THE KAYASTHAS:
The Rig Veda mentions a King Chitra in Book/8/Hymn 21/Stanza 18. It is one of the four sacred texts of Vedas, adjudged to be written around 1200 B.C.E..
"Chitra id raja rajaka, idanyake yake saraswatimanu;
Parjanya eva tatnad dhi, bastarya sahastramayuta dadat|"
Meaning-"Chitra is King of Kings, and only kinglings are the rest who dwell beside Saraswati, He like Parjanya with his rain, hath spread himself with thousands, yea, with myriad gifts."
The Skanda Purana, in another place as quoted in Vachaspatya, page 2043, gives an account of Raja Chitra, also called Vivaswan, Aditya or Mitra, the blessed and the purest, having performed austerities for a long time, obtained the boon of becoming 'Sarvagya' (omniscient) from Lord Surya, thus becoming the possessor of divine intellect and supernatural powers. Dharmaraja,
finding his duties of keeping records of the deeds of men and doing justice according to their merits and demerits too onerous- managed to rope in Raja Chitra to Dharmapuri to assist him in his duties. Chitra having thus disappeared from the mortal world started being referred to as Chitragupta, He became one of the fourteen Yamarajas or rulers of Yama-Puri (Daksha Smriti).
Garuda Purana also describes the imperial throne of Chitragupta in Yamapuri holding his court and dispensing justice according to the deeds of men and maintaining their record, in the following shloka-
"Dharma Rajishchitraguptah Shravano Bhaskaradayah;
Kayastha tatrapashyanti Pap-Punyang cha sarvashah:"
Meaning-"Dharmaraja, Chitragupta, Shravana and others see all sins and virtues which remain concealed in the bodies of men."
Vyom Samhita quoted in Shabda Kalpadrum says-
"Bramhakayasamudbhooto Kayastho Bramhasangyakah;
Kalauhi Kshatriyashtasya Japyeshupurajanam:"
Meaning-"Kayastha have sprung from the 'Kaya' of Bramha. They are similar in rank to Brahmans, but in Kaliyuga their religious observances and duties have been prescribed to be those of Kshatriyas. Bramha himself is said to have ordained them to perform the duties of Kshatriya."
In Padma Purana, Uttara Khanda, it says that Chitragupta had twelve sons by two wives. They all were invested with the sacred thread and were married to Nagakanyas (The twelve daughters of Nagraja Vasuki). It also states that the Kayasthas are Chitravanshi Kshatriya, and are entitled to all the 'Sanskaras'. In the second chapter, page no.1237, shloka no. 48 is-
"Brahmotpachitsu vai yatra tang pradeshang yadamyaham;
Kayasthanang Samutpatti gayavyakhanmeivaicha:"
Meaning-"By the order of Lord Brahma all the sons of Chitragupta Maharaj were sent to different Rishis for upbringing. The eighth son was given to Dalabhya Rishi, who took him to his ashram on the banks of river Dalabhya in Durlalaka Desha. After required training and education he was designated Dalabhya Gaud Brahman and later on Christend "Karna".
In 'Manu Smriti', which is said to be written around 183 B.C.E. during the Shung Dynasty, as agreed by most of the historians around the world, there is a shloka, verse-22, Chapter-X -
"Jhallo Mallasacha Rajanyadra Vraatyan Nichhiveereyvacha;
Natashcha Karanashchayyeva Khaso Dravid Yeva cha."
Meaning-"The Jhalla, the Malla, the Lichhivi, the Nata, the Karana, the Khasa and the Dravida are Rajanya/Vratya Kshatriyas."
The Smritis of the Rishis, such as, Manu, Yajnavalkya, Narada, Vyas, Vashistha etc., have divided mankind into four castes: Brahman, Kshatriya, Vaisya and Sudra. Manu in chapter-X, shloka 4, says that there is no fifth caste.
In "Yagyavalka Smriti", page 214- According to the modern theory, there were no ruling Kstriya kings in this Kali age. All Ksatriyas, therefore, belonged to one of these three classes, as per Bhavisya Purana (1) Brahma Ksattris, (2) Kayasthas, and (3) Rajputs. The Brahma Ksattris are the descendants of the queen of king Chandrasena. The second class are Chitraguptiya Kayasthas, descendants of Chitragupta, son of Lord Brahma. Both these classes of Kayasthas are of course Ksatriyas and about them Balabhatta says- "Tatradyayoh Ksatra-dharmabha vepi Ksatriyatve na vivadaha." Meaning- There can be no dispute about their Ksatriyahood, though they are not following the Dharma of Ksatriyas. The third class of Kayasthas are Pratilomas and are lower than the Sudras in social scale.
Further, Manu says that for the good of the world, God Brahma created Brahman, Kshatriya, Vaisya and Sudra from his mouth, arms, thighs and legs respectively, based on the relative sacredness of these parts of the body. The Brahman was produced from the mouth, for his job was to be the repository of Vedas, the Ruler of all the creation and the prescriber of the duties of all the social orders; the Kshatriya from the arms for the protection of the subjects; the Vaisya from the thighs or loins for the purpose of production of wealth by agriculture, trade etc., and Sudra from the legs for the service of the three classes (Manu, chapter-1, Shlokas 31 and 88 to 92).
It is evident that the Kayasthas in the ancient times were called "Karan" and were marked under Vratya Kshatriya 'Varna'. According to Dr. P. V. Kane, scholar in Hindu scriptures, during sixth century C.E., Kayasthas were known as a caste. Before this, they were only known as writers and were called "Karan" or "Karnik". These 'writers' in the course of time grouped themselves as Kayasthas. In a dictionary of Sanskrit literature-"Vachaspatyan", on page 1933, the meaning of the word 'Kayastha' is explained as-
"Jati bhede Karan roopey, vratya kshatriye karan shabdey tasya vishthatih."
Meaning-"Karan Kayasthas are 'Vratya Kshatriya'."
On the page 30 of his book, "Bhartiya Vangmaya ke amar ratna", Shri Jayachandra Vidyalankar states that -" In 'Manu Smriti', 'Karan' is mentioned as a caste and of Vratya Kshatriya 'Varna', but there is no mention of Kayasthas."
Therefore, it is very clear that Kayasthas in the ancient times, when most of them were writers, were called "Karan" and were marked in 'Vratya Kshatriya Varna'.
As per 'Srishti Khand' of "Padma Purana" (Page 19-32), in the initial stage of the creation, Lord Brahma- in order to ascertain the good and the evil actions of the mankind- meditated for a while, when from his body, sprang an individual, who was christened 'Chitragupta'.
Again in Chapter -28, Page no. 106 & 107, it is written-
"Om tat purushaya vidmahe Chitragupta dheemahi, tena lekha prachodyat."
"Yamaya Dharmarajaya Chitraguptaya Vai namah."
Again as per the 'The Indian Law Reports', Vol. VI, page-522, 2nd paragraph-
The Yama Samhita, which is an extract from the 9th chapter of 'Ahilya Kamdhenu', a work of Hindu Law, says that Dharmaraja complained to God Brahma about his difficulties in performing his most responsible duties of keeping records of the deeds of men and doing justice to them. God Brahma went into meditation. Chitragupta sprang from his body and stood before him bearing an ink-pot and a pen. The God Brahma(Creator) said: "Because you are sprung from my body(kaya), therefore you shall be called 'Kayastha' and as you existed in my body unseen, I give you the name 'Chitragupta'." He then assumed charge of Yamapuri. Dharma Sharma married his daughter Irawati to Chitragupta and Manuji, son of God Surya(the Sun), married his daughter Sudakshina to him. Chitragupta had eight sons from the former and four from the latter. These twelve sons became the progenitors of the twelve sub-divisions of the Chitraguptavanshi Kayasthas.
From Iravati, the lord has eight sons-
1) Charu-Rasi name-Dhurandhar, married to Pankajakshi, daughter of Nagraj Vasuki. He was sent to rule Mathura, hence known as
Mathur.
2) Sucharu-Rasi name-Dharmadutta, married to Mandhira, daughter of Nagraj Vasuki. He was sent to rule Gaud Desh, the old capital of Banga, hence known as
Gaur.
3) Chitra-Rasi name-Chitrakhya, married to Bhadrakalini, daughter of Nagraj Vasuki. He was sent to rule around river Bhat, or at the old town of Bhatner, hence known as
Bhatnagar.
4) Mativan-Rasi name-Hastivarna, married to Kokalesh, daughter of Nagraj Vasuki. He was sent to rule the old town of Sankisa in the Farrukhabad district, and hence known as
Saksena.
5) Himvan-Rasi name-Sarandhar, married to Bhujangakchhi, daughter of Nagraj Vasuki. He was sent to rule the area around Girnar hills. They have taken their name from their kuldevi 'Ambaji', and hence known as
Ambastha.
6) Chitracharu-Rasi name-Sumant, married to Ashgandhamati, daughter of Nagraj Vasuki. He was sent to rule Nigam Desh around river Sarayu, hence known as
Nigam.
7) Chitracharan(Arun)-Rasi name-Damodar, married to Kokalsuta, daughter of Nagraj Vasuki. He was sent to rule the area around Karnali near Narmada river, hence known as
Karna.
8) Charun-Rasi name-Sadanand, married to Manjubhasini, daughter of Nagraj Vasuki. He was sent to rule Kannauj, they take their name for their devotion to their brethren and was counted unto him as righteousness and hence known as
Kulshrestha.
From Sudakshina, the lord has four sons-
9) Bhanu-Rasi name Dharmadhwaj, married to Padmini, daughter of Nagraj Vasuki. He was sent to rule the ancient town of Sravasti, now Sahet-Mahet, in the Gonda district, and hence known as
Shrivastava.
10) Vibhanu-Rasi name-Shyamsundar, married to Malati, daughter of Nagraj Vasuki. He was sent to rule the area north of Kashmir(Beyond the Meru range), hence known as
Suryadhwaj. They finally settled at Magadh.
11) Vishwavanu-Rasi name-Deendayal, married to Bimbawati, daughter of Nagraj Vasuki. He was sent to rule Valmiki Desh, hence Known as
Valmiki.
12) Veeryabhanu-Rasi name-Madhavrao, married to Singhdhwani, daughter of Nagraj Vasuki. He was sent to rule Adhisthan Desh, hence known as
Asthana.
The 'Varna' of 'Kayasthas' as given with proof on page-228 of Shabda-kal-padrum (The main Sanskrit dictionary) with the English meaning follows:-
Apastamba Shakha of the Veda quoted in Shabda-kal-padrum, 2nd part, page-228, Shabda 20, under Kshatriya, states that Kayasthas are Kshatriyas.
In Bhavishya Purana we read- "Thou art sprung from my body(Brahma), therefore thou shalt be styled 'Kayastha'. Thou shalt be known on the earth by the name of 'Chitragupta'. O son, having obtained my positive commands, thou shalt be posted for ever in the kingdom of Dharmaraja for the discrimination of virtue and vice. Let the religious duties prescribed for the 'Kshatriya' Varna followed by thee according to rule. O son, beget devout children on the face of the earth."
Vignana Tantra says the same thing, adding that the descendants of Chitragupta are Kshatriya by caste and not Sudra by any means.
.
In Padma Purana, Uttara Khand, it says that Chitragupta had twelve sons by two wives. They were all invested with the 'Sacred thread' and were married to Nagakanyas. They were the ancestors of the twelve sub-divisions of the Kayasthas. The story further says that the Kayasthas are Chitravanshi Kshatriyas and never Sudras. They are entitled to all the Sanskaras.
In ‘Vyom Samhita’ with commentary by Madhavacharya, it says-
“Rajan! Bramhakaya samadbhootah kayastho bramhasangyakah;
Kalow hi kshatriyah sa chastyadhikaro japyagyesu.”
"The kayastha have sprung from the kaya or body of God Brahma. They are similar in rank to Brahmans, but in 'Kali Yuga' their religious observances and duties have been prescribed to be those of Kshatriyas. Brahma himself is said to have ordained them to perform the duties of Kshatriyas."
Also in Shrishti Khand of Padma Purana it is mentioned that the sacrificial rites and the study of the scriptures should be like 'Dwijas' for Kayasthas and their occupation like that of the Kshatriyas.
The second thought as per 'Skanda Purana' (11-39) was that having killed King Kartaviryarjuna, Parasurama attached pointed arrows to his bow and pursued all the kings with a view to slay them.The wife of King Chandrasena, who was pregnant, ran to the hermitage of Saint Dalabhya, which was likewise visited by Parasurama. Parasurama wanted saint Dalabhya to produce the queen for being killed. Saint Dalabhya agreed, but wanted her son in return, who was in the womb and had his own identity. Thus Parasuram had no option, but to leave her with an oath that the child once born will never hold arms and will be christened 'Kayastha'.
It is also said that by the order of God Brahma Rishi Dalabhya upbrought this child of Lord Chitragupta, who are known as 'Dalabhya Gaud'. These Dalabhya Gaud were later known as Karna Kayasthas.These Karna Kayasthas are Dalabhya Gaud Brahmins and their 'Gotra' is "Dalabhya".
Karna Brahma Kayastha originally are from the south of Vindhya range near the banks of river Narmada an area known as Karnali. Basically they are Dalabhya Gaud Brahmin.
Extracts from the works of European Historians with reference to the origin of the Kayastha tribe-
"Law and Custom of Hindoo Castes Bombay" by Arthur Steele(1826)-Page-89
"The Brahmans assert that Parasurama destroyed the whole of the kshatriyas. The Purbhoos having claimed descent from Chandrasena Raja, maintain their right to the name and karma of the caste through a son born of his widow after Parasurama destroyed him and the other kshatriyas."
'Tribes and Castes, Benares' by The Rev.M.A.Sherring, M.A., LLB(1872)-Page-305
"According to the Padma Purana Kayasthas derive their origin like the superior castes from Brahma, the first deity of the Hindu Triad. The Brahmans assent to this.The Kayasthas as a body trace their descent from Lord Chitragupta."
'Ethnology of India' by Mr.Campbell-Page-118-
"Kayastha-some how there has sprung up this special writer class, which among Hindoos has not only rivalled the Brahmins, but may be said to have almost ousted them from secular literate work."
The Karan sub-caste, the descendants of 'Arun', says Mr. W. Crooke in his book on the Tribes and Castes of the North Western Provinces and Oudh (Vol.III, page 184 to 213), is a purely Aryan sub-caste, and they traditionally take their name from Karnali on the Narmada river, it applies to the indigenous writer class in Orissa called Karan of whom a full account is given by Mr. Risley.
Nesfield, in his brief review of the caste system in the North-Western Provinces and the Oudh, page-132, (1885) says- "There is no reason to doubt that Kayasthas are chiefly an offshoot from Kshatriya. Kayasthas have from time immemorial been allowed to wear the sacred cord and many of them wear it still. The name of Thakur or Lord, which is by courtesy the title of Chhatris, as Pandit or Maharaj is that of Brahmans, is not uncommon among men of the Kayastha caste."
'Manu' himself defines 'Karna' to be the off spring of 'Vratya Kshtriyas'.'Vratya' is thus defined by 'Manu' in chapter-X.20 of "Manu Smriti"-"Those who do not perform the ceremonies of assuming the thread and although begotten by 'dwij', men and women of equal class, are denominated Vratyas, they are also excluded from chanting 'Gayatry Mantra'."
In the "Indian History" by Dr. V. K. Agnihotri at page- A448, it is said-"However, by the tenth century, Kayasthas had lost their original and professional character and became a social class or community in some parts of the country. The crystallization of the community into a caste may have been influenced by the adoption of the clerical profession by most members of the old tribe "Karna".
According to the ‘Digha Nikaya’, the ‘Licchavis’ were of the ‘Vashistha’ gotra, and they were placed in the category of the ‘Vratya Kshatriya’. Again, according to ‘Mitakshara’, 'Kayasthas' were writers and calculators. As per the great philospher Dr. P.V.Kane and other historians, 'Kayasthas' as a caste developed in the 6th century A.D. The work of writing was done by ‘Karan’/'Karnik', who were otherwise Brahmins and were kept as officials in charge of administration and land and also the account's-in-charge.
Again in "AIN-I-AKBARI" written by Abul Fazl Allami and later translated by Colonel H.S.Jarret, vol. II, from page-145 onwards, it is said that 'Vanga Desha' was ruled by "Kayastha Gaud Brahmins" from 484 B.C.E. to 1554 C.E. i.e. around 2038 years. In ancient India, Manipur, Meghalaya, Assam, Bangladesh, Bihar, and Orissa, all included, were called 'Vanga Desha'. Due to the long rule of Gaud Kayasthas, 'Vanga Desha' was also known as 'Gaud Desha'.
The rulers and their period of rule- From B.C.E. 484 to 36 C.E.-Nine princes of the Kayeth caste ruled in succession for 520 years after the sovereignty passed to another Kayeth house-
Raja Bhoj (Gaudiya) -75years
Raja Lalsena -70years
Raja Madhu - 67years
Raja Samant Bhoj - 48years
Raja Jayant - 60years
Raja Prithuraj - 53years
Raja Garrar - 45years
Raja Laxman - 50years
Raja Nand Bhoj - 52years
------------
520 years
From 36 C.E. to 750 C.E.- Eleven princes reigned in succession for 714 years , after which another Kayeth family bore rule-
Raja Adisur -75years
Raja Jaminibhan -73years
Raja Anirudha -78years
Raja Prataprudra -65years
Raja Bhavadutta -69years
Raja Rukdeva -62years
Raja Giridhar -80years
Raja Prithidhar -68years
Raja Shristidhar -58years
Raja Prabhakar -63years
Raja Jayadhar -23years
-------------
714 years
From 750 C.E. to 1448 C.E.-Ten princes reigned in succession for 698 years, after which the sway of another Kayeth family followed-
Raja Bhupala - 55years
Raja Dharmapala - 95years
Raja Devapala - 83years
Raja Bhupatipala - 70years
Raja Dhanpatipala - 45years
Raja Bijjanpala - 75years
Raja Jayapala - 98years
Raja Rajapala - 98years
Raja Bhogpala - 05years
Raja Jagpala - 74years
-------------
698 years
From 1448 C.E. to 1554 C.E.- Seven princes ruled in succession for 106 years-
Raja Sukh Sena - 03years
Raja Ballal Sena - 50years
Raja Lachhaman Sena - 07years
Raja Madhu Sena - 10years
Raja Kesu Sena - 15years
Raja Sada Sena - 18years
Raja Narayan - 03years
-------------
106 years
The Court judgements about the "Varna" of Kayasthas:-
The earliest legal ruling was on 15th July 1861 by the Sadar Dewanee Adalat, Agra, incorporating the decision of 626 Pundits from all over India of the Hindoo religion, emphasizing that the ancestors of the Chitragupta Vanshi and Chandraseni Kayasthas were 'dwij' and the religious duties prescribed for them were the same as those of the Kshatriyas. Therefore, the ruling-“Kayasthas are not Sudras. The Sudras were produced from the feet of Brahma. Chitragupta, the progenitor of the Kayasthas, was produced from the whole body of Brahma. Accordingly to Parasurama’s direction the son of a Kshatriya was deprived of his military occupation and was designated a Kayastha. It is so related in the 'Puranas' too.”
In the case of Raj Coomar Lal v. Bissessur Dyal (1922) 10 C. 688:8 Ind. Jur. 621 :5 Ind. Deo. (N.S.) 462 at the civil court at Calcutta:
The learned Sub-ordinate Judge Mr. Justice Field who delivered the judgement in that case observed as follows:-
We think that the whole question has been fairly summed up in the following passage of Babu Shyam Charan Sarkar's "Vyavastha Darpan":-"There is, therefore, a preponderance of authority to evince that the Kayasthas whether of Bengal or any other country, were Kshatriyas. But since several centuries past the Kayasthas (at least those of Bengal) have been degenerated and degraded to Sudradom not only by using after their proper names the surname 'Dasa' peculiar to the Sudras, and giving up their own which is 'Barma' but principally by omitting to perform the regenerating ceremony, Upanayana hallowed by the gayatri".
The Calcutta High Court in the case Asita Mohan Ghose Moulik v. Nirode Mohan Ghose Moulik(1924) 35 Ind. Cas. 127:20 C.W.N. 901 and also Bhola Nath Mitter v. Emperor 81 Ind.Cas.709:28 C.W.N. 323:51C, 488:A.L.R. 1924 Cal.616:25 Cr. L.J. 997 have held that so far as the province of Bengal is concerned, the Kayasthas are Sudra.
But the Lordships of the Judicial committee refused to give assent to the decision that all the Bengali Kayasthas are Sudra and left the question open.
Finally, at the Patna High Court in the case Ishwari Prasad And Ors vs. Rai Hari Prasad Lal (1926) on 23.02.1926 at the bench of J Prasad, J Bucknill
JUDGEMENT Jwala Prasad, J
1. This is an appeal against the decision of the Sub-ordinate Judge, Gaya, dated the 30th. June,1922, dismissing the plaintiff's suit.
2. It is, however, important to notice that no contrary view of any court in the United Provinces and Behar has been referred to us.
This shows that it has been accepted in those provinces that by origin the Kayasthas are Kshatriya.
Once in a lecture in India, before proceeding for his lectures in the west, Swami Vivekanand, who himself was a 'Kayastha', was asked about his caste and creed. He said-
"I trace my descent to one at whose feet every Brahmin lays flowers when he utters the words — यमाय धर्मराजाय चित्रगुप्ताय वै नमः — and whose descendants are the purest of Kshatriyas. If you believe in your mythology or your Paurânika scriptures, let these so-called reformers know that my caste, apart from other services in the past, ruled half of India for centuries. Vardhan Kayastha dynasty in Kashmir, Jaypal Kayastha dynasty in Kabul and Punjab, Ballabhi Kayastha dynasty in Gujrat, Chalukya Kayastha dynasty in Karnataka and Mithila, Pal(Gaur) Kayastha dynasty in north-east India and Satvahana and Parihar Kayastha dynasty in central India. If my caste is left out of consideration, what will there be left of the present-day civilization of India? In Bengal alone, my blood has furnished them with their greatest philosopher, the greatest poet, the greatest historian, the greatest archaeologist, the greatest religious preacher; my blood has furnished India with the greatest of her modern scientists. We are the off-springs of those kings and rulers. We are not born for doing the clerical work, but we are here to enlighten the entire nation about the love, knowledge and valor of our culture."
According to Prof.R.K.Chaudhary, in his book “History of Mithila’- In and around 550 C.E. Kayasthas were established as a caste; though they were recorded so in ‘Ushnas’ and ‘Vedavyas Smriti’ too. In ‘Yagyavalkya Smriti’ also they were mentioned as a separate caste. In Vaishali area around 11/12th century C.E., there was an inscription behind a Lord Buddha statue mentioning the “Karna Kayasthas”. This statue was gifted by a "Karnik Mahajan" follower-
“Deya dharmoayam, avar mahayan yarchin; Karanikochhah maniksutasya.”
Otherwise, it was opined that, 'Karna' was a post and everybody working on that post was known as ‘Karnik’. On the page 80 of Jhunu Bagchi's book "The History and Culture of Palas", it is mentioned that as per "Brihatdharma Purana", the 'Karnas' or the clerical section of the society were recognized as the first grade mixed caste(Uttam Sanskara). But they have also been found to have performed war fares and medical practices.
According to Nietzsche the 'God is dead', we too have buried our God-like identities. This 'Drop God' has been adopted by most of we Indians. Therefore, being a Kayastha is not just a question of relating ourselves with a particular identity, but is also to be cherished as part of heritage of a larger whole as rightly said by Swami Vivekananda.
The major Sun temples in India, the Martand temple of Jammu & Kashmir, was built by the Kayastha Karkota King Lalitaditya Muktapid, who is hailed as the "Alexander of India" by western historians, and also the Konark temple in Odisha was built by the Kayastha King Narsimhan I.
Under these circumstances, it comes as no surprise that many of the Kulin Kayasthas of Bengal are unaware of their migration from Kannauj during the rule of King Adityasena(Adisura) in Vanga desha. Similarly, the Karna Katasthas in Bihar, do not relate to Karnas of Odisha, Karani in Bengal, Karuneeka of Karnataka, or to Karuneagar of Tamilnadu. What Karna sub-caste in Bihar remembers is the half -truth of reverse migration from Karnataka to Mithilanchal in Bihar.
Finally, in consideration of the above Facts and Judgements, I opine that the Kayasthas are Rajanya/Vratya Kshatriyas.
