User:Krayon95/sandbox/Charan

Ancient Era

Krayon95/sandbox/Charan
ReligionsHinduism, Islam
LanguagesRajasthani, (Marwari, Mewari), Gujarati, Sindhi
CountryIndia, Pakistan
RegionRajasthan, Haryana,[1] Gujarat, Madhya Pradesh,[2] Maharashtra,[3] Sindh,[4] and Balochistan[5].


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In ancient Sanskrit literature texts, the Cāraṇas are depicted chanting hymns eulogizing the gods and as priests worshipping temple icons.[6][7]

Historically perceived of being associated with a divine origin, the sacrility of the Cāraṇas was corollary to their inviolability; harming whom was considered a sin comparable to brahmahatya.[8][9] Because of the institutionalized and religiously sanctioned protection which they enjoyed, they could fearlessly criticize and admonish the kings and their actions,[10][11] act as mediators in political disputes among the rulers,[9] and serve as protectors of mercantile activity throughout the conflict-ridden regions of western India.[12][13]

Poets & Historians

Rajasthani & Gujarati literature from the early and medieval period, upto the 19th century, has been mainly composed by Charans. The relationship between Charans and Rajputs is deeprooted in history. As Charans used to partake in battles alongside Rajputs, they were witnesses not only to battles but also to many other occasions and episodes forming part of the contemporary Rajput life. The poems composed about such wars and incidents had two qualities: basic historical truth and vivid, realistic and pictorial descriptions, particularly of heroes, heroic deeds and battles. [14]

The Chāran poetry is mostly descriptive in style and can be categorized in two forms: narrative and stray. The narrative form of Charan poetry goes by various names viz., Rās, Rāsau, Rūpak, Prakās, Chhand, Vilās, Prabandh, Āyan, Sanvād, etc. These poems are also named after metres such as, Kavitt, Kundaliyā, Jhūlaņā, Nīsāṇī, Jhamāl and Veli etc. Poems of stray form also use a variety of such metres.[15] Written in Dingal, the various sources, known as bata (vata), khyata, vigata, pidhiavali, and vamsavali, form the most important body of primary data for the study of the medieval period.[16]

Krayon95/sandbox/Charan
ReligionsHinduism, Islam
LanguagesRajasthani, (Marwari, Mewari), Gujarati, Sindhi
CountryIndia, Pakistan
RegionRajasthan, Haryana,[17] Gujarat, Madhya Pradesh,[2] Maharashtra,[18] Sindh,[19] and Balochistan[20].

Although, for Charans, poetic composition and recitation was only a hereditary 'pastime', subordinate to the primary income producing occupations of military service, agriculture, and horse and cattle trading. Ambitious and talented boys, however, pursued traditional education from other learned Charans for comprehensive guidance. When accepted by them as students, they would receive training in the basics of poetic composition and narration as well as the specialized languages by precept and example, with emphasis on memorization and oral recitation. Students would in turn recite the compositions, constantly improving their style. Knowledge of languages such as Dingal, Sanskrit, Urdu, and Persian was also acquired with the aid of specialized masters. Thus, subjects studied included not only history and literature, but also religion, music, and astrology.[16][21] Renowned Charan poets of the time were part of the royal courts, attaining the rank of Kaviraja or "court-laureate" and assuming positions of great influence.[16][21] Such learned Charans were exceptionally honoured by the rulers. The rulers bestowed awards whose value amounted to lakh(a hundred thousand) or krore(in million), hence these were termed as Lakh Pasav or Krore Pasav. These awards comprised of sasan lands, horses, elephants, and ornaments.

Krayon95/sandbox/Charan
ReligionsHinduism, Islam
LanguagesRajasthani, (Marwari, Mewari), Gujarati, Sindhi
CountryIndia, Pakistan
RegionRajasthan, Haryana,[22] Gujarat, Madhya Pradesh,[2] Maharashtra,[23] Sindh,[24] and Balochistan[25].

Divisions and Clans

Maru Charan
Main Clan Sub-Clans Remark
Nara Payak, Nandhu, Jheeba, Jagat, Deval, Dadhvadia, Bogsa, Nechda
Mada Thakuria
Chorada Kaviya, Khidiya, Kapadia, Kolu, Chamu, Koyal, Kaval, Thedu
Avsura Varnsurya, Samaur, Devka, Dhudh, Muhad, Ashiya, Lalas, Sunga
Vacha Arha, Sandu, Mahiya, Mahiyaria, Badiyal
Gangani Gangania, Roda, Varsura
Meesma Misran, Gelva, Meesma, Dangad, Mengu, Longa, Vadra
Maru(clan) Sauda, Detha, Kiniya, Kochar, Silga, Surtaniya, Kapal, Chanchra, Lageva
Bhanchaliya Bhada, Sindhayach, Chachra, Savayach
Mehdu Mehdu, Kesariya
Gadan Bati
Beejal Kunra
Ratnu Garva, Hingol, Bhakhar, Cheerai, Gagal, Bhoja, Nala, Karan, Kama, Damal, Gopal, Vetal, Dungar, Naga, Cheecha, Radhav, Mahav, Bharma, Lala, Vaja, Lakha, Koda, Kanaria, Richda, Eha, Mala, Devkaran, Giga, Vela
Rohadiya (Barhath) Rohadiya, Vithu, Harvecha, Gunga, Olecha, Punsia, Ala, Sanval, Kalhat, Kordhiya, Mikas, Piria, Hania, Dhiran, Pathad, Savaiya, Gadu
Division Clan names
Maru Asur Bansur Chanda Dhudu Ada Basi Dadwaria Gunga Ashia Bithu Deval Hasania Jagat Lalas Ratnu Soda Juwar Mikas Roharia Surtayia Kavia Mahru Raid Suguni Kesaria Mohangu Shandu Taparia Kharia Pingal Shandayach Sheekar Tungal Ujjwal
Kachela
  1. ^ "List of Backward Classes | Welfare of Scheduled Caste & Backward Classes Department, Government of Haryana". haryanascbc.gov.in. Retrieved 2022-04-29.
  2. ^ a b c Bhargava, Hem Bala (2000). Royalty, Feudalism, and Gender: As Portrayed by Foreign Travellers. Rawat Publications. p. 192. ISBN 978-81-7033-616-7. Heber writes that not only in Rajputana but in the wilder districts of South-west more war-like Charans were found. In Gujarat and Malwa the merchants and travellers hired Charans to protect them through their journey.
  3. ^ Hiramani, A. B. (1977). Social Change in Rural India. B. R. Publishing Corporation. p. 47.
  4. ^ Commissioner, Pakistan Office of the Census (1962). Population Census of Pakistan, 1961: West Pakistan: 1.Karachi. 2.Lahore. 3.Gujranwala. 4.Rawalpindi. 5.Lyallpur. 6.Multan. 7.Quetta. 8.Peshawar. 9.Hyderabad. 10.Sukkur. 11.Bahawalpur. 12.Hazara. 13.Sialkot. 14.Sargodha. 15.Mianwali. 16.Jhang. 17.Loralai. 18.Sibi. 19.Jacobabad. 20.Campbellpur. 21.Gujrat. 22.Bannu. 23.Jhelum. 24.Tharparker. 25.Larkana. 26.Thatta. 27.Mekran. There are other castes of Hindus i.e. , Brahmans , Lohanas , Khatries , Sutars , Charans , Sonaras , Kalals etc.
  5. ^ Kothiyal, Tanuja (2016-03-14). Nomadic Narratives: A History of Mobility and Identity in the Great Indian Desert. Cambridge University Press. ISBN 978-1-316-67389-8. Charan migratory history traces their movements between Baluchistan, Jaisalmer, Marwar, Gujarat and Kutch.
  6. ^ Goswami, Sambodh (2007). Female Infanticide and Child Marriage. Rawat Publications. ISBN 978-81-316-0112-9. Another sacred book considers Charans as having God like characteristics since they are well versed in the art of poetry and are able to write verses on the spot and at the moment.
  7. ^ Meghāṇi, Jhaverchaṅd (2000). "Elegiac "Chhaṅd" and "Duhā" in Charani Lore". Asian Folklore Studies. 59 (1): 41–58. doi:10.2307/1179026. ISSN 0385-2342. References to the Charans are found in Rig-Veda, Ramayan, Mahabharat, and Shrimad Bhagvad as well as in Jain Prabandha. Kalidas, a great Sanskrit poet-playwright of ancient times, has immortalized the Charans by casting them in his classical plays. In the Puranas, the Charans have been described as chanters of paeans to the divine and as priests worshipping temple icons. The Charani tradition began in the historic age in the form of rishi-the institution of great sages who were supposedly running hermitage-boarding schools for princes while living in the forests, the Himalayas or other high mountains, on the seashores or riverbanks.
  8. ^ Hastings, James M. (2002). Poets, Sants, and Warriors: The Dadu Panth, Religious Change and Identity Formation in Jaipur State Circa 1562-1860 Ce. University of Wisconsin--Madison. p. 23. In Rajasthan, the Charans are a highly esteemed caste seen as occupying a social position slightly lower than that of Brahmins but above that of Rajputs, with whom they maintain a symbiotic relationship...Like Rajputs, with whom they often shared company, Charans would eat meat, drink liquor and engage in martial activities...They were, and often still are, viewed as seers, intermediaries who are closer to the sacred than ordinary mortals. It is said, for instance, that it was considered that killing a Charan was a sin comparable to killing a Brahmin, so that at times a Charan warrior could scatter his enemies just by charging straight at them and tempting them to kill him.....Although, in a way, poetic composition and recitation was for them a "pastime" subordinate to the primary income producing occupations of military service, agriculture, and horse and cattle trading...
  9. ^ a b Kapadia, Aparna (2018-05-16). Gujarat: The Long Fifteenth Century and the Making of a Region. Cambridge University Press. ISBN 978-1-107-15331-8. Charans accompanied these warriors in battles, sang of their glory in war, and, as late as the nineteenth century, served as guarantors and diplomats for their lieges on account of their sacred association with various forms of the mother goddess." "The Carans and the vocabulary of negotiation and alliance that they represented stood as guarantors of a mutually accepted legal system between clans. This was enforced by the sacrality of the mother goddess embodied by the person of the Caran.
  10. ^ Bulletin on Narcotics. United Nations, Department of Social Affairs. 1994. The Charans (also known as Deviputras - sons of the goddess) occupy a place analogous to the Brahmins elsewhere in the country. They performed many of the functions of the Brahmins. Like Brahmins, it was considered a great sin to hurt or kill a Charan. Because of the institutionalized and religiously sanctioned protection which the Charans enjoyed, they could fearlessly admonish the rulers, however bitter it might appear to the latter.
  11. ^ Jain, Pratibha; Śarmā, Saṅgītā (2004). Honour, Status & Polity. Rawat Publications. ISBN 978-81-7033-859-8. At times , they used their immunity to criticize and censure their patrons whenever they deviated from the path of rectitude. Their satirical verses known as Chhand Bhujang or 'serpentine stanza' acted as checks on wanton behaviour of the rulers." "Some historians have categorized the Charans with the Brahmins in the social hierarchy and in terms of their proximity and utility to Rajput political culture even placed them at a higher pedestal than that of the Brahmins.
  12. ^ Basu, Helene (2005). "Practices of Praise and Social Constructions of Identity: The Bards of North-West India". Archives de sciences sociales des religions. 50 (130): 81–105. doi:10.4000/assr.2795. ISSN 0335-5985. JSTOR 30116669. S2CID 145362328. No contract between kings after a war, or between patrons and clients agreeing the terms whereby services be rendered, nor any other contract was considered valid without a Chāran guaranteeing on his own and/or the life of his family that the terms agreed upon would be fulfilled. They provided the same service for merchants and traders on their long treks through the desert up north, when they accompanied caravans for their protection against plundering bandits.
  13. ^ Śrivastava, Vijai Shankar (1981). Cultural Contours of India: Dr. Satya Prakash Felicitation Volume. Abhinav Publications. ISBN 978-0-391-02358-1. There was, however, a very novel and extremely intriguing device which the Chārans of Rajasthan and Western India used to employ for the security of merchandise in transit. The guardians of the merchandise were almost invariably Chāraṇs, and the most desperate outlaw seldom dared commit any outrage on caravans under the safeguard of these men.
  14. ^ Maheshwari, Hiralal (1980). History of Rajasthani Literature. Sahitya Akademi.
  15. ^ Maheshwari, Hiralal (1980). History of Rajasthani Literature. Sahitya Akademi.
  16. ^ a b c Ziegler, Norman P. (1976). "The Seventeenth Century Chronicles of Mārvāṛa: A Study in the Evolution and Use of Oral Traditions in Western India". History in Africa. 3: 127–153. doi:10.2307/3171564. ISSN 0361-5413.
  17. ^ "List of Backward Classes | Welfare of Scheduled Caste & Backward Classes Department, Government of Haryana". haryanascbc.gov.in. Retrieved 2022-04-29.
  18. ^ Hiramani, A. B. (1977). Social Change in Rural India. B. R. Publishing Corporation. p. 47.
  19. ^ Commissioner, Pakistan Office of the Census (1962). Population Census of Pakistan, 1961: West Pakistan: 1.Karachi. 2.Lahore. 3.Gujranwala. 4.Rawalpindi. 5.Lyallpur. 6.Multan. 7.Quetta. 8.Peshawar. 9.Hyderabad. 10.Sukkur. 11.Bahawalpur. 12.Hazara. 13.Sialkot. 14.Sargodha. 15.Mianwali. 16.Jhang. 17.Loralai. 18.Sibi. 19.Jacobabad. 20.Campbellpur. 21.Gujrat. 22.Bannu. 23.Jhelum. 24.Tharparker. 25.Larkana. 26.Thatta. 27.Mekran. There are other castes of Hindus i.e. , Brahmans , Lohanas , Khatries , Sutars , Charans , Sonaras , Kalals etc.
  20. ^ Kothiyal, Tanuja (2016-03-14). Nomadic Narratives: A History of Mobility and Identity in the Great Indian Desert. Cambridge University Press. ISBN 978-1-316-67389-8. Charan migratory history traces their movements between Baluchistan, Jaisalmer, Marwar, Gujarat and Kutch.
  21. ^ a b Rao, Velcheru Narayana; Nārāyaṇarāvu, Vēlcēru; Shulman, David Dean; Subrahmanyam, Sanjay (2003). Textures of Time: Writing History in South India 1600-1800. Other Press. ISBN 978-1-59051-044-5.
  22. ^ "List of Backward Classes | Welfare of Scheduled Caste & Backward Classes Department, Government of Haryana". haryanascbc.gov.in. Retrieved 2022-04-29.
  23. ^ Hiramani, A. B. (1977). Social Change in Rural India. B. R. Publishing Corporation. p. 47.
  24. ^ Commissioner, Pakistan Office of the Census (1962). Population Census of Pakistan, 1961: West Pakistan: 1.Karachi. 2.Lahore. 3.Gujranwala. 4.Rawalpindi. 5.Lyallpur. 6.Multan. 7.Quetta. 8.Peshawar. 9.Hyderabad. 10.Sukkur. 11.Bahawalpur. 12.Hazara. 13.Sialkot. 14.Sargodha. 15.Mianwali. 16.Jhang. 17.Loralai. 18.Sibi. 19.Jacobabad. 20.Campbellpur. 21.Gujrat. 22.Bannu. 23.Jhelum. 24.Tharparker. 25.Larkana. 26.Thatta. 27.Mekran. There are other castes of Hindus i.e. , Brahmans , Lohanas , Khatries , Sutars , Charans , Sonaras , Kalals etc.
  25. ^ Kothiyal, Tanuja (2016-03-14). Nomadic Narratives: A History of Mobility and Identity in the Great Indian Desert. Cambridge University Press. ISBN 978-1-316-67389-8. Charan migratory history traces their movements between Baluchistan, Jaisalmer, Marwar, Gujarat and Kutch.
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