Bachgoti.—A sept of Râjputs. Their story is thus told:—“After the defeat of Prithivi Râj by Shahâbuddîn Ghori, some Chauhâns, under Baryâr Sinh and Kâns Râê, descendants of Chahir Deo, brother of Prithivi Râj, fled from Sambhalgarh, and wandering eastward, about 1248 A.D., settled at Jamwâwan, in the Sultânpur District. Even here, however, they felt themselves unsafe while they continued to bear the name of their proscribed race, so they deemed it prudent to adopt another, to which they were equally entitled, and which they might own with equal pride. If they belonged to the stock of their four-handed predecessor, they also belonged to the gotra of their creative saint. They accordingly adopted the device of concealing their lineal beneath their spiritual descent.” There has been some dispute as to whether they took their new name from Vatsa, who was the author of one of the hymns of the Rig Veda, and who was perhaps the same as the sage Vatsa, who, according to Manu,[1] “when attacked, as the son of a servile mother, by the fire which pervades the world, burned not a hair by reason of his perfect veracity,” or from the more celebrated Vasistha, who is the centre of a large cycle of Vedic and post-Vedic legend. The first theory is, however, the more probable of the two. A second version of this story is that Râna Sangat Deo, great-grandson of Chahir Deo, had twenty-one sons. Of these the youngest succeeded his father, when he married a bride of the Tomar sept, and of the house of Jila Patan. The other sons sought their fortunes in other parts. Baryâr Sinh and Kâns Râê went to Mainpuri, and there joined the army of Ala-ud-dîn Ghori then starting from that place on an expedition against the Bhars, and thus found their way into Oudh. Both these accounts concur in attributing the advent of the Bachgotis into Oudh to Muhammadan influence; but the one declares that they were driven before the invaders, and the other that they were led by them. It is in favour of the first that it leaves a space of fifty-five years between Prithivi Râja and Baryâr Sinh, and thus accords with the common belief that the latter was a descendant of a brother of the former; it also [[94]]affords a possible explanation of the assumption of the name Bachgoti.
2. On the other hand there are grounds for casting doubt on the tale of Baryâr Sinh’s flight from Musalmân persecution. In the first place, there is a suspicious silence about the doings of Baryâr Sinh’s ancestors during the fifty-five years interval. Again, the independent legend of the Palwârs asserts that they settled in the Faizâbâd District in 1248 A.D., the very year that Baryâr Sinh is said to have come to Oudh, and yet there is no pretence that they rendered themselves particularly obnoxious to the Musalmâns. Nor were the Palwârs the only settlers contemporary with the Bachgoti; the twelfth century, if clan traditions be believed, witnessed numerous Kshatriya emigrations into Oudh, and it is impossible to conceive that they sought refuge from Muhammadan tyranny, for governors of that creed had been established in the Province since very soon after Prithivi Râja’s overthrow. Least of all, moreover, was the spot selected by Baryâr Sinh calculated to secure that end, for Jamwâwan lay within a mile or two of Kathot, which is said to have been made the head-quarters of a Musalmân officer simultaneously with the reduction of Sultânpur. On the whole it seems more probable that Baryâr Sinh was the friend of the Musalmâns rather than their foe. Shortly after his arrival at Jamwâwan he chanced one day to be leaving the village accompanied by his servant, a Kahâr, when the latter perceived a serpent on the ground with a wag-tail (Khanjarît) perched upon its hood, and, unfortunately for himself, drew his master’s attention to the fact. For the learned in such matters have pronounced this to be an infallible omen that the beholder will sooner or later wear a crown. And Baryâr Sinh, indignant that a menial should be thus exalted, killed the Kahâr, and informed his brother, Kâns Râê, who left him in disgust, and then Baryâr Sinh entered the service of Râm Deo, chief of the Bilkhariya Dikhits of Kot Bilkhâr, near Partâbgarh, and marrying his daughter, and killing his son, Dalpat Sâh, gained his dominions.[2]
3. According to Sir C. Elliott,[3] the Bachgotis were, up to the time of Tilok Chand, the premier Râjas of Oudh, and had been vested with the right of affirming the title of each new Râja by affixing [[95]]the sacred mark (tilak) to his brow. The two most conspicuous chiefs of the tribe are the Râja of Kûrwar and the Dîwân of Hasanpur Bandhua. “The latter, notwithstanding his being a Musalmân, and hence called Khân-Zada, invests all the Râjas of Banaudha with the tilak. The Somabansi chief of Araur, the Bisen of Râmpur, the Kânhpuriya of Tiloi, and Bandhalgoti of Amethi, would not be considered entitled to the privileges exercised by their ancestors without receiving it from his hands.”[4]
4. In Sultânpur they are said to take brides from the Bilkhariya, Tashaiya, Chandauriya, Kath Bais, Bhâlê Sultân, Raghubansi, Gargbansi; and to give girls to the Tilokchandi Bais, Mainpuri Chauhâns, Sûrajbansis of Mahul, Gautams of Nagar, Bisens of Majhauli and Bandhalgoti. Their gotra is said to be Vatsa. In Jaunpur they take girls from the Raghubansi, Bais, Chaupat Khambh, Nikhumb, Dhanmast, Gautam, Gaharwâr, Panwâr, Chandel, Saunak, Drigbansi; and give them to the Kalhans, Sirnet, Gautam, Sûrajbansi, Rajwâr, Bisen, Kânhpuriya, Gaharwâr, Baghel, and Bais. In Azamgarh they take girls from the Chandel, Karmwâr, Kâkan, Birwâr, Râthaur, and Udmatiya, and give them to the Bais, Kausik, and Gautam.
Distribution of the Bachgoti Râjputs according to the Census of 1891.
| District. | Number. |
| Sahâranpur | 1 |
| Meerut | 1 |
| Agra | 1 |
| Bareilly | 2 |
| Budâun | 75 |
| Morâdâbâd | 6 |
| Pilibhît | 1 |
| Cawnpur | 3 |
| Bânda | 41 |
| Allahâbâd | 1,893 |
| Lalitpur | 1 |
| Benares | 141 |
| Mirzapur | 911 |
| Jaunpur | 2,969 |
| Ghâzipur | 968 |
| Ballia | 7 |
| Gorakhpur | 390 |
| Basti | 695 |
| Azamgarh | 1,048 |
| Lucknow | 81[[96]] |
| Unâo | 31 |
| Râê Bareli | 797 |
| Hardoi | 1 |
| Faizâbâd | 1,949 |
| Gonda | 129 |
| Bahrâich | 20 |
| Sultânpur | 15,186 |
| Partâbgarh | 8,644 |
| Total | 35,992 |
Bâchhil; Bâchhal.—A sept of Râjputs who are by one account said to derive their name from the Hindi bâchhna, “to distribute.” According to General Cunningham[5] they claim descent from Râja Vena, whose son was Virât, the reputed founder of Baribhâr or Virâtkhera, and whom he believes to be the same as Vîra Varma of the inscriptions. By another extraordinary feat of folk etymology they are said to have been a branch of the Pâsis, and to have derived their name from taking refuge in a garden (bâgh). According to a writer in the Oudh Gazetteer[6] “they are a possible link from the hoariest traditions of Indian antiquity to a middle-age period, which has been fairly chronicled, and, lastly, to the complete annals of modern times. It is the more desirable to follow out the annals of this clan, first, because it is one of the very few in Oudh which does rightfully claim an antiquity equal to that of English noble families which came in with the Conqueror; and, second, because its surviving members, though respectable, are too poor to purchase false genealogies, and so humble in the social scale as to render a fictitious pedigree of no value. Consequently they now relate only the real traditions of their ancestors.” … “In 992 A.D. a local chief, named Lâla, governed at Garh Gajana, or Ilahabâs, near Dewal. This place is 16 miles south-east of Pilibhît, on the banks of the Katni rivulet. In fact, all the capitals of the Bâchhil clan—Barkhar, Nigohi, Garh Gajana, Kâmp, on the Sârda—are within a few miles of each other: two in Shâhjahânpur, west of the Gûmti, and two in Kheri, east of the old river. We know nothing of Lâla or his race, except from the inscription which he caused to [[97]]be cut, and the coins which are still to be found. The Bâchhils were an enterprising race in those days; they were Hindus in faith; they worshipped Vishnu under the boar avatâra; they had a coinage, both in silver and gold, many specimens of which have been found near their old capitals on the Katni. It seems, too, that their dynasty was of sufficient intelligence and energy to construct no less than two canals, about a hundred miles in length: one of them is still navigable, the other has somewhat silted up.”
2. General Cunningham says:—“It is admitted by every one that the Katehriyas succeeded the Bâchhils; but the Katehriyas themselves state that they did not settle in Katehar till A.D. 1174. Up to this date, therefore, the Bâchhil Râjas may be supposed to have possessed the dominant power in Eastern Rohilkhand, beyond the Râmganga; while Western Rohilkhand was held by the Bhidar, Guâla, and other tribes, from whom the Katehriyas profess to have wrested it. Gradually the Bâchhils must have retired before the Katehriyas, until they had lost all their territory west of the Deoha or Pilibhît river. Here they made a successful stand, and though frequently afterwards harried by the Muhammadans, they still managed to hold their small territory between the Deoha river and the primeval forests of Pilibhît. When hard pressed they escaped to the jungle, which still skirts their ancient possessions of Garh Ganjana, and Garh Khera. But their resistance was not always successful, as their descendants confess that some 300 or 400 years ago, when their capital, Nigohi, was taken by the King of Delhi, the twelve sons of Râja Udarana, or Aorana, were all put to death. The twelve cenotaphs of these princes are still shown at Nigohi. Shortly after this catastrophe, Chhavi Râna, the grandson of one of the murdered princes, fled to the Lakhi jungle, where he supported himself by plundering. But when orders were given to exterminate his band, he presented himself before the King of Delhi, and obtained the district of Nigohi as jâgîr. The gotrâchârya of the Bâchhil Râjputs declares them to be Chandravansis, and their high social position is attested by their daughters being taken in marriage by Chauhâns, Râthaurs, and Kachhwâhas. The race is even more widely spread than the Gangetic Bâchhils are aware of, as Abul Fazl records that the port of Arâmrâj, in the peninsula of Gujarât, is a very strong place, inhabited by the tribe of Bâchhil. Of the origin of the name nothing is known, but it is probably connected with bâchhna ‘to select or choose.’ The title [[98]]of Chhindu, which is given in the inscription, is also utterly unknown to the people, and I can only guess that it may be the name of one of the early ancestors of the race.”
3. At the same time the traditions of some members of the sept do not bear out their claim to noble lineage. Thus, in Azamgarh,[7] they assert that they are the descendants of a Râjbhar. In Shâhjahânpur[8] they fix their emigration at the time of Jaychand, of Kanauj, and they possibly settled prior to all other Thâkur clans, except the Kâsib. In Bijnor they claim to be of Sombansi origin, and to have replaced the Gûjars. In Mathura, the Sisodiyas of impure origin, who are called Gaurua, are designated Bâchhal from the Bachhban at Sehi, where their Guru always resides. They say that they emigrated from Chithor 700 or 800 years ago, but more probably after Alâuddin’s famous siege in 1303 A.D.[9]
4. In Sîtapur the Bâchhals give brides to the Gaur and Tomar septs, and take girls from the Janwârs. In Kheri they marry their sons to girls of the Gaur, Nikumbh, Janwâr, Ahban, Pramâr, and Kâsib septs: and their daughters marry with the Râthaur, Bhadauriya, and Kachhwâha.