Khatri
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The community
Ibbetson's 1883 account
This article is an extract from PANJAB CASTES SIR DENZIL CHARLES JELF IBBETSON, K.C. S.I. Being a reprint of the chapter on Lahore: Printed by the Superintendent, Government Printing, Punjab, 1916. Indpaedia is an archive. It neither agrees nor disagrees |
(Caste No. 16
The Khatri occupies a very diffe rent position among the people of the Panjab from that of the castes which we have just discussed. Superior to them in physique, in manliness, and in energy, he is not, like them, a mere shop-keeper. He claims, indeed, to be a direct representative of the Kshatriya of Manu, but the validity of the claim is as doubtful as are most other matters connected with the four fold caste system. The following extract from Sir George Campbeirs Eth nology of India describes the position of the Khatri so admirably that I shall not venture to spoil it by condensation. The Aroras whom he classes with the Khatris I shall describe presently : —
Trade is their niaiu occupation ; but in fact they have broader and more distinguishing features. Besides monopolising the trade of the Panjab and the greater part of Afghanistan, and doing a good deal beyond those limits, they are in the Panjab the chief civil administators, and have almost all literate work in their hands. So far as the Sikhs have a priesthood, they are, moreover, the priesti or gurus of the Sikhs. Both Nanak and Govind were, and the Sodis and Bedis of the present day are, Khatris. Thus then they are in fact in the Panjab, so far as a more energetic race will permit them, all that Mahratta Brahmins are in the Mah ratta country, besides engrosuiug the trade which the Mahratta Brahmins have not. They are not usually military in their character, but are quite capable of using the sword when nccessaiy. Diwau Sawan Mai, Governor of Multan, and his notorious snccessor Mulraj, and very many of Ranjit Singh's chief functionaries, were Khatris. Even under Mahomedan rulers in the west, they have risen to high administrative posts. There is a record of a Khatri bewan of Badakshan or Kuuduz ; and, I believe, of a Khatri Governor of Peshawar under the Afghans.
The Emperor Akbar's famous minister, Todur Mai, was a Khatri ; and a relative of that man of undoubted energy, the great Commissariat Contractor of Agra, Joti Parshad, lately in formed me that he also is a Khatri. Altogether there can be no doubt that these Khatris are one of the most acute, euergetic, and remarkable races in India, though in fact, except locally in the Panjab, they are not much known to Europeans. The Khatris are staunch Hindus ; and it is samewhat singular that, while giving a religion and priests to the Sikhs, they them selves are comparatively seldom Sikhs. The Khatris are a very fine, fair, handsome race. And, as may be gathered from what I have already said, they are very generally educated.
There is a large subordinate class of Khatris, somewhat lower, but of equal mercantile energy, called Rors, or Roras. The proper Khatris of higher grade will often deny all con nexion with them, or at least only admit that they have some sort of bastard kindred with Khatris ; but I think there can be no doubt that they are ethnologically the same, and they are certainly mixed up with Khatris in their avocations. I shall treat the whole kindred as generically Khatris.
Speaking of the Khatris then thus broadly, they have, as I have said, the whole trade of the Panjab and of most of Afghanistan. No village can get on Avithout (he Khatri who keeps the accounts, does the banking business and buys and sells the grain. They seem, too, to get on with the people better than most traders and usurers of this kind. In Afghanistan, amouj a rough and alien people, the Khatris are as a rule confined to the position of humble dealers, shop-keepers, and money-lenders ; but in that capacity the Pathans seem to look at them as a kind of valuable animal ; and a Pathan will steal another man's Khatri. not only for the sake of ransom, as is frequently done on the Peshawar and Hazara frontier, but also as he might steal a milchcow, or as Jews might, 1 dare say, be carried off in the middle ages with a view to render them profitable.
1 do not know the exact limits of Khatri occupation to the west, but certainly in all Eastern Afghanistan they seem to be just as much a part of the established community as they are in the Panjab. They find their way far into Central Asia, But the further they got the more depressed and humiliating is their position. In Turkistan, Vambery speaks of them with great contempt, as yellow-faced Hindus of a cowardly and sneaking character. Under Tur coman rule they could hardly be otherwise. They are the only Hindus known in Central Asia. In the Panjab they are so uamerous that they cannot all be rich and mercantile and many of them bold land, cultivate, take service, and follow various avocations, i
The Khatris are altogether excluded from Brahmin Kashmir. In the hills however the 'Kaikas on the cast bank of the Jahlam, are paid to have been originally Khatris (they are a curiously handsome race), and in the interior of the Kangra hills there is an interesting race of fine partiarehal-looking shepherds called Gaddis, most of whom are Khatris. Khatri traders are numerous in Dehli; are found in Agra, Lucknow, and Patna ; and are well known in the Bara Bazaar of Calcutta, though there they are principally connected with Panjab firms.
The Khatris do not seem, as a rule, to reach the western coast : in the Bombay market I cannot find that they have any considerable place. In Sindh, however, I find in Captain Burton's book an account of a race of pretended Kshatriyas who are really Banias of the Nanak-Shahi (Sikh) faith and who trade, and have a large share of public offices. These are evidently Khatris. Ludhiana is a large and thriving town of mercantile Khatris, with a numerous colony of Kashmiri shawl-weavers.
Within the Panjab the distribution of the Khatri element is very well marked. It hardly appears east of Ludhiana, the eastern boundary of the Sikh religion, nor does it penetrate into the eastern hills. It is strongest in the central districts where Sikhism is most prevalent, and in the Rawalpindi division and Hazara, and occupies an important position in the western Hill States. Although the Khatris are said to trace their origin to Multan, they are far less prominent in the southern districts of the Western Plains, and least of all on the actual frontier ; but this would be explained if the Aroras be considered a branch of the Khatris.
As Sir George Campbell remarked, it is curious that, intimately connected as the Khatris always have been and still are with the Sikh religion, only 9 per cent, of them should belong to it. Nor do I understand why the pro portion of Sikhs should double and treble in the Jahlam and Rawalpindi districts. Some •2,()00 are Musalman, chiefly in Multan and Jhang where they are commonly known as Khojahs ; and these men are said to belong chiefly to the Kapur section. The rest are Hindus
Russell's 1916 account
This article was written in 1916 when conditions were different. Even in Readers will be able to edit existing articles and post new articles directly |
From The Tribes And Castes Of The Central Provinces Of India
By R. V. Russell
Of The Indian Civil Service
Superintendent Of Ethnography, Central Provinces
Assisted By Rai Bahadur Hira Lal, Extra Assistant Commissioner
Macmillan And Co., Limited, London, 1916.
NOTE 1: The 'Central Provinces' have since been renamed Madhya Pradesh.
NOTE 2: While reading please keep in mind that all articles in this series have been scanned from the original book. Therefore, footnotes have got inserted into the main text of the article, interrupting the flow. Readers who spot these footnotes gone astray might like to shift them to their correct place.
A mercantile caste
A prominent mercantile caste of the Punjab, whose members to the number of about 5000 have settled in the Central Provinces and Berar, being distributed over most Districts. The Khatris claim to be derived from the Rajput caste, and say that their name is a corruption of Kshatriya. At the census of 1901 Sir Herbert Risley approved of their demand on the evidence laid before him by the leading representatives of the caste. This view is assented to by Mr. Crooke and Mr. Nesfield. In Gujarat also the caste are known as Brahma-Kshatris, and their Rajput origin is considered probable, while their appearance bears out the claim to be derived either from the Aryans or some later immigrants from Central Asia : " They are a handsome fair-skinned class, some of them with blue or grey eyes, in make and appearance like Vanias (Banias), only larger and more vigorous." 1 Mr. Crooke states that, " their women have a reputation for their beauty and fair complexion. The proverb runs, ' A Khatri woman would be fair without fine clothes or ornaments,' and, ' Only an albino is fairer than a Khatri woman.'
Their legend of origin...
...is as follows
" When Parasurama the Brahman was slay- ing the Kshatriyas in revenge for the theft of the sacred cow Kamdhenu and for the murder of his father, a pregnant . Kshatriya woman took refuge in the hut of a Saraswat Brahman. When Parasurama came up he asked the Brahman who the woman was, and he said she was his daughter. Parasurama then told him to eat with her in order to prove it, and the Brahman ate out of the same leaf-plate as the woman.
The child to whom she subsequently gave birth was the ancestor of the Khatris, and in memory of this Saraswat Brahmans will eat with Khatris to the present day." The Saraswat Brahman priests of the Khatris do as a matter of fact take katcha food or that cooked with water from them, and smoke from their huqqas, and this is another strong argument in favour of their origin either from Brahmans or Rajputs.
The classical account of the Khatris is that given in Sir George Campbell's Ethnology of India, and it may be repro- duced here as in other descriptions of the caste : " Trade is their main occupation ; but in fact they have 2. sir broader and more distinguishing features. Besides monopolising the trade of the Punjab and the greater part of account Afghanistan, and doing a good deal beyond those limits, Khatris< they are in the Punjab the chief civil administrators, and have almost all literate work in their hands.
So far as the Sikhs have a priesthood, they are, moreover, the priests or gurus of the Sikhs. Both Nanak and Govind were, and the Sodis and Bedis of the present day are, Khatris. Thus then they are in fact in the Punjab, so far as a more energetic race will permit them, all that Mahratta Brahmins are in the Mahratta country, besides engrossing the trade which the Mahratta Brahmins have not. (1 Bombay Gazetteer, Hindus of Gujarat, pp. 55> 5^- 2 Tribes and Castes, art. Khatri) They are not usually military in their character, but are quite capable of using the sword when necessary. Diwan Sawan Mai, Governor of Multan, and his notorious successor Mulraj, and very many of Ranjit Singh's chief functionaries were Khatris. " Even under Mahomedan rulers in the west they have risen to high administrative posts.
There is a record of a Khatri Diwan of Badakshan or Kurdaz ; and, I believe, of a Khatri Governor of Peshawar under the Afghans. The Emperor Akbar's famous minister, Todarmal, was a Khatri ; and a relative of that man of undoubted energy, the great commissariat contractor of Agra, Joti Pershad, lately informed me that he also is a Khatri. Altogether, there can be no doubt that these Khatris are one of the most acute, energetic and remarkable races in India, though in fact, except locally in the Punjab, they are not much known to Europeans. The Khatris are staunch Hindus, and it is somewhat singular that, while giving a religion and priests to the Sikhs, they themselves are comparatively seldom Sikhs.
The Khatris are a very fine, fair, handsome race, and, as may be gathered from what I have already said, they are very generally educated. " There is a large subordinate class of Khatris, somewhat lower, but of equal mercantile energy, called Rors or Roras.
The proper Khatris of higher grade will often deny all connection with them, or at least only admit that they have some sort of bastard kindred with Khatris, but I think there can be no doubt that they are ethnologically the same, and they are certainly mixed up with Khatris in their avocations. I shall treat the whole kindred as generically Khatris. " Speaking of the Khatris then thus broadly, they have, as I have said, the whole trade of the Punjab and of most of Afghanistan. No village can get on without the Khatri who keeps the accounts, does the banking business, and buys and sells the grain. They seem, too, to get on with the people better than most traders and usurers of this kind. In Afghanistan, among a rough and alien people, the Khatris are as a rule confined to the position of humble dealers, shopkeepers and moneylenders ; but in that capacity the Pathans seem to look on them as a kind of valuable animal, and a Pathan will steal another man's Khatri, not only for the sake of ransom, as is frequently done on the frontier of Peshawar and Hazara, but also as he might steal a milch- cow, or as Jews might, I dare say, be carried off in the Middle Ages with a view to render them profitable."
I do not know the exact limits of Khatri occupation to the West, but certainly in all Eastern Afghanistan they seem to be just as much a part of the established community as they are in the Punjab. They find their way far into Central Asia, but the further they get the more depressed and humiliating is their position. In Turkistan, Vambery speaks of them with great contempt, as yellow-faced Hindus of a cowardly and sneaking character. Under Turcoman rule they could hardly be otherwise.
The Khatris’ own view: 21st century
The Khatris themselves believe that: The Khatris (Punjabi) or Kshatriyas (Sanskrit, (K) silent) are a north Indian community
The community originated in the Potwar Plateau of Punjab. This region is historically connected with the composition of the Vedas and classics like the Mahabharata and Ashtadhyayi. In the old varna (caste) system the Kshatriya were members of the Hindu military order who as administrators and rulers, were tasked with protecting Hindu Dharma, and serving humanity. In the course of time, however, as a result of economic and political exigencies, Khatris also expanded into mercantile occupations.
When India was divided to placate the demands of its Muslims for a country of their own, most of the Khatris in the Panjab which was divided to create Pakistan migrated to India. In one of the worst human trajedies of modern history, which resulted in the deaths of untold thousands, millions of Hindu and Sikh families, many of them of the Khatri caste, were forced to abandon their heriditary family lands and flee to the Indian side of the British imposed dividing line. Today Khatris live in all regions of India, but are concentrated in East Punjab, Haryana, Delhi and Uttar Pradesh. While most Khatris are Hindu, some are also Sikh, some Muslim and even a small minority are Jain. Khatris of all these faiths collectively form one community. In modern times, the Khatri play a significant role in the Indian economy, serving as businessmen, civil and government administrators, landlords and military officials.
Geographical distribution, sub-groups
Divided into groups, but living as one
Firstly, Khatri is an endogamous community, which means, they do not marry outside their group, Khatris are mainly related to the trading community. They are originated originally in Punjab and later spread to many other states like Punjab, Delhi, Haryana, Uttar Pradesh, Gujarat, Jammu & Kashmir, Maharashtra, Himachal Pradesh, Bihar, Tamil Nadu, Rajasthan, Madhya Pradesh and Chandigarh. Khatri people follow a typical type of tradition, let us get into their tradition and experience their tastes.
Khatri in Punjab Firstly, Khatri is an endogamous community, which means, they do not marry outside their group, except between the clans and also villages. Those clan names are generally used as surnames. In Punjab, Khatris are spread over in the areas like Bahri, Bunjahi, Sariu and Khokhrar, which are further divided into a number of clans. Khatri in Haryana As said, Khatri are migrated to different states and so they are accustomed to different traditions and customs. In Haryana, Khatri can be spotted in Hissar, Ambala, Rohtak, Faridabad, and Yamunanagar, and have subgroups or sub castes like Bunjahi, Sarin, and Bahri Khokhrar, divided into clans. Folksongs such as Ghori and Mahia are sung at the time of marriage in both Punjab and Haryana’s Khatri tradition. During these marriages, men perform Bhangra dance and women ‘gidda’. Traditional musical instruments include the harmonium, chimta (tongs), dhol (drum), daphli (tambourine) and bansuri (flute) will appear in most of their celebrations.
Khatri in Delhi In Delhi, Khatri has two main groups, named as the Purbia, (eastern) and Pachhadha (western), which are further sub divided into clans such as Mehra, Kapoor, Mehrotra, Khanna, Tandon and Seth.
Khatri in Uttar Pradesh The Khatri of Uttar Pradesh are divided into subgroups like Kakkar, Kapoor, Khanna, Lahauri, Seth and Tandon, as well as clans like Bhalla, Bhasin, Mehra, Mehrotra, Bedi and Sodhi.
Khatri in Himachal Pradesh The sub groups of Khatris in Himachal Pradesh are named as Bari, Bunjahi and Sarin. Among these, Bari and Bunjahi have twelve sections each, whereas Bunjahi has 152 sections. Coming to clans, Chaddha, Sethi, Ratwan, Chopra, Kaure, Mehta, Mehra, Verma, Jagota and Vaidya are
Khatri in Bihar and Rajasthan Bihar Khatri has six subgroups, namely the Charjati , Panchjati, Chhajati, Barajati, Bahannajati. Unlike other states, widow remarriages are strictly forbidden in Bihar. Rajasthan Khatri has two [subgroups,]
In Delhi, Khatri has two main groups, named as the Purbia, (eastern) and Pachhadha (western), subgroups divided into eighty four gotras such as Dodecha, Gaba, Saghia, Morgoja, Morbani, Kangra, Bagecha and Sada. Sitala Mata (goddess of small pox) and Shrinathji are regional deities of the Khatri of Rajasthan. Khatri life style There are no specific rules for Sikh Khatri women, but the Hindu women wear (sindur) the vermilion mark, glass bangles, a coloured dot on the forehead known as bindi, toerings and finger rings. There are no symbols of marriage among the Sikh Khatri women, but among those who are Hindu, married women wear (sindur) the vermilion mark, glass bangles, a coloured dot on the forehead known as bindi, toe-rings and finger rings. Monogamy is the strict rule among the Khatris and will continue to be so. Khatri women are proficient in embroidery and knitting. The Khatri have oral traditions in the form of folksongs and folklore. After divorce life in Khatris Divorce is not allowed in both Hindu and Sikh Khatri, unless and until the situations
Except in Bihar, widows, widowers, and divorcees among Khatris can remarry. Junior sororate prevails.
The Khatri have informal councils headed by the elders, dealing with the issues relating to marriage, divorce and property. There are other organized societies for the welfare of the community like the All India Khatri Mahasabha in Uttar Pradesh. Only the sons inherit ancestral property. It is divided equally but the eldest son inherits the late father’s authority as head of the family. Daughters will not have any share in the parents’ property. Among the Khatri, 69 % are Hindus, 22 % are Muslim and 11 % are Sikhs. A few of them belong to egalitarian Arya Samaj and the Guru-centric Radhasoami and Nirankari sects. Khatri Hindus worship all the deities of the Hindu pantheon. Maharashtra Khatri worships a communal deity and a regional goddess.
Historical Background
For the most part, Khatris have been in the civil, government, and military administrators roles for centuries. Some subgroups of Khatris have gone into the merchant business as traders, and have participated in trade well beyond India's borders, for many centuries from Burma to Russia. At one time, the Khatris controlled a significant share of the trade in the central Asian region. The Hindu fire-temple of Baku, Azerbaijan, supported for centuries by Khatri merchants flourished until the middle of 19th century. The Hindu temples of Kabul built by the Khatris still exist.
Khatris continue to be the most educated group in modern Punjab. Their historical access to resources and education, has translated into wealth, influence and service to the society.
Many prominent historical figures have emerged from the Khatri. All ten Sikh Gurus were Khatri, belonging to the Bedi, Trehan, Bhalla and Sodhi subcastes. Raja Todar Mal was a Tandon Khatri who codified the revenue collection system as Revenue Minister for Akbar. Haqiqat Rai was a Puri Khatri whose martyrdom was celebrated on Basant Panchami in Lahore until independence. Hari Singh Nalwa, an Uppal Khatri, was a prominent general under Maharaja Ranjit Singh. The father and son pair of the Diwans Sawan Mal and Mul Raj Chopra were successive governors of Multan under Ranjit Singh. The former instituted vast improvements in agriculture, while the latter was instrumental in leading the revolt against the British to prevent the annexation of the Sikh kingdom into the East India Company territory. Sadhu Singh Gulla fought against the British Empire in the 19th century.
RELIGION
Khatris and Sun Worship
Raja Vanvihari Kapoor has written that major Khatri clans are named after Lord Sun. The Sarasvat Brahmin clan of which some of these these were yajamanas are also mentioned below. According to the Bhavishya Purana, Punjab indeed was an ancient center of Sun worship.
- Mitra Mehra Priests: Jetali
- Kripakar Kapoor Priests: Pambu
- Shankan Khanna Priests: Jhingana
- Martanada Tandan Priests: Jhingana
- Shreshtha Seth
- Dhavan Dhavan
- Mahendra Mahindru
- Bahukar Bahora (Vohra)
- Chakravali Chaupada (Chopra)
- Karalagni Kakkar Priests: Kumadiye
- Surya Suri
- Sahasrakar Sahgal Priests: Mohile
Khatris and Saraswat Brahmins
As noted in the introduction, the mercantile communities were the socio-religious leaders in the Punjab. The Khatris were the patrons ('yajamansas' or in Punjabi 'jajmani') of the Saraswat Brahmins. Together the two communities represent the heritage of ancient Aryan center of NW India. The Saraswat Brahmins accept both Kachcha and Pakka food from the Khatris.
A few Nukhs (Sub-castes) of Kapoor, Malhotra/Mehra, Seth, Tandan and a few nukhs of Chopra (Chakravali) are known to be descendents of Shakdvipi Maga Brahmins and have close affiliation with the Sarasvata Brahmins. Among them Chopra equals to Chau-Pada (4 Ranks) were originally Worshippers of Lord Mitra (worshipped as Mihir or Mithra in Persia and Rome). They were invited to Punjab by the Kings to perform rituals for the Great Sun Temple near Multan. Among them are both non vegetarian as well as some that do not consume alcohol, meat and egg or fish.
Khatris and the Sikh Panth
A minority of the Khatris are Sikh. The Sikh panth is not caste based, still the Khatris played a major role in development of Sikhism as a gentle and inclusive faith. All the Ten Sikh Gurus were Khatri. During the lifetime of the Gurus, most of their major supporters and Sikhs were Khatris. After formation of the Khalsa (1699), and especially during the reign of Ranjit Singh, Hindu Khatri families raised at least one son (usually the oldest) as an Amritdhari Sikh. The Sikh institutions till the early 20th century were led by Mahants (Masands) who were generally Khatri. Widespread abuses by the Masands, such as the introduction of idols in Gurudwaras, led to calls for reform (which were met more than once by deadly resistance from the Mahants) by the Singh Sabha which resulted in formation of the Shiromani Gurudwara Prabhandak Committee to oversee Sikh Gurudwaras.
Among the Khatris the Khukrain or Kukhran were one of the foremost followers of the Sikh Gurus and traditionally brought up one son as a Keshdhari Sikh. This is evident from the large number of Kukhran surnames among Khatri Sikhs.
A predominant section of the Hindu Khukrain continue to follow dual religious traditions of both Sikh as well as Arya Samaj mores. This has continued in spite of the religo-political competitive zeal of both the Arya Samaj and the Tat Khalsa effort at creating purified separate identities.
Intermarriage between Khatri as well as Khukrain Sikhs and Hindus are common. The dual religious Hindu and Sikh identity and Kukhran biradri identity comfortably coexists.
The Khatri's also in large numbers started converting to Sikhism, from the time of Guru Nanak Dev Ji, upto the time of the tenth Sikh Guru, Guru Gobind Singh Ji But then the Khatri Sikhs started to shrink, as the majority of them started reconverting back to Hinduism. And their population also became very tiny, as before there houses were found in all villages, Towns, Cities, but now they are rarely found. The Majority of the Khatri's follow Hinduism, with a tiny number following Sikhism, and Islam.
The Khatri Sikhs also used to have a intermarriage with the Hindu Khatri's, as most of the famous Khatri Sikhs on their maternal side were Hindu.
Khatris and Jain Dharma
The number of khatris who are Jain is very small. However One of the best known Jain munis in recent times, Acharya Atmaram (also known as Shri Vijayanandsuri) (1841-1900) was a Kapoor Khatri, born at Lahra, Firozepur. In 1890 he was the first person to be raised to the rank of a Jain Acharya in the past 400 years. He was invited to visit the Congress of World Religions held in Chicago in 1893. The rules for Jain monks prevented him from going overseas, but he sent his lay disciple Virchand Gandhi, who is now considered to be the father of American Jainism.
Khatris and Islam
With the advent of Islam into Sindh and the southern Punjab region with the invasion of the Arab general, Muhammad bin Qasim in 711 CE and subsequent invasions by Turkic tribes from Afghanistan and the North West Frontier Province from the 11th century onwards, there were conversions of Hindus to the faith from among various Punjabi communities, including Khatris . While the conversions took place at different times, often when entire communities converted they retained their tribal, clan or caste affiliations as has been the norm in the Indian Subcontinent. Similarly, the Khatris who converted to Islam, continue to retain a strong social identity and are known as Punjabi Shaikhs. This also holds true of Rajputs in the Punjab, who converted to Islam but have continued to retain a sense of their Rajput origins. One such example are the Janjua Rajputs of the province.
Groups within the Khatris
IBBETSON's note
Thc question of the sub-divisions of the Khatris is exceedingly comp licated. Within recent times there has sprung up a system of social gradua- tiou in accordance with which certain Khatri tribes refuse to intermarry with any save a certain specified number of their fellow tribes, and the distinctions thus cieated have been formulated in a set of names such as Dhaighar, he who only marries into two and a half houses ; Charzati, ho who marries into four tribes ;Chhezati, lie who marries into six tribes ;and so on. This purely arti ficial and social classification has obscured the original tribal divisions of the caste ; for Khatris of the same tribe may be in one part of the Province Charzntis, and in another Barazatis and so forth. It has also terrildy confused the entries in the schedules, assisted by an unfortunate mistake in the sample schcdulos issued with the instructions to enumerators, in which, owing to my own ignorance of the matter, one of the panchayati or artificial divisions was shown as a tribe. The distribution of the main sections is shown in Abstract No. 92 below*. It will be noticed that I they include more than three-quarters of the total Khatris of the Province, but that the percent age unclassified is very large in some districts. In others again the number classified is larger than the total Khatri population. This is due to the same figures being in some cases repeated twice over. Thus in Gujranwala 963 Khatris have returned themselves as Kapur Charzati, and so appear under both heads ; and so in other cases also.
The headings of the Abstract include three different kinds of divisions, first the four real tribal sections, then the four most important of the artificial divisions alluded to above, and finally six of the most important clans. The origin of the division into the four sections called Bunjahi, Sarin, Bahi-i, and Khokhrnu, is said to be that Ala-ul-diu Khibi attempted to impose widow-mar riage upon the Khatris. The Western Khatris resolved to resist the innovation, and sent a deputation of 52 {bawan) of their members to represent their case at court ; but the Eastern Khatris were afraid to sign the memorial. They were therefore called followers of Sham Ayin or the Mabomedan customs — hence Sarin — while memorialists were called Bdwanjai from the number of the deputation or of the clans respectively reprcscnled by the members of the deputa tion ; hence Bnnjahi. Tne Khokliran section is said to consist of the descendants of certain Khatris who joined the Khokhars in rebellion, and with whom the other Khatri families were afraid to intermarry ; and the Bahri section, of the lineage of Mahr Chand, Khan Chaud, and Kapur Chand, three Khatris who went to Dehli in attendence upon one of Akbar's Rajput wives, and who, thus separated from the rest of the caste, married only within each other's families.
But these are fables, for the same division into Bahri and Bunjahi appears amongr the Brahmans of the Western Plains. The number of clans is enormons. The mostimportant in point of social rank are the Marhotra or Mahra, the Khanna, the Kapur, and the Seth, the first three of which are said to he called after the names of the three men just mentioned, while Seth is a ttrm new used for any rich hanker. These four clans belong to the Bahri section of the caste, and con stitute the Dhaighar and Charzati divisions which stand highest of all in the social scale. The origin of the term Dhaighar lies in the fact that the families of that division exclude, not only the father's clan, but also such families of the mother's clan as are closely connected with her ; and thus reduce the clans available for intermarriage to two and a half.
I should say that each division will take wives from the one below it, ilnugh it will not give its daughters to it in marriage. The Bedi and Sodhi clans belong to the Bunjahi tribe, and owe most of their in fluence and importance to the fact that Baba Nanak belonged to the former and Guru Ram Das and Guru Har govind to the latter. They are commonly said to be the desceudants of these men, but the appears to be a mistake, the two clans dating from long before Baba Nanak. The Sodhis plaved an important part during the Sikh rule. They claim descent from Sodhi Rai, Son of Kal Rai King of Lahore, and the Bedis from Kal t Rai, brother of Kal Rai and King of Kasur, who being deprived of his kingdom by his nephew, studied the Vedas at Benares and was known as Vedi. The modern head-quarters of the Bedis is at Dera Nanak in Gurdas pui- where Baba Nanak settled and died, and of the Sodhis at Anandpur in Hushyarpur, which is also the great centre of the Nihang devotees.
SeeThe Khakha
Higher and lower groups
From Russell, 1916
They are the only Hindus known in Central Asia. In the Punjab they are so numerous that they cannot all be rich and mercantile ; and many of them hold land, cultivate, take service, and follow various avocations." The Khatris have a very complicated system of sub- divisions, which it is not necessary to detail here in view of their small strength in the Province. As a rule they marry only one wife, though a second may be taken for the purpose of getting offspring. But parents are very reluctant to give their daughters to a man who is already married.
The re- marriage of widows is forbidden and divorce also is not recognised, but an unfaithful wife may be turned out of the house and expelled from the caste. Though they practise monogamy, however, the Khatris place no restrictions on the keeping of concubines, and from the offspring of such women inferior branches of the caste have grown up.
In Gujarat these are known as the Dasa and Pancha groups, and they may not eat or intermarry with proper Khatris. 1 [1 Bombay Gazetteer, Hindus of Gujarat, p. 55.] The name Khatri seems there to be restricted to these inferior groups, while the caste proper is called Brahma- Kshatri. There is also a marked distinction in their occupation, for, while the Brahma-Kshatris are hereditary District officials, pleaders, bankers and Government servants, the khatris are engaged in weaving, and formerly prepared the fine cotton cloth of Surat and Broach, while they also make gold and silver thread, and the lace used for embroidery. 1 As a class they are said to be thriftless and idle, and at least the Khatris of Surat to be excessively fond of strong drink.
The Khatris of Nimar in the Central Provinces are also weavers, and it seems not unlikely that they may be a branch of these Gujarat Khatris of the inferior class, and that the well-known gold and silver lace and embroidery industry of Burhanpur may have been introduced by them from Surat. The Khatris of Narsinghpur are dyers, and may not improbably be connected with the Nimar weavers. The other Khatris scattered here and there over the Provinces may belong to the higher branch of the caste.
Gotras: Historical Mentions
Khatri gotras are divided into four major groups; Baraghar, Bawanji, Sarin and Kukharain. These divisions were reported by Emperor Akbar's close adviser Abu'l Fazal in his book Ain-i-Akbari (compiled in 1590). These grouping are said to been around at the time of Ala-uddin Khilji (1296-1316).
Bhai Gurdas (b. AD 1551) in his, "Varan Bhai Gurdas Ji", Vaar 8 - Pauri 10 (Khatri jatan) mentions: barahi, bavanjahi, Pavadhe, pachadhia, phalian, khokharainu, chaurotari and serin sections.
The family names mentioned above have existed for long time. We know that the four gots of the Sikh gurus have existed at least since the 15th century CE:
1. Guru Nanak: Bedi
2. Guru Angad: Trehan
3. Guru Amardas: Bhalla
4. Remaining seven: Sodhi
One of the most important characters, of famous Punjabi legends, was Raja Rasalu's minister Mahita Chopra. Most scholars agree that Raja Rasalu ruled from Sialkot and lived sometime between 400 to 500 AD. [Temple] If it is true then the Chopra family name, of the Baraghar Khatris developed by that time. The actual timing of the development of other Khatri family names is an interesting subject which requires more research.
Divisions among the Khatris
There are several subdivisions within the Khatri clans . There are , the Dhai Ghar (i.e. 2 1/2 -the number 3 being considered unlucky) grouping comprising of Khanna, Kapur/Kapoor and Mehra/Malhotra . Along with the Seth clan these four form the Char Ghar grouping. The Dhai Ghar Khatris originally consisted of three family groups – Kapoors, Khannas and Mehras. They were referred to as the Khatris of two and a half families because the number three is considered unlucky. Aurangzeb banished many Khatris from the Moghul military and administrative roles because of their non-cooperation and since that time many of the dhai ghar khatris adopted trading and business professions that many other khatris were already engaged in and from where they frequently took wives for their sons, while giving their daughters only to the other dhai ghar khatris in marriage.
The origin of this caste is not clear and requires further research but it appears that they are a relatively recent addition to the khatri clan as may be inferred from Ain-i-Akbari (Eyes for the Emporor, Compiled in 1590) by Abu’l Fazal a prominent historian of Emporar Akab who recorded the Khatri Gotras. There is a story that the grouping was formed by the families of three adminstrators - Kapur Chand, Khan Chand and Mehar Chand who had come to work in Akbar’s court from Multan. But this story appears to be a fictional one since the Kapoor clan has pre-existed in India as a Kshatriya clan. It is more likely that the grouping was formed in Akbar’s time for marriages from three existing family groups - the Kapoors, Khannas and Mehras that preexisted in India. They were later expanded to form the char ghar khatris ( Khatris of four families) by including the Seth clan. Some members of the Mehra family also adopt the alternative family names of Malhotra or Mehrotra. This group has expanded rapidly since the time of Akbar and spread across the entire North India.
The Chopra, Dhavan, Mahendru, Sahgal, Talwar, Tandon, Vohra and Wadhawan sub castes, all 12 form the barah-jati grouping. another group is called Bavanjai (52). The Sarin are yet another grouping, . The historical reasons for these divisions need research. A regional clan grouping is the Kukhrain grouping (see below). Yet another grouping is one associated with the ten Sikh gurus (Bedi, Trehan, Bhalla, and Sodhi).
Regionally Churamani, Nanda, Khullar, Jerath, Chopra and Vig were particularly connected with Ludhiana; Bahl, Kapoor, Mehra, Seth, Beri, Sencher and Dhir with Jagraon ; Batte, Sondhi and Karir with Machhiwara and Bahlolpur ; Sehgal and Thapar with Raikot; and Had and Cham with Khanna.
The origin of many clans and surnames is not exactly clear. It is possible that some of the clans among the Khatris, Rajputs and Jats, along with other similar subgroups, are somehow related.
Kukharan
Kukhran (also spelt Kukhrain) Khatris are a regional grouping of ten subcastes of Punjabi Khatris originally from the town of Bhera in the Jech doab (Jhelum - Chenab interfluve) region of Sargodha district of Pakistani Punjab. In keeping with Khatri traditions, Bhera was an important trading outpost on the road to Kabul, and a 'taksal' (mint) during the reign of Ranjit Singh. Kukhrans are Aryan and Vedic peoples and have originally followed Hinduism, however a significant number adapted Sikhism during the 18th and 19th centuries. This, and also because many Hindu Kukhran families, as well as other Khatri clans, raised at least one Sikh son after the formation of the Khalsa in 1699, resulted in Kukhran family names, as well as other Khatri clan names, being present in both Hindu and Sikh communities worldwide. Common Kukhran names are Anand, Bhasin, Chadha, Chandok,Gadhok, Gadok, Kohli, Sabbarwal, Sahni, Sethi and Suri many of whom had migrated from present Pakistan to India during partition.
The two-term Prime Minister of India (2004-2014), Dr. Manmohan Singh is a Kukhran of the Kohli subcaste. Other famous Khukrain personalities are: Mulkh Raj Anand (English novelist/Writer), Dev Anand (Actor/Producer/Director), Balraj Sahni (Actor), Geet Sethi, Narinder Kohli (Hindi Novelist), Gurinder Chadha (UK based film director), Bhism Sahni (Sahitya Academy Award and Padam Shree winner).
Gujarat: Brahma-Kshatris
Customs
(In this context, Gujarat is the western Indian state; not Gujrat district, now in Pakistan)
From Russell, 1916
In conclusion some extracts may be given from the nage and interesting account of the marriage and funeral customs funeral ° _ customs, of the Brahma-Kshatris in Gujarat : 2 "On the wedding- day shortly before the marriage hour the bridegroom, his face covered with flower-garlands and wearing a long tunic and a yellow silk waistcloth, escorted by the women of his
family, goes to the bride's house on horseback in pro-
cession. . . . Before the bridegroom's party arrive the bride,
dressed in a head -cloth, bodice, a red robe, and loose yellow Muhammadan trousers, is seated in a closed palanquin or balai set in front of the house.
The bridegroom on dis-mounting walks seven times round the palanquin, the bride's brother at each turn giving him a cut with an oleander twig, and the women of the family throwing showers of cake from the windows. He retires, and while mounting his horse, and before he is in the saddle, the bride's father comes out, and, giving him a present, leads him into the marriage- hall. . . . The girl keeps her eyes closed throughout the whole day, not opening them until the bridegroom is ushered into the marriage-booth, so that the first object she sees is her intended husband. On the first Monday, Thursday or Friday after the marriage the bride is hid either in her own or in a neighbour's house.{1 Bombay Gazetteer, Hindus of Gujarat, p. 1 89. 2 Ibidem, pp. 5S, 59.} The bridegroom comes in state, and with the point of his sword touches the outer doors of seven houses, and then begins to search for his wife. The time is one of much fun and merriment, the women of the house bantering and taunting the bridegroom, especially when he is long in finding his wife's hiding-place. When she is found the bridegroom leads the bride to the marriage- hall, and they sit there combing each other's hair." In connection with their funeral ceremonies Mr. Bhlmbhai Kirparam gives the following particulars of the custom of beating the breasts : l " Contrary to the Gujarat practice of beating only the breast, the Brahma-Kshatri women beat the forehead, breast and knees.
For thirteen days after a death women weep and beat their breasts thrice a day, at morning, noon and evening. Afterwards they weep and beat their breasts every evening till a year has passed, not even excepting Sundays, Tuesdays or Hindu holidays. During this year of mourning the female relations of the deceased used to eat nothing but millet-bread and pulse ; but this custom is gradually being given up
UP Khatris
Uttar Pradesh Khatris are those who have been living in Uttar Pradesh for several generations. They have culture quite distinct from Punjabi Khatris. They speak local dialects of Hindi rather than Punjabi.
Khatris in Burma
Prior to revolutionary and nationalist movements in Burma, Chinese and Indian merchants and landowners formed an economic upperclass in the country. Many of the Indians landowners in Burma were Khatri that settled in the country for generations because of their economic control and prosperity. Wealth became increasingly concentrated in the hands of very few Indian upperclass families. However, as nationalist sentiments grew, most all Indian and Chinese merchants were forced out of the country.
Khatris and Indian Culture
The Khatris were adversely affected by the partition of India, as it resulted in the loss of their traditional home regions.
Khatris have traditionally been an orthodox community, although there is now a significant amount of exposure to modernity in some Khatri families. However, even when they are modern, Khatris have a great affinity with their traditions and values.
Khatris take pride in their Indian heritage and have contributed significantly to the Indian culture in terms of industry, commerce, administration, scholarship, etc.
Khatris Organizations
The sessions of Akhil Bhartiya Khatri Mahasabha were held in Lucknow in 1916, 1936, 1952 and 1980. Lucknow Khatri Sabha was established in 1927 and publication Khatri Hitashi was started in 1936.
Distinguished Khatris
Dr. Manmohan Singh (Kohli), Prime minister of India
Dev Anand - Filmistan actor
Om Prakash Malhotra Former Chief of Army Staff, Governor of the Punjab
Mulk Raj Anand, pioneering Indian novelist in English
Vijay Kumar Malhotra MP, Deputy leader BJP
Sangam Rai Kapoor - Founder of the house of Maharajas of Burdwan
Gurinder Chadha - Kenyan- Brit movie director ('Bend it like Beckham', 'Bhaji on the Beach')
Yash Chopra - Filmistan movie director and producer
Satish Gujral, artist and muralist who trained under Diego Rivera
Inder Kumar Gujral former Prime Minister of India
Anish Kapoor - Indo-British sculptor
The father-son duo of Prithviraj Kapoor and Raj Kapoor legendary actors, directors, and producers of Indian movies
The Kapoors of Filmistan: this link will lead to an article on the legendary Kapoor dynasty, with further links to individual Kapoors
Shekhar Kapur - movie director ('Bandit Queen', 'Elizabeth')
Devaki Nandan Khatri, pioneer Hindi author
Raj Khosla-Renowned Movie Director
Narendra Kohli, Hindi author
Master Tara Singh (Malhotra) - freedom fighter and leader of the movement for creation of Punjabi subah
Deepa Mehta - award winning Indo-Canadian director of the trilogy 'Earth','Wind','Fire'
Mira Nair, the director and producer of the award winning movies as 'Salaam Bombay'
Kuldip Nayyar - crusading Indian journalist
Mohan Singh Oberoi- hotelier, founder of the Oberoi chain of hotels
Y.K. Sabharwal, Chief Justice of India
The brothers Balraj and Bhisham Sahni, the former a well known actor and the latter the Hindi author ('Tamas')
Birbal Sahni - renowned botanist
K.L. Saigal Kundan Lal Saigal (Sahgal/Sehgal), the legendary singer and actor in early North Indian (Hindi and Bengali) talkies, known as the Enrico Caruso of North India for his vocal range.
Roshan Seth - Indo-British actor ('My Beautiful Laundrette' etc.)
Vikram Seth, the novelist, who so sensitively portrayed urban Khatri life after the partition of India in 'A Suitable Boy'
Dr Karam Singh Kapur -litterateur, author of 'Punjabi Mahakav' etc.
Najam Sethi - crusading Pakistani editor of the Friday Times
Prakash Lal Tandon - Indian professional manager, author of 'Punjabi Century' and 'Beyond Punjab'
Purushottam Das Tandon freedom fighter
Sukhdev (Thapar) - freedom fighter, revolutionary comrade of Bhagat Singh
Khushwant Singh, Author and commentator
Bhai Mohan Singh, Founder of Ranbaxy
Sunny Vij, LSE
Khatri surnames
Sources: Sikh Castes<>SikhiWiki
Khatri and Arora Sikhs are also sometimes called "Kirar" or "Bhapa Sikhs". Both groups intermarry freely and are identical for all practical purposes . They used to constitute chiefly of shopkeepers, petty money-lenders, accountants, grocers, perfume sellers, grain traders, etc.
Anand, Awal, Bachewal, Badhwar, Bagga, Baijal, Bajaj, Bak[h]shi (a Persian title shared with other castes and religious groups), Batta, Bedi, Behal (Behl), Bhalla, Bhandari, Bhandula, Bhasin, Bhola, Bindra, Birghi, Chadha, Chandok, Charan, Chetal, Chona, Chopra, Choudhary (a Persian title shared with other castes and religious groups), Dhall, Dhawan, Dhingra, Dhir, Dhupar, Dua, Duggal, Dumra, Gadhiok, Gadok, Gambhir, Gandhi [!], , Gandhoke, Ghai, Gujral, Gulati, Gulla, Handa, Jaggi, Jairath, Jalota, Jerath, Jolly, Kakkar (Kacker) , Kapoor (Kapur), Katyal, Keer, Kehar, Khanna, Khosla, Khullar, Kohli, Koshal, Lala, Lamba, Loomba, Madhok, Mahendru, Maini, Malhotra, Malik (a Persian title shared with other castes and religious groups), Mangal, Mankhand, Manraj, Mehra, Mehrotra, Midha, Modi (Awal) (a title shared with other castes and religious groups), Monga, Murgai, Nagpal, Nair (Nayyar), Nakra, Nayer, Nehra (shared with other castes and religious groups), Nijhawan, Nikhanj, Oberoi, Ohri, Parwanda, Passi, Phool, Phul, Phull, Puri, Rai (a title shared with other castes and religious groups), Rehan, Roshan, Sabharwal, Sablok, Sadana, Saggar (Sagar), Saggi, Sahi (Shahi), Sahni(Sawhney), Sami, Sarin (Sareen), Sarna, Sehgal (Sahgal), Sekhri, Seth, Sethi, Sial (Syal), Sibal, Sikka, Singh (mostly among Khatri Sikhs; a title shared with other castes and religious groups), Sobti, Sodhi, Sondhi, Soni, Soni (a title shared with other castes and religious groups), Suri (a name shared with other castes and religious groups), Talwar, Tandan (Tandon), Tehim, Thapar, Trehan, Tuli, Uberoi, Uppal, Vadehra (a title shared with other castes and religious groups), Vasudeva, Ved (a title shared with other castes and religious groups), Verma (a title shared with other castes and religious groups), Vig, Vij, Vinaik (Vinayak) (a title shared with other castes and religious groups), Vohra, Wadhawan, Wahi (Wahie), Walia, Wassan(Wasan/Wason).
See also
Khatri
(From People of India/ National Series Volume VIII. Readers who wish to share additional information/ photographs may please send them as messages to the Facebook community, Indpaedia.com. All information used will be gratefully acknowledged in your name.)
Gotra: Kashyap [Bihar and/or Jharkhand] Exogamous units/lineages (vansa): [Orissa]
