VANDAN COMPUTERS

MURLIDHAR COMPLEX, S.T. ROAD,

MUNDRA  KUTCH

Contact Person: Mr. Kamlesh Sodham

Mob: 9727711859,

Landline: 02838-296755

लेखक: आर.पी. सिंह, आई.पी.एस.

पुस्तक सार

आर्यों एक घुमन्तु कबीला था. वे भी पशुपालन के लिए नए चरागाहों की खोज में घूमते रहते थे. उन्हें भारत के सिंधु घाटी क्षेत्र की विकसित सभ्यता का पता चला. यह कृषि भूमि सम्पदा से भरपूर थी. यहाँ पर राजऋषि मेघऋषि की एक विकसित सभ्यता थी. आर्यों ने भारत के शान्ति-प्रेमी, मूलनिवासी, सिंधु सभ्यता के शासकों को हराकर उन्हें बेघर कर दिया. ‘मेघवंश’ भी टुकड़ों में बँट गया. वे भिन्न-भिन्न राज्यों में भिन्न-भिन्न नामों से पहचाने जाने लगे. उनके साथ सामाजिक अन्याय होने लगे. उनकी स्थिति त्रासदीदायक और शोचनीय हो गई.

सम्पूर्ण सप्तसिन्धु प्रदेश राजऋषि ‘वृत्र’ के अधिकार में था. जिस प्रकार महादेव को आर्य लोग पार्वती के रिश्ते से पहले महासुर (महाअसुर) कहते थे, उसी प्रकार ये ‘वृत्र’ को भी ‘वृत्रासुर’ नाम से पुकारते थे. महाभारत के आदि पर्व में भीष्म ने ‘वृत्र’ को अनेक गुणों, कीर्ति, शौर्य, धार्मिकता और ज्ञान-विज्ञान का स्वामी माना है.

नाग (असुर) मूलत: शिव उपासक बताए गए हैं. लाल प्रद्युम्न सिंह ने ‘नागवंश का इतिहास’ में बताया है कि नागवंशियों को उनकी उत्तम योग्यताओं, गुणवत्ता, व्यवहार व कार्यशैली के कारण देवों का दर्जा दिया गया है. वे वास्तुकला आदि में निपुण थे. नागवंशियों का सम्पूर्ण भारत पर राज्य था. वंशावली बढ़ने से उनके अलग-अलग स्थानीय वंश हुए तथा बाद में अधिकतर ने वैष्णव धर्म अपना लिया एवं शिव को भी वैष्णव धर्म का देवता मान लिया गया.

अनेक विद्वान सुर तथा असुर को एक ही पिता की संतान होने की बात स्वीकार नहीं करते. प्रह्लाद का पिता असुर (अनार्य) वंश का राजा हिरण्यकश्यप सुरों (आर्यों) का सैद्धान्तिक विरोधी था. हिरण्यकश्यप के पुत्र प्रह्लाद ने वैष्णव विचारधारा को अपनाया. उसके वीरोचन का पुत्र राजा महाबली (असुर-अनार्य) वंशावली का शासक था. केरल राज्य में ट्रिक्करा –(Trikkara) उसकी राजधानी थी. राजा महाबली बड़ा धार्मिक राजा था. उसके राज्य में कोई भी ऊँच-नीच नहीं था. अपने दादा प्रह्लाद की भांति वह भी विष्णु का भक्त था. लेकिन उसे अपने पूर्वजों के साथ आर्यों द्वारा किए गए कपट का ज्ञान था. उसने अपने पराक्रम से सम्पूर्ण सिन्धु क्षेत्र पर अधिकार करके सौ अश्वमेघ यज्ञ किए (सौ लड़ाइयाँ जीतीं). आर्य (सुर) उससे मन ही मन घृणा करते थे. उसी मेघवंशीय असुर महाराजा महाबली के कुल के इन मेघवालों को ‘बलाई’ भी कहा जाता है.

इन्द्र ने छलकपट से मेघऋषि वृत्रासुर की हत्या की. (ऋग्वेद् के अनुसार) इन्द्र चारों ओर से पापों में घिर गया. जिनमें एक ‘ब्रह्म-हत्या’ का भी था. सम्भवत: इसी कारण लोग वृत्र को ‘ब्राह्मण’ या ‘ब्रह्मा’ का पुत्र समझते हैं.

प्रसिद्ध इतिहासकार के.पी. जायसवाल ने मेघवंश राजाओं को चेदीवंश का माना है. ‘भारत अंधकार युगीन इतिहास (सन् 150 ई. से 350 ई. तक)’ में वे लिखते हैं, ‘ये लोग मेघ कहलाते थे. ये लोग उड़ीसा तथा कलिंग के उन्हीं चेदियों के वंशज थे, जो खारवेल के वंशधर थे और अपने साम्राज्य काल में ‘महामेघ’ कहलाते थे. भारत के पूर्व में जैन धर्म फैलाने का श्रेय खारवेल को जाता है. कलिंग राजा जैन धर्म के अनुयायी थे, उनका वैष्णव धर्म से विरोध था. अत: वैष्णव धर्मी राजा अशोक ने उस पर आक्रमण किया इसका दूसरा कारण समुद्री मार्ग पर कब्जा भी था. इसे ‘कलिंग युद्ध’ के नाम से जाना जाता है. युद्ध में एक लाख से अधिक लोग मारे जाने से व्यथित अशोक ने बौद्ध धर्म अपनाया और अहिंसा पर जोर देकर बौद्ध धर्म को अन्य देशों तक फैलाया.

कालांतर में भारत की कई प्राचीन वीर और जुझारू राजवंशीय जातियों का इतिहास लोप हो गया. कइयों को कमीण, कारू जातियों में परिणत कर दिया गया. कइयों का अस्तित्व ही समाप्त प्राय: हो गया.

कुछ लोग समझते हैं कि ‘चमार’ शब्द चमड़े का काम करने वाली जातियों से जुड़ा है और उसी से इतनी घृणा पैदा हुई है. आज बड़ी-बड़ी फैक्ट्रियों में यह कार्य हो रहा है और सवर्ण लोग भी कर रहे हैं.

कुछ विद्वानों का मत है कि ‘चंवर’ से ‘चमार’ शब्द की उत्पत्ति हुई है. संभवत: ‘चंवर’ शब्द का विकास ‘चार्वाक’ से हुआ है. इसका तात्पर्य कि जो ‘चार्वाक धर्म’ को मानते हैं, वे ‘चंवर’ हैं. यह धर्म वैष्णव धर्म में विश्वास नहीं करता. यह समानता का पाठ पढ़ाता है तथा झूठे आडम्बरों की पोल खोलता है. चंवर, चामुण्डराय, हिरण्यकश्यप, महाबलि, कपिलासुर, जालंधर, विषु, विदुवर्तन आदि भी ‘चार्वाक धर्म’ को मानने वाले शासक हुए हैं.

प्रतिबंधों के कारण चाहे ‘चमार-समाज’ अकेला पड़ गया, फिर भी वह अपनी शासन व्यवस्था के लिए किसी का मोहताज नहीं रहा और न ही किसी को अपने ऊपर हावी होने दिया. इस समाज का अध्ययन एवं सर्वे करने से पता चलता है कि इसने ब्राह्मणों की मनुस्मृति के कानून-विधान की परवाह नहीं की. वह इन अमानवीय विधानों की धज्जियाँ उड़ाता रहा, चाहे उसे कितनी ही मुसीबतों का सामना क्यों न करना पड़ा हो. ब्राह्मण वर्ग ने जैसे ‘सवर्ण समाज’ की रचना की, वैसे ही चमार वर्ग ने भी ‘चमार आत्मनिर्भर समाज’ गठित किया. भक्तिकाल में रूढ़िवादिता पर चोट के कारण एक ओर दलितों में अधिकार चेतना जागृत हुई तो दूसरी ओर उनके व रूढ़िवादियों के बीच जातीय कटुता को बढ़ावा मिला.

‘चमार’ जाति को अत्यंत अस्पृश्य व नीच बनाने का श्रेय हिंदी शब्द-कोषकारों को जाता है. संस्कृत के शब्द-कोष ग्रथों में ‘चमार’ को नीच जाति नहीं कहा गया था.  इस देश में झगड़ा केवल आर्य और अनार्य का है. सिंधु निवासी आडंबरों व अंधविश्वासों में भरोसा नहीं करते थे, उन्हें आर्यों ने मारा. बौद्ध धर्म ने जाति-प्रथा को तोड़कर समानता सिखाई तो बौद्धों को मारा गया. शूद्रों द्वारा अपने अधिकारों की माँग किए जाने पर उनको इतना प्रताड़ित किया जाने लगा. विदेशी आक्रमणकारियों को सवर्णों द्वारा स्वीकार कर लिया जाता रहा. आश्चर्य की बात है कि रूढ़िवादी सवर्ण लोगों द्वारा हिन्दू धर्म में होते हुए भी यहाँ के मूलनिवासियों (शूद्र-दलितों) को अभी तक शूद्र, अछूत, अग्राह्य व अनावश्यक समझा जाता है. वे इन्हें छोड़ना भी नहीं चाहते. क्योंकि ये उनकी आवश्यक वस्तुओं के उत्पादन के मूल स्तम्भ हैं.

अंग्रेजों ने यहाँ फैले अंधविश्वासों और कुप्रथाओं का अंत करना शुरू किया. इससे दलितों को पढ़ने व रोजगार का अवसर मिला, जिससे उनकी सामाजिक एवं आर्थिक स्थिति में सुधार हुआ. आर्य समाज का जब खूब प्रचार-प्रसार हुआ तो बहुत से लोगों ने ‘आर्य’ लगाकर जाति नाम बदला. आजकल लोगों द्वारा अपने नाम के पीछे ‘भारती’ लगाने का रिवाज़ सा चल पड़ा है. पंजाब में आदिधर्म द्वारा यह प्रचार किया गया कि हम इस देश के आदिनिवासी (मूलनिवासी) हैं. सुधारवादी आन्दोलनों में यह निर्णय लिया गया कि ‘चमार’ शब्द से समाज को पग-पग पर अपमान झेलना पड़ता है, इसलिए ‘चमार’ जैसे अपमानजनक जाति सूचक शब्द से छुटकारा दिलाया जाए.

राजस्थान और गुजरात में स्वामी गोकुलदास जी ‘मेघवंश’ नाम से समाज को एक सूत्र में संगाठित कर रहे थे. इन्होंने समाज को एक नाम देने के लिए सन् 1935 में ‘मेघवंश इतिहास’ नामक पुस्तक लिखी. इसका संशोधित संस्करण 1960 में प्रकाशित हुआ. राजस्थान और दिल्ली में आचार्य स्वामी गरीबदास जी ने मेघवाल, बलाई, भांबी आदि मूलत: कपड़े बनाने का कार्य करने वाली जाति को ‘सूत्रकार’ नाम से संगठित किया. उन्होंने ‘अखिल भारतीय सूत्रकार महासभा’ का गठन कर समाज को बेगार मुक्त करने का एक पुरजोर आन्दोलन छेड़ दिया. पहले सूत्रकार आन्दोलन से मेघवाल समाज का सामाजिक स्तर बढ़ा.

भारत रत्न बाबा साहब डा. भीमराव अम्बेडर ने सभी दलित जातियों को एक झण्डे के नीचे इकट्ठा होने का आह्वान किया. उन्होंने प्राचीन धर्म ‘बौद्ध धर्म’ को पुनर्जीवित किया. उसे नई शक्ति और नई दिशा दी. उन्होंने भारत की हजारों अस्पृश्य जातियों में बंटे दलितों को मात्र एक ‘अनुसूचित जाति’ में, सैकड़ों जनजातियों को एक ‘अनुसूचित जनजाति’ में तथा अनेक पिछड़ी जातियों को एक ओ.बी.सी. (अन्य पिछड़ी जाति) में संगठित कर दिया.

तीन दशक पहले राजस्थान के हाड़ोती और झालावाड़ जिले में समाज के लोगों ने अपने को केवल ‘मेघवाल’ घोषित कर दिया और अपने भू-राजस्व रिकार्ड ठीक करा लिए. झुंझुनू में एक सम्मेलन में शेखावटी, खेतड़ी, झुंझुनू, फतेहपुर आदि के स्वजातीय भाईयों ने घोषणा कर दी कि ‘गर्व से कहो हम मेघवाल- हैं’. यहाँ भी ‘मेघवाल’ जाति के प्रमाण-पत्र बनवाकर भू-राजस्व रिकार्ड ठीक करा लिए. अलवर जिले में भी मुहिम चली तथा वहाँ भी ‘मेघवाल’ नाम से जाति प्रमाण-पत्र बनवा लिए. हरियाणा की ‘चमार महासभा’ की नारनौल इकाई ने भी अपने को ‘मेघवाल’ घोषित कर दिया है. कुरुक्षेत्र, रेवाड़ी व दिल्ली में भी ‘मेघवाल’ घोषित कर दिया है.

रूढ़िवादी हिन्दुओं की घृणा, दमन, शोषण एवं अत्याचारों से बचने के लिए दलित लोग समय-समय पर ‘जाति’ व ‘धर्म’ बदलते रहे हैं. परन्तु रूढ़िवादियों ने इन्हें ‘चमार’ ही कहा. अनगिनत प्रयास किए, पर पुछल्ला लगा ही रहा.

संगठन बल और सत्ताबल से सभी भय खाते हैं. आज जो जाति एकजुट हुई है, वही सफल रही है. अतः आज समय आ गया है कि इस वर्ग की सभी जातियाँ अपनी उपजातियाँ, आपस के वर्ग भेद को मिटाकर पुन: अपने मूल ‘मेघवाल’ नाम को स्वीकारें और अपनी ‘जाति पहचान’ को संगठित, सुदृढ़ और अखण्ड बनाए रखने के लिए अब ‘मेघवाल’ नाम के नीचे एक हो जाएं.   मेघवालों में आपस में यदि कोई समाजबंधु विभेद पूछना भी चाहे तो कह सकते हैं, मैं ‘जाटव मेघवाल’ हूँ, मैं ‘बैरवा मेघवाल’ हूँ, मैं ‘बुनकर मेघवाल’ हूँ मैं ‘बलाई मेघवाल’ हूँ, इत्यादि. इसके बाद साल-छ: महीनों में यह विभेद भी समाप्त हो जाएगा. आपसी भेदभाव भुलाकर रोटी-बेटी का व्यवहार शुरू करें. जब अन्य जातियों के लोग मेघवालों के शिक्षित बच्चों के साथ अपने बच्चों की शादी बिना किसी हिचकिचाहट के कर रहे हैं तो हम छोटी-छोटी उपजातियों में भेदभाव नहीं रखें तो अपनी एकता बनी रहेगी. मिथ्या भ्रम व भेदभाव की निद्रा से जागें.

इसके लिए सुझाव है कि ‘विश्व मेघवाल परिषद्’ या ‘अन्तर्राष्ट्रीय मेघवाल परिषद्’ नाम की एक प्रतिनिधि संस्था गाठित की जाए. भारत देश की सभी मेघवंशीय उपजातियाँ छोटे-बड़े का भेद भुलाकर आपसी सहयोग का एक समझौता कर सकती हैं.

हमें सुनिश्चित करना है कि हम केवल नौकरी की तलाश में न रहकर, व्यापार (बिज़नेस) की ओर भी ध्यान दें. यह शाश्वत सत्य है कि जिसने भी समय के साथ स्थान परिवर्तन किया, बाहर जाकर खाने-कमाने की कोशिश की, वे सम्पन्न हो गए. शहरों में जाकर भी धंधा कर सकते हैं. दृढ़ इच्छा शक्ति के साथ हम कुछ भी हासिल कर सकते हैं.

नाम बदलने के साथ-साथ हमें सामाजिक बुराईयों से, रूढ़ियों से भी निजात पानी होगी. हम मृत्यु-भोज पर हजारों रुपए खर्च कर डालते हैं, जो पाप है. अनेक देवी-देवताओं के मंदिरों में माथा टेकने से अच्छा है कि घर पर माँ-बाप की सेवा करें.

धर्मभीरूता को त्यागकर नए सवेरे की ओर बढ़ो! आज विज्ञान का युग है. हमने लिए अच्छा है कि हम विज्ञान सम्मत धर्म अपनाएं. गूंगे-बहरे मत बने.

(‘Meghvansh: Ek Singhavlokan’

Writer: R.P. Singh

ISBN 81-8033-017-6

Publisher: Ravi Prakashan

C-106 Rama Park, Kankrola Mod

Najafgarh Road, Uttam Nagar

New Delhi-110059

[Courtesy: Mr. Bharat Bhushan Megh - www.meghbhagat.blogspot.com]

Several aspects of Meghwar history and history of its literature are so shrouded into mist that we cannot differentiate the porous border of the historical events and the mythological beliefs where the Pauranic references have been diffused into the historical facts. So is the case with the great Meghwar personalities who lived historical lives in the mediaeval history of Indian Subcontinent.  We encounter difficulties when the identity of Megh Rikh, Megh Dharu, Megh Mahya or Meghwar itself is questioned. In this article we will try to understand the historical identity of Megh Rikh and Megh Dharu. There is common belief that Megh Rikh was the prime ancestor of Meghwar. In the Meghwar traditional literature and oral stories he is considered as the most revered personality among all the Meghwars alike. Meghwar consider themselves as the descendents of this great saint. It is also said that he got divine knowledge directly from God Shiva and handed down to his son named Megh Dharu who later endowed it to the Meghwar Jati or Meghwar community. Literally, Megh means Rain and Rikh is a local Rajasthani or Kutchhi dialect meaning Rishi. Both the terms Megh and Rishi have come from Sanskrit language. As described, Megh means ‘rain’ but in the mythological context the term is usually attributed to the ‘Rain god’¹. While another term Rikh, an abrogated form of the original Sanskrit term Rishi, which in the Hindu religious customs is referred to an ascetic or a seer. A Rishi is an ancient religious person who was often involved into the religious practices at a secluded place in the jungle or on the mountain. It has been noticed that the term Rikh in its local form was found or became famous first time into the Meghwar traditions and has now become an identity of this community. Similarly the term Rikhesar is also known which means the ‘Chief Rikh’ or ‘Chief Rishi’. It is probable that this terminology might have been used for Megh Rikh also.

The Meghwars belonging to different panths and religious orders have their own versions about the origin of Megh Rikh however a similarity lies in the deep to all the versions of the tradition. In the Megh Mahatamaya² it is said that God Shiva uttered the Agama Nigama to Megh Rikh who handed down them to his son Megh Dharu. Megh Dharu endowed the divine words to the Meghwar Jati or members of Meghwar community for their religious life. Barmati traditional literature also tells that ‘Megh Rikh had directly descended from the Hindu god Brahma’.³ An eminent anthropologist Dr Dominique-Sila Khan⁴ who has done considerable research on Meghwar people and their different beliefs also expounds on this term in an explicit manner. She also traces the famous tradition about the origin of Meghwar Jati and points out that the members of Meghwar were previously known by this name and still the name is repeated in their religious texts as honorified name of ancestors of Meghwar Jati.

Generally the name Meghwar is composed of two words Megh meaning ‘Rain’ and War meaning one who wards off or stops’ hence ‘one who wards off or stops the rain. Numerous historical texts about the origin of Meghwars of Sindh, Kutchh, Gujarat and Rajasthan where members of this community live, mention the versions of the same tradition. For instance, Rose states that ‘The Meghwal claim descent from Megh-rikh who was created by Narain’.⁵ Enthoven states that ‘the one who stops or wards off rain is called Meghwal’.⁶ Mohsin Ali Mohsin tells about Meghwar that ‘Megh means rain + War means to fall it!’.⁷ But the question is who was Megh Rikh and when and where he lived? Some Meghwar traditions claim that Megh Rikh lived thousands of years ago. A hardcore Meghwar tradition states that Megh Rikh was Rikhesar or Rishi. In this regard, the tradition goes in such a way that:

‘In the Sat Yuga, a group of Rikhesars were engaged in the worship of god Shiva.  Feared by their continuous worship, all the gods in the heaven gathered to determine to stop the worship. The god Vishnu in the guise of a Brahman along with a mysterious cow (Kavli Gaw) ascended on the earth and appeared before those Rikhesars. The god Vishnu asked them if they would care his cow for some time, however the god allowed them to drink its milk as much as they wanted. Everyday Rikhesars drank delicious milk from that mysterious cow. One day they thought that its milk is so delicious how much would be tasty its meat. Overwhelmed by that thought, they cut the cow and ate its meat. When Vishnu returned after few days, he could not find his cow and suspected that the Rikhesars had eaten it. Vishnu demanded his cow but Rikhesars lied that they did not know about it. At the same time, the parts the cow began to make sounds from their abdomens. By knowing this, Vishnu became furious, he cursed to the Rikhesars that they would be deserted into jungles for up to three yugas, but however in the fourth Kali Yuga their sin would be removed and be liberated when Matang Dev would come as an Incarnation of God Mahesh.’⁸ In this tradition it is however not known that who was Megh Rikh among that group of Rikhesars? Whatever the matter be, this is a mythological story and even Puranas do not support it. The most significant point in this tradition lies in the fact that Matang Dev is believed as the Tenth Incarnation of God Mahesh (Shiv).

Another Meghwar tradition seems more relevant and is often recounted in such a way that: ‘A certain Rishi named Ekal Shringi (who had grown one horn on his head) was busy in the deep meditation. All the year he remained in that condition but his meditation came to an interruption when it rained on the earth. He determined to stop the rain forever. Thus he captured the Twelve Meghs (the gods of Rain) and tied them into his horn. By this he could succeed in stopping the rain and the next year there was no rain on the earth. This situation created severe drought and due to scarcity of water the people and the animals began to die. Cultivation had completely destroyed. The people who survived went to the gods and vowed them to save their lives from the tyranny of Ekal Shringi. All gods and goddesses appealed to god Shiva to end the miseries of the human beings and got them relief by freeing the Twelve Meghs from the bondage of the tyrant. God Shiva agreed the request he took a guise of a mendicant and came into the   colony of the low caste people where a person named Megh Dharu was living along with his wife and one daughter. It was the same Megh Dharu who was the son of great Megh Rikh. Megh Dharu like his father was truthful and honest. He had always spoken truth and had nothing done wrong in his entire life. Megh Mahatamaya tells that the Megh Rikh was a scion of a certain Parmar king. His previous name was Megh Singh but he sought protection and became a disciple into the hermit of the rishi Dadhichi after an attack on his own country, he came to be known as Megh Rikh’.⁹ The further detail can be seen in my Ph.D. thesis where I have described all traditions and their historical analysis.

Shiva brought him to the place where Ekal Shringi was lost into meditation. Shiva told Megh Dharu to take a handful dust from under his own feet and threw it on the horn of Ekal Shringi. As soon as he did so, the horn cracked and the Twelve Meghs were freed from the bondage. They instantly returned to the sky at their original place. Afterwards there was no drought and no scarcity of water or food on the earth.’¹⁰

However Baghvant states in such a way that ‘god Shiva asked from him three things: Roti, Beti and Langoti i.e. bread, a daughter and a piece of cloth which he immediately provided to the man about whose identity he did not know. Being pleased of his generosity and honesty, god Shiva appeared into his divine form only to show that he was his god, Shiva.’¹¹

In the fourteenth century A.D. the king Ra Navghan (S.-/A.D. 1235?)¹² who ruled the famous state of Junagadh, as the Barmati Panth sources in a Ginan, traces a tradition that ‘Ra Navghan was informed by one of his royal astrologers called Barot¹³ that a twelve years long drought is alarming at the doors of his country and he must be prepared for it. The king was influenced by the prediction and ordered his men not to carry any one the water from the country’s reservoirs. He employed there guards to check this. Near to a water tank, there was a colony of the low caste people who were followers of the great spiritual guide Shree Mamai Dev. The spiritual guru had been staying in the colony in order to preach his followers. In the morning, the followers told that the king had imposed order not to take a single drop of water from the water tank, due to which they could not maintain the purity.’¹⁴

‘Mamai Dev determined to meet with Ra Navghan and removed his apprehensions based on false prediction of the royal astrologers. Ra Navghan had already in contact with Mamai Dev and was familiar with the miraculous power of the guru of the low castes. When Mamai Dev reached at the court, he offered him a high seat and asked if he wanted to say something. Mamai Dev told him that his imposition on the supply of water and food reservoirs is not appropriate. He called him to open water and food to the public because there is no drought at all instead of it there would be a heavy rain. This time the king was under the influence of the royal astrologer and was not seemed to be agreed with the Mamai Dev’s prediction. Mamai Dev left the palace. He worshipped at a place near a village Dhandhosan and then mounted on the Girnar’s top hill where he initiated hard practices to please God to make it rain on Junagadh. In very melodious tone, Mamai Dev uttered Ginans and called the Meghs, the rainy clouds. Suddenly, the clouds began to gather over Junagadh and heavy rain began to fill whole of the city. The rain continued to fall for up to three days. King feared that if Mamai Dev would not stop uttering the divine song, the rain would continue to fall and the whole city would be submerged in the flood. So he along with his guards and Meghwars mounted on Girnar and began to call for the mercy of the spiritual guide to bring an end that heavy rain.’¹⁵

‘Mamai Dev however told that the rain could be halted only when his beard will be submerged by the rain water. Then, one of his followers moved forward and took some rainy water into a vessel and submerged his beard with it. Mamai Dev was pleased of this pretty trick as the condition had been fulfilled and as it was done by his own follower so Mamai Dev ordered to Meghs to return to their original place and as such rain came to a halt.’ This whole narration can been found in Megh Vinti¹⁶ of the Barmati Panth sacred scripture. For the first time, the title was bestowed as Meghwar to the Barmati followers by Mamai Dev himself.

The above historical event states that how the name Meghwar came into existence and that it is not only a name but a title to the followers of Barmati Panth. It is also known that the title Meghwar was coined into the times of Mamai Dev who frequently used it in his own Ginans.

From the above three examples we evaluate that mythological stories about Megh Rikh and Megh Dharu are the only depictions of the historical event which is attached with Shree Mamai Dev’s miraculous event mentioned above as about him a number of historical events may be confirmed from the history. Mamai Dev lived between the second half of the thirteenth century A.D. and the first half of the fourteenth century A.D.¹⁷ He was the great grandson of Matang Dev (11th century A.D.),¹⁸  grand son of Lurang Dev (12^th century A.D.)¹⁹ and son of Matai Dev (13^th century A.D.)²⁰ He was the fourth spiritual guide of Maheshvari Meghwars – the followers of Barmati Panth. Thus it is now clear that the name Meghwar as previously supposed to be the ancient at least before the time of Mamai Dev is not correct. Rather from the different religious as well as historical evidences it may be established that the title Meghwar came into existence in the time of Mamai Dev. It is right that in the Ginans the word Meghwar has often been used with the narration of Shree Dhani Matang Dev, for instance, the Ginans Megh Vinti²¹, Guru Vaso²², Punje Purkhe Ji Vagat²³. etc but it should be kept in mind that mostly these Ginans were composed by Mamai Dev in whose time the name Meghwar had come into existence and he therefore used the Meghwar title for followers of Matang Dev as well.

The identities of Megh Rikh and Megh Dharu will continue to be mysterious and hardly we can find any clue about their origin in history until we see their traditions in the Meghwar historical personalities which we have tried above. The inhibition of Megh Dharu, the son of Megh Rikh, as the weaver and his life as the low caste in the downtrodden colony helps to compare him with the low caste follower of Matang Dev or Mamai Dev. As we know that weaving was the main profession in which Meghwar people excelled to highest degree. An eminent anthropologist Dr Dominique Sila Khan²⁴ informs that Matang Dev is also regarded as Matang Rikh in Rajasthan in except of the fact that Maheshvari Meghwars consider Matang Dev as their spiritual father (Dada) while Mahya vanshis²⁵ call Megh Rikh as Megh Matang also.

    References:

^1.Malsi Ladha Baghvant. (1991).   Matang Puran ane Meghwar samaj ni utpati. (Matang Puran and Origins of Meghwar society). Kutchh: Printed by Jatashankar Baghvant. p.131. Please see also Unpublished Manuscript. Shree Mamai Dev. See also Unpublished Manuscript. Shree Mamai Dev. Ginan:Megh Vinti. Sur: Sindhoro. Total 7 verses. 14th century A.D. Originally written in Shastri Bhasha. Copied by Kheraj Velji Thonthya in Gujarati script under the same title of the Ginan. 1957. Note Book No.3; p.68. The Ginans of Barmati Panth. Personal collection. Also see Note Book  No.3. p.145.

^2.Jeevannathji Sadanand Nathaji. (n.d.). Shri Megh Mahatamaya: Meghwar Sant Bhakto na Jivan no tunk parichaya. Narmadateerath Brighu Rishi Ashram Niwasi Maharaj Shri Jeevan Nathji Sadanand Nathji.pp.143-158. It is also called Shiv Sarodha Gyan.

^3.Versi R. Lalan, Matang Smriti. Printed by Ramji Mangliya. Mahesh Panthi Sahitya Prakashan. Gandhidham (Kutchh). 2004, p1.

^4.See Dominique-Sila Khan, Conversions and Shifting Identities: Ramdev Pir and Ismailis in Rajasthan, 1997, Manohar Publishing Co. Delhi.

^5.H.A.Rose. A Glosssary of the tribes and Castes of the Punjab and North-West Frontier. Nirmal Publishers and Distributors, New Delhi.1997.p.148.

^6.R.E. Enthoven. The tribes and Castes of Bombay, Vol-III.1922. Bombay Govt. Central Library, Rept. Vol-III, 1975, Cosmo Publications, Delhi, pp.43-52.

^7.Tarikh-e-Alam. Printed by the author, Sanghar (Sindh),1991,p.204.

^8.ibid. Baghvant,1991, pp.22-26.

^9.ibid. Baghvant. P.14.

^10.ibid. Jivannathji. n.d. pp.14-19.

^11.ibid. Baghvant. P.42.

^12.James Burgess. Antiquities of Kutch and Kathiawar, Sindhi Adabi Board, 1991. p.165. Hyderabad. According to the dynastic table of the kings of Junagadh given by James Burgess, he might be Ra Mahipal II (Sam.1421/A.D. 1371) who existed in the time of Mamai Dev.

^13.A traditional genealogist who used to keep register to note down a family’s lineage and important facts.

^14.ibid. Baghvant. 1991. p.122.

^15.ibid. Baghvant. p.133.

^16.See note 1.

^17.Mohan Devraj Thontya. PhD Thesis titled History and Culture of Meghwar: From the earliest times to the modern age submitted in July 2009 at the University of Karachi for award of degree. p.177.

^18.Thontya. ibid. p.180.

^19.ibid. p.182.

^20.ibid. p.182.

^21.See above note 16.

^22.See above note 16.

^23.Unpublished Manuscript. Shree Mamai Dev. Ginan:Panje Purkhe Ji Vagat. Sur Sindhoro. Total 5 verses+Vel. 14th century A.D. Originally written in Shastri Bhasha. Copied by Kheraj Velji Thonthya in Gujarati script under the same title of the Ginan. 1957. Note Book No.4; pp.14-16. The Ginans of Barmati Panth. Personal collection.

^24.See Dominique-Sila Khan. ibid.

^25.See Jivannathji. ibid. p.94.

Lord Matangdev is the founder of ‘Barmati Panth‘. It is believed that Matangdev was born some 900-1000 years ago near present day Bihar (India)  on the banks of holy river Ganges . His mother’s name is ‘Jasdedevi’ and father’s name is ‘Matra-rakh’ and he is maternal grandson of renowned ‘Gautam-rakh’. He is widely regarded as 10^th incarnation of God in Kalyug.

After attaining spirituality on wearing ‘Karam-Vindhi’ (Gold ring) handed over to him by Aspar Pandya (Satgur), he decided to remove sorrows and sufferings from the life of common man. On his journey towards bringing peace, prosperity and happiness in the life of people of all walks of life, he noticed that a large chunk of Indian Society is deprived of basic necessities of life including religion. He observed that ‘Jhankhriyas’ (untouchables) and ‘Simbhriyas’ (tribals) have been prohibited to profess religion due to religious ban coerced upon them by high caste Hindus. Thus, he determined to devote his life for the welfare and upliftment of downtrodden people and founded a messianic religion called ‘Barmati Panth’ on the solid foundation of equality & brotherhood. His first message was ‘Dharmachar’ and ‘Karamjwar’ which means to practice tenets of religion (Barmati Panth) with utmost faith and devotion. His collections of discourses are known as ‘Genan’.

On his initial solitary journey from Bihar to the western parts of ancient India, he congregated hundreds of thousands of people and assimilated them into his newly formed religion known as Barmati Panth. Presently, lakhs of followers of Barmati Panth are professing religion founded by Matangdev with great enthusiasm and complete faith in his teachings. All his followers, known as ‘Meghwars’, are spread all over India but its population is predominant in Kutch, Saurashtra and Sindh regions.

Barmati religious discourses (Genan) reveals that Lakho Ghuraro, a very first ancestor of Jadeja clan (princely ruling class of Kutch region), urged Matangdev to bless him with supernatural powers to have his own ruling state in Sindh/Kachchh. Revered Matangdev blessed Lakha Ghurara that one day his descendents would be able to form their own princely state in Kutch region. Interestingly, history of Kutch reveals that the descendants of Lakha Ghurara i.e. Jadejas were able to form their own ruling in Kutch for more than eight centuries. It is said that Matangdev performed 12 years meditation at Chandrua Hills (Bhuj).

History of Kutch owes much to Matangdev for his sheer valour and gallantry shown while protecting motherland from brutal attack of ‘Haidarkhan Pastan’ (a Pathan warrior from Sindh). This feat of Matangdev is unparalleled in Indian history as no other religious guru (teacher) has ever attempted to lift sword for safety of its people. Eventually, while fighting with Haidarkhan on the outskirts of Kutch/Sindh region, Matang Dev died a martyr death alongwith ‘Abda-Jiyani’ (a warrior of Kutch). However, before leaving for heavenly abode, he called upon his son ‘Ludangdev’ for timely help in the battlefield. As soon as Ludangdev arrived, Matangdev could not survive longer and this great messiah left this world leaving behind a gigantic task of uniting people and preaching holy sermons.

Witnessing martyrdom of his father and brave Abda-Jiyani, Lord Ludangdev gathered all his strength and attacked Haiderkhan with full force and killed him. Thus, the attacker was prevented from entering Kutch soil else he would have ruined motherland with tears.

Body of Lord Matang-Dev is buried at ‘Seni-Thar’ near Badin-Sindh (now in Pakistan), which is the foremost pilgrimage place of all ‘Maheshwary Meghwars’. Every year, holy pilgrimage is performed at ‘Seni-Thar’ in the month of Vaishakh (Indian Calender) with utmost faith and devotion.

Source: The above article is written on the basis of facts narrated in Barmati Panth religious discourses known as ‘Genan’.

પુજ્ય શ્રી મામૈદેવ જ્ઞાન કથન અનુસાર “દશોધ” થકી મહેશ્વરી સમાજમાં ધાર્મિક અને સામાજીક નવચેતના.

• There should be good number of followers (in lakhs) of a particular sect.
• It should have Religious Holy Book like Bible, Kuran, Guru Grant Sahib, etc.
• It should contain religious governing system/structure.

All these qualities are readily available in our Barmati Panth, which are enumerated as under:-

• Firstly we have universal population of more than 4 lakhs believers of Barmati Panth.
• Secondly, our Genan (shastra) can be easily compiled into a Holy Book as like Tripitak (Buddhishm), Guru Granth Sahib (Sikkhism), etc.
• Thirdly, our Barmati Panth already has religious structure of ‘Barmati Panth’ being highest revered position. In other words, our religion is Panth centric and not person centric. Religious Pooja of Barai can be performed by any Auva (Harmaisar) irrespective of caste and creed. Thus, our complete faith rests on performing Barmati Panth Pooja and not priest. As regards religious governance, our Panth also possess mandatory provision of Religious Head post of ‘Pir Auva’, who is the supreme commander of our Barmati Panth. Further, provision of 2^nd Command i.e. ‘Adh Pir’ and 3^rd Command i.e. ‘Paa Pir’ is also imbibed in our Panth.

All the above three qualities empowers us to claim our sect as World Religion. However, getting just World Religion certification alone will not serve any purpose. Religion should be on the solid foundation of generating huge monetary funds for its social, religious and charitable activities. This concept of generating huge funds for religion contains in donating 10^th part of one’s income. Long ago, people of all major religions understood this tax concept and accorded their consent for donating tenth part of income as a compulsory contribution for governing the religious rule.

Almost every religion prescribes donating 10th part of income. Christianity calls it ‘Tithe’, Hinduism calls it ‘Dashamamsha’, Buddhism calls it ‘Dashans’, Judaism calls it ‘Ma’aher’, Islam calls it ‘Ushr or Zakat’. Sikkhism adopted this religious tax concept of keeping one-tenth of one’s income for spiritual purposes namely, ‘Dasvand’, which was initiated by their last revered Guru Gobind Singh (10th religious Guru of Sikkhism). Similarly, Barmati Panth also contains this fundamental religious fund collecting concept called ‘Dasond’. Interestingly, Ismaili Khojas calls this 10th part donation as ‘Dasond’ as well.

In Barmati Panth, visionary Lord Mamaidev has also prescribed this great provision of contributing 10^th part income donation in ‘Adharmi Jivenji Vagat’, which is reproduced as under:-

“DHARAM TANI DASOND Na RAKHE, AAROGIYE ASOORO ANN,
ADHARAM ME RE UTAAMNA, MAMAI BHANE MAISRIYA- SE JIV GHARI GHARAK THIYANT”.

Shockingly, despite this great provision of generating huge funds in Barmati Panth, no such implementation of Dasond (10^th part income donation) had been put into practice in real sense. Due to ignorance we are lacking behind in generating this tax for religious governance.

In this scenario, acquiring mere World Religion certification will not change living conditions of its followers. Prior to acquiring World Religion certification, we have to evolve a system where every Maheshwari must contribute atleast Rs.500/- per annum. For this, our AIMYF (Maheshwari Youth Federation) has one Agenda of forming “National Dasond Trust”, wherein “Pir Saheb” would be made as Ex-Officio Chairman of this trust and trustees comprising of various Samaj Presidents, reputed Auvas, Meghwars, Women, Nangsipotra, Maaraj, Government employees, etc. will be given place in this trust. Every two years there will be rotation of Trustees except Chairman (Pir Saheb). As soon as, we are able to implement this system of Dasond, which already have approval of great Mamaidev, we will work for acquiring World Religion Certification and by that time our Dasond Trust would have acquired crores of Rupees to the tune of more than Rs.10 crores annually (Rs.500 X 200000). Out of this total yearly contribution, 10% of its annual collection will be donated to ‘Pir Saheb’, ‘Adh Pir’ and ‘Paa Pir’ every year. Remaining 90% funds would be spent for developmental work of our society like constructing Schools, Colleges, Community Halls, interest free loans to needy persons, etc.

Imagine friends, this is the need of the hour, every religion is strongly implementing this income generating provision but we have still not implemented this concept only due to long ignorance. Now, time has ripe when Alakhdev is showing us way to transform our Barmati Panth into a World Religion, undoubtedly which possesses all the qualities of becoming one of the most powerful religions of the world, which indeed is on the threshold of becoming a world religion. I request all of you to please propagate this Dasond implementation message with your friends and relatives. This Dasond Trust will comprise people both from India and Pakistan.

Long live Barmati Panth, long live Maheshwari Youth Federation.

Jay Dhani Matang

Navin K. Bhoiya

(Your friend in Mission)