THE HISTORY OF AGRIA CASTE
OF WESTRN ORISSA
ORIGIN
According to the traditional folklore, Agrias were originated from Rajput’s ancestors who lived near Agra. They ,were Somvanshi Rajputs later called AGRIA.They were migrated to Orissa and Madhya Pradesh during sixteenth century (in 1550's) unable to bear the torture of Muslim Kings of Delhi. They were haughty in nature . They saluted the King with one hand without bowing their heads. The king decided them to punish for the contumacy and decided to send them to Kandhar war else they had to take Muslim religion or would be beheaded .The king cleverly tried to bow their head before the king. A sword was fixed at the height of a man's neck at the door through which they were to pass to attend summon of the king. The haughty Agarias without bending their head passed through the door and were de-capitated . One Agria stayed back and sent his 'Chamar'( servant) instead with a condition that he would take care of the Chamar’ s family. Now also in every social ritual the Agria generation would remind the chamar ancestor . (Now also the Agrias gave water in tarpon and other their customary rituals with their ancestor to the Chamar ancestor .)
The Agrias then escaped south east with some of his community men. It is said that they were 84 family of different sections having 84 gotras or exogamous sections,
Out of these 84 family ( GHAR)
60 bear the title of Patel,
18 bear the title of Naik, and
6 bear the title of Chaudhary.
Out of the 84 family 44 ghar/ family/gotras made their way to Orissa where Hindu king were ruling . Some family settled in the districts of Raigarh and Bilaspur in Madhya Pradesh ( Now Chattisgarh state) . During that period the Gajapati King Mukunda Dev was ruling Orissa. The Agrias went direct to the Gajapati for giving them proper place in his kingdom for livelihood. For selecting their future livelihood the Gajapati (King of Puri) gave them two options in disguise to choose any one.
1. One sword with silver covering and
2. Another a wooden stick with golden covering.
The senior amongst Agrias choose the golden covering and found a wooden stick inside .The Gajpati decided their future as cultivator and sent them to Patnagarh (now Balangir) King where there were uncultivated barren lands available . They settled as cultivators under the King . Impressed by their industrious nature, the king of Patnagarh gave them the zamindari of Laida a Village near Jharsuguda ( earlier newly formed Sambalpur state at the time of 4th King Madhukar Sai). From Laida, they started branching out to other places like Sundargarh (earlier GangPur State),Bamanda, Raipur and Bilaspur.
The Rajputs used to wear a white cotton thread called POITA (in local language) around their solder and chest like Brahmins. . They surrendered the poita to one of their community man who can take care of the secret thread with the Rajput customary. ( the person was called BISANDHI ) . Presently the bisandhi settled in the Raigarh district of Chhatisgarh state. There was a condition that the Disandhi would take care of the secret thread and maintain the customery rituals of Rajputs and his family expenditure would be borne by the Agrias . The arms and ammunition like sword ( Katars), bow and arrow, etc were kept under a Mahua tree .Now also Agrias worship the branch of a Mahua tree at the time of marriage . Now a days also. every year the Bisandhi collected food grains and other essentials from the Agrias.
Mahua Tree :- A tree bears sweet juicy flower which is used for making Alcohol / Country Spirit. The fruit is used as vegetables and the seed is used for Oil.
AGRIAS IN WESTERN ORISSA.
It is seen that Agarias settlements are mostly in the border area of small states like Bamanda ( Deogarh), Sambalpur, Gangpur(Sundargarh) .There are three title used by Agrias which signifies their capability Naik, Patel and Choudhury mean the Mukhia ( head of a village)or later called Gountia ( The Land owner). To symbolize their originality the Choudhury used the symbol of kuili katar ( Kuili means Cuckoo bird), the Naiks used Yamadanda Katar ( a sword use by king yama –death) and Patels used the symbol of Meghanad Katar ( A arm used by Meghanad the son of Ravan,king of Lanka). It is seen that the symbols were used on the body of their cattle’s.
. The Agrias did not admit outsiders into their caste. They did not take cooked food from any other caste, They take water only from a Gaur or Rawat caste or kolta.( Kuilta in sambalpuri language) . They refused to take water from an Oriya Bramhin also. but now a days they are not so conservative and except few lower caste they take food and water. Although the Agria are not a homogeneous group, it is believed they were originally a higher caste and distinguish themselves from others by their profession as cultivators. They were established their settlements in westrn orissa, Raipur, and Bilaspur and Raigarh districts of Madhya Pradesh. There are other castes of Agarias among the Lohars in Madhya pradesh, which is a lower caste and do not belongs to this category. The Agria . settlement consists of Teli ( a caste extract Oil from different oil seeds), Khumbhar ( The caste made earthen pots and other earthen materials), Lohar ( Black smith), Bramhin, Rawat/ Goud The caste used to give water , helps in cooking preparation etc) ,Kaibarta ( The fisher caste) and other helping families to whom the Agrias settled by giving land and use local tribes for cultivation work.
The Agria's name comes from their origin Agra. One folk lore signifies the history of this caste
HISTORY SO COLLECTED ACCOURDING TO THE FOLKlORE
According to Mahabharata when Chandra Bansi emperor Bichitrabirja died without any issue, ,The Queen Mother Satyabati on advice of Bhisma ( The great grand father of Mahabharata) pursue Maharshi Bedabyasa to give son to the queens to keep the generation run . Maharshee Bedabyasa keeping mother’s request gave a night for the queens But The queens played mischief and send their Dasi (Maid Servant) Baisnabi and Dasi Sudra to Bedabyasa .Realising the fault they met in the wake hours of night with Maharshi.
Baisnabi, gave birth to Sanjay, Sudra gave birth to Bidur and the queen Amba gave birth to Dhritarasta , ( The Blind King of Mahabhaqrata ) and Ambalika gave birth to Pandu (the Father of Pandavas) .
Bidur was married to princess Parasari , the daughter of King of Hatakeswar Debraj. He was very pious, intelligent, and Lord Krishna follower. King Dhritarastra gave him a place in his Darbar and often took his advice in critical juncture. Bidur had two son Bairanu and Puramanu. It is said that they were the progenitor of agria caste and their offspring were called Bidur Khayatri. According to caste they were Khayatria (Worriers by birth) and never bow head to others.
The 44 family of Orissa were devided in different bansa and gotra which is given below for references and would be used in social caste rituals:-
Section Dana( Bansa)And Barga( Gotra)
1. CHOUDHURY
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1. Khita =Komandala
2.Kumbha kalash =Narad
3.Nahan =Batushyam
4.Kuthi =Aakraya
5.Hansa= Angira
6.Thela =Kapil
2.NAIK
......................
1.Leonia =Kumbhaj
2.Kalihari ==Bedabyasa
3.Jhijhori =Sagar
4.Sirasanta =Kashyap
5.Sanbira =Yamadar
6.Chita =Sankar
7.Gona =Yamuna
8.Alkara =Gajasekher
9.Sinduria =Yantrika
10.Charpatta= Bhujbal
11.Rajakeshar =Kousik
12.Birihibarag= Maheswar
13.Chandrama =Aahalya
14.Karayat =Gayaghat
15.Bangi =karchuli
16.Gokulkan =Gayadhar
17.Dibara =Jagadhar
18.Kalya =Bedabyasa
3. PATEL
.....................
1.Tihuria =Narmada
2.panoria =Aasail
3.Khandaria =Kasi
4.Geruaa =Gaighat
5.Madhughoghara= Gayapinda
6.gheesagar =Gayapinda
7.Hatanangar =Batushyam
8.Thusar =Sandilaya
9.Sanahi =Brahma
10.Rout =Mahilaghar
11.Falaha =Deostan
12. Daaans= Kousik
13.Barha =Goutam
14.Nahila =Jagtilli
15.Bhaisha =Barsayel
16.Balaram =Bharadwaj
17.Agnikumar =Ghoghar
18.Aantildag =Niladhar
19.Sonbarsa =Falagar
20.Teksingharia =Jamadagni
MARRIAGE AMONG AGRIAS
The Agaria live in their own section of a village. Individuals belonging to a section are believed to constitute a lineage with a common ancestor and are therefore exogamous. Descent is traced patrilineally. The father usually arranges marriages. When a boy's father decides to arrange a marriage, emissaries are sent to the girl's father and if accepted presents will follow. Contrary to Hindu marriage customs, marriage is permitted during the winter/ summer seasons when agricultural work is completed and there is no heavy workload. First cousins are permitted to marry.. Widow marriage is accepted and is expected with one's late husband's younger brother, particularly if he is a bachelor. Divorce is allowed for either party in cases of adultery, extravagance, or mistreatment.
Maximum sections of Agria family did not know the proper gotra of their bansa and arrange marriages with Kashyap and Sandilya gotra. Since the caste are limited in particular areas , it may so happen that due to the common Gean factor( Blood Group) the future generation of Agrias are endangered with a disease called sickle cell anemia. So it is always advisable to test the blood of both the bride and groom before marriage.
Among Agrias Marriages were performed by Kanyakubja Bramhins called TIHADI ( Tiwari). Though Slokas are of Sanskrit, the Tihadi used Laria language for expression . Social ceremonies were performed as per customs viz. Dalmalo ( Bringing of Mahua branch as a witness of ancestor, gram Debati pujan ( worshipping the local god by local tribe Priest called Kalo), Jati Baran and feast (same caste with other Bansa called as Jati)), Pitrupuja ( worshipping to ancestor). Now local Bramhins are performing the marriages due to non availability of Tihadi Bramhins.
****A REQUEST TO THE EDUCATED MASS OF THE AGRIA SOCIETY, THEY SHOULD GO AGAINST THE DOWRY SYSTEM .IT IS NOT A BOON ,IT IS A CURSE TO THE SOCIETY*******
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There was no dowry system in the caste. The brides used to bring ornaments of gold and silver, utensils of bronze, wooden furniture and other necessary items which would be necessary for a new couple to start a new life. But now it is seen among Agrias that dowry is common though Agrias are well educated , well placed not in India but also in foreign countries.
NATURE AND PERSONAL DECORATION
Due to their inherited quality the man and women of this community are good looking, beautiful, charming, handsome and strong built.
The woman decorates their body with varieties of ornaments of gold and silver. For wearing ornaments the woman pierced their ear and nose. From head to toe the woman were ornamental ( In their language Laria name of some of the ornaments were putki, dol, nathni, guna, jhumka, jhalka, ganthala, bahathi, mali,har, gunchi, kamarbandh ,paijhal, mudi, khadu, paainri, bala, chudi, gajman mali, kanthi mali etc). The woman used to wear saree and anchal( one side of the saree) covers the solder. Married woman did not show their faces to elder male of the family and coved their faces with the anchal of the saree ..
The male members also use some ornaments like Khadu.( A type of Golden /silver Ring around wrist). The male members of the family wear dhoti and used to keep one wide décor towel with them. Some times they used to bind a towel on their head as turban.
MOTHER TONGUE OF AGRIAS
The Agrias had their own language of in-group communication. The language is called LARIA. This is a unique language and only Agrias and Chamars of the area used the same.
The Charmer’s family were dependent on Agrias and they used to help the Agrias by taking the dead bullocks like cows, buffalos, ox for out-skinning and gave leather made articles of raw dry skins for use in bullock carts and farm cultivating articles. Now also it is seen that some Chamar families are settled near the Agrias settlements keeping their hamlets outskirt of the village as they were treated as lower caste (achut )and not even touch others.
LINGUISTICS ASPECT
Many research had been done about this language and concluded that LARIA, , is now a minority language which has been used by native speakers mainly those are at older stage . the Language came in contact with dominant languages like Sambalpuri and Oriya for more than 400 years and the words of the local language had heavily used in all areas of grammar viz., lexicon, phonology, syntax and morphology. Lexical borrowing has been overwhelming. The average native speaker has retained only 5%-6% of the basic word list. It goes up to a maximum of 15% in the case of the female above 65 years of age. The growing need of new words has resulted in large scale appropriation of the Derivational Morphology of Oriya and Sambalpuri. Laria has adopted the Sambalpuri numeral system, in western Orissa the sambalpuri language is often called adibasi bhasa. The laria has no written alphabet and oriya alphabet are used to write this language if some one wants to .
*Tumbhar ghar kene o daki ?
= where is your home young lady ?
** Daka ur daki ka karathen dekh taa o bhuaasen ?
= Daughter in law go and see ,What the boy and girl is doing?
***Toian keve assbe?
= when will you come ?
****Mala bahut dukhathe henta katha ni kahabe.
= I feel pain don’t, utter such language.
*****Tor biha thi moiaa assel ni parbar.
= I cannot attend your marriage.
******Ja gaidaa ke assaaha.
= go for bath. and return
******* Eee thara sab baha bhuaasen dasara mase jamihiian, samlai la buka debo.
. = This year every married women of the family will come in the month of Dasara, goat will be sacrificed before goddess( Samlai is the Goddes of Agrias)
While talking in laria, the Agrias used phonic word mixed with the co local language i.e Sambalpuri and Chattisgadi. .
“ Exract from a research paper on the language LARIA”
Bearing in mind the proposition that languages shift coupled with language loss will eventually result in language death, the case of Laria was evaluated as an exemplification of gradual death. Apart form the linguistic aspects language attrition depends on socio-linguistis and other external factors. The ecological models of Haugen (1992) and Edwards (1992) were employed to test the language against the queries called from the questionnaires provided therein. The conclusion derived from the perlustrastion was that even when most of the ecological factors favoured language shift, the attitude of the Agrias towards their language fostered the persistence of Laria as a medium of in-group communication. In Dressler's proficiency continuum, around 90% of the informants fall into the criteria I & II i.e. "older fluent speakers" and "younger fluent speakers". This also exemplifiers the positive attitude of the majority of the speakers towards their language.”
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LARIA MOTHER TONGUE OF AGRIAS
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This Laria language is at the verge of extinction and it is requested to all Agrias, who are now well educated, well placed socially, economically and have higher status in educational fields should keep the originality of being an Agria , at least by speaking the Laria in their community and younger generations are also taught to speak the Laria.
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OTHERS ASPECTS OF AGRIA
In past Agrias concentrate in cultivations and education is secondary for them. Reading and writing knowledge was enough for them. But now a day due to expansion of family tree and shortage of land for cultivation with other factors viz. laborers, cultivating instruments, etc. Maximum Agrias prefers to educate their future generation so that they can survive in the changing pattern of the society. So many Agrias are now well educated & in different profession viz. Scientist, Professor, Doctor, Engineer, Lawyer & senior Executive in government services and also doing jobs in foreign countries.
Agrias used to read Purans/Granthas , Visit holy places, Worship Deity , never drink alcohol or country spirit, they never cultivate onion.( a change is seen among the community now a days due to liberalization of conservativeness) They cultivate paddy, pulses, oilseed, sugarcane, potato, tomato and all types of vegetables ,even cotton as per soil condition . They were never dependent on others. But days have changed, those are economically well established they are honored and for this education is must ,not agricultural labor. As such the Agria society is in the change trend. Now a days Education is primary and cultivation is secondary for them.
Agrias used to marry within the caste. Child marriage was a custom. . But the customs has changed and now Agrias are very much liberal in marriage. When a boy or girl marries another caste boy or girl the bride must be of higher or equivalent caste. If the Agria society don’t object then they can mix-up with the Agrias socially.. Even an Agria boy or girl marry with other religion boy or girl . The decision for their punishment of such cases would be decided by the Agria Sabha (Gudi)., which is represented by a president and 9 members. The judgment pronounced would be kept in writing .different types of punishments are given to the family and if any cash penalty, it would be collected and proper account maintained.. The cash would be utilized for exigency help within the Agrias..
SARARIA AGRIAS
One sub caste of Agria exists, called Sararia ( Sarliha). When the Agrias were conservative and their social customs are performed according to their System , any one of the caste married to a lower caste girl or in any other caste other then agaria the person is treated as lower agria caste called Sararia. There are so many sararia family are now in western Orissa Earlier the Agrias did not take water from this sararia agrias. This sararia agrias did not have any GUDI ( Agria Sabha) recognized by the then British Govt like the Agria gudi and But now a days this sararia mix-up with agrias and they are treated at par due to the open mind ness of Agrias.
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IT IS REQUESTED TO ALL AGRIAS OF WESTERN ORISSA ,LIVING INTHE DISTRICT OF SAMBALPUR, JHARSUGUDA, SUNDARGARG AND BOLANGIR ALSO TO AGRIAS OF CHHATISGARH STATE RAIGARH, RAIPUR AND BILASPUR DIST.TO UNITE IN THEIR CULTURAL, SOCIAL AND CUTOMURY ISSUES AND GIVE THIS CASTE A PLACE IN INDIAN SOCIETY.
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WE ARE PROUD TO BE AN AGRIA.
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CONCLUSION
It is a known factor that the social, cultural, linguistic aspect, the customary rituals of Agrias were different from others societies of Orissa But due to the impact of local society, culture, language and customs for centuries a Changes have been noticed. Now the Agrias of Madhya Pradesh came at par with the Agrias of western Orissa .In past the Agrias of M.P. are not treated at par with the Agrias of Orissa. Now a day’s marriage among the Agrias of M.P now Chattisgarh and Orissa are performed , but that to also limited.
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A book on agria caste printed in the year 1925 by Sri Balunkeswar pande, which was some how collected and given by Sri Prafulla Patel, s/o Basanta Kumar Patel of Badabanga village and digitized by Sujata Patel,daughter of Prasanta Naik of Durlaga village and published in the internet site of agria society ( http://agriasociety.com) briefly describe the history of the caste, this site may please be referred to. *****************************************************************************
REPRODUCED IN ENGLISH FROM DIFFERENT RESEARCH PAPER AND AGRIA SAMAJ HISTORY PAPERS WRITTEN IN ORIYA LANGUAGE
COMPILED BY GIRISH KUMAR NAIK
S/O BIMBADHAR NAIK
VILL/P.O: TALPATIA,
DIST; JHARSUGUDA, ORISSA.
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*** ANY CORRECTION AND SUGGESTATION IS ALWAYS APPRICIATED and detail may please be communicated by e-mail naik_gk@ yahoo.co.in or cexcustom@gmail.com. Or G.K.Naik, Flat No-45, Block-B-II, 16/4 Dover Lane, Kolkata-700029.
The book will be published after editing and distributed to all Agrias
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