History edit
Etymology edit
The word chāraṇa is believed to originate from the Sanskrit root cāra signifying 'motion'. This derivation relates to the Charanas as being the literary persons, as poets and agents of devotion (bhakti) to the gods. As a root, cara may also imply their pastoral adaptation. As such, 'Chāraṇa' has been used to denote 'wanderer', 'eulogist of the gods' and 'offspring of the goddess'.
Origins edit
The Charana beliefs of origin vary in details but are similar in major aspects on being a gana of Shiva. The ancestor of the Charanas is represented as the creation of Shiva and Shakti (sometimes Sati, Parvati) to shepherd the celestial bull, Nandi. According to an origin legend, Shiva created the Charana who had to tend four animals of incompatible kinds, namely a lion, a serpent, a cow and a goat. The lion attacked the cow and the serpent attacked the lion, but the Charana sacrificed flesh of his arm to the lion and was thus able to keep them all safe. The legend is be understood allegorically, with the lion representing violence and Nandi, the bull of Shiva, symbolizing justice. So the Charana, being the guardian, will not allow force to triumph over justice.
As a progression of the legend, the Charana marries the Nāga maiden, Āvaḍ (or Āveri), the daughter of Śeṣa Nāga, the chief of the Nāgas. From her, he gets two sons and a daughter. So, the divine Charanas are married to Nāga maidens, and Narā, either son or descendent of the first Charana descends to earth to become ancestor of the mortal Charanas.
Renowned 19th-century scholar, Suryamall in his text of history, Vaṃśa Bhāskara, details another narrative in which Āryamitra, last of the Sūtas and descendent of sage Lomaharshana, does a penance in Himalayas to please Lord Shiva and is rewarded by the epithet of the 'Chāraṇa' after he shepherds the celestial bull, Nandi. As a boon, Lord Shiva marries him with the Nāga maiden, Āvaḍ (Āvari), daughter of Vāsuki.[1][2][3]
The maternal ancestry of the Charanas from the Nāgas also factored into historical relationships with other communities. In regions of Gujarat, Charanas traditionally referred to the persons of Rajput, Ahir and Kathi communties as māmā (MoBr) and were in-turn called as bhāṇej (SiSo). This was ascribed to the Charana belief of these communities emerging from the Nāgas, i.e., the Ahirs are said to be descended from Ahi and Kathis from Karkotaka.
As illustrated by the narratives, the Charanas placed exalted importance on themselves and their origin.
Early history edit
Emergence in Rajput polity edit
Charanas played a crucial role in Rajput society, occupying a position equivalent to Brahmins. As the Rajputs emerged as principal rulers of the region, they needed a value system and moral guidance that aligned with their warrior lifestyle. Charanas fulfilled this role, serving as historians, literary figures, and genealogists. They composed prose and poetry, including the famous khyātas and batās. Charanas enjoyed the freedom to express themselves and were considered immune from punishment, even when criticizing rulers. Considered avadhya, to harm or kill a Charan was considered a sin. They validated the ancestry of Rajput rulers and connected them with legendary Indian rulers of Hindu mythology, legitimizing their authority. In return for their services, Charanas received sasan or rent-free jagirs.[4]
The emergence of Charanas as a distinct caste mirrored the change in society, where Brahmins took a back seat. Rajputs, being a military people, required a different value system and religious practices and a 'new class of pandits' to legitimize their military actions and to encourage and inspire them for such activities. The conventional notions of salvation were replaced by the pursuit of a heroic death on the battlefield. The Rajputs did not adhere to brahminical norms, astrology, or literature, seeking a different type of education for their progeny.[4]
As the Rajputs formed a caste, they needed a caste to fulfill the roles Brahmins played under the Kshatriyas. Charanas took on these functions, developing a code of conduct known as rajputī or 'Rajput Dharma'. They were teachers, exponents of religion, and moral guides for the ruling class. Their teachings were captured in the verses of Charan literature, emphasizing principles such as valor, loyalty, warfare, and charity.[4]
In contemporary polity, Charanas held precedence over all other castes inclusive of the brahmin in the customary law of the land. They were invited to the residences of Rajput chiefs and played a vital role in educating the younger generation about heroic values and traditions. Charanas were honored with high positions in the court, and the chief offered them the first palm of opium as a mark of respect. Rajputs prioritized castes that accompanied them in battle, and Charanas fulfilled this role, fighting alongside and making sacrifices.[4]
In conclusion, Charanas became the upholders of rajputi or rajput code of conduct, occupying a position in Rajput society similar to that of Brahmins under the Kshatriyas. Their importance and respect were rooted in their pivotal role in shaping the values, educating the youth, and supporting the military and political system of the Rajputs.[4]
References edit
- ^ Mehara, Jahūrakhām̐ (1984). Dhara majalāṃ, Dhara kosāṃ (in Hindi). Rājasthānī Granthāgāra.
- ^ Sāndū, Nārāyaṇa Siṃha (1993). Kuṃbhakaraṇa Sāndū (in Hindi). Mahārājā Mānasiṃha Pustaka Prakāśa Śodha-Kendra.
- ^ Bhāṭī, Nārāyaṇasiṃha (1989). Prācīna Ḍiṅgala Gīta Sāhitya: Rājasthāna ke Viśāla Ḍiṅgala Gīta Sāhitya kā Śāstrīya Adhyayana (in Hindi). Rājasthānī Granthāgāra.
- ^ a b c d e Singhi, Narendra Kumar; Joshi, Rajendra (1999). "Charans : The Contextual Dynamics of Caste in the Rajput System". Religion, Ritual, and Royalty. Rawat Publications. ISBN 978-81-7033-488-0.