Not Keeping Up With Vaishyas

Khushi Agarwal

SYBA

From a sociological standpoint, the caste system emerges as a multidimensional structure that has infiltrated and impacted the socioeconomic, cultural, and political terrains, particularly in India. This system, rooted in ancient scriptures and generations of execution, has not only established a steadfast hierarchical stratification based on birth, but it has also given rise to highly convoluted power dynamics, impacting the amenities' distribution, decision making procedures, and even interpersonal relationships. Dr. Babasaheb Ambedkar, a sociological intellectual and an advocate for the rights of the marginalized in India, noted succinctly the pernicious effects of caste, stating "Turn in any direction you desire, caste is the monster in your pathway. You can't achieve political or economic reform unless you kill this monster" (Ambedkar, 1919). Ambedkar's insightful evaluation implies that it is a living institution that continues to exert influence and determine the framework of present-day Indian society. Within the intricate framework of the Hindu varna system, I identify primarily as a Vaishya, specifically, as a Baniya-Vaishya. Historically, I have seldom chosen to identify myself publicly via the perspective of my caste; nevertheless, regularly, innumerable interactions have led people to immediately recognize me with regard to my caste identity. "Agarwal, so you're a Baniya?" A quintessential remark I often encounter. After presenting a historical context in order to lay down the foundation for comprehension of the nuances associated with my caste, I will embark on an in-depth exploration of the inconspicuous, and at times explicit, caste distinctions and biases that have infused my experiences and those of those around me by means of topics such as daily familial and peer interactions, higher education, business, and the contract of marriage. 

According to ancient mythology, the Hindu deity Mahalakshmi persuaded King Agrasena to forgo the Kshatriya legacy and embrace the Vaishya commercial tradition for the sake of his people's prosperous future. She encouraged him to commence the construction of a new kingdom, Agroha, and promised to bestow abundance and good fortune on his heirs. This ancient state was a conglomeration of 18 different administrative subjects, each of which was entrusted to one of his 18 descendants. Each subject's chief was bestowed with a distinct 'Gotra,' culminating in the formation of the Agarwals' 18 foundational gotras. The surname "Agrawal" linguistically, translates to "Descendant of Agrasena." From a genealogical perspective, my paternal descent is associated with the Airan gotra, whereas my maternal lineage is affiliated with the Garg gotra. The restriction of marital alliances inside the same gotra is a significant constraint within our community; these unions are invariably established inter-gotra. The evolutionary trajectory of my paternal surname represents a fascinating testimony to the fluidity of identity and social transformation in the history of my paternal heritage. When researching about my ancestors, a story passed on to me by my uncle revealed that our forefathers had originally taken the surname "Bajaj," a surname that derived from the Arabic term "bazzaz", which denoted a textile trader. As time passed, the people who lived near our ancestral haveli began referring to us as "Malchandka", referring to the progeny of Malchand—my great-great-grandfather. This surname then became the officially recognized surname for succeeding generations. However, after migrating to Mumbai, my grandfather eventually adopted the surname "Agarwal." This shift was more than merely a matter of personal preference; it was a deliberate effort to connect with a larger group, therefore increasing social recognition and integration.

Purity and pollution ideologies are fundamental pillars sustaining the complexities of the caste system, enduring both in antiquity and in contemporary Indian culture (Kapur, 2022). During my encounters with our domestic helper, Mr. Ramji Mandal, I had an epiphany about the underlying hierarchies that place my family in a perceived elevated status with respect to certain others. My mother would constantly offer me a mat, chair, or even a newspaper whenever I used to sit with him or play with him as a child on the floor, implying that directly sitting on the floor was forbidden for me. When presented with the opposing reality of Mr. Mandal, not just sitting but also eating by directly sitting on the same floor, my questions were frequently greeted with deflection or the cryptic claim that "this is the way it's supposed to be." I was also not permitted to touch or taste the food on his plate, and if I did, I was required to wash my hands immediately. Such doctrines of purity and pollution were manifested practically in my family and I found myself desensitized , albeit unwillingly, towards the perpetuation of discriminatory practices ingrained in Hinduism's rigorous caste structure.

The Baniyas, a prominent sub-caste in the Vaishya varna, historically established themselves as preeminent traders spanning North India and the Deccan region. Predominantly adherents of Hinduism and Jainism, they trace their lineage to Gujarat and Rajasthan. The term 'Baniya' stems from the Sanskrit 'vanik,' meaning 'merchant' or 'trader.' Their surnames often indicate their geographical origins. For instance, the Agarwals trace back to Agroha in Haryana. The Marwari trading community hails from Marvar. Geographically dispersed across the Indian subcontinent, they maintain strong intra-caste networks, evident in their council assemblies (IGNOU, n.d.). European observers extolled their commercial acumen, particularly in accounting and fiscal expertise. The Baniyas, a multi-faceted commercial cohort, engaged in diverse economic undertakings, with some individuals amassing substantial wealth in the millions of rupees.

Entrepreneurial endeavors have always been prominent in my family's history. Despite my grandfather's untimely demise, leaving no familial enterprise, my father diverged from the conventional path of employment, starting a computer business after graduation. In our family ethos, subservience in an employment hierarchy is viewed with disdain and cultural taboo, reflecting deep-rooted caste-based hierarchical prejudices. While the business faced ups and downs, my father remained committed to its success, even during financial downturns, until challenges became insurmountable. Despite a brief stint in salaried employment, a first in our family lineage, his entrepreneurial spirit persisted, leading to his eventual return to business ventures. The anecdote elucidated above resonates profoundly with Max Weber's conceptual framework of the 'Iron Cage' inherent to Capitalism, which rests upon the premise of economic determinism. Rather than charting a course oriented towards personal passions or diverse pursuits, the omnipresent imperatives of capitalist society have evolved to exert an omnipotent force, compelling individuals to align their choices with the rationalized cost-benefit paradigms that dominate the capitalist milieu, buttressed by societal pressures towards conformism (Dillon, 2020). As I approached the juncture of higher education selection, the inexorable clutches of this 'cage' sought to dictate my academic trajectory, compelling me towards business studies, culminating in Chartered Accountancy. I was even ushered into preparatory courses. It was only after debates and familial contention that I was accorded the liberty to delve into the arts. Nevertheless, my father perpetuates the narrative that entrepreneurial inclinations run deep in our veins, suggesting the establishment of my own Psychology firm in the not-so-distant future now that I am pursuing a degree in it. An epithet that frequently shadowed my younger years was "Kanjoos Makkhichoos". I was often mocked by my peers. This label, tinged with the insinuation of frugality, often prompted introspection - was it my personal monetary restraint or did my family refuse to help someone requiring financial assistance that triggered such perceptions? Imbibing narratives and labels from one's familial or societal setting often occurs devoid of a deeper understanding of their origins. As a young individual, the dissonance between being dubbed 'penny-pinching' without grasping the historical caste connotations was perplexing. In my adolescence, to steer clear of the weight of such tags, I under no circumstances hesitated in financial expenditures amongst peers, marking a subtle act of rebellion against caste-imposed stereotypes. It is pertinent to note that historically, the Vaishya community has been celebrated for its simplicity, humility, and judicious financial stewardship.

In my interpersonal engagements, the caste identity of my friends had never registered prominently in my consciousness as I didn’t give a thought to it. However, at 16, a conversation with a close friend revealed the stark reality of caste disparities. She expressed the impossibility of pursuing a relationship due to caste differences, which was a poignant realization for me of the pervasive caste schisms. This awakening continued with my exposure to the documentary "India Untouchables" during my 11th grade, shattering the bubble I inhabited and the privileges I inadvertently enjoyed. The digital era, led by platforms such as Instagram, notably its 'reels' feature, has played a role in trivializing sociocultural issues. Derogatory stereotypes are often disguised as memes or dark comedic content, with friends frequently sharing reels with me, joking about regressive practices like child marriages and dowries. Reflecting on this, I realized that beneath this facade of humor, these portrayals stem from unsettling societal truths. Upon my transition to college at eighteen, familial conversations began emphasizing the necessity of my prospective partner aligning with our caste and socioeconomic stratum by stating that he should be "apne jaati ka, apne level ka" (of our caste, of our position). This newfound inclusion in caste-centric dialogues, juxtaposed against my nascent immersion in Sociology, rendered every subsequent familial conversation replete with caste overtones deeply disconcerting.

 Delving deeper into the Vaishya matrimonial dynamics, one discerns a pattern. Prior to finalizing marital alliances, Agarwal business clans engage in unequivocal financial deliberations. Notably, these fiscal discourses precede the synchronization of 'kundalis' or astrological charts. Only upon the successful alignment of financial expectations does a potential 'party' metamorphose into a tangible familial entity. Families often possess a preconceived fiscal framework that a prospective groom's lineage might anticipate, and marital discourses progress only when the financial anticipations are harmoniously aligned (Sheel, 2005). The sentiment is poignantly encapsulated in Bhartendu Harishchandra's "Agarwalon Ki Utpatti" – विवाह के समय इनका बहुत व्यय करना सबमें प्रसिद्ध है और इसी विपत्ति से कई घर बिगड गये पर यह रीति छोडते नहीं । (translates to: during marriage they, the vaishyas are known to spend their wealth extravagantly even though sometimes it leads to financial constraints in the households). This encapsulation highlights how Vaishyas tend to go beyond their financial limits, aiming to maintain and show their higher caste and class status and consistently assert their position above lower castes to preserve their esteemed standing.

People claim that caste discrimination is a rural concern and that it cannot be found in urban places. I didn't agree with it, but I did possess a long-held misconception that caste prejudice is not prevalent in my family, but rather far away from me. Caste-based discrimination strikes out as a notably obstinate blot in the intricate tapestry of human society, one that has penetrated deep into its threads, manifesting both covertly and openly. All through this essay, I have cited personal episodes, observations, and experiences that attest to this profoundly ingrained bias.  While I am firmly opposed to maintaining or consenting to such biases that exist I find myself trapped in its web, alternating between an observer and, at times, a reluctant participant. This emphasizes the severity of the circumstances at hand. Combating caste-based prejudicial practices is a collective cultural introspection and an effort towards a more inclusive future. Only then will we be able to truly liberate ourselves from this age-old prison and advance towards a more equal society.

References

Agrawal Association of America. (2023). https://agrawalamerica.com/agrawal-heritage/

Ambedkar, B. R. (1979). Dr. Babasaheb Ambedkar: Writings and Speeches.

Dillon, M. (2020). Introduction to Sociological Theory: Theorists, Concepts, and their Applicability to the Twenty-First Century. John Wiley & Sons.

Harischandra, B. (2004). Agarwalon Ki Utpatti.

IGNOU. (n.d.). PERSONNEL OF TRADE AND  COMMERCIAL PRACTICES.

Kapur, R. (2022). Understanding the concepts of purity and pollution in the hierarchy of the caste system. ResearchGate. https://www.researchgate.net/publication/360064600_Understanding_the_Concepts_of_Purity_and_Pollution_in_the_Hierarchy_of_the_Caste_System

Sheel, R. (2005). Marriage, money, and gender. Indian Journal of Gender Studies, 12(2–3), 335–356. https://doi.org/10.1177/097152150501200208