KĀYASTH

List of Paragraphs

1. General notice and legend of origin.

Kāyasth,[1] Kaith, Lāla.—The caste of writers and village accountants. The Kāyasths numbered 34,000 persons in 1911 and were found over the whole Province, but they are most numerous in the Saugor, Damoh, Jubbulpore and Narsinghpur Districts. In the Marātha country their place is to some extent taken by the Prabhus, the Marātha writer caste, and also by the Vidūrs. No probable derivation of the name Kāyasth appears to have been suggested. The earliest reference to Kāyasths appears in an inscription in Mālwa dated A.D. 738–739. The inscription is of a Maurya king, and the term Kāyasth is used there as a proper noun to mean a writer. Another dated A.D. 987 is written by a Kāyasth named Kānchana. An inscription on the Delhi Siwālik pillar dated A.D. 1164 is stated to have been written by a Kāyasth named Sispati, the son of Māhava, by the king’s command. The inscription adds that the Kāyasth was of Gauda (Bengal) descent, and the term Kāyasth is here used in the sense of a member of the Kāyasth caste and not simply meaning a writer as in the Mālwa inscription.[2] From the above account it seems possible that the caste was of comparatively late origin. According to their own legend the first progenitor of the Kāyasths was Chitragupta, who was created by Brahma from his own body and given to Yama the king of the dead, to record the good and evil actions of all beings, and produce the result when they arrived in the kingdom of the dead. Chitragupta was called Kāyastha, from kaya stha, existing in or incorporate in the body, because he was in the body of Brahma. Chitragupta was born of a dark complexion, and having a pen and ink-pot in his hand. He married two wives, the elder being the granddaughter of the sun, who bore him four sons, while the younger was the daughter of a Brāhman Rishi, and by her he had eight sons. These sons were married to princesses of the Nāga or snake race; the Nāgas are supposed to have been the early nomad invaders from Central Asia, or Scythians. The twelve sons were entrusted with the government of different parts of India and the twelve subcastes of Kāyasths are named after these localities.

2. The origin of the caste.

There has been much discussion on the origin of the Kāyasth caste, which now occupies a high social position owing to the ability and industry of its members and their attainment of good positions in the public services. All indications, however, point to the fact that the caste has obtained within a comparatively recent period a great rise in social status, and formerly ranked much lower than it does now. Dr. Bhattachārya states:[3] “The Kāyasths of Bengal are described in some of the Hindu sacred books as Kshatriyas, but the majority of the Kāyasth clans do not wear the sacred thread, and admit their status as Sūdra also by the observance of mourning for thirty days. But whether Kshatriya or Sūdra, they belong to the upper layer of Hindu society, and though the higher classes of Brāhmans neither perform their religious ceremonies nor enlist them among their disciples, yet the gifts of the Kāyasths are usually accepted by the great Pandits of the country without hesitation.” There is no doubt that a hundred years ago the Kāyasths of Bengal and Bihār were commonly looked upon as Sūdras. Dr. Buchanan, an excellent observer, states this several times. In Bihār he says that the Kāyasths are the chief caste who are looked upon by all as pure Sūdras and do not reject the appellation.[4] And again that “Pandits in Gorakhpur insist that Kāyasths are mere Sūdras, but on account of their influence included among gentry (Ashrāf). All who have been long settled in the district live pure and endeavour to elevate themselves; but this has failed of success as kindred from other countries who still drink liquor and eat meat come and sit on the same mat with them.”[5] Again he calls the Kāyasths the highest Sūdras next to Vaidyas.[6] And “In Bihār the penmen (Kāyasthas) are placed next to the Kshatris and by the Brāhmans are considered as illegitimate, to whom the rank of Sūdras has been given, and in general they do not presume to be angry at this decision, which in Bengal would be highly offensive.[7] Colebrooke remarks of the caste: “Karana, from a Vaishya by a woman of the Sūdra class, is an attendant on princes or secretary. The appellation of Kāyastha is in general considered as synonymous with Karana; and accordingly the Karana tribe commonly assumes the name of Kāyastha; but the Kāyasthas of Bengal have pretensions to be considered as true Sūdras, which the Jātimāla seems to authorise, for the origin of the Kāyastha is there mentioned before the subject of mixed castes is introduced, immediately after describing the Gopa as a true Sūdra.”[8] Similarly Colonel Dalton says: “I believe that in the present day the Kāyasths arrogate to themselves the position of first among commoners, or first of the Sūdras, but their origin is involved in some mystery. Intelligent Kāyasths make no pretension to be other than Sūdras.”[9] In his Census Report of the United Provinces Mr. R. Burn discusses the subject as follows:[10] “On the authority of these Purānic accounts, and in view of the fact that the Kāyasths observe certain of the Sanskārs in the same method as is prescribed for Kshatriyas, the Pandits of several places have given formal opinions that the Kāyasths are Kshatriyas. On the other hand, there is not the slightest doubt that the Kāyasths are commonly regarded either as a mixed caste, with some relationship to two if not three of the twice-born castes, or as Sūdras. This is openly stated in some of the reports, and not a single Hindu who was not a Kāyasth of the many I have personally asked about the matter would admit privately that the Kāyasths are twice-born, and the same opinion was expressed by Muhammadans, who were in a position to gauge the ordinary ideas held by Hindus, and are entirely free from prejudice in the matter. One of the most highly respected orthodox Brāhmans in the Provinces wrote to me confirming this opinion, and at the same time asked that his name might not be published in connection with it. The matter has been very minutely examined in a paper sent up by a member of the Benāres committee who came to the conclusion that while the Kāyasths have been declared to be Kshatriyas in the Purānas, by Pandits, and in several judgments of subordinate courts, and to be Sūdras by Manu and various commentators on him, by public opinion, and in a judgment of the High Court of Calcutta, they are really of Brāhmanical origin. He holds that those who to-day follow literary occupations are the descendants of Chitragupta by his Brāhman and Kshatriya wives, that the so-called Unāya Kāyasths are descended from Vaishya mothers, and the tailors and cobblers from Sūdra mothers. It is possible to trace to some extent points which have affected public opinion on this question. The Kāyasths themselves admit that in the past their reputation as hard drinkers was not altogether unmerited, but they deserve the highest credit for the improvements which have been effected in this regard. There is also a widespread belief that the existing general observance by Kāyasths of the ceremonies prescribed for the twice-born castes, especially in the matter of wearing the sacred thread, is comparatively recent. It is almost superfluous to add that notwithstanding the theoretical views held as to their origin and position, Kāyasths undoubtedly rank high in the social scale. All European writers have borne testimony to their excellence and success in many walks of life, and even before the commencement of British power many Kāyasths occupied high social positions and enjoyed the confidence of their rulers.”