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Charan

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Charan is a caste in the Indian subcontinent whose members were historically associated with poetry, literature, warriorhood, trade and mercantile activities.

Ishwardas Chāran, a 19th century poet in Rajasthan

Quotes

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  • "Whatever might be his origin, the Charan and the Rajput in historical times are found inseparable like body and soul. In the social fabric of Rajputana, the Charan occupies an intermediate position between the Brahman and the Rajput, and in character, he combines the characteristics of the Rajput with those of the Brahman. The Charan was the esteemed and faithful companion of the Rajput, sharing his ammal(opium) and half of his loaf in adversity, and receiving his extravagant bounty in prosperity. He followed his client chief on horseback to the thickest of fight, where the poetic fire of his gert of old gave a Rajput "the strength of ten" on the field of carnage. The post of honour at - the main gate of the princely castle belonged to the premier Charan, who haughtily demanded his neg there from bridegroom's party, and whose privilege it was to open that gate on the foe in times of sally and receive the first blow of hostile sword."
  • "The Charan was not the proverbial strife monger between rival clans adding fuel to the fire of fray on a point of honour; he was rather an agent of peace in the feud-torn land of the Rajputs. The typical Charan of Rajputana was fearless of speech, true to his word unto death, kindly and charitable to all, and genuinely devoted to his country's good and the welfare of the Kshatriyas particularly. The Charan, though as sensitive and proud as the Rajput, excelled the Rajput in humane virtues, moral courage and political morality. His weapon against the Rajput was only his moral force backed by superstition; namely, the threat to kill himself and thereby bring upon the obdurate Rajput the wrath of gods. The Charan was classed with "the cow and the Brahman," whose slaughter was forbidden to the Rajput. Next to the Rajput the Charan only enjoyed the privilege of giving sarna (protection) under his roof. When rival septs living in neighbourhood indulged in civil feuds, both sides would send their women and children to the houses of the Charans, which were a haven of refuge in a demilitarised zone as it were though within the striking distance of skirmishes. Thus the inviolability of the Charan's home saved the seed of the clan when its adults, were killed in insane feuds. A single determined Charan rushing in between the ranks of fighting warriors sometimes stopped blood-shed. If the exhortation of the well-wishing Charan went unheeded, he would kill himself with his katar in living faith that no Rajput would dare to cross the ban of Charan's blood. This was no fiction, but a long-established institution in the code of honour and morality barked by religious awe in that land of eternal vendetta."
  • "Singhasan is the ancient term for the Hindu throne, signifying ‘the lion-seat.’ Charans, bards, who are all Maharajas, ‘great princes,’ by courtesy, have their seats of the hide of the lion, tiger, panther, or black antelope."
  • "The Charans are the sacred order of these regions; the warlike tribes esteem the heroic lays of the bard more than the homily of the Brahman. The Charans are throughout reverenced by the Rathors, and hold lands, literally, on the tenure of ‘an old song’."
  • "Marla is an excellent township, inhabited by a community of Charans, of the tribe Kachhela, who are Banjaras (carriers) by profession, though poets by birth. The alliance is a curious one, and would appear incongruous, were not gain the object generally in both cases. It was the sanctity of their office which converted our Bardais into Banjaras, for their persons being sacred, the immunity extended likewise to their goods, and saved them from all imposts; so that in process of time they became the free-traders of Rajputana. I was highly gratified with the reception I received from the community, which collectively advanced to me at some distance from the town. The procession was headed by the village-band, and all the fair Charanis, who, as they approached, gracefully waved their scarfs over me, until I was fairly made captive by the muses of Marla! It was a novel and interesting scene: the manly persons of the Charans, clad in the flowing white robe, with the high loose folded turban inclined on one side, from which the mala, or chaplet, was gracefully suspended; the Naiks, or leaders, with their massive necklaces of gold, with the image of the pitrideva (manes) depending therefrom, gave the whole an air of opulence and dignity. The females were uniformly attired in a skirt of dark brown camlet, having a bodice of light-coloured stuff, with gold ornaments worked into their fine black hair; and all had the favourite churis, or rings of hathi-dant (elephant’s tooth), covering the arm, from the wrist to the elbow, and even above it. Never was there a nobler subject for the painter in any age or country; it was one which Salvator Rosa would have seized, full of picturesque contrasts: the rich dark tints of the female attire harmonizing with the white garments of their husbands; but it was the mien, the expression, the gestures, denoting that though they paid homage they expected a full measure in return. And they had it; for if ever there was a group which bespoke respect for the natural dignity of man and his consort, it was the Charan community of Marla."
  • "Even the ruthless Turk, Jamshid Khan, set up a protecting tablet in favour of the Charans of Marla, recording their exemption from dand contributions, and that there should be no increase in duties, with threats to all who should injure the community. As usual, the sun and moon are appealed to as witnesses of good faith, and sculptured on the stone. Even the forester Bhil and mountain Mer have set up their signs of immunity and protection to the chosen of Hinglaj; and the figures of a cow and its kheri (calf), carved in rude relief, speak the agreement that they should not be slain or stolen within the limits of Marla."
  • Monuments to Warriors—Dabhi is the line of demarcation between Mewar and Bundi, being itself in the latter State, in the district of Loecha,—dreary enough! It produces, however, rice and makkai, or Indian corn, and some good patches of wheat. We passed the cairns, composed of loose stones, of several Rajputs slain in defending their cattle against the Minas of the Kairar. I was particularly struck with that of a Charan bard, to whose memory they have set up a paliya, or tombstone, on which is his effigy, his lance at rest, and shield extended, who most likely fell defending his tanda.
  • "In them we have a combination of the traditional characteristics of the Brahmin and the Kshatriyas. Like the Brahmins, they adopted literary pursuits and accepted gifts. Like the Rajput, they worshipped Shakti and engaged in military activities. They stood at the front gate of the fort to receive the first blow of the sword."
  • "The Charans - In between the social order of the Rajputs and the status of the Brahmans there is a caste of Charans which exercises a great respectability and influence in Rajasthan. The speciality of the caste is that it combines in its character the characteristics of Rajputs and Brahmans in an adequate manner. In literary pursuit and receiving gifts from the Rajputs a Charan approximated himself to a Brahman. As regards taking of flesh, drinking of liquor, worshipping of Sakti and engaging in war he resembled a Rajput. He was an equal partner of his Rajput chief both in war and peace."
  • "The Charans of Marwar have also played an important role in hours of need. According to the Achaldaskhichi-Vachanika Charan Magha, Sadau and Napau girded their loins against Muslim arms. In the year 1615 A.D., Narhar Charan fell fighting in the action of Sur Singh against Kishan Singh of Kishangarh. In the famous field of Dharmat in 1658 A.D., Jagmal Khadiya made his end as a valiant warrior. In the battle of Delhi when Durgadas planned the rescue of Ajit Singh, Charan Sandu and Mishan Ratan distinguished themselves as martyrs for the cause of their land. Charan Jogidas, Mishan Bharmal, Sarau, Asal Dhanu and Vithu Kanau were among the chosen brave warriors who escorted prince Akbar through his way to Shambhaji’s court."
  • ‘We never refused a Charan,’ declares Maharani Anant Kunverba, Rajmata of the coastal state of Porbandar. ‘They are supposed to curse one and people are rather frightened of their curses. Even if you want to refuse or feel that they don’t need any help, it’s something that a Rajput never does.’
  • The persons of these Charans were regarded as sacred and every Rajput would treat them with the greatest respect. Rulers would reward them with hereditary grants of land known as jagirs, at feasts they would be invited to eat first, and whenever they came into a ruler’s presence he would rise to greet them, for ‘Charans were very strong supporters of the Rajputs and the Rajputs were very strong well-wishers of this community’.
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