Jats: Western Sub-Montane (Punjab)
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. |
Jats: Western Sub-Montane
The tribes which I shall next discuss are those of the foot of the hills west of Lahore, that is, of the Gujrat, Gujranwala and Sialkot districts. With them, however, I have included in the Abstract the so-called Jat tribes of the Salt-range Tract ; for all the tribes of sufficient importance to be discussed separately that have returned themselves from this tract as Jats, are really Rajputs rather than Jats, the greater number of their members have returned them.selves as such, arnd they will be discussed under Rajputs. Such are Dhanial, Bhakral, Janjua, and Manhas. After these came the Mekan, Gondal, and Ran j ha, who belong to the Salt-range sub-montane and will also bo treated as Rajputs. Then follow the true Jats, the Tirar, Varaich, Chima, &c., whom I have endea voured to arrange in order of locality from Avest to east. The Jats of the Salt-range and of the great plains below it I have already described sufficient ly in the preceding sections 427-8. But directly we leave the Salt-range behind us and enter the Lahore and Amritsar divisions — directly, in fact, we come within the circle of Sikh influence as distinguished from mere political supremacy, we find the line between Jat and Rajput sufficiently clearly marked. The Jat indeed, here as elsewhere, claims for himself Rajput origin.
But a Varaich does not say that he is now Rajput. He is a Jat and content to be so. The fact is that within the pale of Sikhism Rajputs were at a dis count. The equality of all men preached by Guru Govind disgusted the haughty Rajputs, and they refused to join his standard. They soon paid the penalty of their pride. The Jats who composed the great mass of the Khalsa rose to absolute power, and the Rajput who had despised them was the peculiar object of their hatred. Their general policy led them to cut off such poppy heads as had not spning from their own seed ; and their personal feeling led them to treat the Rajput, who as a native-born leader of the people should have joined them, and who would if he had done so have been a very import ant element of additional strength to the cause, with especial harshness.
The old Settlement Reports are full of remarks upon the decadence if not the viitual disappearance of the Rajput gentry in those districts where Sikh sway was most absolute. Thus the Jats we are considering are far more clearly marked off from the Rajputs than are those of the Western Plains where everybody is a Jat, or of the Salt-range Tract where everybody who is not an Arab or a Mughal calls himself a Rajput ; indeed there is if anything a tendency here to call those Jats who are admitted to be Rajputs further west. Only on the edge of the group, on the common Ijorder line of the Sikh tract, the Salt-range, and the great plains, do the Mekan, Gondal, Ranjha, and Tarar claim some to be Jats and some to be Rajputs. The first two I have decided to describe under Rajputs, the last under Jats ; but this is more a matter of convenience than of ethnic classification. The Jat tribes now to be considered are, except perhaps on the confines of the Gujranwala bar, essentially agricul tural, and occupy the same social position as do those of the Eastern Plains, whom indeed they resemble in all respects.
The most extraordinary thing abOut the group of Jat tribes found in Sialkot is the large numher of customs still retained by them which are, so far as I know, not shared by any other people. They will be found described in Mr. Roe's translation of Amin Chand's Historiy of Sialkot, and I shall notice one or two of them in the following paragraphs. Nothing could be more instructive than an examination of the origin, practice, and limits of this group of customs. They would seem to point to aboriginal descent. Another point worthy of remark is the frequent recurrence of an ancestor Mai, which may perhaps connect this group of tribes with the ancient Malli of Multan. Some of their traditions point to Sindh ; while others are connected with the hills of Jammu. The whole group strikes me as being one of exceeding interest, and I much regret that I have no time to treat it more fully.
Jat tribes of the western Sub -montane
The figures for the tribe will be found in Ab stract No. 74 on the next page.I have already explaired that the first seven tribes, which belong to the Salt-range and it vicinity, will be treated as and dircussed with Rajputs. 17.
The Tarar (No. 8) This is the only one of the tribes to be here discussed of which any con siderable number of the members have returned themselves as Rajputs, about half the Gujranwala and nearly all the Shahpur Tarar having adopted tins course. The Tarar claim Solar Rajput origin, apparently from the Bhatti of Bhatner. They say that their ancestor Tarar took service with Mahmud Ghaznavi and returned with him to Ghazni ; but that his son Lohi, from whom they are descended, moved from Mhatner to Gujurat whence the tribe spread. Another story dates their settlement from the time of Humayun. They intermarry with Gondal, Varaich, Gil, Virk, and other leading Jat tribes of the neighbourhood ; and they have lately begun to intermarry within the tribe. Some of them are still Hindus. They hold land on both sides of the Upper Chanab, about the junction and within the boundaries of the three districts of Gujrat, Gujranwala, and Shahpur. They are describ ed as invariably lazy, idle and troublesome,
The Varaich (No. 9) The Varaich is one of the largest Jat tribes in the Province. In Akbars time they held two-thirds of the Gujurat district, though on less favourable terms than those allowed to the Gujars who held the remainder ; and they still hold 170 villages in that district. They have also crossed the Chanab into Gujranwala where they held a tract of 41 villages, and have spread along under the hills as far as Ludhiana and Maler Kotla. They do not always even pretend to be Rajputs, but say that their ancestor Dhudi, was a Jat who came into India with MahmudGhaznavi and settled in Gujrat, where the tribe grew powerful and partly dispossessed the original Gujar lords of the soil. Another story is that their ancestor was a Surajbansi Rajput who came from Ghazni to Gujrat; while according to a third account their ancestor was a descendant of Raja, Karan who went from tho city of Kisrah to Dehli and was settlerl by Jalal-ul-clin Piroz Shah in Hissar, whence the tribe moved some five centuries ago to Gnjranwala. But thero is little doubt that Gujurat was their first home, and that their movement lias been eastwards. The Wazirabad family of this tribe rose to importance under the Sikhs, and its history is narrated by Sir Lepel Griffin at pages 409 ff of hisPanjab Chiefs, They are almost all Musalmans, but retain all their tribal and many of their Hindu customs. They marry with the best local tribes. They appear to be known as Chung or Varaich indifferently in the Lahore district.
The Sahi (No. 10) . — The Sahi also claim descent from a Solar Rajput who went to Ghazni with Mahmud, and returned to found the tribe, settling on the Ravi near Lahore. They are found in any numbers only in Gujurat and Sialkot. They have, in common with the Sindhu and Chima of these parts, some peculiar marrriage cutsoms, such as cutting a goat's ear and marking their fore heads with the blood, making the bridegroom cut off a twig of the Jhand tree (Prosopis sp'icigera) and so forth ; and they, like most of the tribes discussed in this section, worship the Jhand tree.
TheHinjra (No. 11) — The Hinjra of the Gujranwala bar are a pastoral tribe, perhaps of aboriginal extraction. They own 37 villages in Gujranwala which is their home, but have spread both east and west under the hills. They claim to be Saroha Rajputs, and that their ancestor Hinjrano came from the neighbourhood of Hisar to Gujranwala and lounded a city called Uskhab, the ruins of which still exist. Their immediate ancestors are Hal and Dhol, and they say that half their clans still live in the Hisar country. It would be interesting to know the names of these clans, and to examine the alleged connection between the two sections of the tribe. In the Hissar Settlement Report it is stated that the Hinjraon Pachhadas trace 'their origin to a Saroha Rajput ancestor called Hinjraon. They are all Muhammadans in this district though in other places Hindu Hinjraon Pachhadas are to be found.Our figures show no Hinjra in Hissar, and only 30 in Sirsa ; but they may have been returned as Hinjraon.
The Chima (No. 12).— The Chima are one of the largest Jat tribes in the Punjab. Thev say that some 25 generations back their ancestor Chilma, a Chauhan Rajput, fled from Dehli after the defeat of Prithi Raj by Shahab-ul-din Ghori, first to Kangra and then to Amritsar, where his son founded a village on the Beds in the time of Ala-ul-din Ghoii. His grandson was called Rana Kang, and Dhol (the same name as among the Hinjra) was the ancestor of their present clans. The Chima have the pecnliar marriage customs described under the Sahi Jats, and they are said to be served by Jogis and not by Rrihmans, both which facts point strongly to aboriginal descent. They are a powerful and united tribe, but quarrelsome. They are said to marry within the tribe aswell as with their neighbours. Many of them are Musal mans, but retain their old customs. The Nagara is one of their principal clans. They are most numerous in Sialkot, but hold 42 villages in Gujranwala, and have spread both eastwards and westwards along the foot of the hills.
The Bajwa (No. 13). - The Bajwa or Bajju Jats and Rajputs have given their names to the Bajwat or country at the foot of the Jammu hills in the Sialkot District. They say that they are Solar Rajputs and that their ancestor Raja Shalrp was driven out of Multan in the time of Sikandar Lodi. His two sons Kals and Lis escaped in the disguise of falconers. Lis went to Jammu and there married a Rajput bride, while Kals married a Jat girl in Pasnir. The descen dants of both live in the Bajwat, but are said to be distinguished as Bijwa Jats and Bajju Rajputs. Another story has it that their ancestor Rai Jaisan was driven from Dehli by Rai Pitora and settled at Karbala in Sialkot. Tho Bajju Rajputs admit their relationship with the Bajwa Jats. The Bajju Rajputs are said to have had till quite lately a custom by which a Musalman girl could be turned into a Hindu for purposes of marriage, by temporarily burying her in an underground chamber and ploughing the earth over her head. In the betrothals of this tribe dates are used, a custom perhaps brought with them from Multan ; and they have several other singular customs resembling tht se of the Sahi Jats already described. They are almost confined to Sialkot, though they have spread in small numbers eastwards as far as Patiala.
Jat Tribes of the Western Sub-Montane Continued
The Deo (No. 14)
The Deo are practically confined to the Sialkot District. They claim a very ancient origin but not Rajput. Their ancestor's name is said to be Mahaj, who came from the Saki jungle in Hindustan, and two of his sons were Aulakh and Deo who gave their names to two Jat tribes. But another story refers them to Raja Jagdeo, a Surajbansi Rajput. They have the same marriage ceremony as the Sahi, and also use the goat's blood in a similar manner in honour of their ancestors, and have several very peculiar customs. They will not intermarry with the Mrin Jats, with whom they have some ancestral connection.
The Ghumman (No. 15) — The Ghumman claim descent from Raja Malkir, a Lunar Rajput and grandson of Raja Dalip of Dehli, from whom are descended the Jaujua Rajputs of the Salt range Tract. One of his descendants Sanpal married out of caste, and his son Ghumman, who came from Mukiala or Malhiana in the time of Frroz Shah and took service in Jammu, founded the pre sent tribe. This tribe worships an idol made of grass and set within a square drawn in the corner.
of the house at weddings, and they cut the goat's ear and the Jhand twig- like the Sahi Jats. Thev also propitiate their ancestors by pouring water over a goat's head so that he shakes it off. They are chiefly found in Sialkot, though they have spread somewhat, especially eastwards.
The Kahlon (No. 16)b— The Kahlon claim descent from Raja Vikramajit of the Lunar line through Raja Jagdeo of D aranagar. Under his descendant Soli or Sodi they left Daranagar and settled near Batala in Gurdaspur, whence they spread into Sialkot. Their marriage customs are very similar to those of the Sahi .Jats already described. They are almost confined to the southern portion of the districts of Gurdaspur and Sialkot. They intermarry with Jat, not with Rajputs.
The Sarai (No. 17) — The Sarai Jats are, so far as our figures go, chiefly found in Gurdaspur and Sialkot, though there are a few on the upper and middle Satluj also. I cannot identify these people with certanity. There are said to he Sarai Rajputs in Sialkot, who are Bhattis descended from an ancestor called Sarai who settled in the Hafizabad tahsil. There can hardly be any connection between them and the Sarais of the Kalhora family of Derail Ghazi Khan, who are discussed under the head Shekh and who claim to be Qureshi. The Sarai are raid to be a well known Jat clan in .Talandhar and the neighbouring districts. Tod makes Sehrai the title of a race of Punwar Rajputs who founded a dynasty at Aror in Sindh on the eastern bank of the Indus, and gave their name Sehl or Sehras titular appellation to the country and its princes and its inhabitants the Sehrais. . (See further the Sara Jats of the central districts, section 436.) Of the Sarai of Gurdaspur 4,951 have entered themselves as tribe Sindhu, clan Sarai, and appear again in the Sindhu figures which will be discussed presently.
The Goraya (No. 18) — The Goraya are said by one account to be descended from the Saroha family of Lunar Rajputs, and to have come to Gujranwala are nomad and pastoral tribe from Sirsa. Another story is that they are descended from a Sombansi Rajput called Gm'aya whose grarndson Mal came from the Lakki thai some 15 generations ago. A third tradition is that Rana their founder came from the Jammu liiUs in the time of the Emperors. They are now found in Gujranwala, Sialkot, and Gurdaspur. They own 31 villages in Gujranwala and are excellent cultivators, being one of the most prosperous tribes in the district. They have the same peculiar marriage customs as the Sahi Jats already described. The word guraya is said to be used for the Nilgai (Porcax picta) in Central India. They are sometimes said to be a clan of the Dhillon tribe.
The Dhotar and Lodikebb — There are 1,454 Dhotar returned in our tables, of whom 1,428 are found in Gujrdnwala. They are mostly Hindus, and claim to be descended from a Solar Rajput who emigrated from Hindustan or, according to another story, from Ghazni some 20 generations back. The Lodike are considered to be a clan of the Kharrals of the Montgomery district, who are described separately. In Gujranwala they are said to be of Solar Rajput descent, and to have come from the Rivi, the Kharral head-quarters, to the Gujranwala bar some ten generations ago, and led a pastoral and marauding life till reverses at the hands of the Virk forced them to settle down and take to agriculture. They do not give their daughters to the local Jat tribes.
The Chatta — Appear to be confined to Gujranwala, in which district they hold 81 villages and number 2,27 1 souls. They claim to be descended from Chatta, a grandson of Prithi Rai, the Chauluin King of Dehli, and brother of the ancestor of the Chima. In the 10th generation from Chatta or, as otherwise stated, some 500 years ago, was Dahru who came from Sambhal in Moradabad, where the bards of the Karnal Chauhans still live, to the banks of the Chanab and married among the Jat tribes of the Gujranwala District. They were converted to Islam about 1,600 A.D. They rose to considerable political importance under the Sikhs ; and the history of their leading family is told by Sir Lepel Griffin at pages 402ff of his Panjab Chiefs.
