(c) RELIGIONS AND CASTES

Principal Communities.-The total population of the district, according to the 1961 Census was 1534916. The Sikhs form
the majority and the Hindus come next. In the urban areas, however, the Hindus form the majority and the Sikhs come next. The
majority of the Sikhs reside in rural areas. The religion-wise break-up of the population in the district may be given as under :

Religion Persons Per 1000 Males Females
Buddhists 251 0.16 174 77
Christians 33739 21.98 18144 15595
Hindus 506170 329.77 276861 229309
Jains 1987 1.30 1119 868
Muslims 2401 1.57 2125 276
Sikhs 990344 645.21 529376 460968
Other religions 4 N 2 2
Religion and stated 20 0.01 20 -
The persons belonging to the various Scheduled Castes in the district numbered 305162 (161702 males and 143460
females) and formed 19.88 percent of the total population.
Casteism is not a problem amongst the Hindus alone. Christians, Muslims and Sikhs are also no exceptions. In this respect
the Christians and Muslims residing in the country are different from their co-religionists in other countries.
Buddhists.-Buddhists number 251 in the district where they have their separate entity. They are mostly from Lahul and
Spiti or are refugees from Tibet and are engaged in the woollen trade.
Buddhism enjoins upon its followers ahimsa and believes in the transmigration of the soul. Its ultimate object is to attain
nirvana. Its theology, philosophy and mythology seem to have been inspired by the Upnishdas. Its founder was Gautam, the
Buddha. Buddhism is almost silent about the existence of God. This religion did make notable progress during the reign of Ashoka
in northern India also, but its influence declined after harsha Vardhana and, thereafter, it never regained its previous popularity.
The Buddhist population in the district is almost entirely either from Lahul and Spiti, or from Tibet.
The sacred books of the Buddhists are Tripatakas which are also of immense value from the historical view-point.
The Buddhists do not believe in the caste-system. Their important festival is Buddha Jayanti.
Christians.-They number 33739 (18144 males and 15595 females) in the district. The Amritsar Mission dates back to
1852 when T.H. Fitzpatrick and Robert Clark, the first missionaries of the Church of England appointed to the Punjab, arrived
there. The principal mission in the district was conducted jointly by the Church Missionary Society and the Church of England
Zanana Missionary Society. Substations of the Mission were also opened in important towns of the Majha tract such as Tarn
Taran, Ajnala and Jandiala Guru
4
.
At present, the different missions functioning in the district are : Roman Catholics, Presbyterians, Salvation Army,
Methodists and Seventh-Day Adventists.

4
Article entitled The Singh Sabha Anniversary by Professor Harbans Singh, published in The Sikh Review, February
1972, Vol. XX, No. 219, pp. 37-44
Robert Clark, The Missions in the Punjab and Sindh (revised edition of 1904)
Hindus.-Out of the total population of the district, 506170 are Hindus (276861 males and 229309 females). They are
mostly settled in towns. They also hold land and in certain villages they are also engaged in cultivation. The Scheduled Castes
amongst the Hindus, settled in the villages, work as tenants or agricultural labourers.
Hindus are divided into various groups, viz. Brahmins, Khatris, Aroras, Banias, Suds, Rajputs, Scheduled Castes and
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Backward Classes. These groups are further subdivided into castes and subcastes
5
. The persons belonging to each group generally
make matrimonial alliances within their own castes and sub-castes. Though by and by the caste-system is getting relaxed, yet it
retains considerable hold over the society. Inter-caste marriages are, however, not so uncommon as they used to be a few decades
back. Untouchability, the most deplorable feature of the caste-system, has been abolished by law. Hence, caste is no longer any
insurmountable hindrance in contracting marriages and is no longer a hallmark of social status.
The distinguishing featues of the different social groups are described as follows :
5. In his book entitled Political and Social Movements in Ancient Punjab, Dr. Buddha Prakash has identified modern
castes of the Punjab with ancient tribes that came from Centrl Asia settleled in India, as under :
Aroda Aratta, Arastraka
Bagga Bhagala
Badhwar Bhadra
Bedi Do
Bahl Balhika
Behl Do
Bhalla Do
Bhalka Do
Bhallar Do
Bhallowana Do
Chawla Jaula
Gujar Gurjara, Khazar Wu-sun
Gujar Huna
Huna Jarta-Jatioi
Jat Yavanaja-Ionian
Joneja Kamboja
Kamboh Kamboja
Kang Kang-kiu
Kapur Arjunayana (?)
Khanna Khyon (Khionite)
Kharoti Kharostha
Khosla Kusulaka
Khokar Karaskara
Madan Madra
Malava Malava-Malloi
Mehra Maga
Osahan Sahi (Saka)
Pathan Paktha
Puri Paurava
Saluja Salvaja-Salva
Sahni Sahanusahi-Kusana
Sikka Saka
Soi Sai-Wang (Saka)
Sondhi Saundika
Sud
Sulka Sulik-Sogdian
Suri
Tokhi Tukhara
Thakar Tukhara
Vishnoi Tukhara
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Vishnoi Vaisnava-Vasudevaka
Wadev Do

Brahmins
There are ten groups amongst Brahmins. Of these, the Sarsuts, Kankubjas, Gaurs, Utkals and Maithals are called Panjgaur
; and the Darbara, Tailang, Maharashtras, Gurjars and Karnataks are called Panjdarbaris. The Brahmins residing in the district are
Sarsuts. They are of more amiable nature than their Gaur counterparts. They are also more tolerant and freely mix up with the
people of other castes, e.g. Khatris, Banias, Suds and Aroras.
Sarsut Brahmins are further divided into subcastes. Bahris (twelve) have twelve subcastes within which they contract
marriages. Baunjais (fifty-two) have fifty-two subcastes and they also contract marriages among themselves. Another group,
Asht-bans (eight subcastes), namely, Sand, Shori, Pathak, Mahrur, Joshi, Tiwari, Kural and Bhardwaj, marry their daughters only
in these subcastes. Mohyal Brahmins have five subcastes, viz. Datt, Bali, Mohan, Lau and Chhibber. They own land and do not
practise priestly duties. They also contract marriages amongst their own five subcastes. After the partition, the restrictions in
respect of marriage, etc., within different Brahmin castes and subcastes, have mostly disappeared.
The Brahmins in the district are usually handsome and well-built like other residents. They are engaged in public services,
business, industry and agriculture. They also perform priestly duties-their hereditary profession. The number of those mainly
engaged in priestly duties is, however, on the wane.
Khatris
The word Khatri is derived from the Sanskrit word Kashatriya. Like Brahmins, they are also divided into various groups.
The Baunjais (fifty-two) have fifty-two subcastes and contract marriages within these Khatri subcastes. It is said that the Baunjais
form that group of Khatri subcastes of the West Punjab, particularly Multan, who submitted a memorandum to Ala-ud-Din Khilji
against his order or widow remarriage. Another group of Khatris of the eastern Punjab, who refused to sign the said
memorandum, were called Shara-ain (law-abiding), which later became corrupted to be called Sarin. Sarins also contract
marriages among the subcastes falling under the Sarin group. Another group, called Khokhrain, is said to consist of the
descendants of certain families of Khatris who were believed to have joined Khokhars in a rebellion and the other Khatri families
were loath to have matrimonial relations with them. Khokhrain khatris are Sethi, Kohli, Chadha, Bhasin, Suri, Sabharwal, Ghai,
etc. The group bahri among Khatris does not mean twelve, but groups of those subcastes whose ancestors went to Delhi in
attendance upon one of Akbars Rajput wives and who, separated from other Khatri subcastes, married only within the said
groups of subcastes. The prominent subcastes among Bahris are Mehrota or Mehra, Khanna, Kapur and Seth. There is another
group of subcastes, called Dhaigharas, who contract marriages within their own group.
Before the partition (1947), the Khatris residing in the Amritsar District were mainly Baunjais. The Khatris who had come
here from the eastern Punjab were generally Sarin. The Khatris of Amritsar, engaged in business, are mainly those of Lahore and
Multan. They had shifted to this place when Guru Ram Das founded the town and made it a great religious and commercial
center. These Khatris contracted marriages among the Khatris of the city who are from all the Khatri groups. However, in recent
times, they have made a departure from their old practice and have started contracting marriages outside the district also. They
are easily distinguishable on the basis of their peculiar dialect and dress. They are very handsome and of good disposition. They
physical features indicate considerable similarity with those of the people of Kashmir. It is likely that they contracted marriages in
Kashmir since, being engaged in the woollen trade, these trading classes remained in contact with that area for a considerable
period.
Aroras
Aroras trace their orogin from the Khatris. It is said that Khatris are Khatris of Lahore and Multan, whereas Aroras are
Khatris of Aror, modern Rori and Sukkar (Sind) in Pakistan. There is a street in Amritsar named as Arorianwali Gali. The
Aroras seem to have settled in Amritsar during the time of Maharaja Ranjit Singh or even earlier. It is presumed that they
migrated to Amritsar from Lahore to which place they might have originally migrated from Sind or Multan. This is inferred from
the fact that, after a very long stay in the central Punjab, they ceased to speak their Lehndra dialect. After the partitition also, the
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Aroras migrated from Pakistan and mostly settled in the towns. They differ in physique and disposition from the local Aroras.
Aroras are very energetic and intelligent. They are mostly engaged in trade and industry. They are superior in business
acumen to their counterparts settled in the district. A good number of them have also joined public and private services.
Aroras are divided into three groups, viz. Uttradhi, Gujrati and Dakhna. Previously, they contracted marriages within their
own groups but, after the partition, they have started mixing with other groups also.
Banias
The word Bania is derived from the Sanskrit word banijya or trade. Banias are essentially a commercial class, and can be
easily recognized from their peculiar dress. They are of soft disposition. Banias of all subcastes are found in the district as a whole
but they are settled mostly in Amritsar. Their number in the district is, however, not considerable.
Suds
In the district, the Suds are mostly settled in Tarn Taran. Their origin appears to be the same as that of the Raikwals of
Delhi and Agra, but they do not intermarry. They are divided into two groups, viz. those belonging to the hilly areas (Uchanda)
and plains (Niwanda), socially khara (pure) and gala (inferior) respectively. Previously they did not intermarry, but now such
distinctions have disappeared. The Suds settled in the district belong to the former group. They are fair-complexioned and of
mild-disposition. they are engaged in business and public and private services.
Scheduled Castes
The number of Scheduled Castes in the district is 305162. They belong to various groups. Their caste-wise, religion-wise
and rural and urban break-up is given in the following statement :
Castes and Religions of the Scheduled Castes in the Amritsar District
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Name of the
Scheduled
Caste
Rural/Urban Total Name of Religion
Population Males Females Hindu Sikh
Males Females Males Females
1 2 3 4 5 6 7 8 9
Total Rural 255781 134740 121041 67260 60237 67480 60804
Urban 49381 26962 22419 17687 14608 9275 7911
Ad Dharmi Rural 2047 1125 922 1098 903 27 19
Urban 144 71 73 69 68 2 5
Bangali Rural- - - - - - - -
Urban 6 5 1 3 1 2 -
Barar, Burar or
Barar
Rural 46 38 8 36 5 2 3
Urban 236 148 88 148 88 - -
Batwal Rural - - - - - - -
Urban 140 79 61 77 61 2 -
Bauria or
Bawaria
Rural - - - - - -
Urban 158 97 61 97 61 - -
Bazigar Rural 2602 1306 1296 1227 1219 79 77
Urban 135 64 71 64 70 .. 1
Balmiki,
Chuhra or
Bhangi
Rural 13620 7534 6086 7502 6065 32 21
Urban 16478 8907 7571 8783 7489 124 82
Bhanjra Rural 4 - 4 - 4 - -
Urban 7 6 1 5 1 1 -
Chamar, Jatia
Chamar,
Rehgar, Raigar,
Ramdasi or
Ravidasi
Rural 5672 2973 2699 2659 2465 314 234
Urban 5870 3323 2547 2242 1756 1081 791
Dhanak Rural 6 6 - 6 - - -
Urban - - - - - - -
Dhogri, Dhangri
or Siggi
Rural - - - - - - -
Urban 1 - 1 - 1 - -
Dumna,
Mashasha or
Doom
Rural 1106 570 536 567 529 3 7
Urban 2858 1611 1247 1604 1247 7 -
Gagra Rural - - - - - - -
Urban 3 1 2 1 2 - -
Kabirpanthi or
Julaha
Rural 3785 1981 1804 1874 1696 107 108
Urban 3713 2067 1646 1785 1311 282 335
Khatik Rural - - - - - - -
Urban 355 182 173 182 173 - -
Korior Koli Rural 11 8 3 8 3 - -
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Urban 620 420 200 418 200 2 -
Mazhabi Rural 217282 114261 103021 47512 42806 66749 60215
Urban 14507 7876 6631 160 84 7716 6547
Megh Rural 93 80 13 80 13 - -
Urban 3046 1565 1481 1543 1460 22 21
Nat Rural - - - - - - -
Urban 4 3 1 3 1 - -
Pasi Rural 13 - 13 - 13 - -
Urban 165 132 33 132 33 - -
Sanhal Rural - - - - - - -
Urban 1 1 - 1 - - -
Sansi, Bhedkut
or Manesh
Rural 9424 4828 4596 4674 4476 154 120
Urban 816 341 475 340 471 1 4
Sapela Rural 23 2 21 2 21 - -
Urban - - - - - - -
Sarera Rural - 2 7 2 7 - -
Urban - / 1 8 1 - -
Sikligar Rural 24 12 12 12 12 .. -
Urban 93 43 50 11 25 32 25
Sirkiband Rural - - - - - - -
Urban 14 10 4 10 4 - -
Unclassified Rural 14 14 - 1 - 13 -
Urban 2 2 - 1 - 1 -
(Census of India, 1961, Punjab District Census Handbook No. 13, Amritsar District, p.
317)
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For centuries, the Scheduled Castes have remained downtrodden and have been treated as untouchables. After
independence, untouchability was made a penal offence, and the Government has taken necessary steps to ameliorate their lot. In
Government services, 25 per cent of the posts are reserved for the Scheduled Castes and 5 per cent for the Backward Classes.
Land is being given to the landless Harijans. Loans and grants are given to enable them to start small-scale and medium-scale
industries.
Hinduism, as practiced in the Amritsar District, does not materially differ in main postulates from that practiced in the
other districts of the Punjab. At best, Hinduism may be described as a way of living with certain variations in beliefs and modes of
religious worship. Hinduism varies from animism (the belief that everything has a soul) to pantheism (identity of God with
everything that exists). It is also cynically branded as a conglomerate of heterogeneous beliefs. Religion stands for a broad
catholic outlook and tolerance for others beliefs.
Hindus include the followers of various sects, e.g. Sanatan Dharm, Arya Samaj and Radhasoami. Among Sanatan Dharmis,
the worship of various avtars, like Ram and Krishan, and of devis (goddesses) e.g. Vaishno Devi, Chintpurni, Jawalaji, Naina,
Devi and Shitla, is quite common. Of late, Bhajan kirtans, i.e. recitations of devotional songs in praise of gods and goddesses,
have become popular. Jagratas (recitation of devotional songs throughout the night) are also held.
People also worship animate and inanimate objects, e.g. the cow, the peepal-tree and the tulsi plant. They also believe in
phallic worship.
Superstitions and belief in witchcraft, sorcery, etc. are common among illiterate persons.
Radhasoamis.- The Radhasoami Sat Sang, Beas, was founded by Baba Jaimal Singh in 1891. At the instance of his guru,
Swamiji Maharaj of Agra, he founded the Dera, situated on the western bank of the River Beas. These headquarters of the sect
are known as Dera Baba Jaimal Singh and are situated about 8 km from the Beas Railway Station (in the Amritsar Tahsil). By the
end of the nineteenth century, there were only a few huts. Baba Jaimal Singh was succeeded by Baba Sawan Singh. During his
pontificacy for nearly 40 years, the sect progressed, and more and more of satsangis were enrolled. He was succeeded by Baba
Jagat Singh. The present Guru, Baba Charan Singh the fourth in the line is the grandsom of the second Guru, Baba Sawan
Singh. In 1957, he transferred the entire Dera property, valued at about 6-7 lakhs of rupees, to the corporate body of the
satsangis. Up to that time, the Guru was its legal owner. The Guruship is not hereditary, but is bestowed by the living Guru an
another, keeping in view his merit, sense of duty and dedication. The word Radhasoami, though well known to the Hindus, has a
different meaning for the Radha-soamis. Radha they interpret as the soul (atma) and Soami (the owner), i.e. Parmatma. The
name of the sect was probably selected to make it appear most attractive to the Hindus and the Sikhs alike. The sect, popularly
known as Sat Sang (congregation), does not require its disciple to renounce his religion. A follower of any faith can become a
satsangi. A person is, however, called upon to abstain from the use of liquor, meat and eggs. The satsangi is required to follow
the special moral and religious code. The Guru preaches bani in the form of sayings from different religions. The sect has imbibed
the good points of every religion. The Guru gives discourses at Beas the headquarters and at other important stations, as and
when invited by a sizeable group of devotees. The present Guru has also started giving discourses abroad. He, however, initiates
new satsangis into the sect at Beas. The initiation given by him to his satsangis is supposed to be kept secret. In his teachings, his
main emphasis is on discovering oneself from within-dasamdwar-the name given to the forehead. He preaches that a living guru
or enlightener is absolutely essential for the salvation of a devotee. Satsangis are found all over the world, though their number is
small. About 200 foreigners from about 70 countries annually attend the Satsang at Beas. The sect also attaches importance to
submission and humility. To curb ones ego, one is required to perform mitti ki sewa, i.e. to throw mitti (earth) from highlands into
ravines washed by the river and Kai ki sewa, i.e. to collect reeds from the bank of the river to be used as fuel for the langar (free
kitchen). On the occasions of congregations, outsiders are served food from the langar, whereas the satsangis usually take meals
from the canteen on payment.
The total number of satsangis who have received initiation is over 4 lakhs. Since the statistics are not maintained by the
Dera district-wise, it is not possible to give the number of satsangis residing in the Amritsar District. A detailed description of the
Dera is given in the chapter Places of Interest.
Jains.-The Jains number 1987 (1119 males and 868 females) in the district and have settled mostly in Amritsar, Patti and
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Jandiala Guru. They are essentially a peace-loving, law-abiding and commercial community. They are engaged mostly in business
and industry. They are of medium stature and intelligent and possess special business acumen.
The Jains are divided into two main groups : Digambara and Shvetambara. The former group roams unclothed and the
latter puts on white robes.
Jains are strictly vegetarian. They even abstain from the use of garlic and onion.
Muhammadans.-According to the 1961 Census, the number of Muhammadans in the district was 2401 (2125 males and
276 females). They include very few local Punjab Muhammdans. They are usually from Ludhiana or Malerkotla (Sangrur
District) and visit Amritsar on business. A good number of the Muhammadans from Kashmir are engaged in shawl-embroidering,
and in the darning of woollen garments. There are also a few Muhammadans from the northern Uttar Pradesh, who reside in
Amritsar and are engaged in miscellaneous occupations, e.g. tailoring, cobblery, cotton-carding and rickshaw-driving. They are
also of the migratory type.
The Muhammadans have two notable sects, viz. Sunnis and Shias. Before the partition of 1947, the Khoja Muslims,
belonging to the Shia faith, were residing in large numbers in Amritsar, but, on the partition of the country they migrated to
Pakistan. Presently, the Muslims residing in the district are mostly Sunnis.
The most important festivals of the Muhammadans are Id-al-Fitar, following the close of Ramzan; Id-al-Azha held on Zul
Haj 10-the last day of the Haj Pilgrimage and Id-al-Milad, i.e. the celebration of the prophets birthday. The Shias observe
Muharram, a period of mourning extending over ten days, to commemorate the martyrdom of Hussan and Hussain. The Muslims
also celebrate Shab-I-Brat with great pomp and show. Like Diwali among the Hindus, they display fireworks and distribute sweets
while celebrating this festival.
Before the partition, the principal Muhammadan gathering used to be at Kotli Shah Habib, the shrine of the saint near
Ramdas in the Ajnala Tahsil. After the partition, there has uccurred neither such a gathering, nor a fair has been held at the shrine
of any other Muslim saint in the district.
Sikhs.-Sikhs number 990344 in the district. They include the Khatri Sikhs, the Arora Sikhs, the Jat Sikhs, the Kamboh
Sikhs and the Scheduled Castes Sikhs.
The Khatri Sikhs have castes and subcastes like the Hindu Khatris. They are divided into different groups, viz. Sarin,
Baunjais, Khokarian Bradari, Jumman and Josan. Previously, the Khatri Sikhs used to marry among their respective groups but,
after partition, they have started contracting marriages with other Khatri groups as well. The Khatris Sikh contract marriages even
with Hindu Khatris.
The Khatri Sikhs even hold land in the district. They, however, do not cultivate it themselves, but give it on batai.
Normally, they are settled in business and industry. They are very apt in business. They are of good disposition like their Hindu
counterparts. They have also started joining public and private services. They Hindu counterparts, who have migrated from the
N.W.F.P. (Pakistan), are generally engaged in business, including the running of hotels and restaurants.
The Arora Sikhs are mostly found in big towns, especially in Amritsar. They were living there even before the partition.
Their Hindu counterparts, who have migrated from Pakistan, are also very intelligent and hard-working. They believe in the
dignity of labour. After the partition, they took up petty jobs and gradually have established themselves well. The local Arora
residents are also doing well in business. They have also started joining public services. They are sturdy and of good disposition.
The Arora Sikhs, too, are divided into sub-castes and groups like those of their Hindu counterparts. They contract
marriages with Arora Sikhs and with Arora Hindus. There was a practice among Aroras in Pakistan to make the eldest son in the
family a Sikh. Since the district constituted the headquarters of the Sikh religion, this practice was quite common among the local
residents as well. Thus many Arora families in the district are a happy blend of Hindus and Sikhs.
Jats.-The Jats constitute the most important section of the Sikh population. The stronghold of the Sikh Jats is that part of
the district, which is known as Majha. This term is sometimes loosely used to denote the whole of the upper part of the Bari Doab,
as distinguished from the Malwa, the country lying south of the Satluj, and including most of the Ludhiana, Patiala and Firozpur
Districts and part of the Jullundur District. But a Sikh Jat of Amritsar, while speaking of Majha, refers more particularly to that
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part of the Tarn Taran Tahsil which lies below the Badshahi Road from Atari to Govindwal and to kasur and part of the Chunian
Tahsil of Lahore. Ajnala Tahsil is not counted as in the Majha, nor, properly speaking, is the Amritsar Tahsil. Now that the old
Badshahi Road has been superseded by the Grand Trunk Road, the limits of Majha have, in common speech, been extended, and
the whole of that part of the Amritsar District which lies on the right of a traveler going towards Jullundur on the Grand Trunk
Road, is spoken of as Majha. Jullundur and Kapurthala are spoken of as Doaba ; anything beyond that is vaguely termed Malwa ;
and different parts of the Amritsar Tahsil are referred to by mentioning the names of some central village, such as Majitha-
ki-taraf or Mahta-ki-taraf. In short, the Sikh Jat of Amritsar, in speaking of Majha, may be understood to exclude the Bangar
of the Amritsar Tahsil, the jandiala sand ridge, the naihri (canal-irrigated) country around Amritsar (where Kambohs and
miscellaneous tribes become most numerous) and the Ajnala Tahsil where there is a strong admixture of migrants from Pakistan
and the Jats, who are so migrants numerous in the riverain tract. The Sikh Jats of whom the Majha Sikhs are the pick, are the
finest of the Amritsar peasantry. In physique, they are inferior to no race of peasants in the region, and among them are men who
in any country in the world would be considered fine specimens of the human race. The Sikh Jat is generally tall and muscular,
with well-shaped limbs, erect carriage, and strongly marked and handsome features. They are frugal and industrious, though not
intellectual; they have considerable shrewdness in the ordinary affairs of life, and are outspoken and possessed of unusual
independence of character. They are certainly litigious ; their natural stubbornness leading them to preserve in a case long after all
chances of success are gone ; but, at the same time, they are perhaps as honest and simple a race as any is to be found in India.
They make admirable soldiers, when well led. They are inferior to no Indian troops. They have more dogged courage than dash ;
they are steady in the field, and trustworthy in difficult circumstances. In private life, they are not remarkable for chastity, and
they are largely addicted to the use of intoxicating drugs or spirits. The women are inferior in physique to the men, and age
sooner, probably from the effects of early marriages, and are not remarkable for beauty. But they have the same industrious habits
as the men and make excellent housewives, frugal and careful in management, and enjoy a very considerable amount of influence
in the family. That the basic characteristics of the race have not changed is evident from Macfarquhars sketch in his assessment
reports : Shrewd and assertive, yet ignorant and easily led, every enterprise finds in him a potential recruit. At his best abroad, he
is a dullard at home. His lusty brutality sees nothing attractive in spending its energy on improved farming and reacts from the
monotony of the rural round in individual violence or as the instrument of mass agitation morcha, and murders are endemic in the
Majha. But the turbulent qualities, for which the village offers no safety-valve, serve very well discipline in other spheres. As a
fine soldier and a successful pioneer, the Jat is widely known. And, in the evening of life, he returns home from foreign countries
or from the army, to exercise his pitiless commercial instincts and invest his earnings for further profit at the expense of his
untravelled brothers. In the Amritsar Tahsil, the Jat is more sensible and solid fellow than his cousin in the Tarn Taran Majha.
His mind is more his own and less the property of every agitator. He is readier to direct his energies into profitable channels and
has made a considerable success of commercial enterprises far beyong the borders of the district.

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