The surname is a toponymic one and refers to those who originally belonged to the Amroli region of Surat in Gujarat. The exact meaning of the Ganjawala surname is unknown. But there was also another process. I am dealing here only with certain typical situations. For example, just as there were Modh Vanias, there were Modh Brahmans, and similarly Khadayata Vanias and Khadayata Brahmans, Shrimali Vanias and Shrimali Brahmans, Nagar Vanias and Nagar Brahmans, and so on. Roughly, while in the plains area villages are nucleated settlements, populated by numerous castes, in the highland area villages are dispersed settlements, populated by tribes and castes of tribal origin. Many last names in India indicate the place the person originally belongs to. The primarily urban castes and the urban sections of the rural-cum- urban castes were the first to take advantage of the new opportunities that developed in industry, commerce, administration, the professions and education in urban centres. The Rajput hierarchy had many levels below the level of the royal families of the large and powerful kingdoms: lineages of owners of large and small “fiefs” variously called jagir, giras, thakarat,thikana, taluka, and wanted-, lineages of substantial landowners under various land tenures having special rights and privileges; and lineages of small landowners. The Hindu and Muslim kingdoms in Gujarat during the medie­val period had, of course, their capital towns, at first Patan and then Ahmedabad. The surname is derived from the Sanskrit word ‘pandit’ that means teacher or a scholar. The degree of contravention is highest if the couple belong to two different first-order divisions. The advance made in recent years is limited and much more needs to be done. He stresses repeatedly the primacy of the principle of hierarchy-epitomized in the title of his book. Frequently, the urban popu­lation of such a division performed more specialized functions than did the rural one. The Rajputs, in association with Kolis, Bhils, and such other castes and tribes, provide an extreme example of such castes. There are thus a few excellent studies of castes as horizontal units. Joshi derives its name from ‘Jyotisha,’ a Sanskrit word that means an ‘astrologer.’, A common surname in Gujarat, Kapadia, in Gujarati means, ‘cloth merchant.’. The Gujarati are known as being resourceful businessmen. They were traditionally occupied as barbers, although some have adopted the name Sharma that was historically the preserve of Brahmins. The de­gree of contravention involved in an inter-divisional marriage, however, depends upon the order (i.e., first-order, second-order, etc.) Shroff is derived from ‘seraf,’ a Gujarati word that means banker, cashier, or a money-lender. We shall return to this issue later. The name Desai thus means ‘landlord.’. It is possible that there were a few divisions each confined to just one large city and, there­fore, not having the horizontal dimension at all. One important first-order divi­sion, namely, Rajput, does not seem to have had any second-order division at all. There was also another important correlation. Similarly, in Saurashtra, the Talapadas were distinguished from the Chumvalias, immigrants from the Chumval tract in north Gujarat. It used to have a panch (council of leaders) and sometimes also a headman (patel). Acharya, a common Gujarati surname, derives its name from ’Acarya,’ a Sanskrit word for a … The most important example of primarily political caste association is the Gujarat Kshatriya Sabha. There would be a wide measure of agreement with him on both these counts. Because of these two major factors, one economic and the other po­litical, Gujarat at the beginning of the 19th century had a large urban population, distributed over a large number of small towns. Many of them claimed that they were Brahmans but this claim was not accepted by most established Brahmans. However, it is assumed that ‘Rubberwala’ probably has an occupational origin, and referred to individuals who sold or produced rubber. The number of tads in an ekda or go I might be two or more, and each of them might be an endogamous units. It has already been mentioned that every first-order division was not divided into second-order divisions, and that every second-order division was not divided into third-order divisions, and so on. While some hypergamous and hierarchical tendency, however weak, did exist between tads within an ekda and between ekdas within a second- order division, it was practically non-existent among the forty or so second-order divisions, such as Modh, Porwad, Shrimali, Khadayata and so on, among the Vanias. Then there were a number of urban divisions of specialized artisans, craftsmen and servants, as for example, Sonis (gold and silver smiths), Kansaras (copper and bronze smiths), Salvis (silk weav­ers), Bhavsars (weavers, dyers and printers), Malis (florists), Kharadis (skilled carpenters and wood carvers), Kachhias (vegetable sellers), Darjis (tailors), Dabgars (makers of drums, saddles and such other goods involv­ing leather), Ghanchis (oil pressers), Golas ferain and spice pounders and domestic servants), Dhobis (washermen), Chudgars (banglemakers), and Tambolis (sellers of area nuts, betel leaves, etc.). Some of the other such divisions were Kathi, Dubla, Rabari, Bharwad, Mer (see Trivedi 1961), Vaghri, Machhi, Senwa, Vanzara, and Kharwa. Apparently this upper boundary of the division was sharp and clear, especially when we remember that many of these royal families practised polygyny and female infanticide until middle of the 19th century (see Plunkett 1973; Viswa Nath 1969, 1976). Dalal derives from the Arabic word ‘dallal’ or ‘aldilal,’ which means an ‘auctioneer.’ The surname Dalal would have been an occupational one for those who worked as traders, brokers, or merchants. It is quite a common Gujarati surname, and indicates that the person is a believer of Jainism. Thus, the result was the spread of the population of a caste division towards its fringes. Although some of them set up shops in villages they rarely became full-fledged members of the village community. Division and Hierarchy: An Overview of Caste in Gujarat! Although I have not, during my limited field work, come across hypergamous marriages between Rajputs and Bhils, ethnographic reports and other literature frequently refer to such marriages (see, for example, Naik 1956: 18f; Nath I960. I hope to show that the integration of the study of caste in urban areas with that of rural areas is essential to a comprehensive understanding of caste and its implications for Indian society and culture. The Kanbis (now called Patidars) had five divisions: Leva, Kadya, Anjana, Bhakta, and Matia. आज इस लेख में हम आपके साथ शेयर करेंगे "ST, SC, OBC Caste List in Gujarat". Do you know of any more Gujarati surnames? The lowest stratum among the Khedawals tried to cope with the problem of scarcity of brides mainly by practising ignominious ‘exchange marriage’ and by restricting marriage of sons in a family to the younger sons, if not to only the youngest. The Kayasthas and Brahma-Kshatriyas, the so- called ‘writer’ castes, employed mainly in the bureaucracy, and the Vahivancha Barots, genealogists and mythographers, were almost exclu­sively urban castes. The degree of contravention is less if the couple belong, let us say, to two different fourth-order divisions within a third-order division than if they belong to two different third-order divisions within a second-order division, and so on. The significant point, however, is that there were small endogamous units which were not, like ekdas and tads, part of any higher-order division. Here, usually, what mattered was the first-order division, as for example Brahman, Vania, Rajput, Kanbi, carpenter, bar­ber, leather-worker, and so on. A fundamental difficulty with these paradigms of change, as indicated by the above analysis, is that they are based on a par­tial conception of the systematic or structural whole in the past partially because it does not cover the urban situation and the complexity of hori­zontal units. The main reason was that Anavils did not practise priesthood as a traditional occupation, nor were they involved in traditional Sanskrit learning. Dowry not only continues to be a symbol of status in the new hierarchy but is gradually replacing bride price wherever it ex­isted, and dowry amounts are now reaching astronomical heights. While the Rajputs, Leva Patidars, Anavils and Khedawals have been notorious for high dowries, and the Kolis have been looked down upon for their prac­tice of bride price, the Vanias have been paying neither. The migrants, many of whom came from heterogeneous urban cen­tres of Gujarat, became part of an even more heterogeneous environment in Bombay. The Rajput’s, in association with the Kolis, were probably the only hori­zontal unit which had continuous internal hierarchy, i.e., hypergamy unbroken by any endogamous subdivisions, and which did not have dis­cernible boundaries at the lowest level. Both have similar attributes. Frequently, marriages were arranged in contravention of a particular rule after obtaining the permission of the council of leaders and paying a penalty in advance. In the case of some of them the small population was so dispersed that a division such as that of barbers, blacksmiths, or carpenters, would be represented by only one or two households in each village and by a sig­nificant number of households in towns.