7. The Ancient Communities in Present Day India

7.2 Malla - Sainthwar Community

The Malla - Sainthwar community, popularly known as Saithwar, is thickly settled in Gorakhpur, Deoria, Maharajganj, Kushinagar and Mau (Natthapur Pargana) districts of Uttar Pradesh. The scattered population is found in Basti district of Uttar Pradesh, western parts of Bihar, Kapilvastu, Rupandehi, Nawalparasi and Chitwan districts of the Terai belt of Nepal. Geographically, the present settlements of the Mall - Sainthwar exist on the land of ancient Gana-Sanghas which were ruled by the Kshatriya tribes of the Mallas, Koliyas, Shakyas and Mauryas, refer Figure 7.2a and 7.2b.

Figure 7.2a: The Malla Mahajanpada of 600 BC India surrounding which the republics of Mauryas, Shakyas and Koliyas existed.

Figure 7.2b: Population distribution of Malla - Sainthwar (Rajput Saithwar) Community - dark background represents thick settlement [17]

The community claimed Kshatriya lineage, but is placed in the Shudra category and classified as ‘Kurmi Sainthwar’ in the early census of 1865 reflecting the view of majority of orthodox Brahmins and Kshatriyas towards them. The later census separates the community from Kurmi caste. Within all castes of the northern India classified under agriculture occupation, the census records the community as ‘landholding caste’ along with Rajput, Bhumihar and Tyagi communities. The community population shows physical traits of Indo-Aryan, Dravidian (Australoid) and Mongoloid races of human. Unlike Mauryas, significant research had been already done on the lineage or origin of Sainthwars as it was one of the dominant communities of eastern Uttar Pradesh in terms of landholding and social status and had settlements only over a small geographical area. The community has many clans with majority clan names resembling their chief settlement or village. According to the research of Dr. Rajbali Pandey, Dr. Raghunath Chand Kaushik, T. M. B. Buddhamitra and Mehtab Narayan Mall (MN Mall), the different clans are –

7.2a Suryavanshi clans [18] [19] [20] [21]

Malla , BisenMalla, Rajpalhia , Khuthania, Mahuliyar, Bhiti, Brahajparhia, Bhediha, Bhatparha, Sahajavansh, Danuriha, Pushakar, Magra, Sohar, Kotaria Parmara, Mauli Rathod, Uder, Belharia, Bhangara Sisodia, Thakurai, Harsomant

7.2b Nagvanshi clans [18] [19] [20] [21]

Mahat, Belsadia, Sundila, Das, Bais, Beltharia, Nathania, Bancharaha, Sajania, Rajvalia, Sondih, Parukhia, Nevsaha, Naraijparaha, Madriha, Kaudia, Karkotak, Barvalihia, Asaujiha, Belha, Khagi or Khangikhir

7.2c Chandravanshi clans [18] [19] [20] [21]

7.2.1 Some notes related to Mall - Sainthwar community

1. The Census of North-West Provinces, 1865 records the population of Sainthwar at 59,823 and 2,573 under the title of ‘Koormi Sainthwar’ in Goruckpore and ‘Mull’ in Azimgurh respectively [22].  In the census records of Gorakhpur and Azamgarh provinces, the population under the title of ‘Koormi’ was recorded at 171,005 and 27,269 respectively. In Gorakhpur, the census records both Sainthwar and Jaiswar (population of 11,560) communities with the title of ‘Koormi Sainthwar’ (caste Sr. no. 88) and ‘Koormi Jaiswar’ (caste Sr. no. 87) than clubbing them with other populations recorded under the title of ‘Koormi’ (caste Sr. no. 86). This indicates towards the ambiguity between census officers regarding classification of both communities under Kurmi caste in Gorakhpur province. Similarly in Azamgarh province, the relatives of Sainthwars, i.e. Malla (caste Sr. no. 136) has been recorded as ‘Mull’ under the head of Vaisyas than "Koormi Mull" or Kurmi (caste sr. no. 109). This indicated biggest loophole in the census process as it differentiated the Malls of Gorakhpur with the Malls of Azamgarh (i.e. not labeling the latter one as a sub-caste of Koormi). Further the memorandum submitted by C.J.H Richardes, Esq. Collector, dated 24th April 1866 records the legend about the origin of Mull caste (Nuthoopore Pergunnah) from Morebhut (Mayur Bhatt) [23].

2. In 1880 AD, Atkinson [24] recorded the tradition prevalent in Bisen Rajputs of Majhauli, Deoria about Kurmi origin of the Malla branch of Sainthwars. According to the records, the ancestor of Malls of Natthapur Pargana (Kakradih) was Indradhawan Mall. He was a son of Mayur Bhat from a Kurmi concubine. From Indradhawan Mall, who remained in possession of the Kakradih, a large Kurmi house sprang. The statement reflects towards the abnormally large population of the Mall (Sainthwar) than the Mall of Majhauli (Bisen Rajputs) even though they shared common mythical ancestor Mayur Bhat.

3. The census of 1881 [25] classifies the Sainthwars of Gorakhpur under Kurmi caste. However it records the Malls of Azamgarh as independent caste. Few historians claim that it was the dominant Majhauli estate that made the ground for classification of ‘Sainthwar’ as Kurmi citing the legend of their origin from Mayur Bhatt, involvement in the agricultural activities and non social relations with the Rajputs / Kshatriyas. Similar type of manipulation in the census is also echoed by Kevin Hobson [26]. 
4. In 1887, then the Majhauli Raj prince Lal Khadagbahadur Mall (L.K.B. Mall) compiled the traditions or legends of their origin handed down in the family. The legends traced the origin of the Majhauli clan from the ascetic Mayur Bhatt (around 300-600 BC). It says that Mayur Bhatt married four women – (i) Suryavanshi princess Suryaprabha of Ayodhya, (ii) Brahmin girl Nagseni, (iii) Chandravanshi princess Haya Kumari of Gadhi family and (iv) Kurmi woman. From Suryaprabha, son Bisvasen, the first ancestor of the Bisen clan was born. From Nagseni, son Nageshwar Misra, the first ancestor of the Payasi Misra and from Haya kumara, son Bajrashahi / Badhambar shahi, the first ancestor of the Bhagochia Bhumihar was born. From Kurmi woman, the first ancestor of the Mall (Sainthwar population of Kakradih) was born [27]. The origin of Majhauli Raj from Brahmin Mayur Bhatt was, however, contested by historians like Atkinson (1881, pp 401-412), Nevill (1909, pp 111) and G.N Dutt (1905, pp 2-3) who all traced the founding of Raj around 1100 AD [28]. The legend is also rejected later by Dr. Rajbali Pandey, M.N. Malla and other historians based on their research work.

5. Jogendra Nath Bhattacharya [29] took the Census of 1881 as reference and writes about the Sainthwar community as Kurmi in 1896 AD.

6. William Crook in 1896 [30] writes that ‘In Gorakhpur are found the Patanwar, Saithwars, whom Dr. Buchanan identifies with the Audhias (Awadhiyas) of Behar, who claim to be of the highest dignity and of the purest blood.’

7. In 1898, the British Government deputed P.C. Mukherjee as explorer of various Buddhist places in the Terai belt of Nepal. Based on his research and findings, he traced the Mallan village (Azamgarh, Uttar Pradesh) as the branch of the ancient Malla of Pava [31].

8. The census of 1911 separates Sainthwar from Kurmi caste considering their social status and no social relations with each other. The population of Sainthwar is recorded at 118,982 [32]. In the settlement of 1919 nearly all landowning families, who had earlier reported as Kurmi, were enumerated again as Sainthwar [33] [34].

9. Harinandan Pandey (Superintendent Archeological department of India) [35] in the year 1920 refuted the origin hypothesis of Sainthwars from Kurmis and writes that ‘The most prominent member of Sainthwar Community in the Gorakhpur district is Raja Sahab of Padrauna. The traditions which were current in this family were compiled a few years ago in a Urdu book by a retired koal official of Government. The account of the origin of the Sainthwars given in such a book can hardly be accepted as authentic, and if it ever becomes possible to write a critical history of the Sainthwars, many of the statements contained in this book will go wrong’. He further writes that ‘Pava was very close to Kushinagar……It is interesting to note in this connection that a section of the people inhabiting these parts still style themselves as Mall. They are the Sainthwar in the scale of Hindu society. Depending upon financial resources and local influence of the families, some of whom at least are given a place next below the kshatriya…..The sainthwars occupy about one hundred villages in the Padrauna Tahsil and are generally of fair complexion and are believed to have descended from Aryan ancestors. It is supposed these Sainthwars come from Pargana Lakhnaur in the Azamgarh district where a large number of their kin still resides and style themselves as Mall. But the rulers of Majhauli to whose court they are said to have migrated as adventurous soldiers from near Allahabad during the reign of Humayun is believed to have come from the same ancestors and their descendants, though they are recognized to be Rajputs, have been styled as Malls which they retain even now along with the better class of Sainthwars. Sainthwars claim to be Kshatriyas. From the above it is clear that the surmise I made when I first addressed by enquiries regarding Malls of Pava has proved to be substantially correct. Their ancestors were soldiers. They claim origin from the recognized Kshatriyas. These are all indicative of a close affinity between the present day Malls and the Malls of ancient time.’’

10. The census officers in 1921 were instructed to enter the caste of a person by which he is known in his neighbors. This was done to avoid the confusion over status of many communities on the Varna ladder and caste. In the census, families known of ‘Sainthwar caste’ by their neighbors are recorded with a population of 123,424 with the male population at 63,408 and female population at 60,016 [36].

11. In 1924, famous historian Dr. Kashi Prasad Jayaswal [37] writes that– ‘Malls disappeared at the time of the Mauryas or a little later as a republican community though individual Mall families rose up now and then in Tirut and Nepal up to 11th centuries and even later. The present representatives of the ancient Malls are the Mall caste in the districts of Gorakhpur and Azamgarh’.

12. On March 9th, 1929, the ‘Akhil Bharatiya Kshatriya Yuvak Sangh’ under the chairmanship of Shri Awadhesh Singh, Bisen Rajput Raja of Kalakankar, declared that Sainthwar and its Mall branch are branches of Kshatriyas.

13. In 1930, Mahapandit Rahul Sankrityayana [38], a well-known historian on Buddhist literatures and period, writes that ‘Ancient Malla of Kusinara is today represented by Sainthwar caste’. He further proves the statement at second place in the book.

14. The Indian census of 1931 records Sainthwar as independent caste. Further the community is placed class rank higher than Kurmis [39].

15. Sir Edward Arthur Henry Blunt and Sir Edward Blunt (Indian Civil Services, the Census Commissioner for United Province of Agra and Oudh, Year 1911) writes that –‘The Sainthwar was formerly a Kurmi sub caste, but was classed as a separate caste in 1911. The chief member of it is the Raja of Padrauna in Gorakhpur and the separation is principally due to rise of his family to prominence. There is a legendary connection between Sainthwars and the Bisen Rajputs. The traditional ancestor of the latter was Mayur Bhatta. The Sainthwars, or at all events the Mall section of that caste, claim to be descended from the union of this Prince and concubine, who according to Bisen’s own tradition, was a Kurmi woman. It should be mentioned that all Kurmis claim such descent, though the Sainthwars do not admit their claim, which, considering the wide spread nature of the Kurmi caste, is prima facie improbable. Sainthwars do not allow widow marriage, but this is more probably the result of fission than its cause.’ [40] The statements are similar to the Majhauli Raj’s tradition as mentioned by L.K.B. Mall. On page 247 of the same book, 35 castes are listed having the main occupation of agriculture across northern India. These 35 castes included Kurmi, Rajput, Bhumihar and Sainthwar. In all 35 castes, only Rajput, Bhumihar, Taga (Tyagi) and Sainthwar are listed as landholding caste.

16. In 1935, Stanley Reed [41] writes about the Gaharwar branch of Sainthwars that ‘Raja Bahadur Braj Narain Singh, Raja of Padrauna Raj in the district of U.P. was born in 1875 and succeeded his father Raja Udit Narain Singh in 1900. This family of Gaharwar kshatriyas came into prominence in the first half of 17th century. In 1686 then head of the family Rai NathRai received a nankara grant of 33 villages and arms from Aurangzeb……The title of Raja Bahadur was conferred as a personal distinction in 1919 in recognition of his meritorious services during the great war. The title of ‘Raja’ being the hereditary. The Raja Bahadur is a second class Honorary Magistrate for life and was the member of the Provincial Legislative Council during 1924-26 where he proved himself to be man of great tact and resourcefulness. He is liked by the government and the public for his numerous services to them. Rai Bahadur Jagdish Narain Singh, the younger brother of the Raja Bahadur of Padrauna in his right hand and no account of him or his estate can be considered complete without a mention of the prominent part he has taken in it’s amelioration. He was born in 1885 and made Rai Bahadur in 1923 for his meritorious services. He is an Hony. Mumsif for life and a widely travelled man………...’’

17. Based on the various social and historical evidence, on 12th Nov. 1942 the District Magistrate of Gorakhpur, E.D.C. Mass, ordered rectification in all government records. With the order, the ‘Sainthwar’ caste was replaced with ‘Kshatriya’ for all the populations belonging to the community [42].

18. Dr. Rajbali Pandey [43] writes that the ancient Suryavanshi Malla clan bifurcated into the Vedic followers and Buddhism followers. The Vedic followers were later known as ‘Bisen Kshatriya’ on the name of King Bisva Sen while the Buddhism followers, who accepted Hinduism back in the medieval period, retained their ancient Malla title. He traces the origin of the Sainthwar community from the association of republic Kshatriyas belonging to the Malla, Koliya, Maurya and Shakya tribes. He traces the origin of the Sainthwar title from Santhagara, the assembly house of republic Kshatriyas. According to him, Lord Buddha was born in one of the sub-clans of Sainthwar Kshatriyas

19. On 19th July 1987, the members of ‘Akhil Bharatiya Kshatriya Mahasabha’ (ABKM) gathered in the Gorakhpur city. Dr. Raghunath Chand Kaushik, the author of Kshatriya Rajvansh, based on his research work carried on the Kshatriya clans of Gorakhpur and adjoining districts declared that ‘the Sainthwar are Kshatriyas and they are descendants of the Kshatriyas of ancient Gana-Sangha mainly Malla, Koliya, Shakyas and Mauryas. They derived their name from Santhagara and Lord Buddha was born in one of their branches.’ In the same conference of Rajputs, the National President of ABKM, Rajashri Kunwar ShriPal Singh ji gave the following declaration -

‘Mai Akhil Bharatiya Kshatriya Mahasabha ka adhyaksha, Kunwar ShriPal Singh, paden apne me nayast tatha mahasabha dwara pradatt samast samvaidhanik kartavayo ke nirvah ke antargat aaj Sravan Krishna Navami, Ravivar Samvat 2044 tadnusar 19 July 1987 isvi ko Akhil Bharatiya Kshatriya Mahasabha ki Gorakhpur mandilya ikai ke pratham varshik adhivesan ke avasar per samvet karyakarini ke sadyason tatha pratinidhiyo ke samaksh aitaddwara yeah samvaidhanik ghosana karta hoon ki maine Sainthwaro biradari ke logo ko pramparagat Kshatriya Samaj aur biradari me manyata ke sambandh me is mandaliya adhivesan me upasthit aur sarvasammati se swikrit prastava ka poornataha addhayan kar liya hai aur prastut sakshyon samet itihasvido ke sammati se Sainthwaro ke kshatriyatava ke sambandh me sarvatha aasvast aur santust hokar yeh ghosna karta hoon ki Sainthwar biradari ke log pramparagat Kshatriyon se sarvatha abhinna hai, saman poorvajo ki santan hai aur inhe ab se saman man-samman ke saath sab prakar ki uchit sambandho ke sarvatha yogya mana jayega.’ [44]

20. According to Jagdish Narayan Singh (Itihaas Lauta, p. 91), the Bisens are classified into two types-

A-  Malla Vansh – They are Suryavanshi kshatriyas titled as ‘Mall’ and mentioned in the various Buddhist literatures. Their ancestor is Chandraketu, son of Lakshmana. The Gotras are Parasara, Bharadwaja, Shandilya, Atri and Vatsa.
B-  Bisen Vansh – One branch from the descendants of Chandraketu went to Karnataka and ruled there. In this branch, a king named ‘Mayur Varman’ conquered the Pallavas of Kanchi. The 5th generation of Mayur was ‘Kukutstha Varman’ who returned to the ancient Malla rashtra around 359 AD. Then after, the descendants carried the title of Mayurvanshi on the name of Mayur Verman. Later in the same family, Bisvasen was born and thus Bisen clan came into existence. The other branches of the same clan are Vatmela vansh, Gai vansh, Bambvat vansh, Avakaho vansh, Tavkaho vansh and Donwar vansh who all are spread in Uttar Pradesh and Bihar. The Gotras are Parasara, Bharadwaja, Shandilya, Atri and Vatsa. [45]

21. Shivnath Bhaskar (Kshatriya Vansh Bhaskar, pp. 54-55) writes that the Suryavanshi King Mayur Bhat conquered the Pallavas of Kanchi in Karnataka. The 5th generation of Mayur Bhat was ‘Kakustha Verma’ who ruled the region around 359 AD. In the same clan, Mayur Bhat II became king during the period of Harshvardhana. Son of Mayur Bhat II was Bisvasen. He and his descendants ruled the region of Kakradih in Azamgarh district. Kakradih presently comes under the Zamindari of Malla branch of Sainthwars. Mall, M. N. (2005). [45]

22. In 1985, Paul R. Brass [46] while commenting on the Indian politics writes that Sainthwars, though of Kurmi origin, claim Rajput status.

23. In 1994, the Sainthwar community was declared as other backward caste (OBC) from the earlier classification of Kshatriya after few community leaders successfully proved the lineage of Sainthwars from the cultivator Kurmi class by citing 1881 census and the few books written after that. The change in caste status was done to get the reservation benefits by declaring the community as OBC. The move was opposed by the association of Rajputs ‘The Akhil Bharatiya Kshatriya Mahasabha’ in Allahabad High Court [47]. The case resulted in near face-loss of the Uttar Pradesh Government with High Court directing the case to Backward Commission. The Backward Commission extended the reservation to Mall-Sainthwars with condition that it will be provided to those who write themselves as ‘sub-caste of Kurmi’ and not to those who will write them as Sainthwar or Kshatriya or Rajput.

24. In 1996, D.P. Dubey [48] writes that ‘From the Ramayana it is also clear that Chandraketu, son of Lakshmana and a wrestling expert, holding the title Malla, was given the right to rule this area (Deoria), by founding the town - Chandrakanta. The Mallas of the area are believed to be his descendants’.

25. In 1999, Tripatkacharya Mahopadhyay Bikshu Buddhamitra [49] (name before conversion – Devdhari Upadhayay) after his research on the Buddhist period and society traces the origin of Sainthwar community from the ‘Kshatriyas of Gana-Sangha’ and from their assembly Santhagara Sangha.

26. In 2005, M.N. Mall [50] writes that Bisen clan originated from the marital relation of a Vedic Malla Prince with a Vedic Mauryan Princess when most Kshatriyas of the region followed Buddhism. The descendants received the title of ‘Mayurvanshi’ from the mother side. He traces the lineage of Mall titled populations found in Azamgarh and Gorakhpur districts from the Bisen Raja Madhav Mall of 1564 AD. He further traces the origin of Sainthwar community from the families of 700-800 migrated Rajputs belonging to Mahabat Khan’s 1626 AD rebellion. The migrated Rajputs were known as ‘Sihatwar’, which later deformed to ‘Sainthwar’, as their leader Raja Moti Das belonged to Sihat Pargana of Jalandhar, Punjab.

27. In year 2005, Kumar Suresh Singh [51] writes that ‘Mall: A community in Uttar Pradesh, they are also known as Sainthwar. They are popularly referred to as Mall, i.e. those who are prosperous. The popular proverb in the region is ‘Banale ka Mall aur bigarle ka Kurmi’ (if prosperous then Mall or otherwise Kurmi). The community name is derived from their original ancestor Lakshman who was also known as Mall. Sainthwar is another popular surname which the Mall use. This surname is derived from the Buddhist legacy of Mall.’

The above statements, which when seen from the chronological angle, clearly reflect the Majhauli traditions influencing the initial census process and hence many reports based on that. However, from the historian’s point of view and the ground social realities that influenced the later census process, the community appeared as one of the landholding and dominating communities of northern India with origin traced to the Kshatriyas of Buddhist era. The community title Sainthwar (santhavara) seems to be originated from their group structure which also indicates that how its population controlled a large chunk of land in the presence of dominating Rajput and Bhumihar communities. The community considered it of the highest dignity and of purest blood as recorded by Dr. Buchanan. The traditions of Majhauli Raj accepted the parental linkage between Sainthwars, especially its Malla titled population, and Bisen Rajputs. However, M.N. Mall who belongs to the community, denied any link with the Buddhist Malla of 5th century BC citing the low population of the community and thus representing the sentiments of a section of the community. Interesting enough, this will not be the only case in India whereby any dominating Hindu community will ever accept its Buddhist linkage in today’s environment and thus raising a question that who created the vast Buddhist heritage in the form of Buddhist caves, Chaityas, Viharas, Stupas, religious literatures and many other things across India. Clearly, such heritage cannot be built without political and religious people’s participation belonging to that era. The denial mode, therefore, gives an opportunity to understand the lineage of this community from a population growth angle and thus some more lights on M.N.Mall’s arguments and facts.

7.3 Babhan or Bhumihar Community      Click here to read

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References:
[17]  https://joshuaproject.net/people_groups/17999/IN
[18]  Pandey, R. (1946). Gorakhpur Janpad Aur Uski Kshatriya Jatiyon Ka Itihaas, p. 291. Gorakhpur
[19]  Kausik, R. C. & Rai, P. K. (). Kshatriya Rajvansh
[20]  Buddhamitra, T. M. B. (1999). Bhagwan Buddha ke samkalin anuyayi tatha Buddha Kendra, pp.272-283. Gorakhpur: Rahul Sankrityayan Sansthan
[21] Mall, M. N. (2005). Bisen Vansh Darpan, pp. 91,116-117. Gorakhpur
[22] Plowden, W. C. (1867). Census of the North-West Provinces 1865. Volume II, Table No. IV, pp. 27-28. Allahabad: The Government Press.
[23]  Census of 1865, Volume I, Appendix B, p. 112.
[24]  Atkinson, E. T. & Others. (1880). Statistical, descriptive and historical account of the North-Western Provinces of India, pp. 517-518.
[25] Census of the North-Western Provinces and Oudh. 1881
[26]  Kevin Hobson – ‘The Indian Caste System and The British: Ethnographic Mapping and the Construction of the British Census in India’
[27]  Mall, L. K. (1887). Bisen Vansh Vatika, pp. 45-46. Gorakhpur.
[28] Yang, A. A. (1989). The Limited Raj: Agrarian Relations in Colonial India, Saran District, 1793-1920. pp. 58-59. London: University of California Press.
[29] Bhattachray, J. N. (1896), The Hindu Caste and Sects, p. 271. London: Thacker, Spink.
[30] Hassan, S. S. (1920). The castes and Tribes of H.E.H. the Nizam’s Dominions, Volume 1, p. 371.
[31] Mall, M. N. (2005). Bisen Vansh Darpan, p. 16. Gorakhpur
[32] Census of India, 1911: United Provinces of Agara and Oudh.
[33] Gorakhpur District Settlement Report (Tahsils Padrauna, Hata and Deoria) 1919, 41 and Gorakhpur District Settlement Report (western portion) 1919, 8
[34] Chaudhary, P. Political Economy of Castes in Northern India, 1901-1931, p. 42. New Delhi: JNU.
[35] Pandey, H. (1920). The Journal of the Bihar Research Society, volume 6, pp. 263-264.
[36] Census of India, 1921: United Provinces of Agra and Oudh. Table XIII – Caste, Tribe, Race or Nationality – Part I, page 158, & Table XIII – Principal Castes In Each Province, State or Agency – Part II, p 163.
[37] Jayaswal, K. P. (1924). Hindu Polity: A Constitutional History of India in Hindu Times, vol I, p 50.
[38] Sankrityayana, R. (1930). Buddhacharya.
[39] Census of India, 1931: United Province of Agra and Oudh.
[40] Blunt, E. A. H. (1931). The caste system of northern India, p. 231, 247. New Delhi: Isha Books.
[41] Reed, S. (1936). The Times of India Directory and Year Book including Who is Who: Indian Princes, Chiefs and Nobles, p. 1086. India: Bennett & Coleman.
[42] Mall, M. N. (2005). Bisen Vansh Darpan, pp. 106-107. Gorakhpur.
[43] Pandey, R. (1946). Gorakhpur Janpad aur uski Kshatriya Jatiyon ka Itihas, p. 291. Gorakhpur.
[44] Buddhamitra, T. M. B. (1999). Bhagwan Buddha ke samkalin anuyayi tatha Buddha Kendra, p.272. Gorakhpur: Rahul Sankrityayan Sansthan.
[45] Mall, M. N. (2005). Bisen Vansh Darpan, pp. 9-12. Gorakhpur
[46] Brass, P. R. (1985). Caste, Faction and Party in Indian Politics: Election studies, p. 194. Delhi: Chanakya.
[47] Pranjan Bhattacharya (June 17, 1998). High Court Ruling on OBC quota vindicates Kalyan Stance. The Observer.
[48] Dubey, D. P. (1996). Rays and Ways of Indian culture, p. 19. New Delhi: M D Publications.
[49] Buddhamitra, T. M. B. (1999). Bhagwan Buddha ke samkalin anuyayi tatha Buddha Kendra, pp.272-283. Gorakhpur: Rahul Sankrityayan Sansthan.
[50] Mall, M. N. (2005). Bisen Vansh Darpan, pp. 91, 116-117.
[51] Singh, K. S. & Anthropological Survey of India. (1998). India’s Communities, Vol. 1; Vol. 5. p. 2163. India: Oxford University Press.

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Index   Chapter 1   Chapter 2   Chapter 3   Chapter 4   Chapter 5   Chapter 6   Chapter 7   Chapter 8   Chapter 9   Chapter 10

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