF?TrH H^ ^T^ 'Tf? ^F ^T^m^ ?ma?TFH»TF^ ^^oqfH
rmjT ^JW ^TFT^? H^^% HF%5rt^rf^ r^t^ ^W^]

40

3T:ht HtPr^i ^rr ^ wi w 5'^r sri^im ^""^ %i

^[^^ %^% 5^fr 5Tr^aTi% 3^ ^s^f j^trt j'^f^ ^^m^ %m

^ ^^^ ^ ^im^ ^^^Tlrf ^3 ^cq^ ^?^^ 3TR^yq

%i ^ ^m '^Ffr ^f^%i ^[fr. ^o^\ 3?[§Tm ^^

g^^ ^Hf %# ^ %aT 3Tf^"r ^F^iT If^^ e>'^R ^^iH f ^fri:f^
^> ^h 1 ^^ trf^ ^r ^^F2^....qF ^m^i^j ^ B^m^^
^J^^m ^^ qr^^ qir i^#, ^thf ^t^ft fri^F m^^W

HFF'nrli ^ g'^Cf ^F'^FH f"*?^ ^^. '^^^F^TJTF^ ^Z\^1 JTi"^ ^^f
'^F^m^. g^^ ^IX STF^TFt^ 3^ 3THrfrfF ^^FH I^^f'^ ^F ?3^
^ ^FR ^JHfiS^F^^F ^TF^^Cf ^^^7 %^F =^F?MFq

^F^^ HgfFtmH %^^qhF....3TR^FT 3T[| $'r ^fCf ^f ^^^

^^3^ f^hmm m^Z] ^ jfFF^^fF ^ ^^T^F^T ^rf 5|?^JT^F^T
fTlf^F^^^, ^? JTF^JTmJlcT fl^IFll ^^Ffq^ ^J^FHSFffF, ^>
f^^^ jf^ ^fq ^^^ ^F^rlF ^^F^R^F ^f^^^ 3^ qt^ ^{^^ ^-

J?FF%^T Hc^T 3Tf1 qF fTF^fR ^4 ^ ^^^^ ^J-'^^FF^^^l

^TF'^^rTFHfF %^^ ^F^F^F'TF ^FSI^^F m ?f F^^cF T? ^^^ 1 ^^
F%Fli ^F^l cTfF ^«?^ crFST^JT, ^^, ^F?cT, ^RIR^FTT ^ ^Iw

^ 3''?F^q, %^^^^^5fi ^ n^p^jfF f ^F^fF^Tq ^^^ fFFfiRF ^

^^3TT^^FfF 3THr!F^ rqf J?F ^> ?T ^F^Tr^F^^ ^F^F ^ T^ ^^?T
H3?: ^ ^RrFF <m^m H^ W^FR %?^miWF^ 3?F?. ^ f'^^f^^??

41

^H. rTTT ^3 fnmm^ ^{^^^ qmiTrf =^^f^ ^[of l^^rf ^

U x-wrr '^

^m 3rn^r ^^ ^5( ^^ ^i^ ^J^^^ ^^^^ mf^ ^^m
HR^ ^. ^^mr ^^^:=^r ^iTF f^RF^g^R^H ^^^t^ ^-

42

1

Hfew General ©becrvatione on Caetc S^etcm^

Dr. Bhandarker on "Social History of India " publislied in
Indian Social Reform, edited by Mr. C. Y. Chintamani says : —
More than four thousand years before Christ according to the
latest researches, the Sanskrit-speaking people called the Aryas
penetrated into India from the north-west. They were at first
settled in Eastern Kabulistan and along the upper course of the
Indus ; and thence they gradually descended the river to the south
and spread also to the east in the upper part of the country watered
by the five rivers of the Punjab. Their progress at every step was
resisted by another race or races which in the Rigveda are disignated
by the name of Dasyu or Das. The Dasyu are contrasted with the
Aryas and are represented as people of a dark complexion who were
unbelievers, i. e., did not worship the gods of the Aryas and perform
the sacrifices, but followed another Law. The Aryan gods, Indra and
Agni, are frequently praised for having driven away the black people,
destroyed their strongholds and given their possession to the Aryas.
From " day to day," it is said in one hymn, '* he (Indraj drove the
people who were black, all alike, from one habitation to another."
Those who submitted were reduc d to slavery, and the rest were driven
to the fastnesses of mountains. The process was carried on in all parts
of the country to which the Aryans penetrated. The old word Dass
came to denote a " slave" generally, and the word Dasyu acquired
the significance of a " robber," as those aborigines who had betaken
themselves to mountain fastnesses subsisted on robbery. The latter
word came also to signify " one beyond the Aryan pale" as these
tribes of robbers were. While the Aryans were in the Punjab they
were divided into a good many tribes, each having a king of its own
and a family or families of priests. There were among them three
social grades or ranks. To the first belonged the priests, who com-
posed Brahmarv^ (with the accent on the first syllable), i. e., songs or
hymns to the gods and knew have how to worship them, and were
called Brdhmans (with the accent on the second syllable). The second
grade was occupied by those who acquired political eminence and
fought battles, and were called Rajans. All the other Aryas were
referred to the third grade and were distinguished by the name of
Visas or people generally.

These three classes formed one community, and such of the
aborigines as had yielded to the Aryas were tacked on with
as foUjth grade under the name of Dasas, which word had
now come to signify slaves or servants. Such grades existed amongst
ancient Persians also. In the course of time these grades became
hereditary and were called Brahmans, Eajanayas and Visyas or des-

43

cendants of the old Brahman-*, Rajjans or Visis. The fourth class
came to be called Sudras. which probably was at first the name of the
aborigioal tribe which had acquired a distinct position in the com-
munity, and was afterwards generaUsed. These four castes are men-
tioned in one of the hitest hymns of the Rigveda. The first two form-
ed definite classes with a definite sphere of duties and were the
arisocracy of the community. Since the Vaisya class included all other
Aryas, there was a tendency in it towards the formation of sub-
classes or communities and possibly tliese were such sub-classes^
which according to some formed independent castes. The Sudras
being the aborigines, there were in all Ukelihood sev^eral castes
amongst them corresponding to the several races which inhabited the
country before the invasion of the Ary^as. These were of course
denied the privilege of keeping the sacred fire or performing the
sacrifices ; and were not allowed to read or study the Ved is. The
two highes'. castes do not seem in the times to which the old religious
literature refers to have split up into sub-castes. No sucli are refer-
red to in that Uterature, though they are supposed by some scholars
to have existed. There were tribes of Ksliatriyas or Rajanyas and
Gotras of Brahmans ; but no castes. With his social constitution the
Aryas spread over the whole of Northern India, and the Sudra
population incorporated with their community became so large that
it influenced the hiture development of the country. The Sanskrit
language was corrupted and tlie V^ernaculars began to be formed.

Page 3 to 5

0 0 «- ♦ *

But politics and war were the special occupation of the
Kshatriya. They also devoted themselves to philosoply and litera-
ture ; and in the Upanishads they were several times mentioned as
teachers of rehgious philosophy and Brahmans as learners. In one
place it is said that Brahmvidya was first cultivated by them. It was
on account of this philosophic culture that religious reformers sprang
from their ranks. Buddha was a Kshatriya and so was Mahavira, the
founder of Jainism. Vasudeva whose name is closely connected
with the Bhakti School either as the name of the Supreme Being or
as a teacher, was a Kshatriya of the Yadava clan. A Brahman may,
says Apastamba, study the Vedas under a Kshatriya or Vaisya lea-

clicr when reduced to that necessity. Page 7 to 8

0 o 'St * e

Gautama, the author of a Dharmasatra, permits a Brahman's
dining with a twice-born (Kshatriya or Vaisya) who observes his
religious duties 17, 1. (Pages 9 to 10.)

Commensality within and not without a group is almost in
all cases another characteristic of caste. But in the olden time we
fee from the Mahabhrata and other works that Bhamiiis Ksliatriyas
Vaisyns could eat the food cooked by each other

44

The result is that Hindu Society is now cut up into more than
three tliousand castes. Page 13.

It is generally supposed that abstinence from meat is an essential
condition of Brahamansun. But according to all authorities Bralmaans
and other twice born used meat in ancient times. The flesh of five species
of live clawed animals is permitted to be eaten into DhaiTna Sutras ;
and even beef is allowed by Apastamba (1-17 30-37) But the in-
fluence of Buddism and later of Jainism threw discredit on the
practice, (of eating meat) and those who reedited Hindu Law in the
fourth century of the Christian era and later, i. e. the writers of the
Smrites, of Manu and Yajnavalkya lay down the old permissive
precept, but hedge it round with so many restrictions that it amounts
almost to prohibition. But in mordern times the Brahmans of Bengal
Mithila, Kashmir and Sindh do use meat ; while in countries which
were for a long time under the influence of Budhism and Jainism,
such as Guzrathi even the lower caste abstain from it. Page 15.

Pride and other feeling that divide man from man have had
full swing in the History of India and sympathy and fellow feeling
has been confined to the narrowest to possible sphare

The downward course which began many centuries ago has
landed us here. And anxiously thinking about the matter, one asks
himself why should this degeneration have gone on continuously for
a long time without impediment. The reason seems to be that the
tyranny under wliich tlie Hindus has lived from times immemorial
has weakened their moral fibre if not entirely destroyed it. We have
been subject to a three-fold tyranny ; Political tyranny, Priestly
tyranny, and a Social tyranny or the tyranny of Caste. Crushed down
bv this no man has dared to stand and assert himself. Even religi-
ous reform^'s have shunned the legitemate consequences of their doc-
trines to avoid coming into conflict with the established order of
tilings. The promptings of his better nature or the pangs of cons-
cience a Hindu has had to suppress for fear of the three agencies, and
now the better nature has almost ceased to prompt or the conscience
to bite. At present, however, though we live under a foreign
Government we enjoy a freedom of thought and action, such as we
never enjoyed before under our own Hindu princes. But have we
shown a capacity to shake ourselves free from Priestly and Social
tvranny ? 1 am afraid, not much. But this is certain, that unless
we rouse our conscience and cultivate the higher feelings of our
nature and, with the strength derived from these, stand erect against
priest and caste, there is no hope of our being able to turn back the
current of deterioration and degradation that has been flowing from
the very olden times and increasing in force as it advances. Page
25-26.

Rai Bahadur Lala Bay Kath, B. A., Ludge, Court of Small

45

Causes, Agra. " on Fusion of sub-castes in India, published in Indian
Socdal Reform" says : —

-:;:- « «- & iS

The Vedas and the epics carry us back to the good old days of
India when there were no castes and " the whole world consisted of
Brahmans only.

Created equally by Brahma men have in consequence of their
acts become distributed into different orders. Those who became
fond of indulging their desires and were addicted to pleasure and
were of a severe and wrathful disposition, endowed with courage and

unmindful of piety and worship those Brahmans possessing the

attributes of Rajas (passion) became Kshatriyas. Those Brahmans
again, who, without attending to the duties laid down for them be-
came possessed of the attributes of goodness fSatwa) and passion and
took to the practice of rearing of cattle and agriculture be came
Vaisyas. Those Brahmans again who were addicted to untruth and
injuring others and engaged in impure acts and had fallen from
purity of behaviour on account of possessing the attribute of darkness
(Tamasj became Sudras. Sej)arated by occupation Brahmans became
members of the other three orders." (Mahabharata, Maksha Dharma,
Chap. 188. " Neither birth nor study nor learning constitutes
Bralunanhood. character alone constitutes it." (Mahabharata, Vana
Parva, Chap. 313, Verse 108)

Manu also tells us that "a Sudra can became a Brahman and a
Brahman a Sudra," and we read in the Mahabharata that " a person
not trained in the Vedas is a Sudra, and that whoever conforms to
the rules of pure and virtuous conduct is a Brahmana" (Mahabharata,
Vana Parva, Chap. 180, verse 32). Judged by this standard many
of those who now claim to be and are recognized as Brahmans, and
many who are now treated a Sudras will soon cease to be to regarded
It is, however, impossible to bring modern Hindu Society to recognize
character as alone determining one's caste. Claims of birth cannot
be ignored in the face of the deep-rooted and the universal belief of
the Hindus in birth alone determining the class of society to which a
person belongs. Or can the work of centuries of priesty influence
on the one hand and ignorance and superstition of the laity on the
other be at once removed ? Page 145-46.

The social and religious divisions of the Indian people are now
based upon an " exclusive devotion to heredity and custom manifest-
ed in the inclination to exalt the small over the great, to exaggerate
the importance of minor considerations, and thus obscure that of the
more vital. Liturgy and ceremonial observances usurp the place of
moral and spiritual ideas, with the result that the sanction of religi-
on is applied to all the relations of social intercourse. Rank and
occupation are thus crystallized into hereditary attributes, a process

46

which ends in the formation of a practically unlimited number of
self centred and mutually repellant groups cramping the sympathies
and the capacity for thought and action.

The present subdivision of castes is due to ereographical division:^,
trade, distinctions and differences in form of worship. Page 150.

The caste arrogance of the Brahman which first sent these evil
spirits abroad has corrupted the whole nation and descended to the
vers^ lowest strata of the population not only has caste demo-
ralized society at large, but it is a constant source of oppression
within its own particular ranks. Page 163. Reform in the Caste Sys-
tem.— Reform in the present system of castes and subcastes is therefore
absolutely required by the altered conditions of Indian Society.
Caste as I have already said, cannot be banished from India any more
than from any other soil. But it may be so reformed as to foster
good instead of evil.

The task of the reformer in this respect is, however, full of
difficulties, but if he keeps steadily in view the ideal of expansion
rather than contraction of nationality as has hither to been done, he
shall be successful in the end. Page 163-64.

Tbe Aryans of old did not relinquish '"' duty from love of money
nor from fear of death nor from dread of society." Let modern
Aryans if they wish to be a nation do the same.

Mr. R. C. Dutt, in "Ancient India " writes : — " It is only
iu the Puranic period which followed the Budhistic era that
it (priestly superiority^ threw an impenetrable gloom over a gifted
but ill-fated nation. In the earlier j^eriods so long as the nation
had the life and the strength of youth, it made repeated at-
tempts to throw off priestly supremacy and to assert its free-born
rights. The Kshatriyas made an attompt to assert themselves in the
very period of which we are now speaking (i. e. Epic Period from
1400 to 1000 B, C), as we have already seen. And the Kshatriyas
made a still mightier attempt later on to throw Brahman ism over-
board, and adopted the Budhist religion all over the land. With the
extinction of Budhism such attempts seemed to end, and priestly
supremacy became ten times worse than before." Vol. I, page 229.

h «• ■:::• *' w

" However much therefore, we may deplore the commencement
of the caste system, we should never forget that the worst results of
that system, — the yriesthf monopoly of learning, the diHunion in tJic
hody of the people, and the absolute social separation among castes
were unknown in India until the Pauranik times. (Page 238.)

*' No nation has just reasons to be proud of its past as the
Hindus. But the proudest nations of the earth are at the same time

47

those who are the most keenly aliv© to their short-comings and most
eagerly assiduous in removing them ; and greatness does not long
survive where such endeavour is wanting. India, too, has had her
short-comings, and it is necessary that we should remember them,
and seek to remove them. And we should never forget that
monopoly is hurtful to those who hold it, as to those who are
excluded from it ; and that a monopoly of learning and honour is the
worst kind of monopoly that the world has kuown. The nation is
degraded under a permanent social subjection, and then drags down
the monopolists ia the common national ruin." Vol. III. Page 148.

^'Yery high authorities have described caste as the "express badge
of Hinduism," and M. Barth considers that this institution is not
merely tlie symbol of Hinduism, but its stronghold, and a religious
factor of the very highest order." (Baines' Census Report, 1893,
quoted in ^TRrfi?? ^TW^^ of Mr. Narayenrao Bhawanrao Pawgi. Page 6.)

" In the history of the world, India lived because India's was
the spirit of humanity which could not die. She was the earliest of
tlie Arvan peoples, the first born of the mightiest races, she had for
lier guides and instructors spiritual sages, and rishis, and divine kings.
It was. therefore, that India's religion and her social system was per-
manent at its foundation, whatever might appear on the surface.
These liad in themselves the possibility of a revival, though they
might have disappeared for a time. These were the four great castes,
which they would find in every Scripture spoken of continually and
woven into the growing history of the nation. The caste-system had
enshrined it a principle which was based on a truth which was the
truth of natural order." (Mrs. Anne Besant on India and its mission
Lecture delivered in Bombay, January, 1891. Quoted in Vol. VIII.
of Mr. Narayenrao Pawgi's book, Page 170.)

The import of Mr. N. B. Pawgi's writing in Marathi in his book
called »TTrrftq^ ^M»^.. Vol. VIII. — Varna Vyavastha is the everlasting
sign or characteristic of Hindus. It was not created by the Brahmins
for their selfish motives or for gaining supremacy over others, but
it was organized with a foresight to have the spark of ability,
power and sense of duty retained by the different classes. The chief
object of V^arna Vyarastha was the principle of division of labour.
In course of time this object was kept aside by mistake, and therefore
number of castes was increased and the bad results were experienced
by the caste prejudices. Thereby union and mutual confidence were
destroyed and the social atmosphere was darkened, or it became
dusky with the dust of quarrels and hatred.

48
EXTRACT FROM

Mr. N. B. PAWGIS' BOOK.

3T^=^ ff^^cf ^f|. ^FT'JT, rU ^1%^ f ^Fcfi^ 3TH5 ^iTl^

^{^^ tmr. rf^ri*^ cqf^r ^f ^\^^ w>-^\ i\^u miw^x

^^ ^i^^RF ^T^\^^\ ^re^^i^ ^tf^ob^. p^ge 256-257.
%?^r^r, 5F^q> ^F'HiTTRrfi sh^tt si'ttct. ^rht, ^^grgr"

^r^^ iTiw ^5^ m gri^^q^ ^^mx ^^

49
EXTRACT FROM THEOSOPHICAL MAGAZINE.

(S« — Z)2aJ caste depend en hirth ?
^ns. — JYot so in ancient Jndia.

cT^irr ^^gfl ^^ikr ^^nm ii

M A N U .

Tliere is no distinction of castes, the whole universe is the pro-
geny of Brahma, for all men were created equal in the beginning ;
by actions fKarmas), they acquired various castes. A Shudra may be
come a Brahmana, and a born Brahmana may be degraded to the
rank of a Shudra, so also one born a Kshatriya or a Vaishya. (The
Prasnottara Vol. IX No. 101 June 1899. Page 136).

(£. — Xi^Jio is then a ^lahman ?

^^^ ^Fof^lrTc^^T ^^^\^% 3T-cT^f|«r ^r^r^^^ ^^^»
^^rT^ir^^^ri Hr^[?^3T^fr^f^fq ^crrq^qr ^r^rii^ ^r^^rlcf:-

{Vajrasuchl Upnkhad.)

50

He who has realised that the Atma is one withont a second, that.
as He is devoid of all differentioe of genus, attribute or activity, that
He is free from the sixfold human infirmities (grief, delusion, decay,
death, hunger and thirst), that He is free from the sixfold stages of
existences (origination, existence, modification, increase, decrease,,
destruction), that He is true, knowledge, bliss and infinity ; that
Himself unmodified, He is the substrate of all modifications ; that
He is the Inner Ruler of all created things, that He is all-pervasive,,
in and out, like space or ether ; that He is indivisible, all joy»
Immeasurable, Unproveable, known by intuition alone. He is the
most direct cognition, like a plum in one's hand -a person who has.
realised God — vision in this way, who is free from lusts and attach-
ments, Ac, who is endowed with sama and dama, &c, (subjection of
the senses and of mind), who is free from envy, desire, expectations,
delusion, &c., whose mind is untouched by pride, hypocrisy, &c.,
such a person alone is a Brahmana according to the real meaning of
all Rerelations, Traditions, Puranas, Itihasas. There can be no
Brahminity in anything else.

Such was the high ideal of a Brahmana. Nowadays however, a
Brahmana is one who is born of Brahmana parents, for nowadays
caste is determined by birth only. (Tiie Prasnottara Vol. IX No. 105
October 18U9, Page L»41-242).

Extract from Prasnottara, Vol. X, No. 109 : —

The system (caste system) is an universal one, and the subject
should receive a different treatment on three lines (1) Historic as
explaining the modes of lives of the Hindu race, once a very powerful
nation. (2) Cosmic, as to its origin and motive in the evolution of the-
cosmos, and (3) Political, as dealing with the evolution of the minor
cosmos — the world and iti inhabitants

We see that according to this system, a nation is divided into
four main classes — the lalx)aring, the commercial, the ruling and
the spiritual

"Before 1 proceed any further I must state that, by these classes
I do not mean that they are independent classes, isolated from the
family life, but that they are all composed of family men, discharg-
ing different functions in the national life according to the level of
their respective physical, mental, moral and spiritual evolution.
Thus, those who are physiealh/ robust but weak in other respects
were entrusted with the office of serving and agriculture ; those who
were intelleetualh/ superior, were entrusted with commerce which
needs a calculating mind ; and those who were morally strong, could
disregard their own comforts and earthly lives on the call of duty,
and were alive to the sufferings of others and had a perfect sense of
justice, were entrusted with the duties as ruler ; whilst those who
eould rise above the material world and could devote their lives in

51

outward poverty to the contemplation of the Supreme were made th«
custodians of the spiritual welfare of the nation. Thus, we see that
tUese four classes are the necessary ingredients for a national life— a
tact which cannot be denied by anv sound politician. And it must
be admitted by all that a nation, to have a national hfe for itself,
must have its own labouring men, (the cultivators and the serving
class) to serve the country with a devoted heart."

Extract from Dr. Wilson on^Indiancaste"— The meaning, Sphere,
Authority, and symbols of caste: —Caste is not an Indian word. Its
original form, Casta belongs to the Portuguese, by whom it was
ordinarily used among themselves to express " cast," " mould,"
" race," "kind," and " quality." It was applied by the Portuguese,
when they first arrived in the East to designate the peculiar system
of religious and social distinctions which they observed among the
Hindu people, particularly as founded on race The Indian word
wliich particularly corresponds witli caste is Jati, equivalent to the

Lation r/m.s, (in the inflected form gent—) and Greek " race or

nntion,'' while J at i-hheda, the representative of the foundations of
tlio caste-system, means the "distinctions of race (r/entls discrimina.'')
Varna, anotlier word used for it by the Hindu-s, originally meant a
difference in colour. Gradually these Indian words, conveniently,
rendered by "Caste," have come to represent not only varieties of race
and colour, but every original heriditar\\ religious, instituted, and
conventional distinction which it is po3sil)le to'imagine. (page 12-13.)

Caste has its marks, signs, and symbols and symbolical acts
as well as its laws and customs ; and very gi'eat stress is laid by it
on their constant exliibition. The grand index of Hinduism is the
tuft of hair on the crown of the head — called in Sanskrit Chuda or
Shihha, in Maratlii Shendi and in Tamul Kndame -which is left
there on the performance of the sacraments of Tonsure, on
the first and third year after birth in the esse of the three first
classes of the Hindus (see Manu ii 35. j In consequence of this
mark Hinduism is popularly known as Shcnd'i-Dharma or reli-
gion of the Shendi (see Molesworth'.s Marathi Dictionary, sub voc)
In the eighth year after the conception of a liranman (the represen-
tative of the ]Driestly class,) in the eleventh from that of a prince or
Kshatriya, and in Uie twelfth from that of a 7?s/i or Vaishya, the
agriculturist and merchant the investiture with the sacred cord
should occur (Manu ii 30.) Thougli this sacrement in the case of
these classes particularly eager for its. Special blessings may be
resorted to by them in their fiffth, sixth, or eighth year respectively
(Manu ii 37.) It should never be delayed in the case of a Brahman
beyond his sixteenth year ; nor in that of a Kshatriya beyond his
twenty second, nor in that of a Vaishya beyond his twenty-fourth
(Manu ii 38)" (Page 15-16.)

Revd. J. Murdoch in his book 'Tapers on Indian Reform 'Caste'"
writes the following under the headings 'Advantages of Caste' and
'Disadvantages of Caste' :-—

"Advantages- 1 Division of labor secures a certain degree of
excellence. 2 Some measure of protection. 3 Cleanliness. 4 Respect
for Authority. 5 Moral Restraint.

Disadvantages — 1 Physical Degeneration. 2 National Poverty-
3 Intellectual Progress Hindered. 4 flostility to Social Reform. 5
Individual Liberty is crushed. 6 The Growth of Nationality is hinder-
ed. 7 Discord between Classes. 8 The heart is hardened against suffer-
ing. 9 Caste seeks to degrade nearly the whole Human Race, and
ranks some beneath the Brutes. 10 Caste fills a few with Pride and
Arrogance. 11 Caste concentrates religion on outward ceremony, and
perverts moral feeling."

The above extracts will give the reader some idea of tlie two
sides of the question with regard to the object, motives and working
of the "Caste Systems."

PUBLISHER'S REMARKS.

Conservatism is a force which we cannot afford to
forego or forget. Yen may talk and act in a way that
appears to be the result of your voluntary efforts^ but
you are unconsciously influenced by the traditions in
which you are born, by the surroundings in which you
are brought up, by the very milk which you have drunk
from your mother's breasts or influenced by those things
in the world which you cannot disown. To say that it is
possible to build up a new fabric on new lines without
any help from the past is t^ say that I am self -born and
my father and grandfather need not have troubled
for me, Mr. JUSTICE RANADE, (Indian Social
Reform by C. F. Chintaman, Part II page 60.)

■T must be mentioned here at the outset that the publisher makes
■ no pretenct of possessing originality nor there is an attempt
to make an exhibition of the store of knowledge as he is conscious
that he has no fund of the kind. Oriental scholars of the West and
East have expressed their views after carefully studying the question
of "caste system" as that is the characteristic of the Hindu nation.
Drs. Wilson, Muir, Haug, Bhandarker, Mr. R. C. Dutt, Justice Ranade
Rev. Sherring, Wilkins, Mr. Bhawanrao Pawgi and Theosophists like
iMrs. Anne Beasant and others have written and said a good deal about
the propriety or impropriety of this system which is a kind of 'riddle'
to m»ny. Although there appear to be two sides of the question,
when we look into the arguments of the above mentioned scholar! it
is so interesting to note the difference of opinion in as much as there
is great force of reasoning in the arguments of both the sides. I
should like to refer the reader to big works written on "Caste" by

several of the above mentioned scholars of the west and east if they
w^ant to have an exact idea of the points of difference in their views
It is enough for our purpose to note that some are of opinion that the
institution of ' caste, is the greatest so(;ial tyranny created by the
Brahmins to have a kind of suprimacy over all the people and to
have the monopoly of knowledge for themselves, that the nation is
ruined socially by the severity of the caste rules and regulations.
Others say that the divisions in the society like the 'caste' system are
natural in any nation and are also necessary for tiie organized forma-
tion of any society.

We must also inquire into the question whether it is worth our while
to think about the intricate riddle of the institution, whether it is desire
able in these days to go into the details, of the same and whether it is of
any practical benefit to exhaust ones energy' in arriving at any con-
clusion on the points of the origin of caste, creed, customs, manners,
habits, forms and formalities of any race in India or it is simply
fruitless to be after the question, whether the question is important
from social, moral, literary or practical point of view or would it be
©nlyan amiless affair expected to create no sympathy and whether there
was any valid reason to write the pages of this book.

In the first place there are no two opinions about the fact that
originally there was no distinction of caste or varna even. Tliere may
be difference of opinion about the utility or otherwise of the caste
system but both the sides agree in saying that there wa,.3 only one
caste, that there were no restrictions about interdining or inter
marrying.

Note the following orthodox opinion mentioned by Rev. J. Mur-
dock in his book on caste : —

Bhagwat Puran — There was formerly only one Ved, only on^
God, Narayan, one Agni and one caste. '

Vayu Puran — There were then (in the krit age) no distinction
of castes.

The reader will also note the following which is the transla-
tion of a passage from Purans mentioned in " Dr. Wilson on caste."

" The colour (varna, meaning primarily colour and afterwards
caste) of the Brahmans was white ; that of the Kshatriyas red ; that
of the Vaishyas yellow ; and that of the Shudras black."

" Those red-limbed Brahmans (twice born) who w^re
fond of sensual pleasure, fierv, irascible, prone to daring, and who
had forsaken their duties, fell into the condition of Kshatriyas." The
yellow Bralunans who derived their livelihood from cows, and agri-
culture, and did not practise their duties, fell into the state of Vaishy-
as. The Brahmans who were black, and liad lost their purity, who
were adicted to violence and lying who were covetous and
subsisted by all kinds of work, fell into the position of Shudras.
(p. 268-69).''

It appears that tlie terms Brahman, Kshatriya and Vaishya werj
originally used more a? connotations than simply as denotations though
no doubt rules were made to preserve the denotations which were
to exiblt conotative faculties. Brahman for instance should connote
stuidard of high character attained by a strict morality, self-sacrilice,
contentment, spiritual guides, kind heart equanimity of feeling,
heedlessness of worlrlly comforts, thirst after knowledge of the Supreme.
M'hf^e inner qualifications are to be read by marking the denotations
about his personality whi:;h are shown by the conduct of his life, his
habiis manners and hissymbols such as ^^T, n"^, ^TtnCfrf ^1^ &c. In
course of time more attention appears to have been given to the denota-
tive forms and formalities by which a man was called Brahmin Kshatriya
Vaishya or Shudra. Later on. any person born in the family of a
Brahman who kept up the denotative form was considered to be a
Brahmin and Avas respected as such though void of the connotations or
denotations of a true Brahmin. Tiie duties assigned to a Brahmin were
consistaut with his inner qualification viz., study, teaching, perform-
ance of sacrifice, sacrificing for others, also making and receiving gifts.

It is said that the tliree Gunas ( OT ) or universal tendencies
of nature by their influence upon the nature and constitution of man
create three classes of man. Satwa Br^ or the harmonizing tendency
of nature, when it predominates in a man, makes him perfectly
angelic and urges him on to follow a* life which is pre-eminently
superior and nijas V3^ or the self-centering tendency when it reigns
supreme in the nature of a man makes him an ordinary self-seeking
many of whom we see around us. And Tamas rJ^^ or disorganizing
tendency of nature when it prevails in the nature of a man, makes
him a brute who knows nothing else than the mere satisfaction of
animal appetites. Observations of the pre|X)nderating force of any of
these Gunns therefore might have given rise to the nomenclature of
the classes Brahmin Kshatriya Vaishya and Shudra.

This theory is supported by the fact that according to the old
texts there are Brahmin horses, Kshatriya horses, Vaishya horses and
Shudra horses, so also there are the classes of Brahmin Kshatriya
A'aishya and Shudras amongst the serpents even. Also there are said
to be such classes in gems and jewels. Many people are aware that
according to the science of Astrology amongst the Grahas or planets
there are Brahmans, Kshatriyas. Vaishyas and Shudras. (e. g.
Jupitor iind Venus are considered to be Brahmans ; Sun and Mars
Kshastriyas Mercury and Moon Vaishyas and Saturn, Rahu and Ketu
Shudras. Internal feeling of nature might have exhibited some lustre
or colour upon the face of a person just as anger makes a man red, this
must have given rise to the nomendature of castes or Vornus (colours.)
A Hindu Astrologor ascertains by the scientific calculation that accord-
ing to the horos cops some persons are Brahmans and Kshtriya. some
Vaishya and some are Shudras whatever be their caste, i. e. a Brahman
considered by society m:iy be a Shudra and vicr versa according
to the horoscope. Tliis also shows the origin of the nomenclature.

Mixture of these Guna^ might hare given rise to distinct castes
or moulds in each of these original classes viz., Brahmin Kshatriya
Vaishya and Sliudra and in course of time mere birth in a particular
caste or mould made the person entitled to hare the privileges of the
parent caste which in fact gave him a particular social status to which
he liked to cling. The tendency of the people appears to have been
towards such clinging by the historical evidence and each caste did
not like to interfere into the profession or duties assigned to any
other. This probably kept up the order of society. But the law
of competition came in and the rule 'fittest will surviro' made people
to wrestle for struggle for existence and the old duties wtre naturally
neglected not to say forgotten.

The following extract will give the reader an idea of the view
ahout the duties and laws for the Hindu Society laid down for
different ages : —

" Tapa was the highest duty in the Krita Yuga ; knowledge, in
the Trita ; and sacrifice in the Dvapara ; while the giving of largeness
it the highest duty in the Kali. The Dharma freliprious law) of
Manu was for the Krita ; that of Gautama for the Treta ; that of
Shankhva and Likhita for the Dvapara ; and that of Parashara is far
the Kali." (Page 396 97 Dr. Wilson on caste.)

" A Brahman should receive the Upanayana (thread ceremony) in
his eighth year from conception or birth: a Kshatriya in liis ele-
venth ; and a Vaishya, in his twelth. A Brahman not receiving it
before his sixteenth year, a Kshatriya before his twenty- second year,
and a Vaishya before his twenty- fourth year, are to be eiteemed
Vratyas and fallen from the Savitri. F. 6. 29 (degraded.)

If it is urged that Kshatriyas are extinct from this world
because there are none amongst Hindus who follow the strict pro-
fession of a Kshatriya the same can be said to be true of a Brah-
man. In these days of competition who has k*pt up to the tradi-
tional profession? Each caste interferes into the profession of another
and therefore mere profession cannot be the safe jjuide to know the
particular caste It will not be far from truth if the bublisher ventures to
say that Prabhus have more conservatively kept up to their traditional
profession. According to the mythology they were first warriors,
in course of time they were ordained to be writers. One can find
hundreds and thousands of Brahmins following the professions of
penmanship leaviner their priestly profession, but no one is able to
point out a single Prabhu following the profession of a priest. This
is because a Prabhu firmly believes that he has no privilege of
taking ^^joiT howsoever profitable the profession of a priest may
be and howsoever straitened his circumstances may be to induce him
become a f^^^. Then if it is urged that the proper observances
of the religious precept and ^^W^ alone will allow a par^oa to

keep up his status, many of the Bralirains will not be entitled to be
considered as Brahmins. How many of the Brahmins observe eren
their daily religious observances called <t^W. Sandliya ^im
and Pooja are forgotten by many and yel they are treated as Brah-
mins. Their locial status is not lost in the eyes of the public for
all practical purposes, nor by the present Hindu law a» administered
in the courts of justice in points of adoption, succession, and other
things regulated by the personal law to wliich he ia subjected.

Sext as to whether it is worth our while to tliink about the
subject. The publisher thought with many others of his caste that it
is not desir^ible to discuss caste questions in these days of western
culture as tliat may rake up the old quarrels about the caste
prejudices but tlie question has been morally forced upon
us as well as upon all castes by the lately started Ethnogrvtpliic
department of Government upon historical basis. In this presidency
Government had already dealt with this question from historical
stand point in 1881 or 1883 when the volumes of Bombay Gazetteer
were composed »nd compiled with the splendid exertions of Sir
James Campbell. Nearly after quarter of a century Government is
induced to look into the subject by setting up Ethnographic
survey. In a printed paper sent to the Poona Prabhu Club, Mr.
Enthoven says '" starting from the point already reached by Sir James
Campbell and his band of workers, it should, I believe, be possible
to produce, in course of the next five years, an adequate survey ©f
the tribes iiid castes of I lie presidency in a form which promises
to be of permanent scientific and administrative value." He also
says 'there are it may be noted, nearly 500 castes and tribes in the

Presidency exclusive of Sindh Thus it will be seen that

the proposed enquiry into the origin, constitution, customs, occu-
pation and physical features of the tribes and castes of Bombay is
one which must necessarily cover a very wide area."

While remarking about the peculiar ethnological features of the
several Districts of the Presidency, Mr. Enthoven observes, " In
Gujrath multiplicity of caste divisions was found to be a noteworthy
feature of the higher ranks of society ; in the wide plains of the
Deccan we are struck by comparative uniformity. In usinnf this ex-
pression, it is not intended to refer to the lax use of terms which
has included under the designation of 'Maratha such opposite pole*
of the social sphere as 'Brahmans' and 'Ramofihia'. But uniformity
of a kind and to a perceptible degree, is here noticeable and suggestive.
In the Deccan also the student is brought into close contact with
the Mai'athas, a tribe now outwardly little distinguishable from a
caste, whose origin and social configuration are still matters on which
very divergent opinions are expressed." This shows that Government
wants to make a thorough inquiry from a historical stand [X)int for
the purpose of detailing the distinction without difference caused
by the uniformity or similarity in appearance seen by a super.fioial

observer. For this purpose another scheme appears to have been
laid out by Government to ascertain the minute distinctions by
setting up researches on 'anthropometrical' line. TJiis being an
entirely scientific line, the result cannot be guessed beforehand.
Tliia inquiry by collecting material for researches of the anthropo-
metrical survey lends additional and corroborative help to the results
arrived at by the compilers of the " Bombay Gazetteer " and the latest
progress of the ethnographic survey. All these three tests (viz., (1)
inferences from information in Bombay Gazetteers pubhshed about
a quarter of century before ; (2) the result of the latest ethnographic
survey by securing answers to the 27 questions issued under the
signatures of Messrs Denzil, C. J. Ibbretson, John C. Nesfield and
H. H. Risley autiiorised by G. R. No. 3286, dated 31st August, 1894;
(3J and the results of the anthropometrical research) appear to be
intended to be applied to the question of caste system so that there
should not be an error as far as possible in determining the social status
of each caste by looking to its past historical condition and the
present social condition from an intellectual, moral "or social stand-
point.

It is the present position of each caste that is to be determined.
This appears to be the intention of Government because Mr.
Enthoven says 'Further south, effort should be made to
classify and delineate the Hindu castes and tribes as they are found
to be organized at the present day.'' The line of Government in the
inquiry of this subject is better understood by the following words
of Mr. Enthoven : * Special inquiry should be devoted to the eluci-
dation of the extent to which traces of Aryan origin are to be found
in the higher castes' and to the existence amongst these castes' of a
later or scythic strain due to Post Aryan invasions, a probable factor
in the ethnic development of some of the highest castes that has so
far failed to attract sufficient attention. In this connection, the fair
complexions of the Chitpavans of the Konkan and Deccan and the
Saraswats of Kanara should mark these Brahmins as a special object

for anthropometrical observation 'To sum up, we should endeavour

to present a living picture of the people, of the Presidency,
from Jacobabad to Bhatkal, from Bhusawal to Bombay with an
orderly and scientific summary of their probable origin, their present
social organization, occupation and status ; their customs, beliefs and
physical pecularities, in form convenient for reference. ' This can best
be secured by arranging the results of previous research and of the
present inquiries in the order adopted in the specimen question
paper which forms part of the Resolution of the Government of
India, and which is reprinted as Appendix B to this note " (which is
the subject of this little book.)

These remarks of Mr. Enthoven the Provincial Superintendent
of Census and Ethno,2fraphy, can give the reader an idea of the object
of Government, their line of work and their method of conducting the

etlinographic survey of the Presidency and of their circumspection
in weighing the evidence obtained by having recourse to the above-
mentioned three tests.

Next as to the Extracts from Bomhay Gazetteer and other Puhli-

catious : — Extracts from Bombay Gazetteer about Prabhus are given

in this book vrith a view to have before the reader the information

from Government record pubHshed so many years ago in a con-

sohdaed form for ready reference. Although the main story

about mythological account of the caste and the description about

the general trait of their character are the same in the volumes

of different districts, there would be found some information

peculiarly local or interesting, e. g., Vol. Ill gives us infonnation

that Prabhus settled in GuJTath after its conquest by the Marathas.

The information is important because some may think by the large

population in a place like Baroda that Prabhus might be the natives

of Gujrath. Vol. X ^''SavantwadiJ gives a peculiar information that

since 1872 all Prabhus except one family have left Savantvvadi. At

present there may be a few more families of the Prabhus in that

state. Vol. XI gives the local information that the rivalry between

the Brahmins and Prabhus is peculiarly strong in Kolaba District.

Such estranged feehng between the two castes is conspicuous by its

absence in the District of up-country ; this gives one the idea of the

culture in these districts. The same volume (Janjira) gives us the

];eculiar notion ascribed to this caste about the beak of a fowl and

the conservatisim of sticking up to their avcxjation of penmanship.

In Vol. XIII mention is made of the comparative uniformity

spoken of by Mr. Enthoven, as a Prabhu cannot be distinguished

from a Brahman by a stranger. It also states caste discipline

shows no si.2rn of decline. The reader is to see how much

change there has been of late years in this point, wdiether

it be change for good or bad. Vol. XVI gives one an idea

of the Kayasth Brahmans as disdnguished from Kayasth

Prahhus, though both appear to have migrated from Upper India.

Extracts from Rungo Bapooji's Book (11-14) Kayastha Education

series (P 15-20) Peshwa Diaries by Mr. J. Ranade, (F. 25) "Sudharak"

Newspaper (P. 36-41) are useful under observations upon the

answer to question 17. The extracts from 'Kayastha Education'

series (P. 15-20) are no doubt about the Chitra Gupta Vansi'

Kayasthas in k. W. P., between whom and the Chandra-

seniya Kayastha Prabhus of the Deccan there is no commensality

of interest or similarity of customs, manners, habits, or forms

and formalities of the present day. Both do not interdine or*

intermarry. In fact, botli of them do not know each other at all.

Mention is made in the extracts of Vyavasthas ofthe Chan-

drasen Vansi Kayasthas which may mean, to denote Chandra-

seniya Kayasthas Prabhus of the Deccan. The Vyavastha of the

Pundits of Poona given in one of .the extracts shows clearly

s

that it was about tliis caste known at present as Prabhus in tliis p«rt
of the country, hence the publisher thought it adrisable to incor-
porate it in this little book as additional information for readers.)
i^ut all the information given under observation upon the question
will give the reader an ideu hovr the ancestors of the Prabhu
Ciiste were anxious to keep up their socio-relicious status in different
times in opposition to the rival class who threatened to pull them
down from their place in society by snatching away the religious
rights and privileges of the Prabhus. Whether the sonety of the pre-
sent day will care to attach any importnnce to these persecutions
and disputes, of the olden times is quite a different question.
That does not lower its historic importr.nce. Besides that jride
about social status is not peculiar ^.o Prabhus. Note the following:— r
'' Pride of ancestry, of family and personal position and occupation,
and of religions pre-eminence, which, as will be immediately
seen, is the grand characteristic of *cnste', is not peculiar to India.
Nations and peoples, as well as individuals, have in all countries, in
all ages, and at all times, been prone to take exaggerated views of
their own importance, and to claim for themselves a natural and
historical social superiority to which they have had no adequate title.
That spirit which led many of the olden tribes of men to consider
their progenitors as the direct offspring of the soil on whick
they trode as the children of the sun, moon and other heavenly
bodies in whose light they rejoiced or as the procreations or mani-
festations of the imaginary personal gods, whom they worshipped,
has been very extensive in its influence throughout the world."
fPart I Page 9. Dr. Wilson on caste.)

These things may be based upon sup3rstition, mythology or
even fables of antiquity, yet they are important and interesting in
themselves to a student of history and philosophy, even though he
is anxious to prize the scientific inquiry to the utmost degree. It is
said 'Historic pride clings to masses as well as to individuals, con-
ducing to honourable pride when rightly felt.' (Tod's Rajasthan
A^ol. I preface.)

It has been observed by the philosophical traveller. Dr. Clarke,
that 'by a proper attention to the vestiges of ancient superstition,
Tye are some times enabled to refer a whole people to their original
ancestors, with as much, if not more certainty, than by observations
made upon their language ; because the superstition is engrafted
upon the stock, but the language is liable to change. (Travels
in Scandinavia Vol. I P. 33 quoted in Tod's Rajasthan.)

"However important may be the study of military, civil, and
political history, the science is incomplete without mythological
history ; and he is little imbued with the spirit of philosophy, who
can perceive in the fables of antiquity nothing but the extravagance
of a fervid imagination. Did not other consequences result from the

study of mytlialogy, tliaa the fact, that in all ag3^ and countries,
man desecrated his reason and voluntarily reduced liiinself below the
level of the brutes that perish, it must provoke inquiry into the cause
of this degradation, such an investigation would develop, not only
the source of history, the handmaid of the art and science, but the
origin and application of the latter, in a theogny typical of the
seasons, their changes and products. Thus Mythology may be con-
sidered the parent of history. (I'od's Rajsthan Vol. I P. P. 275 39)."

It will thus be seen that Mythology is as much important for
tracing historical truths as any other scientific method. The Prabhu
caste preserved their socio-religious status by frequently asserting
their rights to the religious privileges, and therefore these extracts
were considered by the publisher to be important enough to be given
as additional information. Government also wants to ascertain the
present social position of each caste as ur.derstood by the Hindu
society in general and as enforced by law in each case whatever be
the cause of its origin. .

Extract from Hindu Mythology by F. Dawson is giren on Pag©
21-23, because this caste as well as all those who claim to belong to
Kshatriya race trace their ori<?in to tlie struggle between Parashuram
and Kartavirya otherwise called Sahasra Arjun. The caste claims a
direct descent to Sahasra Arjun who belonged to the Haya Haya
family.

Extract from 'an account of Khatris* (P. 23) gives the result of
the inquiry of the date of the struggle between Brahmans and
Kshatriyas of the time of Parashuram Avtar. It also gives a
circumstantial evidence by marking the situation of the town called
Ranika (24). If Dalbhays' Ashram (hermittage) is pointed out to li©
near Raibaraeily and Parashuram's mother's place of residence near
Agra, is it not possible that the ancestors of this caste might be the
original residents of Uppar In Jia as this caste connects the origin to
the fight of Parashuram with Karta Virya or Sahasrarjun.

Extract about Grotra (P 24-5) would support the observation under
reply to question II.

Extract about the ^^T^ToJ of Takale ( Page 20-27 ) the general
priest of the Prabhu caste shows that this caste had come down frorn
Upper India and particularly from the country called fqrp4?J
or near abou the place as their former priest was one U^RT"^ W\^\ of
Mythil. The place of residence of the caste is more clearly and defi-
nitely shown by the extract from the ^W^^s of Chitnis family given
on Page 2S which is said to have been iu the SaUira Record.

Extract from mr^ ^'^c^^ Page 29-30 shows the division of the
country known in ages gone by and the sif.uation i»f the country then
called 3tT which is very near the country called ^^T This extract

lO

would give the reader an idea that the Prabhiis must be from
afT i.e. country near Ajudya on the banks of ^5 They must
not have their residence in tl or Bengal.

The list of names given in P. 31-33 shows that the caste must
liave come from Upper India to Mandavgad in Central India. Such
names are peculiarly known to be from Upper India even now. The
surnames given in the list are of the Chandraseniya Ka^-astha Prabhus
an the Deccan.

Extract on Page 28 from the Vansha Vriksha shows the dis-
tinction of the kind of writing believed to have been ordained to
th^ three kinds of Kayasthas, viz., 1, writing of the religious literature
2, writing of the Court or Durbar literature, a:id 3, the writing of
books.

Extract from Dr. Wilson's bock given on Page 35 shows the
situation of the country called Maithil and information about Maithil
Brahinans vvlio appear to be tlie original priest of the Prabhu caste
(see Takles ^^[^5J P. 26-27) as Prabhus cama. from a country near
Maithil. It is quite possible that they should have their priest from
their own district of residence or near about the same.

Extract from and iRayyet Page 34-3') should be read under
observation to question I about the origin of the word Kayastha.

One of our Baroda friends informs us that in a dictionary
known as ^\'^ tr^ under ^]^] 3T*^ ^m the meaning of the word
'Kaya'^^T is distinctly sfiven as Ayudhya3T%^ If that be correct there
should be no doubt that Prabhus' original residence must have
been ^r^f:^^ and Kayastha naturally may mean to be resident of
3Tqt^-^ ( ^^ = 3T^-^ ^ «= resident in. ) The publisher got this
niformation after the book was put in print.

Now let us see whether discussion about the socio-religious
status of any caste is of any use from a practical standpoint. Every-
body is aware that Law is the most practical science. None
can escape from the clutches of Law even though he be ignorant of
the principles of the same. 'Ignorantia legis non excusat- -Ignorance
of law is no excuse' — is the maxim. Let us therefore see whether Law
has any thing to do with the socio-religious status of any people.
Hindu Law is a personal Law and all Courts in India administer it
according to the doctrines of the school of the particular Province
where parties reside. In Bombay customary Law is respected above
everj^thing. 'Clear proof of custom outvreighs the written text
of Law'. Customs of particular people based upon Mythology will
alone therefore decide the questions of Hindu law in this Presidency.
For instance illegitimate sons in the three higher classes never
take as heirs, but are only entitled to maintenance under Hindu
Law. When therefore a question about an illegitimate son's right
comes in a law court the inquiry into tlie question whether his father
belonged to any of the three higher classes will be necessary. In

li

fact, that will be a point in issue. To ascertain that a particular person
belonged to a particular class of the three higher classes, viz.,
Brahamin, Kshatriya,Vaishya his socio-religious status will have to be
inquired into. Whether Munj ceremoney was performed, whether the
custom of wearing ^T^TT^IrT (sacred thread) was adhered to ; whether in
fact he was ffsr twice born will have to be inquired into and proof
of minute details will be admissible. In su^h cases all the informa-
tion based upon Mythology, history and customs will be relevant.
If a man be proved to belong to the Dwija class his illegitemate
son will have the right of maintenance only and his estate will go
to his ^r^ (legitimate) son, whereas if he be proved to be Shudra
his property will be inherited by the illegitimate son with the
legitimate son, so also in the case of adoption it is necessary to
inquire whether the parties belong to any of the Dwija (twice
born) classes or they are Shudras. In this way the question becomes
practically important. Even the dress of a particular person may
lead one to decide the social status of a man ; so if there be a change
in the dress nationality will not be easily known. The Hindu Dharma
is in one place described as Shendi Dharma because the pecularity
of all the Hindus is having a Shendi ^T^ (particular shape of hair
on the head) Now-a-days of course no particular care is taken to
preserve these symbols, though generally head dress of a Hindu
is the chief symbol that is kept up for recognition It is
desirable that the nationality should be kept by keeping up some
pecuHarity of dress. While speaking about Hindus' present dress
Principal Selby of the Deccan College save : 'The Hindu dress, at
present, is in a most chaotic and unsatisfactory state. What sort of
a dress is it becoming ? It is no national or distinctive dress. It is
a sort of amorphous combination of Hindu and English things. It is
not graceful ; it is hardly decent. The way in which a man takes
himself in society is not a small matkr. The English idea was that
Hindus dress themselves in flowing robes of spotless white ; that was
what we expected until your dress was spoiled. The Easterns had
an instinctive eye for harmony of colours. On the aesthetic princi-
ples, a dark complexion requires a white dress to set it off. Dingy
colours which we use are unfit to you. In the matter of dress there
is an absolute retrogression, a decline in aesthetic taste." These
remarks are important as they were made by an Englishman, who is
the famous cducationiast of our time and who has every right to
a(lvise young men of the Hindu community by giving out his frank
opinions on such points. Whether a person is a Hindu, Mahomedan,
Parsee or European is yet known easily by the appearance of his
dress and manners, because the denotations are yet preserved to a
great extent showing the nationality. No one is able to ridicule
a young Hindu if he imitates a European dress as that does not
deprive him of the caste to which he belongs. There has been a
kind of toleration in this respect or a kind of licence given by the
society, but would it not be better to try to have in us the good

It

qualities and spirit that lies Uildeir the Eiirbpean coat or ha?,
otherwise it will be simply taking the shell and leaving the kernel.
Industry and curiosity are the two things that must be acquired by
the Hindus in general and by Prabhus in particular. Love of these
two things is sure to make a Prabhu rise high in the estimation
of Society // he but sticks to his traditional high character
and faithfulness.

The publisher begs to be excused for delay in publishing this
little book owing to various private difficulties to spare time to look
to the printing work.

In conclusion the publisher ventures to say that time has not
yet come when we can forget or forego the feeling of the distinction
of caste and such other conservatisms, howsoever we may advance in
western education as is shown by the words of late Mr. Justice Ranade
quoted at the heading of these remarks. The publisher cannot
close this remark chapter without quoting Dr. Bhandarkar's frank
and enthusiastic expressions. : —

" I do not wish you however, to obliterate all distinctions at once.
Caste has become so inveterate in Hindu Society that the endeavour
to do so wiU only result in the formation of new castes. But
the end mast steadily be kept in view. We must remember
that caste is the greatest monster we have to kill. Even education
and intercourse as regards food does not destroy it. The feeling that
we belong to a certain castp and are different from those constituting
another caste returns again and again in a variety of slmpe, even
when we have broken through the restraint imposed by caste as regards
eating and drinking, and if not studiously driven away will ever
keep us apart from each other and prevent the formation of homo-
geneous nationality. I will ask you to consider whether a pledge not
be guided by caste considerations in the disposal of your patronage if
you happen to he placed in a position of intiuence and in tiie whole
of your ordinary practical life, and to act in all matters except inter-
marriage and inter-dining as if you belonged to one community, will
not be a more effective pledge. You might also gradually j^ledge
yourself to dine with members of sub-castes." (Dr. Bhandarker on
Social Reform .j

CONCLUSIONS.

1. The original place of residence of the Pra-
bhus must have been in the northern parts of India
where Aryans appear to have first arrived and
colonized.

2. They are the descendants of those Aryans
who were called the Kshatriyas and they have been
considered and treated as Dwijas.

^ 3. Their present position or status in the Hindu
Society, is that of writing Kshatriyas than fighting
Kshatriyas as they think that they were compelled
to give up arms and were ordained to take up the
avocation of penmanship. It is the status of the second
of the three regenerated classes called Kshatriyas and
therefore they enjoy all the rights and privileges
allowed to Dwijas under the authority of repeated
decisions of the religious head, Royal mandates and
clear proof of custom.

T. V. GUPTE,

Publisher,

■Sir

I

REQUEST.

CHE undersigned has already published in ' Jagat
Samachar' of the liberal offer of Mr. T. V. Gupte
of advancing Rupees two hundred for printing the
Etlmographic Notes sent by the Poona Prabhu Club
to the Provincial Superintendent of Census and
Ethnograpy. Donation was invited for the book. Mr.
T. V. Gupte had consented to give the net profits for
the benefit of an institution of the caste and had
undertaken to bear the loss himself if the sum of
donation realized be not sufficient to defray the ex-
penses of printing, &c. The estimated cost was not
wrong as the notes occupied not more tha^
80 or 85 pages of the book. But Mr. Gupte made
an addition of more than fifty pages after the
book was put ' in print. He however sticks to
his promise in the interest of the Prabhu caste,
The amount of donation realized is nearly Rupees
one hundred and fifteen, while the cost of printing,
&(•., is likely to be nearly Rs. three hundred. The
undersigned therefore makes this appeal to the
members of C. K. Prabhu community to appreciate
Mr. T. V. Gupte's work and requests those who
liave not yet paid anything, to^send in their donation
I0 him so that there may remain some profit for the
benefit of an institution of the caste. Donation not
less than As. 8 will be accepted as formerly advertised.
Money should- be sent to Mr. T. V. Gupte Pleader,
335, Shanwar Peth, Poona City.

(Sd.) R. N. INAMDAR,

Secretary,
C. K. Prabhu Historical Society, Poona.
Poona, August 1904^

PAMPHLET BINDER

Syracuse, N. Y.
Stockton. Colif.

J^^isosss