Origin of Jadhav Wadatiya Clan The Naiks of major Tandas gathered for the meeting. Naga Baba was specially invited to attend it. Everybody had faith in Baba. Baba listened to the whole episode and fined Pandav Prasad for 1 rupee. From that rupee Prasadam was brought and distributed to all and thus the sour happening was converted into a sweet moment. Baba fixed the marriage and asked the juries to fix date for the same. The juries sat under a banyan tree. Baba proclaimed that the clan of the girl Gujari and boy Bhanuprasad would henceforth be identified by the name Vadatiya. At that moment a crow sitting on the tree was giving a call. Baba said that the crow would henceforth be treated as a relative of Wadatiya. Therefore the Wadatiyas are now teased on this relationship. The marriage of Gujari and Bhanuprasad was celebrated with lot of enthusiasm according to Labhan tradition. At that time the Labhan women sung the following song to tease Gujari.
Meaning: Gujari has now become a Brahmin. She is going to take bath in the Ganga River with a cloth (Dhoti) on her shoulder and a container in hand. Oh, Gujari! How did you choose a Brahmin boy? How come you are ready to start the family life with him?
In this way one clan was added to Gorvamsha. Wadatiya Jadhav, Pawar, Rathod and Chavan are considered as main clans. Wadatiya (Jadhav) is considered as Brahmin. All these legends are reflected in Banjara tribes. Wadatiya also regard this legend as universally accepted. The story is transferred orally from generation to generation in Gors. Geru was available in abundance on Aravali Mountain and is still found there. There is a reference regarding the traditional rights of sages and saints on the Geru found in mountain in the book ‘Raj Gharanonki Hindi Sewa’ by Rajkumari Kaul. Also references regarding Nagaswami residing in the region, his permission to Labhans for the trade of Geru and that Labhans were engaged in the trade of salt, geru and dry fruits are available. Nagaswami and Gors might have been having good relationship. References towards Nagaswami are found in the folk songs e.g.
A ritual called ‘Vadai’ is performed during the marriage ceremony. A mark is made on the arm of the boy with a hot object. The lobes of ears are pierced with needle. At this time the Guru’s advice (Gurumantra) of Nagaswami is given to the boy.
A coin of 1 rupee is given to the groom prior to his embarking for marriage and when he returns from marriage ‘prasadam’ bought from the rupee is distributed to all. I did not know about this Gurumantra for many days. After listening to this legend I came to the conclusion that this very Swami might be the Guru. The Naga Baba gave these people a chance to live a humane life.
They regard Nagaswami as their reigning deity since he was instrumental in bringing valuable transformation in their life. Gors highly regarded the importance of this Guru. That means the legend must have been based on a true encounter. Interested persons may like to delve more into this legend.
Annexure II Folk Literature and Folk Songs Number of Couplets sung on the occasion of taking each other’s leave while giving farewell to the Haveli girl. In a way a series of couplets are exchanged among the relatives.
Meaning: Vadai means a song for giving the blessings. Gors worship the 5 elements (Panchamahabhoota). They take name of one element at a time and praise it. Then they recall names of father, mother, mother-in-law, brother and sister and even the horse used for battle and in the end praises the name of the Tanda Naik so that there is happiness everywhere in the community.
[Rajasthani – Gujrathi]
Ordinary Dance-cum-Dialogue Song:
Two-three women dance in circles with their hands up in the air and giving claps to each other on the occasion of marriage and Teej festivals.
The meaning of the words is not important but the rhythm and sounds are important like in the case of children song.
Soong Dance Song:
The dancers get tired due to dance. In order relieve then with a bit of humour and small play called ‘Soong Kadher’ is performed. Two women wear robes of unmarried girls and one woman wears male robe and present the Dialogue-cum-Song.
Meaning: Oh! Beautiful girl of beautiful Marwad, you have a huge Ghaghra, swinging and filled with air. Your thin waist is like a rope touching the ground. O! Marwari lady, let us see how beautiful you are. Do not take pride in your youthfulness; it won’t last long. I am restless to see the expression in your eyes. My mind is engrossed in you as like your air-filled Ghaghra. Come fast, run, I also belong to your region only. Your headgear is flying on the air. It is playing with the air without care. Come, let us run and see…
Meaning: Padamani was once living in the Pilibhit Bareli region. His father was guarding a fort. He was a king; your queen mother would look after the whole city. And you, beautiful Padamani would sit in a window and call your lover. He was afraid to come to Rajbhavan. Sundari made a hookah (smoke pipe) of silver for him. But he is more in love with the Sundari who looks like a hookah. After knowing this Sundari comes out of the house on the pretext of fetching the water. She slipped as he (at the same time) grabbed her hand. Now, how you will free yourself? Your skirt of Mysore (Masuro) is looking beautiful.
Reference on Pilibhit: The reference of Pilibhit Bareli in the folk song denotes that Gors must have been related to this region. Dr. Mahesh Gupta has given a reference to this effect in his book ‘Loksahitya Ka Shastriya Anusheelan’: ‘Hafiz Rehmat Khan changed the name of Pilibhit to Hafizabad. Therefore it is clear that prior to this development the name of the region was Pilibhit. And Dalpat Kshatriya Banjara was ruling over the region.’
A village was situated in the North of Pilibhit city. Banjaras were living here and Piriya was their Sardar (Chief). He was responsible for the creation of Pilibhit (page 46-47). The Madho Tanda is still settled at the origin of a river in Pilibhit Bareli area (page 53). This folk song substantiates the fact that Gors might have ruled over this region.
Meaning: The marriage girl is now prepared to go her parental place. Malwe type of oxen has been engaged with a cart, which makes a rhythmic sound of its bells. The wheel of the cart got stuck in the sand of Narmada River. The horne of Dhur was also broken and the cart was grounded in the sand. Then a boatman was called for help to cross the river. He became excited when he saw the beautiful girl and some sinister thoughts came to his mind. He asked to halt for the night there saying that he will make arrangement for dinner. And tomorrow I will take you across the river. But the girl understood the gravity of the situation and goes to the bank of the river. She saw a branch of a big tree going across the riverbed. She fixed up her skirt and climbed the tree and crossed the river with the help of the branch. The boatman felt ashamed to see this.
On the occasion of worshipping goddess of the clan or Jari Mari Ori Samanat ritual a goat is sacrificed after a request prayer. The sacrifice is given in the name of a concerned person.
Meaning: The life is full of miseries. Remove the miseries so that they should not come across in our way again. Keep the sinners away and we should not see their face. Always keep us in the company of the religious, brave and generous. Bless everybody according to his or her wish. The one who asks for food give him plenty of it. The one who asks for money, fulfill it. And those for child bless them with a son to keep the lineage live. All animals and living beings be blessed by you and peace be there in every household. Please answer our call whenever we recite your name. Accept my request in your holy temple.
Meaning: The Banjara is darkish in skin colour. A silver necklace around the neck of a darkish girl is adding to her beauty. The design made on this necklace is looking beautiful. And the darkish colour of the girl glows more. The Munga (beads) necklace around the neck of the darkish girl is (also) beautiful. If more cheed (beads) are added to it the neck will look more attractive.
The dhoti of the darkish male is looking beautiful. If he (also) has handkerchief in his hand then it adds to his attraction. The turban on his head befits him. If a feather is attached to the turban he will look more attractive. Such are the beautiful girls and boys of Gor Banjara tribe.
This is a love song in which no names are mentioned but the ornaments are referred to only. ‘The boy wearing the dhoti is our brother. This brother of mine took a girl with a ring in her nose far away in the jungle. It is quite natural; a man with penchant for beauty will certainly take pleasure of it. The one with a silver ring in his wrist is also our friend. He saw a girl wearing Wakadi on her feet. He is hiding with her in a nullah and nowhere to be seen. The girl wearing the Wakadi is also interested in young men. The girls take such men to a secluded place and enjoy the life.
Meaning: A fiancé is requesting the moon to hide himself tonight somewhere so that she can meet her loved one. The stars are equally shining brightly. This long starry night will become black now. You better hide somewhere, only then I can meet my loved one. Her beloved comes to her place. A bird (Titihari) is chirping in the night but her call is considered as bad omen. How she is making the sound? The beloved thinks that perhaps the husband of her fiancé is asleep. Does the bird want to show threat through the calls? Still he reaches her house. Now a black dog started barking. The fiancé is also eager to meet her man. She says to the barking dog, O my clever dog, let my beloved come in. I will give lots of sweets. When her man reached near her home then an ox named Doliya got up in haste. The girl requests the ox also that she will provide him with good fodder but let her man in. When the man came near to her bed the old man coughs loudly. The girl requests him also. O, old man, you are just in nature. I will bring high quality tobacco, pipe, hookah and ganja for you but let my loved one come near to me.
Meaning: Oh, Girl! Who gave you the ornaments Wakadi, Chataki and Ghunghri? They are making sounds with your every movement. Wearing the Chataki in toes is a good sign. You should always wear them. Wakadi that you have put on looks great, who bought the Wakadi for you? The bells in your Wakadi are making ‘Chhan Chhan’ sound as you walk. When you dance with it I feel great. You should always wear Wakadi. It is a good sign and looks beautiful too. The Ghunghari ornament also looks great on your body. The Ghungari woven in your hair, the ghunghari near your ears and the ghugari on your cheeks! I wish, I could kiss the ghugari. You should always wear these ornaments.
Holi Song – Lengi
Two groups sit in circles and sing this song on the beats of the drum. The leader of the group sings first and others follow him.
Meaning: All people in the Tanda wear new clothes on the occasion of Holi. Men and women are attracted towards each other’s robes. The girl (gori) has put on a red coloured mixed skirt. It has a beautiful border. What is in her mind for wearing this skirt? I get upset with her walking style. Her behaviour makes me upset. She has put on a triangle-shaped blouse. Due to it her bosom is visible. She has put on Mandar (an ornament) to hide them. What all these signs tell? She has a head-cloth in black and yellow colour. A designed face cover is attached to this cloth. Small mirrors on this face cover are shining. I just can’t bear all these beautiful signs. What should I do? I don’t know! The robe and ornaments she wore on the Holi occasion are simply inviting me!
Meaning: A vegetable named Chilawa has grown in abundance in a lake called Dudhiya. But you have not brought it. You had gone with the girl to the lake but did not brought the vegetable. Don’t you think you should have brought the vegetable? You are just after the girls. You were just wondering with her. Now I know why you returned with empty hands.
Meaning: The girl was hit with a stone while playing. I had nothing on my mind and so also you. Then why did you wink? No problem if you wink, but why did you drag me near to you? Okay, but why caught my hand? Let it that be, why you took me in your arms? Further you made me lie on the ground and what did you do by grabbing my both legs? Was it fair?
Meaning: The lover makes promises but does not bring any thing from the market. Hence his fiancé always complains to him. She always cries. He never says a word and addresses to the 1 rupee coin. He says, come on rupiah, I will take you to Pusad city. I will bring a Wakadi ornament with it for her. She will wear the Wakadi on her legs or elsewhere. You may wear it on your legs but let your legs be in my hands. Put on the bangles on your wrist but let me in your arms. Hide me in your face-cover but don’t cry unnecessarily. Oh, rupiah let us go to market. I will bring the Chunari from the rupee. She will wear the Chunari and wonder through the whole Tanda and the village; but will not cry deliberately. Oh, Rupiah, come, let us go to market. I will bring a necklace for my loved one. She will be very happy with me then. Then I will tell her not to cry unnecessarily. Stop this nonsense of yours. (Continued...)