Khatri (English Wikipedia)

Datar, Dr. Kiran (April 1986). Ganda Singh (ed.). The Punjab Past and Present - Volume 20 Part 1. p. 85.
Khan, Ahmad Hassan (1933). "Census of India, Part 2, Volume XVII, Punjab".
Misra, S. C. (Satish Chandra) (1963). The rise of Muslim power in Gujarat; a history of Gujarat from 1298 to 1442. Internet Archive. New York, Asia Pub. House. pp. 137–138. [137]Khatris were an agrarian people belonging mainly to south Punjab; claiming descent from Kshatriyas of old. It is for this reason that Sikander gives a long genealogy that would link the Sultans of Gujarat with Ramachandra, in other words, with the Suryavanshis. Like most genealogies fabricated to glorify royalty, it is obviously a fake.

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Dīwānā, Mohana Siṅgha Ubarāi; Uberoi, Mohan Singh (1971). A History of Panjabi Literature (1100-1932): A Brief Study of Reactions Between Panjabi Life and Letters Based Largely on Important MSS & Rare and Select Representative Published Works, with a New Supplement. Sadasiva Prakashan; selling agents, Bharat Prakashan.
Levi, Scott Cameron (2002). The Indian Diaspora in Central Asia and its Trade 1550-1900. Brill. p. 107. ISBN 978-90-04-12320-5.^{[permanent dead link‍]}
Wagha, Ahsan (1990). The Siraiki Language: Its Growth and Development. Dderawar Publications. pp. 6–7.
Fenech, Louis E.; McLeod, W. H. (11 June 2014). Historical Dictionary of Sikhism. Rowman & Littlefield. ISBN 978-1-4422-3601-1.
K.S. Singh (1998). People of India: A–G. Vol. 4. Oxford University. Press. p. 3285. ISBN 978-0-19563-354-2.
Christine Everaert (1996). Tracing the Boundaries Between Hindi and Urdu: Lost and Added in Translation Between 20th Century Short Stories. BRILL. p. 259. ISBN 9789004177314.
A. H. Advani (1995). The India Magazine of Her People and Culture. Vol. 16. the University of Michigan. pp. 56–58.
Kiran Prem (1970). Haryana District Gazetteers: Ambala. Haryana Gazetteers Organization. p. 42.
Misra, Satish Chandra (1964). Muslim communities in Gujarat: preliminary studies their history and social organization. Asia Pub. House. p. 97.
Irawati Karve; Vishnu Mahadeo Dandekar (1951). Anthropometric Measurements of Mahārāṣhṭra. Deccan College Postgraduate and Research Institute, Pune. (Pg 16)Group I. Castes which follow various professions like teachers, doctors, clerks, pleaders, engineers etc:-All Brahmins,Non Brahmins: Kayastha Prabhu,Pathare Prabhu, Pathare Kshatriya, Khatri, Vaishya Vani (pg 29) Castes called Khatris are found in Gujarat Karnataka and Maharashtra. This sample represents the Marathi speaking khatris who claim to have living near the Bombay island for the last century at least. Khatris are found in other towns in the west maratha countries their hereditary profession is said to be that of silk weavers and merchants. Now they have entered into all services like clerks, teachers and higher administrative jobs and also follow professions like law and medicine.....
Sarkar, Natasha (19 April 2024), "Glossary", The Last Great Plague of Colonial India (1 ed.), Oxford: Oxford University Press, pp. 219–222, doi:10.1093/9780191986406.003.0012, ISBN 978-0-19-198640-6, Khatri: A predominantly merchant and trading community that originated from the Malwa and Majha areas in the Punjab
H. Singh Syan (2017). "Khatrīs and Aroṛās". Encyclopedia of Sikhism Online. Brill. doi:10.1163/2589-2118_beso_com_031682.
Bowker, John (2003). Khatrī. ISBN 9780191727221. Retrieved 29 April 2024. {{cite book}}: |website= ignored (help)
Singh, Pashaura (2019). "Khatrī". A Dictionary of Sikh Studies. Oxford University Press. doi:10.1093/acref/9780191831874.001.0001. ISBN 9780191831874.
Levi, Scott Cameron (2016). Caravans: Punjabi Khatri Merchants on the Silk Road. Portfolio Penguin. p. 4. ISBN 978-0-14-342616-5.
McLeod, W. H. (24 July 2009). The A to Z of Sikhism. Scarecrow Press. pp. 21, 86, 115. ISBN 978-0-8108-6344-6.
Mark Juergensmayer (1 January 1995). "The social significance of Radhasoami". In David N. Lorenzen (ed.). Bhakti Religion in North India: Community Identity and Political Action. SUNY Press. p. 86. ISBN 978-0-7914-2025-6. In the past members of such castes such as Khatris served as shopkeepers, moneylenders, traders and teachers. Their reputation for mastering knowledge sometimes extended to the spiritual realm: Guru Nanak and the other nine founding gurus of the sikh tradition were Khatris, member of the Bedi subcaste.
Tom Brass (2016). Towards a Comparative Political Economy of Unfree Labour: Case Studies and Debates. Routledge. p. 96. ISBN 9781317827351. For the role of the khatri caste as village moneylender, shopkeeper and grain-dealer in pre-Independence Punjab, see ...
K. S. Singh; Anthropological Survey of India (1998). India's Communities. Oxford University Press. p. 1730. ISBN 978-0-19-563354-2. The traditional and present - day occupation of the Khatri is silk and cotton weaving, colouring, dyeing of threads and making jari and garlands. Some of them are engaged in other occupations like business and government jobs
John Gillow; Nicholas Barnard (2008). Indian Textiles. Thames & Hudson. p. 222. ISBN 978-0-500-51432-0. KHATRI A caste of professional dyers
R. J. Barendse (2009). Arabian Seas, 1700-1763. M.E. Sharpe. pp. 164–. ISBN 978-0-7656-3364-4. The silk trade between Bengal and Gujarat was a domain of Khatri merchants, for example.
McLeod, W. H. (24 July 2009). The A to Z of Sikhism. Scarecrow Press. p. 82. ISBN 978-0-8108-6344-6.
King, Christopher Rolland (1999). One Language, Two Scripts: The Hindi Movement in Nineteenth Century North India. Oxford University Press. p. 10. ISBN 978-0-19-565112-6. Three Hindu communities had particularly strong ties with Persian and Urdu, namely the Kayasths, Kashmiri Brahmins and Khatris. Two of the three - Kayasths and Khatris could claim a high status among their fellow Hindus, while the third, Kashmiri Brahmins - ranked among the highest of the Brahmin castes.
Muzzafar Alam (2003). "The culture and politics of Persian in pre-colonial Hindustan". In Sheldon Pollock (ed.). Literary Cultures in History: Reconstructions from South Asia. University of California Press. p. 163. ISBN 9780520228214. Hindus—Kayasthas (of the accountant and scribe caste) and Khatris (of the trading and scribe caste of the Panjab) in particular—joined madrasahs in large numbers to acquire training in Persian language and literature, which now promised good careers in imperial service.
Sheikh, Mohamed (17 March 2017). Emperor of the Five Rivers: The Life and Times of Maharajah Ranjit Singh. Bloomsbury Publishing. ISBN 978-1-78673-095-4.
Jones, Kenneth W.; Jones, Kenneth W. (1976). Arya Dharm: Hindu Consciousness in 19th-century Punjab. University of California Press. p. 176. ISBN 978-0-520-02920-0.
Puri, Baij Nath (1988). The Khatris, a Socio-cultural Study. M.N. Publishers and Distributors. pp. 7–8.
Fenech, Louis E.; McLeod, W. H. (11 June 2014). Historical Dictionary of Sikhism. Rowman & Littlefield. ISBN 978-1-4422-3601-1.
Desai, A. R. (1975). State and Society in India. Popular Prakashan. pp. 539–540. ISBN 978-81-7154-013-6. Nanak was probably of a khatri jati, traditionally tradesmen and government officials in the Punjab, though the name Khatri is from the word Kshatriya. The nine Sikh gurus who came after him were certainly Khatris
Hardy; Hardy, Thomas (7 December 1972). The Muslims of British India. CUP Archive. p. 279. ISBN 978-0-521-09783-3.
Dalit Chintan ka Vikas Abhishapt Chintan se Itihas (in Hindi). Vani Prakashan. p. 243.
Dogra, R. C.; Mansukhani, Gobind Singh (1995). Encyclopaedia of Sikh Religion and Culture. Vikas Publishing House. p. 264. ISBN 978-0-7069-8368-5.
John Stratton Hawley; Gurinder Singh Mann (1993). Studying the Sikhs: Issues for North America. State University of New York Press. p. 179. ISBN 9780791414255. Khatri (khatri) "merchant-caste." Although the name derives from Sanskrit kshatriya, which designates the warrior or ruling castes, khatri in Punjabi usage refers to a cluster of merchant castes including Bedis, Bhallas and Sodhis
Dhavan, Purnima (2011). When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699-1799. Oxford University Press. pp. 36–37. ISBN 978-0-19987-717-1.
Dr S. Srikanta Sastri, English Translation by S. Naganath (28 July 2021). Indian Culture: A Compendium of Indian History, Culture and Heritage. Notion Press. ISBN 978-1-63806-511-1.
Levi, Scott Cameron (2002). The Indian Diaspora in Central Asia and Its Trade, 1550–1900. Leiden: BRILL. ISBN 978-90-04-12320-5.^{[permanent dead link‍]}
Levi, Scott Cameron (2002). The Indian Diaspora in Central Asia and Its Trade, 1550-1900. Brill. p. 108. ISBN 978-90-04-12320-5.
Dale, Stephen Frederic (15 August 2002). Indian Merchants and Eurasian Trade, 1600-1750. Cambridge University Press. ISBN 978-0-521-52597-8.
Stephen F. Dale (2009). The Muslim Empires of the Ottomans, Safavids, and Mughals. Cambridge University Press. pp. 190–191. ISBN 9781316184394. Some of them, known in sources as banians, sold goods and lent money in the Persian gulf port of Bandar 'Abbas. However, most of the 10,000 Indians whom Chardin estimated resided in Isfahan in 1670 belonged to the prominent Khatri caste group, whose members were native to the Punjab and northwestern India. Khatris had probably been travelling from the Punjab since the days of Saltanate curmudgeon Zia al-Din Barani, whose denunciation of the Hindu dominance of the Indo-Muslim economy would have been appropriate for the Mughal period as well. Khatris would have found it easy to join caravans that has traversed the Khyber and other Indo Afgan passes since ancient times.[...]In Iran, Khatris both sold cloth and various other Indian goods in bazaars, such as Isfahan's Maidain-i Shah, and lent money to merchants in the cash starved Iranian economy. In the early eighteenth century, the Englishman Edward Pettus, who served the East India company in Isfahan, complained about Indian aggressive marketing techniques. Using Banian as a general term for all non-Muslim Indians he wrote:[beginquote] The bannians, the cheif[sic] Marchantes who vende Linene of India, of all sorts and prices, which this Countrye cannot bee without, except the people should goe naked...they vende most of the linene they bring to Spahan after a most base peddlinge, and unmarchante like manner...carying it up and down on their shoulders [in] the Bazar[endquote]. Later in the century Chardin criticized Indians for their moneylending and wrote stereotyped characterization of the Khatris that reminds readers of European Christian portrayals of Jews, ironic considering Chardin was a Huguenot who had taken refuge in England. He pictured the Khatris as a nefarious class of usurious moneylenders who drained Iran of its precious metals by repatriating their ill-gotten gains to India. His was an ethnic explanation for a fundamental economic imbalance between the two regions.
Singh, Nikky-Guninder Kaur (22 February 2011). Sikhism: An Introduction. Bloomsbury Publishing. ISBN 978-0-85773-549-2.
Nalwa, Vanit (13 January 2009). Hari Singh Nalwa, "champion of the Khalsaji" (1791-1837). Manohar, New Delhi. p. 329. ISBN 978-81-7304-785-5.
Tyagi, Dr Madhu (1 January 2017). THEORY OF INDIAN DIASPORA: DYNAMICS OF GLOBAL MIGRATION. Horizon Books (A Division of Ignited Minds Edutech P Ltd). p. 18. ISBN 978-93-86369-37-6.
Puri, Baij Nath (1988). The Khatris, a Socio-cultural Study. M.N. Publishers and Distributors. pp. 19–20.
Singer, André (1982). Guardians of the North-West Frontier: The Pathans. Time-Life Books. ISBN 978-0-7054-0702-1.
Oonk, Gijsbert (2007). Global Indian Diasporas: Exploring Trajectories of Migration and Theory. Amsterdam University Press. pp. 43–45. ISBN 978-90-5356-035-8.
Hanifi, Shah (11 February 2011). Connecting Histories in Afghanistan: Market Relations and State Formation on a Colonial Frontier. Stanford University Press. p. 48. ISBN 978-0-8047-7411-6.
Singh, Pashaura (10 July 2006). Life and Work of Guru Arjan: History, Memory, and Biography in the Sikh Tradition. Oxford University Press. ISBN 978-0-19-908780-8.
Damodaran, Harish (25 November 2018). INDIA'S NEW CAPITALISTS: Caste, Business, and Industry in a Modern Nation. Hachette India. ISBN 978-93-5195-280-0.
Hanks, Patrick (8 May 2003). Dictionary of American Family Names: 3-Volume Set. Oxford University Press, USA. pp. Volume 1: (26, 86, 496, 122, 124, 162, 316, 325, 454, 477 491, 2340), Volume 2: (1, 11, 32, 100, 127, 269, 288, 299, 567, 600), Volume 3: (168, 271, 277, 572). ISBN 978-0-19-508137-4.
Hanks, Patrick; Coates, Richard; McClure, Peter (17 November 2016). The Oxford Dictionary of Family Names in Britain and Ireland. Oxford University Press. pp. 111, 501. ISBN 978-0-19-252747-9.
Hanks, Patrick (8 May 2003). Dictionary of American Family Names: 3-Volume Set. Oxford University Press, USA. pp. 84, 266. ISBN 978-0-19-508137-4.
Gupta, Shilpy (2009). Human Rights Among Indian Populations: Knowledge, Awareness and Practice. Gyan Publishing House. p. 121. ISBN 978-81-212-1015-7.
Nalwa, Vanit (13 January 2009). Hari Singh Nalwa, "champion of the Khalsaji" (1791-1837). Manohar, New Delhi. p. 21. ISBN 978-81-7304-785-5.
Jahangir, Emperor of Hindustan; Hindustan), Jahangir (Emperor of (1999). The Jahangirnama: Memoirs of Jahangir, Emperor of India. Freer Gallery of Art, Arthur M. Sackler Gallery. ISBN 978-0-19-512718-8.
Rosalind O'Hanlon (2014). "Scribal migrations in early modern India". In Joya Chatterji; David Washbrook (eds.). Routledge Handbook of the South Asian Diaspora. Routledge. pp. 97–98. ISBN 9781136018329. In northern India and Rajput states, Persian assimilated Kayasths and the khatris were the leading scribal people. These communities were not Brahmans, but had early in the second millennium developed as specialised scribes and clerks. Popular literatures reviled them for the influence they were able to command as royal scribes, but they also appear in inscriptional literature represented as pious donors and great men in their own right. Originally serving medieval Hindu kings, the coming of the Muslim empires opened up new opportunities for them. In these new courtly contexts, their willingness to assimilate themselves to the Persianate language and the culture of Muslim courts gave them a sharp advantage - although often, in the process, attracting sharp hostility from Brahman scribal rivals(O'Hanlon 2010b:563-95)
Burjor Avari (2013). Islamic Civilization in South Asia:A History of Muslim Power and Presence in the Indian Subcontinent. Routledge. p. 142. ISBN 9780415580618. Anyone who wished to enter the large Mughal bureaucracy as an accountant or a scribe had to be well qualified in Persian, since all papers and imperial orders (firmans) were written in that language. The elders of the Hindu castes such as Kayasths and Khatris, who were professional scribes, encouraged their children to learn Persian; and Hindu writers in Persian increased greatly in numbers through the eighteenth century.
Hendrik Spruyt (2020). The World Imagined: Collective Beliefs and Political Order in the Sinocentric, Islamic and Southeast Asian International Societies. Cambridge University Press. p. 200. ISBN 978-1108811743. Kayastha and Khatri caste members acted as scribes (monshi) throughout the Mughal dynasty, and in so doing occupied positions in revenue collection, and record keeping
Prashant Keshavmurthy (2020). "The limits of Islamic civility in India". In Milad Milani; Vassilios Adrahtas (eds.). Islam, Civility and Political Culture. Palgrave Macmillan. p. 121. ISBN 9783030567613. Writing in the 1760s in the Deccan districts of the Mughal empire, he was witness to the rise there of the Brahmin Peshwas who took over the Mughal Bureaucracy and promoted Marathi in place of Persian, displacing the North Indian Persian-literate Hindu scribes of the Kāyastha and Khatri castes.
McLane, John R. (2002). Land and Local Kingship in Eighteenth-Century Bengal. Cambridge University Press. pp. 132–133. ISBN 978-0-521-52654-8.
Syan, Hardip Singh (2013). Sikh Militancy in the Seventeenth Century: Religious Violence in Mughal and Early Modern India. I. B. Tauris. pp. 35, 39. ISBN 978-1-78076-250-0.
Small Town Capitalism in Western India:Artisans, Merchants and the making of the Informal Economy. Cambridge University Press. 2012. p. 31. ISBN 9780521193337. Weavers and other artisans frequently moved to places where the prospects for international trade or state patronage were great. Khatri weavers living in Gujarat largely trace their ancestry to Champaner in the current Panch Mahals district or to Hinglaj in Sind. Community genealogists today preserve the memory of how Khatri families fanned out through towns in central and southern Gujarat during the late sixteenth century, a period of rapid expansion in the region's foreign trade.
Suraiya Faroqh (2019). The Ottoman and Mughal Empires: Social History in the Early Modern World. Bloomsbury Publishing. p. 254. ISBN 9781788318730. In the study of the political economy of Gujarat in the second half of the eighteenth century, the author points out that castes and subcastes did not prevent inter-caste mobility. Thus, when the Khatri weavers found that they have more orders for high-quality cottons than they could fill on their own, they employed adjuncts from another caste known as Kunbis. The latter soon learnt the craft and turned into formidable competitors. Particularly, the Khatris resented that at some time in the mid-1770s, at the very end of the period studied here, the Mughal governor had granted their Kunbi rivals the right to manufacture saris, a popular female garment. In 1742, the Khatri weavers refused to deliver cloth to the EIC to protest against the immigration of Muslim weavers; it is difficult to say whether this strike was a purely economic matter or whether religion, status and caste were an issue as well.
Moin Qazi (2014). Woven Wonders of the Deccan. Notion Press. pp. 147–. ISBN 978-93-83808-62-5. With the Muslim invasion the hereditary art fell on bad times, as the khatri community of weavers scattered far and wide in search of work
Subrahmanyam, Sanjay (2024). Across the Green Sea: Histories from the Western Indian Ocean, 1440-1640. University of Texas Press. p. 60. ISBN 978-1-4773-2879-8. The latter sultanate was founded by a former Tughluq governor, perhaps from a family of Punjabi Khatri converts, who took the title Muzaffar Shah in the early fifteenth century but reigned for only a short time.
Wink, André (2003). Indo-Islamic society: 14th - 15th centuries. BRILL. p. 143. ISBN 978-90-04-13561-1. Similarly, Zaffar Khan Muzaffar, the first independent ruler of Gujarat was not a foreign muslim but a Khatri convert, of low subdivision called Tank.
Kapadia, Aparna (16 May 2018). Gujarat: The Long Fifteenth Century and the Making of a Region. Cambridge University Press. p. 120. ISBN 978-1-107-15331-8. the Gujarati historian Sikandar does narrate the story of their ancestors having once been Hindu 'Tanks', a branch of Khatris.
Kapadia, Aparna (2018). In Praise of Kings Rajputs, Sultans and Poets in Fifteenth-century Gujarat. Cambridge University Press. p. 8. ISBN 9781107153318. These men, a certain Saharan and his brother Sadhu, were, mostly likely peasants or pastoralists, non-Muslim Tank Rajputs from Thanesar in northwestern India (modern-day Haryana).
Mahajan, VD (2007). History of Medieval India. S. Chand. p. 245. ISBN 9788121903646. Zafar Khan, a son of Rajput convert to Islam was appointed as governor of Gujarat in 1391AD.
Wink, André (1990). Indo-Islamic society: 14th - 15th centuries. BRILL. p. 143. ISBN 978-90-04-13561-1. Similarly, Zafar Khan Muzaffar, the first independent ruler of Gujarat, was not a foreign muslim but a Khatri convert, of a low subdivision called Talk, originally from southern Punjab, but born in Delhi, where he rose from menial to noble status in the Delhi sultan's household. As the governor of Gujarat he became independent from Delhi after Timur devastated the city an immense number of people fled to Gujarat..
Singh, Rishi (23 April 2015). State Formation and the Establishment of Non-Muslim Hegemony: Post-Mughal 19th-century Punjab. SAGE Publications India. p. 199. ISBN 978-93-5150-504-4.
Naīara, Gurabacana Siṅgha (1995). The Campaigns of General Hari Singh Nalwa. Punjabi University. ISBN 978-81-7380-141-9.
Kapūra, Prithīpāla Siṅgha (1993). Perspectives on Hari Singh Nalwa. ABS Publications. ISBN 978-81-7072-056-0.
Dhavan, Purnima (2011). When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699-1799. Oxford University Press. pp. 3, 30–31. ISBN 978-0-19987-717-1.
Patel, Alka; Leonard, Karen (7 December 2011). Indo-Muslim Cultures in Transition. BRILL. ISBN 978-90-04-21887-1.
Leonard, Karen Isaksen (1994). Social History of an Indian Caste: The Kayasths of Hyderabad. Orient BlackSwan. ISBN 978-81-250-0032-7.
Bawa, Basant K. (1992). The Last Nizam: The Life and Times of Mir Osman Ali Khan. Viking. ISBN 978-0-670-83997-1.
Tirthankar Roy; Roy (4 November 1999). Traditional Industry in the Economy of Colonial India. Cambridge University Press. pp. 93–. ISBN 978-0-521-65012-0. 43 percent of the looms were owned by the main Hindu weaving castes, Khatri(silk) and Salis/padmasalis(cotton)
A.M. Shah (6 December 2012). The Structure of Indian Society: Then and Now. Routledge. pp. 126–127. ISBN 978-1-136-19770-3. A large number of specialized artisan and craftsmen castes lived almost entirely in towns, as for example Soni(goldsmith), Kansara(brazier), chudgar(bangle-maker), chhipa(dyer, printer), bhavsar(weaver, dyer, printer), khatri(cotton weaver), salvi(silk weaver), kadiya(brick layer)..and Darji(tailor)
Makrand Mehta (1991). Indian Merchants and Entrepreneurs in Historical Perspective: With Special Reference to Shroffs of Gujarat, 17th to 19th Centuries. Academic Foundation. pp. 176–. ISBN 978-81-7188-017-1. In the 1840's a large number of weavers, mostly belonging to the kanbi and the Khatri castes and also the Muslim weavers, increasingly purchased machine made imported yarn to weave them into superior textila goods.
Edward A. Alpers; Chhaya Goswami (12 February 2019). Transregional Trade and Traders: Situating Gujarat in the Indian Ocean from Early Times to 1900. OUP India. pp. 176–. ISBN 978-0-19-909613-8. In the last place, 'silk weaving[was] carried on to a large extent.' the products 'much valued for the fastness of the dye', with Khatri dyers working at 'pits on the banks of the dry river Rukmavati where water is said to give specially clear and lasting colors'
Jennifer E. Duyne Barenstein; Esther Leemann (29 October 2012). Post-Disaster Reconstruction and Change: Communities' Perspectives. CRC Press. pp. 286–. ISBN 978-1-4398-8817-9. Block printing cloth, the traditional occupation of Khatri men, has been practiced in Dhamadka since the time of its foundation some 400 years ago.
Sheila Paine (2001). Embroidery from India and Pakistan. British Museum Press. p. 11. ISBN 978-0-7141-2744-6. Block printing is done with a resist substance by both Muslims and Hindus of the Khatri caste, and block printers can still be found in many villages. The background fabric for this work is normally red
Tirthankar Roy (10 September 2020). The Economic History of India, 1857–2010. Oxford University Press. p. 44. ISBN 978-0-19-099203-3.
Tandon, Prakash (1968). Punjabi Century, 1857-1947. University of California Press. p. 136. ISBN 978-0-520-01253-0.
Rait, S. K. (2005). Sikh Women in England: Their Religious and Cultural Beliefs and Social Practices. Trentham Books. p. 71. ISBN 978-1-85856-353-4.
Damodaran, Harish (25 November 2018). INDIA'S NEW CAPITALISTS: Caste, Business, and Industry in a Modern Nation. Hachette India. ISBN 978-93-5195-280-0.
Damodaran, Harish (25 November 2018). INDIA'S NEW CAPITALISTS: Caste, Business, and Industry in a Modern Nation. Hachette India. ISBN 978-93-5195-280-0.
Damodaran, Harish (25 November 2018). INDIA'S NEW CAPITALISTS: Caste, Business, and Industry in a Modern Nation. Hachette India. ISBN 978-93-5195-280-0.
Pavan K. Varma (2007). The Great Indian Middle class. Penguin Books. p. 28. ISBN 9780143103257. ...its main adherents came from those in government service, qualified professionals such as doctors, engineers, and lawyers, business entrepreneurs, teachers in schools in the bigger cities and in the institutes of higher education, journalists[etc]...The upper castes dominated the Indian middle class. Prominent among its members were Punjabi Khatris, Kashmiri Pandits, and South Indian brahmins. Then there were the 'traditional urban-oriented professional castes such as the Nagars of Gujarat, the Chitpawans and the Ckps (Chandrasenya Kayastha Prabhus)s of Maharashtra and the Kayasthas of North India. Also included were the old elite groups that emerged during the colonial rule: the Probasi and the Bhadralok Bengalis, the Parsis, and the upper crusts of the Muslim and Christian communities. Education was a common thread that bound together with this pan Indian elite...But almost all its members spoke and wrote English and had had some education beyond school
D.L. Sheth (2018). Peter Ronald deSouza (ed.). At Home with Democracy: A Theory of Indian Politics. Palgrave Macmillan. ISBN 9789811064128. The old neocolonial upper-caste elite, with a long tradition of education in the language of the ruling elite, with a long tradition of education in the language of the ruling elite of the time -Sanskrit of Persian in the past or english today - still constitutes its core. However, the ranks of the 'national' elite have now expanded to include several new groups of castes, by and large of the dwija varna, which have acquired access to English education in the post Independence period[...]Sociologically viewed, the ranks of the pan-Indian elite are drawn from several groups ousted from the regions, such as Punjabi Hindus, Kashmiri Pundits and South-Indian Brahmins. Then there are the traditional urban-oriented professional castes such as the Nagars of Gujarat, the Chitpawans and the CKPs(Chandrasenya Kayastha Prabhus) of Maharashtra and the Kayasthas of North India whose members have joined the ranks, albeit more through responding to the pull factor than being subject to the push factor.Also included amound them are the old elite groups which emerged during the colonial rule: The Probasi and the Bhadralok Bengalis, the Parsis, and the upper crusts of the Muslim and Christian communities with a pronounced secular and nationalist persuation.
Gigoo, Siddhartha; Sharma, Varad (18 October 2016). A Long Dream of Home: The persecution, exile and exodus of Kashmiri Pandits. Bloomsbury Publishing. ISBN 978-93-86250-25-4.
Minhas, Poonam (1998). Traditional Trade & Trading Centres in Himachal Pradesh: With Trade-routes and Trading Communities. Indus Publishing. p. 64. ISBN 978-81-7387-080-4.
Gordon Townsend Bowles (1977). The People of Asia. Scribner. p. 173. ISBN 978-0-684-15625-5. Following Karve's classification in the Konkan, the Kayastha Prabhu, Pathare Prabhu, Pathare Kshatriya, Khatri and Vaisya Vani may be listed with the Brahmins as professional groups. The intermediate or artisan and service castes include the Sonar (goldsmiths), Kasar (coppersmiths), Shimpi (tailors), Teli (oil pressers), Khosti (weavers), Bhajvsar (dyers), Nhavi (barbers), Parit (washermen) ...
K. S. Singh; Anthropological Survey of India (1998). India's Communities. Oxford University Press. p. 1728. ISBN 978-0-19-563354-2. In Maharashtra, the Khatri have different subgroups, such as Brahmo Khatri, Gujarathi Khatri, Kapur Khatri, Sahashtrarjun Khatri, Surthi Khatri, Somvanshiya Khatri, and Maratha Khatri which are territorial and endogamous. They are weavers by profession.
Mysore Narasimhachar Srinivas (1967). Social Change in Modern India. University of California Press-Berkeley and Los Angeles. p. 97.
Mark Juergensmayer (1 January 1995). "The social significance of Radhasoami". In David N. Lorenzen (ed.). Bhakti Religion in North India: Community Identity and Political Action. SUNY Press. p. 86. ISBN 978-0-7914-2025-6. In the past members of such castes such as Khatris served as shopkeepers, moneylenders, traders and teachers. Their reputation for mastering knowledge sometimes extended to the spiritual realm:Guru Nanak and the other nine founding gurus of the sikh tradition were Khatris, member of the Bedi subcaste.
Anand A. Yang (1989). The Limited Raj: Agrarian Relations in Colonial India, Saran District, 1793-1920. University of California Press. ISBN 0520057112. Retrieved 22 September 2020.
Jacob Copeman (2009). Veins of Devotion: Blood Donation and Religious Experience in North India. Rutgers University Press. p. 203. ISBN 978-0-8135-4449-6. Agarwal, khatri, and bania usually denote people of merchant-trader background of middling clean-caste status, often of vaishya varna
Westerlund, David (1996). Questioning the Secular State: The Worldwide Resurgence of Religion in Politics. C. Hurst & Co. Publishers. p. 261. ISBN 978-1-85065-241-0.
Lorenzen, David N. (2005). Religious Movements in South Asia 600-1800. Oxford University Press. p. 321. ISBN 978-0-19-567876-5.
Mooney, Nicola (17 September 2011). Rural Nostalgias and Transnational Dreams: Identity and Modernity Among Jat Sikhs. University of Toronto Press. pp. 152–153. ISBN 978-1-4426-6268-1.
Clarke, Peter B.; Beyer, Peter (7 May 2009). The World's Religions: Continuities and Transformations. Routledge. ISBN 978-1-135-21099-1.
Melton, J. Gordon; Baumann, Martin (21 September 2010). Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices, 2nd Edition [6 volumes]. ABC-CLIO. p. 2013. ISBN 978-1-59884-204-3.
Kamala Elizabeth Nayar; Harold Coward (13 June 2012). Kelli I. Stajduhar (ed.). Religious Understandings of a Good Death in Hospice Palliative Care. SUNY Press. p. 214. ISBN 978-1-4384-4275-4.
Rai, Rajesh; Sankaran, Chitra (5 July 2017). Religion and Identity in the South Asian Diaspora. Routledge. p. 104. ISBN 978-1-351-55159-5.
Renard, John (31 December 2012). Fighting Words: Religion, Violence, and the Interpretation of Sacred Texts. University of California Press. p. 18. ISBN 978-0-520-95408-3.
Singh, Nikky-Guninder Kaur (2004). Sikhism. Infobase Publishing. p. 22. ISBN 978-1-4381-1779-9.
Anand A. Yang (1989). The Limited Raj: Agrarian Relations in Colonial India, Saran District, 1793-1920. University of California Press. ISBN 0520057112. Retrieved 22 September 2020.
Susan Bayly (2001). Caste, Society and Politics in India from the Eighteenth Century to the Modern Age. Cambridge University Press. pp. 328–329. ISBN 9780521798426. Examples of continuing fascination with the Kshatriya ideal abound, as can be seen in the many post-Independence publications which exalt the doings of individual named jatis. The production of these 'community' histories has been as active an industry in the late twentieth century as it was in the pre-Independence period. As recently as 1988, a polemicist representing himself as an Oxford-trained Indian 'socio-historian' published an account of the supposed origins and heritage of north India's Khatris. Today, as in the past, those who call themselves Khatri favour the livelihoods of the pen and the ledger. In the colonial period, however, Khatri caste associations extolled the heritage of their 'community' as one of prowess and noble service (seva), claiming that their dharmic essence was that of the arms-bearing Kshatriya and therefore quite unlike that of the commercial Agarwals and other pacific Vaishyas. These same themes were recapitulated by the author of the 1988 text: the Khatris, 'one of the most acute, energetic, and remarkable race [sic] in India', are heirs to a glorious martial past, 'pure descendants of the old Vedic Kshatriyas'. The writer even tries to exalt Khatris above Rajputs, whose blood he considers 'impure', being supposedly mixed with that of 'inferior' Kols or 'aborigines': in his view only Khatris are 'true representatives of the Aryan nobility'.<39>Footnote: 39 Puri 1988: 3, 78, 163, 166. The writer appeals to the Khatri 'race' to 'wake up' and cherish their heritage as 'followers of the Hindu Dharma Sastras' (5). Above all they should guard against 'hybridising', i.e. marrying non-Khatris (166). These views closely resemble those of pre-Independence race theorists (see Chapters 3-4). Compare Seth 1904
Kenneth W. Jones; Kenneth W.Jones (1976). Arya Dharm: Hindu Consciousness in 19th-century Punjab. University of California Press. pp. 4–5. ISBN 978-0-520-02920-0. Among Punjabi Hindus the Vaishyas would lead; among Vaishyas, the Khatri and his associates, the Saraswat Brahmins. The Khatris claimed with some justice and increasing insistence, the status of Rajputs, or Kshatriyas, a claim not granted by British but illustrative of their ambiguous position on the great varna scale of class divisions and their importance within the Hindu community. Processed of questionable and flexible status in the traditional hierarchy, literate, urban and often wealthy, in search of recognition for their achievements and pretentions, the Khatris acted as traditional innovators, leaders into new worlds
Farhadian, Charles E. (9 June 2015). Introducing World Religions: A Christian Engagement. Baker Academic. ISBN 978-1-4412-4650-9.
Jeffrey, Robin (27 July 2016). What's Happening to India?: Punjab, Ethnic Conflict, and the Test for Federalism. Springer. p. 52. ISBN 978-1-349-23410-3.
Pechilis, Karen; Singh, Pashaura; Raj, Selva J. (2013). South Asian Religions: Tradition and Today. Routledge. p. 239. ISBN 978-0-415-44851-2.
Satish Chandra (2008). Social Change and Development in Medieval Indian History. Har-Anand Publications. p. 43. ISBN 978-81-241-1386-8. In fact, there are some castes which do not quite fit into any of the four varnas. I do not know enough about the situation in south India. But in Northern India, castes such as Khatris and Kayasths are difficult to fit into the varna system. The Khatris are par excellence traders, but they are not classified amongst vaishyas. Nor are they part of the Kshatriyas.
Nalwa, Vanit (13 January 2009). Hari Singh Nalwa, "champion of the Khalsaji" (1791-1837). Manohar, New Delhi. p. 97. ISBN 978-81-7304-785-5.
Jürgen Schaflechner (2018). Hinglaj Devi: Identity, Change, and Solidification at a Hindu Temple in Pakistan. Oxford University Press. pp. 59–60. ISBN 978-0-19-085052-4.
Bayly, Susan (22 February 2001). Caste, Society and Politics in India from the Eighteenth Century to the Modern Age. Cambridge University Press. p. 385. ISBN 978-0-521-79842-6.
Christophe Jaffrelot (2010). Religion, Caste, and Politics in India. Primus Books. pp. 98–. ISBN 9789380607047. In 1891, more than half the 9,105 male members of the movement belonged to the Khatri and Arora merchant castes. This sociological composition reflected the same socio-cultural logic as in Gujarat where Dayananda had set up the Arya samaj with the support of traders seeking a better status more in keeping with their new prosperity (Jordens 1978) linked with the economic advance of British India; in the Punjab, his movement developed along the same lines among the merchant castes which felt that they could aspire all the more legitimately to the leadership of their community as the Brahmins and Kshatriyas, who had been hierarchically superior to them had been marginalized. Barrier hence explains the attraction that the Arya Samaj exercised over the merchant castes by the fact that: Dayananda's claim that caste should be determined primarily by merit not birth, opened new paths of social mobility to educated Vaishyas who were trying to achieve social status commensurate with their improving economic status.
Vijaya V. Gupchup (1993). Bombay: Social Change, 1813-1857. Popular Book Depot. p. 191. The cynical remarks of the Brahmin point out that there was a general tendency of the castes to elevate themselves in the social strata, no doubt taking advantage of the British policy of neutrality towards castes. Thus he says: Everyone does what he wants, Sonars have become Brahmins, Treemungalacharya was insulted by throwing cowdung at him in Pune, but he has no shame and still calls himself a Brahmin. Similarly a (Marathi) Khatri or Koshti (weavers) who are included in Panchal at places other than Bombay, call themselves Kshatriya in Bombay and say their needles are the arrows and their thimbles are the sheaths. How surprising that those Sonars and Khatris at the hands of whom even Sudras will not take water have become Brahmins and Kshatriyas. He continues, in short day by day higher castes are disappearing and lower castes are prospering.
Singh, Manpreet J. (31 August 2020). The Sikh Next Door: An Identity in Transition. Bloomsbury Publishing. ISBN 978-93-89165-58-6.
Mooney, Nicola (1 January 2011). Rural Nostalgias and Transnational Dreams: Identity and Modernity Among Jat Sikhs. University of Toronto Press. p. 12. ISBN 978-0-8020-9257-1.
Hertel, Bradley R.; Humes, Cynthia Ann (1 January 1993). Living Banaras: Hindu Religion in Cultural Context. SUNY Press. ISBN 978-0-7914-1331-9.
Puri, Baij Nath (1988). The Khatris, a Socio-cultural Study. M.N. Publishers and Distributors. pp. 67–72, 149–150.
Nayar, V. G.; Nayar, M. G. (2001). Sociology of Religion in India. Cosmo Publications. p. 124. ISBN 978-81-7755-151-8.
Singha, H. S. (2000). The Encyclopedia of Sikhism. Hemkunt Press. p. 125. ISBN 978-81-7010-301-1.
Richard M. Eaton (2019). India in the Persianate Age: 1000-1765. Penguin. pp. 168–169. ISBN 9780141966557. The Sikh community grew rapidly in the sixteenth century. Nanak's earliest followers had been fellow Khatris engaged in petty trade, shopkeeping, or lower level civil service in the Lodi or Mughal bureaucracies. But as the movement grew, it experienced a significant influx of Jat cultivators.
Dhavan, Purnima (2011). When Sparrows Became Hawks: The Making of the Sikh Warrior Tradition, 1699-1799. Oxford University Press. pp. 42, 47, 184. ISBN 978-0-19987-717-1.
Singh, Birinder Pal (12 January 2018). Sikhs in the Deccan and North-East India. Taylor & Francis. ISBN 978-1-351-20105-6.
Puri, Baij Nath (1988). The Khatris, a Socio-cultural Study. M.N. Publishers and Distributors. pp. 149–150.
Nalwa, Vanit (13 January 2009). Hari Singh Nalwa, "champion of the Khalsaji" (1791-1837). Manohar, New Delhi. p. 98. ISBN 978-81-7304-785-5.
Shāh, Vāris̲ (1966). The Adventures of Hir & Ranjha. Lion Art Press. p. 41.
Hans, Patrick (2016). The Oxford Dictionary of Family Names in Britain and Ireland. Oxford University Press. p. 78. ISBN 9780192527479.
Markovits, Claude (22 June 2000). The Global World of Indian Merchants, 1750–1947: Traders of Sind from Bukhara to Panama. Cambridge University Press. p. 47. ISBN 978-1-139-43127-9.
Schaflechner, Jürgen (2018). Hinglaj Devi: Identity, Change, and Solidification at a Hindu Temple in Pakistan. Oxford University Press. pp. 73–74. ISBN 978-0-19-085052-4.
Thakur, Upendra (1997). Sindhi Culture. Sindhi Academy. p. 61. ISBN 978-81-87096-02-3.
Sharma, Manorma (1998). Tribal Melodies of Himachal Pradesh: Gaddi folk music. APH Publishing. p. 9. ISBN 978-81-7024-912-2.
Hāṇḍā, Omacanda (2005). Gaddi Land in Chamba: Its History, Art & Culture: New Light on the Early Wooden Temples. Indus Publishing. p. 29. ISBN 978-81-7387-174-0.

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Sarkar, Natasha (19 April 2024), "Glossary", The Last Great Plague of Colonial India (1 ed.), Oxford: Oxford University Press, pp. 219–222, doi:10.1093/9780191986406.003.0012, ISBN 978-0-19-198640-6, Khatri: A predominantly merchant and trading community that originated from the Malwa and Majha areas in the Punjab
H. Singh Syan (2017). "Khatrīs and Aroṛās". Encyclopedia of Sikhism Online. Brill. doi:10.1163/2589-2118_beso_com_031682.
Bowker, John (2003). Khatrī. ISBN 9780191727221. Retrieved 29 April 2024. {{cite book}}: |website= ignored (help)
Singh, Pashaura (2019). "Khatrī". A Dictionary of Sikh Studies. Oxford University Press. doi:10.1093/acref/9780191831874.001.0001. ISBN 9780191831874.
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Parvez Alam (July 2017). "Trade, Textile and other Industrial Activities: A Study of Banaras region in Medieval India" (PDF). Journal of Indian Studies. 3 (1): 49–56. When the first caravan of Muslim weavers known as 'sat gharua' entered Banaras, there was monopoly of Khatri Hindus over the weaving industry in Banaras. The Khatri Hindus known as Pattikas or Pattakars assisted to these immigrant Muslim weavers in founding their craft both by cash and raw material. Since these Muslims were not allowed to have any direct connection with high caste Hindus, the finished products of Muslims were marketed by the Khatris. The Muslim weavers were good in weaving and their labour was cheap for they had to take whatever they were paid to establish themselves. Now the Khatris started focusing more on marketing. By this way, weaving from the Khatris passed into the hands of the Muslims. Gradually, the Khatris became traders.

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Hesse, Klaus (May 1996). "No reciprocation? Wife-givers and wife-takers and the bartan of the samskara among the Khatris of Mandi, Himachal Pradesh". Contributions to Indian Sociology. 30 (1): 109–140. doi:10.1177/006996679603000105. ISSN 0069-9667. S2CID 53703281.

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Witzel, Michael (1995). "Early Sanskritization Origins and Development of the Kuru State". Electronic Journal of Vedic Studies. 1 (4): 22. Note also the fierce Kathaíoi "tribe" (i.e. Kaṭha Brahmins) who live in the same area as the Salva (and Mahāvr̥ṣa) at the time of Alexander, see Arrian, Anabasis 5.22).

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Hesse, Klaus (May 1996). "No reciprocation? Wife-givers and wife-takers and the bartan of the samskara among the Khatris of Mandi, Himachal Pradesh". Contributions to Indian Sociology. 30 (1): 109–140. doi:10.1177/006996679603000105. ISSN 0069-9667. S2CID 53703281.
Eaton, Richard Maxwell (2019). India in the Persianate age, 1000-1765. UK. pp. 349, 347, 381. ISBN 978-0-520-97423-4. OCLC 1088599361.{{cite book}}: CS1 maint: location missing publisher (link)
Raj, Dhooleka Sarhadi (2003). Where are you from?: Middle-class migrants in the modern world. Berkeley: University of California Press. p. 222. ISBN 978-0-520-92867-1. OCLC 56034872.
Puri, Baij Nath (1988). The Khatris, a socio-cultural study. New Delhi: M.N. Publishers and Distributors. pp. 9–11. OCLC 61616699. It is reasonable to presume at the moment on the basis of the cumulative evidence adduced above that the Kathioi, Khatriaioi and the Khatriyas appear to be synonymous- all representing the Kshatriyas-Khatriyas-Khatris."
Malik, Ashok (2010). "Caste Census". India International Centre Quarterly. 37 (1): 142–147. ISSN 0376-9771. JSTOR 23006464.

worldcat.org

Eaton, Richard Maxwell (2019). India in the Persianate age, 1000-1765. UK. pp. 349, 347, 381. ISBN 978-0-520-97423-4. OCLC 1088599361.{{cite book}}: CS1 maint: location missing publisher (link)
Puri, Baij Nath (1988). The Khatris, a socio-cultural study. New Delhi: M.N. Publishers and Distributors. pp. 9–11. OCLC 61616699. It is reasonable to presume at the moment on the basis of the cumulative evidence adduced above that the Kathioi, Khatriaioi and the Khatriyas appear to be synonymous- all representing the Kshatriyas-Khatriyas-Khatris."