Watching a scene from the Bollywood film “Bahubali”, where the young prince adamantly refuses to sacrifice a buffalo as a tribute to the war Goddess, citing his belief that true valour cannot be expressed through animal sacrifice, a tapestry of interwoven narratives unfolded before me, each thread intricately connected to historical events and memories of the stories passed down by my grandfather.
This led me back to Agroha, which I visited some 25 odd years ago, a place resonant with tales of courage and defiance, where a Kings’s principled stand against animal sacrifice birthed a legendary business community known as the “Agrawals.”
Drawing connections between different stories and the complex workings of our minds show how unrelated tales can come together to unveil important truths. Each memory and story reveal deeper meanings, highlighting the mysterious ways in which our minds work and how we can link seemingly separate ideas.
The 4 Varnas or Classes
Within the Hindu religion, the classification of varnas includes ‘Brahmins’ hailed as priests and intellectuals, ‘Kshatriyas’ esteemed as warriors and guardians, ‘Vaishyas’ recognized as producers and traders, and ‘Shudras’ acknowledged as service providers.
Belonging to the Baniya – Agrawal (Vaishya) community, deeply rooted in commerce and trade, and having a spouse from a Rajput (Kshatriya) lineage, our union was labelled as inter-caste. I think they are wrong, I present my case.
Case and Point
The Agrawal community traces its origins back to Maharaja Agrasen, who ruled in Agroha over 5000 years ago, a region now situated in the Hissar District of Haryana, India. Different stories talk about his ancestry, but most agree he was from the prestigious ‘Suryavanshi’ Kshatriya line descending from the Sun-God, connected to King Mandhata. Some tales even link him to Kush, Lord Rama’s son, and mention his role in the Mahabharata alongside the Pandavas.
In present India, where caste affiliations are predominantly hereditary, this lineage places me in the Kshatriya category, aligning me with the Rajputs. Consequently, my marriage falls within the established boundaries of the ‘present’ caste system rather than being deemed inter-caste. As they say in maths: QED (quod erat demonstrandum)! Or simply, thus proved.
The Vaishya Connection
Legend has it that Maharaja Agrasen, in a bid to combat famine, championed trade and agriculture instead of expanding his empire through warfare. Seeking divine intervention, the Maharaja received a blessing from Goddess ‘Mahalakshmi’ (Goddess of Wealth and Prosperity), advising him to foster prosperity among his people through commerce. Consequently, his descendants became known as Vaishyas as they purely focused on business.
This historical context underscores a paradigm shift over 5000 years ago, where an individual’s varna (class), or caste, was determined by their karma—deeds—rather than their birth lineage. This ideology prompts contemplation on modern-day India’s societal structure and the potential for a merit-based system over one dictated by birth.
Does this logic imply that a person born into a Shudra family could be regarded as a Kshatriya or Vaishya if they demonstrate characteristics and behaviours typically associated with these classes?
During a lively discussion with over 500 engineering students in 2017 about reciting the revered “Hanuman Chalisa,” (praising the Lord Hanuman in 40 verses – Chalis means 40 in Hindi), it struck me that while each student could flawlessly recite the verses, virtually no one actually understood their deeper significance.
The underlying message I wish to convey is that while it may be easy to simply reference the Bhagavad Gita in courtrooms or utilize it for personal convenience in society, it is crucial to genuinely understand the wisdom it imparts. In Chapter 4, Verse 13 of the Bhagavad Gita, Lord Krishna stresses that individuals should be classified according to their qualities and deeds rather than simply by their family background or birth status.
It appears that people 5000 years ago were possibly more forward-thinking and adaptive compared to the present era, where concepts of caste and ethnicity continue to exert a strong influence. I leave this thought for the reader to reflect upon.
Now some interesting facts :
Always Moving Forward: The term ‘Agrasen’ or ‘Agrawal’ originates from the Sanskrit word ‘Aggra,’ meaning “forward progress.” In Hindi, the term ‘Aggrasit’ signifies “forward movement.”
The Marwaris: Many individuals often conflate Marwaris and Agrawals, assuming they are synonymous. While it is true that many Marwaris may belong to the Agrawal community, it is essential to clarify that they are not interchangeable terms. Marwaris specifically hail from the Marwar region of Rajasthan and are known for speaking the Marwari dialect, which distinguishes them as a distinct group within the broader spectrum of Indian communities.
Building Wealth and Fairness: In the rule of Maharaja Agrasen, Agroha prospered. It’s said that the city thrived with a bustling community of a hundred thousand traders at its height. Newcomers aiming to settle in the city were given ‘one coin’ and ‘one brick’ from every resident. This act enabled them to collect a hundred thousand bricks to construct homes and a hundred thousand coins to begin their businesses—a symbol of the unity and equal chances that existed in the society.
‘Baniya’ Origin: The term ‘Baniya’ comes from the Sanskrit word ‘vāṇijya,’ which means “trade.” As time passed and across different regions of India, it transformed into variations such as Banija, Banya, Vaniya, Vani, Vania, and Vanya. I remember my father’s friend, Mr. S. K. Oza, who used the term ‘Vyaj’ for interest on capital in his Gujarati dialect, unlike ‘Byaj’ commonly used in Northern India—a journey of language from ‘Vanijya’ to ‘Vaniya,’ and possibly now ‘Baniya.’
Gotra Mystery: My Gotra is Bansal, one of the 18 Gotras. Unlike common perception, Agrawal is not a Gotra but a community comprising 18 Gotras, and my Gotra Bansal is among these 18. The concept of 18 Gotras—or perhaps 17 and a half Gotras—emerges from varied stories. One version speculates that Maharaja Agrasen had 17 sons and 1 daughter, giving rise to the concept of 17 and a half Gotras—a tale I approach with doubt considering the esteemed position of women in that period.
In an alternative narrative, it is proposed that Maharaja Agrasen had 18 sons and divided his kingdom into 18 sections, each consecrated through elaborate ceremonies. Maharaja Agrasen arranged 18 grand Yagnas (religious fire rituals), allocating parts of his realm to his children and associating the formation of 18 Gotras with the mentors of each offspring. It was during the 18th Yagna that Maharaja Agrasen embraced the principles of non-violence, realizing the futility of animal sacrifices.
Stamp of Honour: The Government of India issued a postage stamp in honour of Maharaja Agrasen in 1976.
I bow down to Maharaja Agrasen, my ancestor – a legend, a God to many, a true BAHUBALI of India.