ANCIENT HISTORY OF GOR BANJARAS (Part 2)
Written by: Prof. MOTIRAJ RATHOD (Aurangabad, Maharashtra)
(...Continued from Part 1)[4] Religious literature: The kings were referred to as Maharaja in the Buddha period. Today the Dhalias while saluting the Naiks proclaim them as Maharaj. Naik in turn offers them some donations for entertainment.[5] Folk Literature: Folk lores, legends, Saki, Kelawat, proverbs, rituals at the time of birth, marriage and death etc. all provide references about the Gor kings.[6] Foreign Travelers: Chinese traveler Hun-en-Tsang has mentioned about Gor kings. Two Portuguese travelers, who visited India in 16th century, have mentioned in their Bakhar about Vijayanagar Empire about the traders with thousands of oxen laden with goods. These traders might be the Gors.[7] Independent Dialect: The independent dialect of a tribe cannot be created till the tribe does not live in a single region for about 300 years. Gor dialect is an independent dialect of the Gors. This dialect flourished under their rulers. Due to the efforts of Vasantrao Naik the Gor community in Yevatmal district now speaks the dialect.[8] Other historical references: Gorvamshiyas trade in the Greek period was spread from Afghanistan to Malawa province. Diga Naik Majma Naik was ruling in the Malawa province. Naresh Singran in Mauryas time was a Gorvamshiya. The famous king Alexanders daughters friend was a Gor girl. Research may reveal the similarity between the ancient Greek culture and Gor culture. The tragedy of Greek King Oedipus Rex is still a part of the Gor literature. Does this mean that the Gor culture was named as Greek culture? It is a challenge to the researchers. These entire historical criterions are fulfilled by the Gors. The unknown history of the Gors has come to light now. It was unknown according to Indian historians. Even the Gor Banjaras were ignorant about their original history. The Gor Banjaras were considering themselves of Rajput clan due to ignorance. They have also taken up surnames like Rathod, Pawar, Chavan and Jadhav. These are not the surnames of Gorvamshiyas. Their clans are different. e.g. in Rathores it is Ramawat, in Jadhav it is Vadatiya, in Chavan it is Mud while in Pawar it is Palthya. Almost 2000 clans belong to Pada Khap. The Rajput dynasty is basically originated from Shak Hun. The reference about Rajput dynasty is found after 9th Century only. Earlier it was not in existence. In this way the history of Gor dates back to minimum 3 thousand years and maximum 7 thousand years.Alha UdalThe Samat of Gor kingdom Mahoba, Alha Udal fought from Parmal Kings side and against Prithviraj Chauhan in 1182. The Chauvans army was frustrated due to the bravery of Udal. He did not spare Prithviraj even. Udal caught Prithviraj in this battle. Kavi Chand Bardai Bhat mediated for the release of Chavan. In the end Alha Udal became martyr in this war. The heroic attitude of Udal is still remembered by the Gors in Central Province through songs. It is said that Udal was blessed by Waghai (Jagdamba). She has given 5 horses to him. Whoever would ride the horses was blessed against death. Alha Udal was ruling in Mahoba region. King Parmal asked for the 5 horses from him. Udal declined the demand. In the end he left the King Parmal and went to King Jaichand. Reference has been found that Alha Udal won number of battles due to the love and insistence of King Parmals wife (Bundelkhand Ki Sanskriti Aur Sahitya, page 2). One more reference in the book Khajuraho Lokkatha Se Itihaas says: Alha Udal was brave warrior of Vindhya region. His nephew Sardar Malkhan was ruling in Sinhalgad (Omkar Sahi, page 29).Lawan Prasad Veerdhaval GorWanik Gors were chief in the court of Chalukya King Bhimsingh IInd during 1178-1241 AD. They later on became ministers. He was well known for his political skills. As a minister he handled the governance for almost 24 years. He number of times subsided the revolt against the state and he was skilled to work together with all concerned (Devgiri Ke Yadav, by Dr. Rajmal Bora, page 29). It proves that Gors were kings and administrations at number of places.Samant Gora-BadalIn the story of Rajput King Rattan Sen, Queen Padmini and Allauddin Khilji, Gorvamshiya soldier Gora and Badals bravery is famous among Gor Banjaras. Gora and Badal were uncle and nephew in relation. In the collection of Pundit Gaurishankar Oza there is a reference on page 87: One soldier used to handle hundreds of Shakas in a day. A fort is built in his memory. It is called as Gorshring. Oza further says: The word Gor is not individual but suggestive of a clan. Gora and Badal were chiefs of Kshatriya Gorvamshi army. When King Rattansen was arrested Queen Padmini went to Gora-Badals house for consultation (Rajasthani Puratan Granthmala, page 37). A parallel reference is found in epoch poem Padmavat of Jayasi, which is a dialogue between Padmavati and Gora-Badal:"+M M ] n] i i x h + { M< nf, V {nh i "Gora was 12 years old then. Padmini and Gora changed their drapery. A fierce battle erupted. Gora and Badal were killed in this battle. Two memorials have been erected in their memory on Chittorgarh near Padmini Palace. It is called as Gora-Badal palace. Banjara tribe fondly remembers the heroic acts of Gora and Badal (Udaipurka Itihaas, Part II by Gopinath Sharma, page 193).Samant Jaymal and Fatta ChudawatGorvamshiya Samants ruled in the mountain range of Udaipur. They fought against the Mughals as chief of armies or kings. Emperor Akbar tried to appoint Gors in his country but he failed. They did not make even matrimonial relations with them. Jaymal Rathod and Fatmal Chudawat was the army chief in the court of King Udaysingh. When Akbar attacked Udaipur in 1567, King Udaysingh fled in the jungles. He had handed over all governance to Chudawat and Jaymal. Gorvamshiya fought the fort for 3 months. In the end they died while fighting. Emperor Akbar was also impressed by their performance. He erected a memorial near Chittorgarh in their memory (Rajasthan Ka Itihaas by B.L. Pangadia, page 13). A poetic reference to these two men is found in the book Gor Banjara Lokancha Itihaas by Baliram Patil, page 13.E i VM U ES ` Sib Mb{ H + Vx Ei Mi V i M ix iGor in South IndiaReference about Gor Banjaras venturing in whole South India is found. According to Ashraf Khans Dakshin Bharat: In the regime of Krishna Devarai in South India every thing was brought in Vijaynagar laden on the oxen. Daily 2 thousand oxen used to enter the gates of Vijayanagar with goods laden on them (page 297). In general, South Rajasthan, North Madhya Pradesh and North East part of Gujarat was under the rule of Gor kings. As per availability of fodder and water for the cattle they used to practice agriculture on Malawa plateau and mountain regions of Nimadi for many years. They used to travel for 8 months for trade and goods transport and return to their original Tandas in the rainy season. The Tandas never used to move with all women and children (Maharashtra Volume I by Chintamani Karve, page 628). During the regime of Prithviraj Chavan the next of kin of Alha Udal went to Kajari forest to live along with their Tandas. The Tandas stopped at the southern feet of South Vindhya. They started practicing agriculture on a large scale. Deola Naik was looking after the governance of 10 villages in Udaipur while fighting with the Moguls. Some of the Tandas were destroyed when Pathans captured the Malawa province in 1546. The Tanda of Naik Kripalsingh Gor reached Vindhyas with lakhs of Oxen in 1668 (Banka Bol Bundelkhand by Kailash Madwaiya, page 75). The transport business of Gor Banjaras became important during the 15th to 17th Century. Provision of materials to the armies became their monopoly business. They were known for their honesty. According to Mr. Henry Elliot, Gor Banjaras were adopting honest trade practices hence the Mughal Kings had full faith in them (Rajasthan Ki Jatiya by Bajranglal Lohia, page 167). A reference in the book Rajasthan by Dharam Pal says that Banjaras were engaged in the trade of transport of goods for many centuries. During the Mughal period their armies needed to halt for many days at a place due to shortage of oxen to carry the material (page 40).Some of the Gor Tandas among the Kshatriya Rajvamshiya Gor proved their mettle in the transport business in the country. Only one class i.e. Kshatriya Vaishya was present in the Gupta period. They were engaged both in war and trade. Gor Banjaras are also engaged in these two occupations since the Gupta period.Supplying goods to ArmyThe Vazeer of Shahjahan, Asharaf Khan took the Banjaras from Bundi Kota region to supply essentials to Mughal army in the south around 1630 (The Army of Indian Mughal, Dr. Asharaf, page 230). Jangi-Bhangi Rathod and Bhagwandas Wadatiya first came to south India with the army. Jangi-Bhangi had 1 lakh 80 thousand oxen with them. While Bhagwandas Wadatia had 52 thousand oxen. Considering their ability of transport they were regarded with high esteem in the mughal court.They were presented with a Copper Place (Tamrapatra) on which following words were written:Vx E {x, U{{ E P, nx ix J V +Jx E Pb, VM M E JbExcept Marathwada and Khandesh in Vidarbha all Gor Banjaras in Andhra Pradesh and Karnataka are descendents of Jangi-Bhangi and Bhagwandas Wadatiya. Considering the honour, money, forest area for the food for cattle number of Tandas gradually migrated to south India from Central Province. They did not return to Bundi Kota region again. When the Railway became operational in 1896, their traditional business was gradually closed down. Some Tandas started practice of agriculture on large scale, country liquor, stealing wood from jungles and other big things. The British made a Criminal Tribes Law in 1871 and branded this tribe as criminal. The legal oppression of Gor Banjaras started. The law eroded their life in totality. In 1952 Dr. Babasaheb Ambedkar as a law minister modified the Criminal Tribes Act but the law was not abolished completely. Its ill effects are still faced by the Banjaras.Marathas and Gor BanjarasAlmost all kings have taken benefit of the transport facility provided by the Gor Banjara tribe. Chhatrapati Shivaji Maharaj came to meet Aurangzeb at Agra in 1666. They had 500 oxen and 100 Banjara with them. They were even able to fight depending on the situation. Shivaji Maharaj used a huge herd of oxen for goods transport when he looted Surat in 1664 and 1670. The ancestors of Thakasingh Naik from Bushanpur were also working as bodyguards of Shivaji. Bajirao Peshwa, after returning Delhi in 1730, halted at Bhopal. At that time Nizam put a seize around Bhopal city. Durgadas Banjara refused to transport goods for the Nizam. Ultimately the Nizam was forced to lift the seize. Bajirao Peshwa was very much pleased with Durgadas. He brought Durgadas to Pune and honoured him (Chandakaleen Bundelkhand by Dr. Ayodhya Prasad Pandey, page 130). Gor Banjaras were in service of Marathas. After the entry of British the profession of supplying material to armies subsided. Moguls and Nizams had given waste lands on large scale to British to make them cultivable. The Waste Land Rules 1865 had given rights to Naiks to collect the agriculture cess along with the landlords. Also government posts like Police Patil in rural area were given to Naiks.In North India, especially Central Province, the Banjaras were highly placed in government courts at par with Samants and landlords. The Gors from Indukhi were related to courts of Orchha, Panna and Delhi. Gorvamshi Baghraj to Tagsingh ruled in this region up to their 16 generations. The Mughal Emperor had awarded Jahagir of 52 villages to them. The Indukhi region was given to Kriparam Gor. The references to this effect are found in the history of their 8th generation Pahad Singh and Bhagat Singh. Later on Shinde won the Jahagiri of Indukhi and then Gor Tandas came to settle at Neemraja in Datiya region (Bundelkhand Ki Poorva Riyasatomein Pandulipiyonka Sarvekshan by Dr. Kamani, page 24). The Tandas of Gor Banjara used to halt in Delhi area since many years. Lakhishah Gor Banjara owned thousands of acre land in Paharganj Raisina area.When the 9th Guru of Sikhs, Guru Teg Bahadur was martyred in 1675 the Banjara did not allow the enemy to take the head and body of the Guru and Lakhishah Banjara put his Raiseena Tanda on fire and consigned the body of the Guru to flames. This incident is highly revered in the Sikh religion. It lead to very close relations between the Sikhs and Gor Banjaras. Some Gor Banjaras adopted Sikh religion during that time. Lakhishah Banjara owned hundreds of acres of land in Delhi till the British arrived on which the buildings now standing on almost the 300 acres of land from Paharganj to Secretariat, Parliament House and other government offices belonged to Gor Banjara Tandas. The Rakabganj Gurudwara is testimony to the above mentioned event. The land in Mahavir Nagar, Najafgarh, Bhadola, Ranapratap Bagh settlements once belonged to Gor Banjara and now encroached upon by others. This means the Gor Banjaras had a powerful sit in Delhi at that time. It was an important trade center for them. The Gor Banjara also ruled mountain areas in Punjab, Madhya Pradesh, Rajasthan, Gujarat and Uttar Pradesh. Numbers of Tandas owned forestlands in Khair, Pilibhiti and Gorakhpur area of Uttar Pradesh. The Arjun Naik Banjara had a small state of its own comprising 155 villages till 1788. There is a big city named after a Tanda in Sitapur district. While the Jaitpur district comprises towns named after Gor Badshahpur and Banjarapur, which have huge markets. Piriya Banjara of Pilibhit was a big landlord. He built the magnificent Pilibhit. Gor Banjara have established the city of Devaria. The Tanda of Jahajor Naik was situated in the mountain forest of this region. He had 82,141 acre land of his own. He used to deposit Malgujari for this land with British till 1900 (Banjara Samaj by Dr. Sharma, pages 12, 17, 100). Also the Kripa Singh Gor had the title of mountain region in the Satpuda range. The palace built by King Vijay Singh Naik during British region in East Gujarat is still there.That means the Gor Banjara tribe ruled in some states from 1st Century till the departure of British. Later on the tribe has preserved its legacy in the form of chiefs of army in the courts of kings and later as landlords. This glorious history of Gorvamshiyas was unknown till date. Therefore we can conclude that Gors are Kshatriyas. They are not Banjara, nor Rajputs and also not traders. They are Aryans, basically Hindus. The Tandas were not nomadic in nature rather used to settle down at a place. The men used to return to the Tanda after the trade. This is a tribe without a class, which was engaged in herding, agriculture, and transport of goods according to changing times.Freedom Fighter and Patriot: Govind Guru BanjaraThe occupation of Banjara tribe ceased to exist after the arrival of Railway in India. It lead to extinction of many Tandas. Govind Guru Banjara revolted against the British, who, according to him were responsible for destroying the Tandas and hence should be driven out of the country. He established a religious sect called Lasodia (Lawadiga) and united people to revolt against the British through the saints and sages. He spread a great deal of awareness especially among the Bhils in the mountain region of Gujarat like Durgapur, Banswada, Sudhrapur, Panchmahal and Kheda. Once upon a time the Bhils had a big Kingdom of their own in the region. In order to regain the Kingdom by driving out the British out of the country Govind Guru aroused the feeling of patriotism among them. Lakhs of Bhils became his followers. He made them his disciples with a Deeksha and laid down a strict daily regimen for them, which included abstinence from liquor and non-vegetarian food, taking a daily bath and chanting the name of lord Rama. He used stories from Ramayana and Mahabharata to inculcate a sense of patriotism among them. Thousands of people started pouring in to see him. He built up an Ashram at Manavgarh in the forests.In the night of Diwali in 1913 he called all his followers together at Manavgarh. Thousand of Bhils gathered with their bows and arrows and other weapons. They decided to attack on a nearby camp of British in the night. The British got information about the gathering of lakhs of people in the jungle that night. Colonel Shutton put up a seize around Manavgarh with all his men and machinery. A fierce battle followed. Around 2 thousand people died in the firing. Gauging the situation Govind Guruji ordered his followers to hide in the forest and himself surrendered to Colonel Shutton. He was ordered to be hanged till death. The enraged lakhs of Bhils then took to the streets. It forced the British to change the sentence awarded to Govind Guru to Kalapani. There are instances of numerous such warriors from Banjara Tandas but their history remained unknown till date. We can say that Gors were in forefront even during the freedom struggle. Annexure IANCIENT HISTORY OF GOR BANJARAS (Part 3)Written by: Prof. MOTIRAJ RATHOD (Aurangabad, Maharashtra)...Continued from Part 2The Tanda SystemEvery group had a leader. They needed grasslands for their cattle. C.N. Luniya says: The cattle was the real wealth of the Aryans. The wealthiness of a person was decided on the basis of the amount of cattle with him. (Indian Culture by C.N. Luniya, page 38). The Gors had similar tradition. The Tandas were used to settle at places in the plains where there is enough source of water and rich water absorbent soil. The place was known as Gor Tanda. Even today the settlements of Gor Banjaras are known as Tandas. The Tandas were having temporary structures made up of wood and grass. When the source of fodder was shortened the Tandas move to another place. This practice later on turned to become a primitive culture. And it is still thriving today. The settlement near the mountains and forest is known as Toda in Nemadi. The word Tanda was originated in Gor Boli from this word. In Marathi the same word i.e. Tandu is used. Other parallel words with same meaning are Sthan, Thano etc. Owing to its nomadic nature the phrase Tanda Ruka, Tanda Chala (Tanda halted, Tanda moved on) came into vogue.NaikEvery group (Toli) had its own chieftain. Gor Banjaras called this chieftain as Naik. The Tanda moves as per the orders of Naik. He had total control over the Tanda. All activities including trade, internal dealings were carried out with his approval only. In a way he was the king of the Tanda. The Naikship was handed over through specific generations only. The Naik was responsible for taking care of his Tanda which included avoiding any kind of blame, nobody should suffer from any thing and there should be a cordial relationship among the Tanda members. In a given situation it was the Naik who would provide succour to the needy. His characteristics included dharma, forgiveness, truthful and justice-loving. On the basis of these virtues only the whole Tanda respected and honoured the Naik completely. The Naik maintained humanitarian approach so that members of other Tandas should also join his Tanda due to his worthy behaviour. The Tanda members had a feeling of pride about the Naik. The Tanda was known by the name of the Naik only. The matrimonial relations were also fixed on the basis of the Naiks reputation instead of the bride and grooms name and personality. Naiks also fulfilled all the responsibilities as the supreme. In every linage (e.g. Rathod, Chavan, Pawar, Jadhav etc.) the same family was entitled for Naikship and it went to next generation. Naik used to marry 2 women as a matter of prestige. The Tanda equally respected his wives.Karbhari (Manager)The second important person in the Tanda was the Karbhari i.e. the Manager. He was keeping an eye on all the activities of the Tanda. He was responsible to see whether the Naiks orders were being followed or not. It was also an honorable post. He was to report all activities to the Naik and discuss the matter with him. He was expected to be striving for spreading the popularity of the Tanda and make it an ideal one with its overall development. If the Naik and Karbhari failed to fulfill their duties then the senior most person from their linage was appointed to the post.DhaliyaEvery Tanda had a servant known as Dhaliya. He used to fulfill all the assignment given by the Naik and the Karbhari. He was also responsible for handing over the messages to other Tandas. On the occasion of marriages he was engaged in playing an instrument called Duf. All his familial needs and food were taken care of by the Tanda. Naik and Karbhari gave him clothes to wear. He was also given prizes on the occasion of festivities. He greeted the Tanda members with Ram, Ram and people reciprocated it with equal honor and blessed him for his well-being. Kolam tribals also have this custom in their tribe (Adivasi Evam Upekshit Jan, A.H. Inamdar, Hindi Tr. Page 67).Sanar: (Goldsmith)Two families of Goldsmith accompanied the Tanda. They designed special ornaments for the Gor Banjara women. He also took some order for other Tandas but never left the Naik with whom he resided. As an artist the Tanda members honoured him. The craftsmen engaged in women ornaments like Mathiya and Bodalu were known as Malenda. He followed Muslim religion though he lived with the Tanda.Hajam (Barber)Gor Banjara men have a penchant for hairstyles. Their unique hair cutting style is known as Zalpa. The barbers family resided with the Tanda. He was paid according to his job. Naik & Karbhari solved any of his financial needs. His family helped others on special occasions. He was an integral part of the Tanda.DhadhiAn ancient tribe named Dhadhi lived with the Tandas. They were lyricists who praised Naik and Manager and wrote lyrics on brave men. In a way they were like charan bhats and lived their life. Dhadhis were born artists and intelligent. They wondered in all the Tandas of the region and had every information about them. A Dhadhi was instrumental in establishing matrimonial relations in ancient times. He was a honourable person. He used to sing a song written by him, which included ballads and story-songs on an instrument called Kingari. He was given prize for his performance. He traveled to different Tandas on special occasions and earned money. He was equally regarded as a poet in Kings court. Some Naiks gave a refuge to these people as a status symbol. Apart from them Jogi Banjara, Shingada Banjara were also part of the Tandas. There was a king named Bhratari during the regime of Nine Naths (Navnath). He gave up all worldly pleasures and became a sage. This king moved with the Tanda as a sage. He made some followers too. The people of this linage started calling themselves as Jogi Banjara. Gor Banjara still sing the story of King Bhratari in their folk songs.Shingada BanjaraDuring the regime of Gorvamshis an instrument called Turahi was played during the war to energize the soldiers. Some people were engaged in this job and they were later came to be known as Shingada Banjara. They were also singing war songs with the sound of war bugle. They also fought with a war bugle in one hand while sword in the other. This tribe was also engaged in giving training to use swords, javelin and other instruments. Shingada Banjara has a huge Tanda near Killari village in Maharashtra. Some families also reside in Pusad Tehsil. The Hajam Banjara has their independent Tanda in the Kannad Tehsil.The above mentioned castes cannot keep matrimonial or other transactions with the Tanda though they are living with the Tanda for generations. The dialect of Dhadhi, Dhalia, Sunar, Malenda, Hajam, and Jogi is the Gor Boli. Only the Dhadhi men and women have clothing styles like the Gor Banjaras. The women of Dhalia, Hajam, Jogi and Shingad caste wear blouse and nine yard saris. The Dhadhi, Jogi, Hajam and Sunar have some similar surnames. But Dalit surnames like Gaikwad, Mane, Kamble etc. are found among Shingada Banjara. Dhadhi, Jogi, Shingada and Hajam call themselves as Banjara. Such is the classless system in any Tanda. Though these people speak Gor dialect still some independent words are in their vocabulary. Their festivals and other traditions have similarities. When asked about their caste by Gor Banjara these people do not proclaim themselves as Gormati instead tell their own castes name. The All India Banjara Sewa Sangh report says that the Banjaras are known by 27 different names in different regions of the country (All India Banjara Study Team, Convener-Ranjit Naik, page 9). Among them Laman is a Gorvamshiya Banjara caste. They were known as Lamani only since 100 years in Vidarbha. The word Lawan means salt. The people engaged in the trade of salt (Lavan) thus came to be known as Lamani. This caste is known as Lambada or Lambadi in Karnataka and Andhra Pradesh. There are different castes like Lamani and Mathura Lamani. But they are not Gors. They can be differentiated on the basis of their dialect, rituals and clothing. Only on the basis of similarities in the dialect and profession the other sub-castes cannot be called as Gorvamshiyas. Only those people who proclaim themselves as Gor are the Gorvamshiyas.The Structure of the TandaThe Tandas used to halt at a place in the plains where there is provision of water at the bottom of the mountains and the soil is fast drying and water absorbent in the rainy season. The homes in the Tanda were built with wood like a hut. It is divided in 2 portions. The roof is covered with grass. The door of the house is directed towards East. The rows of the houses in the Tanda were erected in a semi-circular fashion. The house of Naik and Karbhari was also like others. There is an open space in front of the house, where the cattle shade was built; it was called as Damani. The houses were having no windows and had only one door. The kitchen was on the left side while the sitting and sleeping place was to the right. In the center there was a place called Tagadi, where the statues of gods were kept. The valuable items were also kept in the Tagadi. There used to be homes for all types of class in the Tanda. But the rows of the houses were different according to the linage and the clan. In the open ground in front of the Tanda, rituals like Ori and Samanka and community functions were conducted. Normally the Tandas used to settle at a distance of 1-2 Kilometers from other community or village. The principle was not to get involved too much in the affairs of the village. One should look after its own work and the Tanda was the practice.Bhoomi Puja (Worshipping the Land)The worship of Nature (Nisarga Pooja) was performed wherever the Tanda stopped. Also in order to pacify the spirits people used to collect money and sacrifice a goat for them. This is called as Samank Pooja. The goat was sacrificed in the open space in front of the Tanda in the evening and its blood was offered to the earth. Then a small fireplace is prepared at the same place, the meat was cooked and the Tanda used to eat the offering there only. The same procedure was repeated when the Tanda was dismantled for migration.LadeniThese people were involved in the trade of goods by loading the same on oxen. This profession is termed as Balad in Malawi Nimadi. In Gor dialect it is called as Ladeni. Lakhs of oxen were involved in this trade. There are historical references to the fact that lakhs of oxen were seen laden with goods and going places. The Tandas were working for 6-7 months and before the start of the rainy season they were returning to their home. After practicing agriculture for 4 months then again after the Diwali festival Tandas were starting their ladeni profession. The women did not accompany the ladeni. The old men and women would look after the remaining cattle and prepare sacks for the ladeni. Spinning while maintaining the cattle and making of the special sack called Gunli in Gor dialect were their main works. The men had the Dhero Suo (big needle) while the women would make designs on clothes with small needle. On the return of Ladeni, first the marriages were arranged before the onset of monsoon.Method of allowing into the CasteDuring the course of Ladeni, Gor people used to take along children of other community or sometimes forcibly abduct the children and took them along with them. They were treated as servants and were asked to do all the chores in the Tanda. When a person from another caste enters a Tanda he was not allowed to leave it. When they would grow up they were included in the caste after performing a special ritual called Bheler (to assimilate). The whole Tanda was given a feast on the occasion. The man from other caste was called as Jangad. After he was allowed to dine with the people Tanda he would become one of the Gor tribe. Then he can marry with a girl from the Tanda. With such inclusion he would become an integral part of the Tanda. The label of being an outsider (Kamsal) would be erased during his three generations. After that he would become a Gor Banjara. As the number of such people grew, they had matrimonial relations among them. This ancient ritual was prevalent in the Tanda till recently.Jati Panchayat (Juries)Tribal Kshatriya Vamshas had an important system of Jat Panchayat. The community was living in groups. It was quite natural that some issues might crop up among them. In order to solve the disputes this Jati Panchayat would decide on the matters. Jat Panchayat is still in vogue among the Gors. The main objectives of the Panchayat were to keep the Tanda safe from any blasphemy, maintain peace, defeat any enemy feelings and solve the internal disputes within the four walls. It was considered as a sin to approach courts and offices for settling the dispute. But most of the disputes were concerned with women. The aggrieved person would go to the Naik with his complaint. Then Naik would call the Karbhari to decide a date to hear the matter. The Panchayat then would meet on the scheduled date outside the Tanda. It was called as Nasab or Malav. Naik, Karbhari and the aged, experienced persons of the Tanda work as jurists. They are known as Daisane. The meeting would start with an informal dialogue; some anecdotes were shared and then the Nasab would begin. The complainant stands up and explains the injustice meted to him. Naik is the chairman of the Panchayat and moderates the process of the hearing. The accused then stands up and refutes all the charges made by the complainant and tries to prove himself innocent. After arguments from both sides are over the root cause of the dispute is examined. Then both the persons are asked some questions in front of the people and asked to reason with the dispute. In the end the convict is decided by the Daisane with due consultation. Pin-drop silence prevails over the meeting. Naik declares the name of the convict. Depending on the nature of the crime he is sentenced. The Daisane decide the quantum of the sentence in privacy a little distance away from the meeting. Then they again join the meeting and tell their decision to the Naik who declares it. Normally the punishment is in the form of monetary fine. If the punishment is not acceptable to the convict then he may approach the Naik and Nasab of another Tanda for justice. But such events were rare. If the convict refused to undergo the punishment the Panchayat would declare him as an outcast. It was considered as the highest form of punishment. The Tanda would boycott the whole family of the convict. Whoever stands by the family would also be treated as outcast.Laman RouteIn ancient times the route taken by the Gor Banjara for trade was known as Laman Route. The distance of this route would be shortest and passing near water facilities. In the absence of common roads and highways people in those times would load the goods in bullock carts or on the back of oxen to reach the places. Banjaras were in the forefront in this profession. They are called as Laman in Bundelkhand. Laman used oxen for carrying the goods. The routes undertaken by them would later on become passenger routes. The biggest trade route of the Lamans was from Mirzapur to Nagpur. Two European travelers viz. T. Motle and J.T. Blunt had traveled on this route in 18th Century (Shabda Bhugol Siddhant Prayog by Hiralal Shukla, page 22). The map of this route has been given by Banjara Study Team. Owing to the independent systems of the Tanda, they were away from the civic life for many years. Slowly they came into contact with other people.HuntingDuring spare time the Tanda members would go for hunting. It was known as Yed Ramer. Hunter dogs were used for this purpose. Almost every household had a pet dog. The weapons used for hunting included spears and sticks. If the animal gets alerted and starts running the dogs would be ordered to chess it. The hunting of wild boar was considered as most important. The person hunting the wild boar was called as Surama Mati. The wild boar is called as Sur in Gor dialect. Rules of hunting were also prescribed. The one who located the animal and hunted it on the spot would get the head of the animal as an honour. All members were given equal share of the hunt. The Naik would get a share of honour if a wild boar was killed. The first day of the New Year i.e. Chaitra Shukla Pratipada was celebrated with a hunt.TattooingThe trait of tattooing on the body is in vogue in all the Tandas. Women, girls and males were fond of tattooing on the body. The girls tattooed names of their brothers while women tattooed circles; men tattooed designs of Jambiya, Talwar etc. on their arms. There was a blind faith behind it. Most of the people get tattooed to preserve the memory of their loved ones (Handli, Chintali). Earlier the women used to tattoo each other with a needle. The custom of tattooing on the body is prevalent among the tribals on large scale. (Adivasi Samudaay mein Swasthya Ke Kuchh Paksha by Markandeysinh Yadav, page 130).Health concerns and MeasuresThe Tanda people deeply believed in magic, ghosts and spirits. Their overall health was good owing to their habitat in forests and mountain region. For treatment of both humans and animal they used to depend on the wild herbs and medicines. They had a wild herb for medication on all types of illnesses. Among the two main types of illnesses, the first one i.e. physical (danger) is treated with the forest herbs and juice of leaves. Another type of illness i.e. Barer was considered to be an effect of outside forces like black magic. In order to diagnose these Barer ailments a ritual called Samal was performed. Samal means to predict future or favour. It included overturning the grinding stone, attaching a coin to a plate, sitting on a small water container and moving of necklace and through these acts the illness was understood. Specific men and women in the Tanda used to perform this ritual of Samal. They were called as Jaanies (Bhagat). The patient was treated according to their instructions.The Tanda also included people who were expert in black magic. Among them such woman was called Dakan and male a Daki. If a snake or a scorpion bites any person then they chant mantras and use medicines to treat him. Even the attack of ghosts and spirits would also be treated with mantras and medicines. They were ignorant about hospital facilities for many years. The Bhagat would give ash and water treated with mantras and ask the patient to drink it. A thread made up of Seven knots of hair of a cow is tied around the waist of the patient. Then an egg, a hen, a lemon are moved over the body of the patient and thrown away. He is asked to observe a days fast in the name of the Goddess. The other acts of witchcraft included Bhanamati, Chetaki, Fisting, Fasal Siyama, Parir Zapate, Munja, Aghori Kheler, Bhoot Kadher, and Walandya etc. Everyday bath was taken to cleanse the body (Adivasi Samudai, page 219).Human SacrificeGor Banjaras practiced transport of goods by loading them on lakhs of oxen. On such occasions, before starting off the Tanda, old timers say, human sacrifice was given. Normally a person from another caste was sacrificed for the purpose. Small children were abducted and later engaged as servants (Jangad) the Tanda. Such small children only were made to sacrifice. The child would be buried in a ditch outside the Tanda in standing position and lakhs of oxen loaded with goods made to run over him. They believed that such a sacrifice pacifies the spirits. The tribes from Nimad area believed that by performing human sacrifice and offering the meat to the goddess she blesses all. (Nimad Ka Samskritik Itihaas by Ramanarain Upadhyay, page 221).Widow Remarriage SystemCustom of Polygamy and widow remarriage was prevalent among Kshatriya Gors. The younger brother would marry his own sister-in-law after the death of his elder brother. Evidence has it that an elder brother married his younger brothers would be wife when the young brother died before his marriage. One Raimals young brother Kanjs marriage ceremony was in progress. The rituals had almost come to an end when Kanji was killed in an internal skirmish. It was a very grave situation. The bride refused to marry with her would be brother-in-law. She was forcibly married to him. There is one folk song, which mentions this story:"x V x V J x E V` V +i Vh E En b"Even today the Gors tease each other on the marrying with the elder brother:"i i VME, x i En , b Mx {h E"(History of Gor Banjara by Baliram Patil, page 21)There was a saying in Malwa in this connection:"PM >E Pn, S >E iM, n UbE M< V` E M"In ancient times there was a custom of abducting the women and bring them to Tanda. If a woman left her husband and marries to another man then she was called as Bhangali woman. The expenses of the marriage are paid to the first husband. This is called as Mamala Toder, meaning divorce.Worship and DevotionThe Tanda of Gors followed some definite principles of life. The references to their faith in life and work are seen in the prayer of the goddess. Gors are worshippers of Goddess. The goddesses viz. Tulaja, Mathara, Sitala, Hingala, Kankali, Durga, Maryamma are called as Banjaran goddesses in Nimad region. The goddess of Rammya Khola clan is called as Wagai. In every clan the God is worshipped as the god of the family. Legend says that the Maramma goddess was once after the life of Gors. The devotees worship her to keep her calm, making her pleased is considered difficult. She puts her devotees in more trouble. Worship of this goddess is prevalent in Gors since ancient times. Sewabhaya was supposed to be her last devotee. Gor call her a Maramma (Yadi). The goddess is shown riding a tiger, having spear and sword in her hand and with golden hair. The prayer that is sung to praise the goddess contains principles of life. It is as follows: b E +i... V V b ...V V... Jb + h, {bi Jb Eh +i +b +h, b ... J{ ] i {, Sh b... n { , S { VMi h... E +] +i {E E b... M MS b Jb, J] Mx < , Eb Mx < , SS < , E xE Eb, ES {Sx Ef, E l xC U, {M {M SES, SE E, E E E b ...Meaning: First the goddess has been described in detail. May you be pleased with all of living tribes, all children and may you protect us always. Our fields and plantations should always remain green. Our travel during the goods transport should be complete without pain. Even though we load ash for trade, turn it into silver. Let the goods double. The bags loaded on oxen are safe. The instrument used for cattle should also be protected. We cant survive without cattle. Hence save them. The death should not lift us before clearing all the debt of the money lender. Keep us away from the clutches of the courts. Man is to err, please forgive us. And accept the sacrifice of goat.DhabukarEven though the Gors are worshippers of goddess they have a custom of offering Dhabukar in the name of ancestors. In Maharashtra there is a custom of offering food and worshipping the ancestors in Marathi month of Bhadrapad. In the same manner the ancestors are remembered in every household of the Tanda on the occasion of Diwali and Holi. Favourite food items of the ancestors are prepared and its five portions are put into holy fire. The court yard of the house is cleaned and water is sprinkled there. Water is also sprinkled at the place where the cattle are rested to purify the area. This ritual is known as Dhabukar. For the ancestor who is known to have had habit of drinking some liquor is sprinkled for him. This is known as Dhar Deyar.BhogThe goddess is worshipped with a sacrifice. This offering is prepared in a vegetarian way. In some of the clans there is a tradition of offering in the memory of sages, saints and great men. In Harawel clan the special offering is made to Balaji. A pit is prepared in the courtyard so as to accommodate an elongated cooking ware. Male members then cook a recipe called as Kadhav made from wheat. When the food is ready all the Tanda members are called to give the offering (Bhog). They stand in a circle and pray. Then the person in whose courtyard the food is prepared, asks permission of all and offers the Kadhav and other sweet items to the fire. All members bow in front of the fire and then the food (prasadam) is distributed to all. Now there is also a tradition of making the offering in the name of Sewabhaya. For it chanting of the name is followed by the same procedure as above. There was no other method of worship in this tribe. A custom of community lunch (Bhandara) is also in vogue now. All the members of the Tanda contribute money and then the food is presented. Activities like religious discourses (Bhajan, Pravachan) are arranged on this occasion.Bhog (Dhabukar)The Nagaswami Baba of Udaipur was perhaps a Jogi. Gor Banjara had faith in him. He was not worshipped except on the occasion of marriages. The offering of 1 rupee seems to be connected with his name. There was a religious figure named Bhajan Baba in 16th Century in Malawa area. He belonged to Ramanna Khola linage. He propounded the principles of non-violence, truth and justice along with devotion. There was a great sage named Lala Fatta from the same clan and Bhajan Baba was his worshipper. In the end Lala Fatta went to Kashi. Facts about his further life are not known. Still, since my clan is Ramanna Khola I enquired about it from my parents. He was basically from Khairagarh. He traveled to all tribesmen living in the mountain region and propagated the feeling of devotion among them. The people belonging to Ramanna Khola clan offer food in his name on the occasion of Diwali and Holi. The women of this clan take bath and go to fetch water. They worship the place of the water as the Ganga River. The cows are also worshipped and the cow dung is applied on the forehead. This clan has the honour to celebrate Diwali and Holi first in the Tanda. By saying Lal patar pujer an item made up of wheat and jaggery is offered to the fire lit in a small square. The girls are not given portion of this offering. The people of Ramanna Khola clan do not eat poori, chapatti made up of gram and jaggery (puranpoli) and meat of Teetar bird and deer. When the worship of Lala Fatta is over then only the other members of the Tanda offer the Dhabukar.Custom of Samat SatiPeople belonging to Palathya Chavan clan worship Samat Dada and Sati Mata. There is a temple at Vandegahi village in the Nasik district of Maharashtra. It is their place of worship. Legend has it that the son of a Samat named Dhanawat denounced the worldly life and became a sage. His disciple named Sati Mata was of Brahmin caste. The Sati Mata is first worshipped in the morning. Some sweet items are offered to her. It is said that she was unmarried. Her flag is white in colour. After her worship is over the Samat Dada is offered the sacrifice of goat. The girls of this clan are not given share of this offering. If any girl eats the offering by mistake it is believed that the Samat follows her after her marriage. The colour of the Samats flag is Red. A red flag is shown in front the house where Samat is worshipped.The Bhog of SewabhayaA great saint named Sewabhaya was born in this caste. His Samadhi is situated at Pohara Umari in Akola district of Maharashtra State. It is a pilgrimage center of the Gor Banjaras in the country. A huge fair is organized here on the occasion of Ram Navami every year. A sweet item made up of wheat is prepared on this occasion and distributed to all as a portion of the offering. First the offering to Sewabhaya is given in a fireplace (Dhuni) in front of the Samadhi. At a short distance from this place is the temple of Maryamma Yadi. She is offered goats in sacrifice. The practice is still on today in which thousands of goats are sacrificed. Both the Sewabhaya and Maryamma Yadi are worshipped on the occasion. The temples of these two have also been constructed in number of Tandas. Sewabhaya was a devotee of Maryamma Devi. The people from Sewabhyas lineage are still alive. They are the chiefs of this temple.The Prayer-Song of SewabhayaV V i , i V VE V Ev S { i Pb h ** x x x { nx, Vi E , M E { Jb , i ib SiE k E, {b b Jb E...{ vix vxi v{b, Vi E +i +b + E i xC U, {M {M SES...{ V SE {] P, i x Ef..v n E E VMeaning: There was the great saint Sewalal Maharaja in the Banjara community. All the Banjaras in the country worship him with complete devotion. The offering made up of wheat and ghee is distributed to all in his name. The devotional song on this occasion is as follows:+M M {E] U , < `S < `S, i n vS +M M.. `S, ]E MS b b E b , V x S, E
