By: Mohan Devraj Thontya (Karachi).

Introduction

Owing to its historical and architectural beauty, the city of Thatta has earned distinct place in the history of Sindh particularly between 12^th Century A.D. and up to 18^th century A.D. Thatta had hundreds of academic and learning centres around the city. Every corner of this ancient city represents its splendour past, which can now be seen in the beautiful architectural buildings called Māriyuń, tombs and shrines of the great saints, sufis, dervishes of high status, some of them anonymous but most of them are well-known in the history. Nonetheless, due to its historicity and provenance, this archaeological wonder piece has attended the full reception in the eyes of the tourists and researchers of the world. Some forgotten traditions and events were once deeply connected to the Lower Sindh of which Thatta was a centre of all activities and the royal city particularly during the Samma rule. This article will contribute some revealing features about Thatta district, its history and traditions in the context of Barmati Panth – a new religious faith which was started by Shree Dhaņi Māţańg Dev in the 12^th century A.D. and which itself has marvellous history of Sindh, and its neighbouring areas like Kutchh and Saurshtra.

Thatta – the ancient city

Thatta is located in the Southern Sindh and remains an important part of the Indus Delta. Thatta district has three main Talukas, Sujawal, Ghorabari, and Jati, further subdivided into Tappas. The antiquity of the city can be attested from the fact that a big part of the Sindh’s history is attached with its most famous Sindhi royal dynasties who had ruled Sindh from this historical city with pride and pomp. Another more significant part of the Thatta city is Makli hill which is the final abode of the kings, rulers, soldiers, saints, and dervishes.

It was the time when Thatta was on the zenith of cultural, literary and economic progress but later it gradually decayed and lost its glory after 18^th century A.D. Reverty in his Mihran of Sind says that Thatta was founded by Jam Tamachi¹ but some other record mentions that it was founded by the Samma ruler Jam Bambhniya² in the Fourteenth century A.D. and made it a capital city which remained the royal seat till the 15^th century A. D. Jam Lakho Ghuraro, was the founder of Samma dynasty who is said to have ruled Lower Sindh and Kutchh simultaneously from the capital named Pat Nagar as informed by Karani³ while he mentions about the origin about the Sammas. It can be thought that Pat Nagar meaning ‘Royal City’ in Sanskrit language was the ancient name of Thatta. Another Kutchhi author Mehta Madhavaram mentions that a local Samma ruler Lakhiar of Kutchh had won victory over Sammai Nagar and handed over to his son Lakho Ghuraro who died in the age of 108 years.⁴ Makli Namah also agree on this point but mentions capital as Samoi⁵, a part of Thatta. Barmati Panth traditions tells that Lakho Ghuraro (Dhuraro?) dwelt in the time of Shree Dhani Matang Dev, who helped him in establishing Samma rule in Sindh.⁶ Some Ginans furnishes further information that the Samma rulers and the Barmati Panth spiritual gurus had had good relationship as the Samma rulers showed reverence and devotion towards them. Owing to the internal rifts the Samma rule ended and had been replaced by the several other dynasties till the end of local rule.

The past glory of Thatta is mainly owed to the Sammas but history shows that the city existed even before 13^th century A.D. Before Sammas, an important dynasty the Sumras (1010-1351 A.D.) had temporarily made Kalan Kot as their capital near Makli area in Thatta⁷ after the ‘fall of Tharrai, Muhammad Tur (Mahatam Tur) and Shah kaPur.’⁸ It was the same Tharai town where the traces of Barmati history are also found as evidently the Shrine of Lurang Dev, the Second spiritual guide of Maheshvari Meghwar Barmati Panth followers is located at the proper site of Tharai and is visited by the devotees every year, thus it is said: ‘Tharai Lurang Jot Karam’⁹. The city of Thatta might still have not acquired its existing name as yet before the Sammas further developed Thatta to the great extent that its fame spread far and wide.

Since the time of the Samma rule, Thatta is known as Sammai Nagar. The city is locally known by other name also such as, Nangar Thatho¹⁰ (this is commonly called by Maheshvari Meghwars) or Thatto Nangar. In the name, Sammai Nangar, Nagar is Sanskrit origin word meaning ‘the City’. No doubt, Thatta was a developed and prosperous city during the rule of Sammas and even later, therefore it earned the status of a capital city. In Barmati Ginans, the name for this city is given as Sammai Nagar¹¹ which clearly shows that in the time of Mamai Dev (14^th/15^th century A.D.) Thatta was known as Sammai Nagar. The word Sammai is derived from the royal dynasty Samma therefore the word Sammai in the Sindhi dialect can be meant as ‘of Sammas’, so the name Sammai Nagar means ‘the City of Sammas’ representing the fact that the Samma rulers built and made Thatta as their capital. Another name Samoi is also related to the Thatta city, sometimes considered synonymous to the word Sammai and sometimes to the word Mamoi¹². In the first case, i.e., Sammai, we may once again assert on the point that Samoi might have been abrogated from Sammai; while in another case, i.e. Mamoi, it seems to be a derivation from the same root. Here let me say that the word Mamoi recalls to Mamai, who was nonetheless, Shree Mamai Dev, the 15^th century A.D. charismatic personality of Sindh. In the Sindhi folk poetry, the ‘Seven Mamoi Fakirs’¹³ are known due to the enlightened prophecies. In my research article, Mamoi Fakiran ji Haqiqat¹⁴, Kalachi, published under the Shah Latif Bhittai Chair, University of Karachi In which I have tried to prove that those were not Seven Mamoi Fakirs but there was only one who is known, among the Maheshvari Meghwars the followers of Barmati Panth as Shree Mamai Dev. As above it has been said that the Ginanic traditions of Barmati Panth tell us that the ruler of Thatta, named Bambhniya who had developed some differences with Shree Mamai Dev and killed Shree Mamai Dev to prevent him to preach the faith of Barmati Panth among the lowcaste Meghwar Maheshvaris.¹⁵ There is a famous event that Mamai Dev took his severed head in his own hands and walked through the streets of Thatta and revealed the Enlightened Predictions about Sindh, Kutchh, and other parts of India in particular and the whole World in general. The fabulous prophecies of Shree Mamai Dev have recently attracted the attention into the learned circles of the scholars who have shown keen interest into Mamai Dev’s Enlightened Predictions. Such a verse from the Ginan Mamai Dev ji Agam Vani¹⁶ mentions the old name of Thatta beside it clearly attributing the city to the Samma rule.

Maesri na roja Sindh mein, Puran praya beya adaiyja ghar,

Nagar Sammai jaghro theendho, vari uddhi khe,

Mamai bhane Maesriya, kapaba putar pe.

Translation:

O Maheshrwaris! Do not live in Sindh, beyond the Puran build your new houses.

In Nagar Sammai there will be fight, storms of dust will shatter,

Mamai warns Maheshvariyas, the son and the father both will be slayed.

A similar bet of Shree Mamai Dev is found in a book on Thatta, which goes as follow:

Matan vihja Maruha, Nagar ji adhar

Puran parar navan ma adija nijhra¹⁷

Translation:

Settle ye not oh people, becoming dependent on the Nagar

Build ye not thy homes on the other (western) side of the Puran¹⁸

It is worth to be noted that the actual royal seat of the Sammas was located at the particular area in Thatta which is now known as Samoi Goth or Samoi jo Goth. That place Samoi or Samoi Goth is located into the northern direction of Makli, where some historical shrines, for instance, Sat Satiyen jo Mazar¹⁹ (the Graves of the Seven Ladies), the shrines of Sheikh Jhande Patani and Mulla Abdulrehman Luttar (famously known as Mulla Luttar²⁰ who is said to have lived in the time of Mamai Dev according to the Barmati Panth traditions which call him Luttar Mullu exists besides some others. Between the Samoi Goth and the Makli Hill, there is an elegant structure of shrine of Shree Mamai Dev. The affairs of the shrine are run by the Maheshvari Meghwar Barmati Panth community, who come to visit to perform religious rite yatra (pilgrimage).

Thatta was continued to be ruled by the Arghun dynasty (1520-1552 A.D.)²¹ since an Afghan warlord Shah Beg Arghun defeated Jam Feroz and brought an end to the Samma rule with the help of his cousin Jam Salahuddin.²² After 40 years, Mirza Issa Khan Tarkhan looted and burnt city of Thatta, and massacred the populance hauling gold worth rupees two crores in A.D. 1554.²³ Tarkhans dynasty existed till A.D 1621.²⁴ For a short span of time, Thatta came under the control of Mughal empire, which left its traces in architectural buildings at the city. Mirza Jani Beg Tarkhan handed over the rein of Sindh to the Mughal emperor Akbar, who had been appointed the Mughal Nawabs in Thatta and stayed there up to A.D. 1736.²⁵ During that period Mughal emperor Shahjahan, the then governor built Shahjahani Mosque in Thatta. After them, Kalhoras (1700-1783 A.D.) and Talpurs (1783-1843 A.D.)²⁶ gained power in all over Sindh. The last Ghulam Shah Kalhora is known for his adventures in Kutchh. The local rule culminated by the arrival of the British who won victory over Sindh in A.D. 1843.²⁷ The rest is the history with which we are accustomed to know.

Makli Graveyard —-The Famous Necropolis.

In the time of the Sammas, Makli Hill was mere an outskirt area of the main city but its serene atmosphere inspired the rulers to make the hill as their final abode. If we come from Karachi, Makli Town occupies the two significant historical sites; on the left, the Makli royal graveyard while on the right side an ancient temple of Kalka Mata is located. The Hill of Makli was previously considered a mountainous branch of Harhe and Pubb but new researches have revealed that it is a far-off branch of Kheer Thar mountain range.²⁸ Since, it is geographically connected with Thatta so the antiquity and environment of both the areas go hand in hand. On the Makli hill, the tombs of the rulers of the Samma, the Arghun, and Tarkhan dynasties are scattering here and there, also the famous generals, saints and poets are also buried there. The Sind Gazetteer mentions that the Makli Monuments are standing on the Rock with a graceful length of ten miles and elevation varying from 80 to 150 feet, while the ancient temple of Kalka Devi is built into a cave on the right side of the Road and in the same range of the Makli Rock.²⁹ Due to its veracity and significance with respect to archaeology and history, Makli has been put on the World Heritage List by the cultural body UNESCO of the United Nations Organization.

The work of calligraphy on the Makli grave stones presents unique style and design which can hardly be found in any other corner in Sindh. The pride of Makli is not just for owning to the royal occupation but the tombs of the holy saints and dervishes of the same eras are also erected. Whole the year the crowds of devotees visit to pay homage to these sacred personalities. Makli is often called an abode of Sawa Lakh Oliya³⁰. In one of the Ginanic traditions of Barmati Panth, these Sawa Lakh Oliya have been praised in Omaro.³¹ That is why the graveyard is equally supposed to be sacred sepulcher as well as the royal necropolis.

The etymology of the name Makli has remained perplexing as several scholars have put forwarded some theories in order to explain the origin of its name. So, the question arises in our mind that how the Makli got its name and became so popular among common folk? Some stories are revolving in this regard, for example, there is a grave of certain female saint known as Mai Makli³² due to which the whole area became known by this name. A similar tradition runs among the Maheshvari Meghwar Barmati followers who consider that Samma ruler Jam Bambhniya’s mother’s name was Makli bai³³ but it is neither attested from any record of history nor the Ginans of Mamai Dev whose sacred compositions are considered as a reliable source for the Barmati history. Some other traditions are also running for example, Makli Namah tells a oral tradition that the famous hill earned the name from ‘Makkah li’.³⁴ Now it seems that the name Makli got its name from the ancient historical temple of Kalka Devi. To my own opinion and as the related traditions follow the fact, it appears that the name Makli was derivative of Ma Kali – ‘The Mother goddess Kali’ an enchanted sacred formula repeated by the ascetics and the pilgrims who came up the shrine for devotion. This ancient temple of Mata Kalka Devi also known as the temple of Mata Singh Bhavani under a story who took the incarnation as Mata Singh Bhavani for the killing of a demon Mahishasura.³⁵ The local Hindus believe that this temple exists from the time immemorial as several yugas have passed nevertheless its antiquity is proven by its location and the peculiar structure built into a cave. Ali Sher Qan’e has used the name ‘Kalkan’ for the goddess³⁶, with an excessive letter ‘n’. The Hindu, Bheel, Kohli including Maheshvari Meghwar worship the goddess as a guardian deity. Thatta has many other Hindu religious sites, Sahsa Linga Talao and Kala(n?) Kot and the Sant Baba Srichand ashram etc.

In this article we have studied that some forgotten traditions those are scattering in the Lower Sindh are directly connected to the old city of Thatta – the city, otherwise known as Sammai Nagar, is nevertheless, significant to the point of Barmati Panth history, culture and literature. The only need is to fill the gaps of missing links in order to complete the either history of Sindh or Barmati Panth.

The End

References

1. Reverty, H.G. (1979). Mihran of Sind & its tributaries. Lahore. Sang-e-Meel Publications. Originally printed in 1892 at Calcutta.
2. Qan’e, Mir Sher Ali. (1967). Makli Namah translated by Syed Hassamuddin Rashdi from Persian into Sindhi. Hyderabad. Sindhi Adabi Board. p.78.
3. Karani, Dulerai L. (1968). Cutch Na Kaladharo i.e. Chandra Vansh Charitra, by Dulerai L. Karani. Printed at Bahadur Sinhji Printing Press, Palitana. 1934.
4. Mehta, Madhavji Shivram. (1978). Kutchh na Karnadhara Vol.I. Bhuj-Kutchh. Kamlesh Prakashan, p.8-9.
5. Qan’e. ibid. p.78.
6. Baghvant, Malsi Ladha. (1991). Matang Puran ane Meghwar samaj ni utpati. (Matang Puran and Origins of Meghwar society). Kutchh. Printed by Jatashankar Baghvant.
7. Qan’e. ibid. p.678.
8. Panhwar, M.H. (2003). An Historical Atlas of Soomra Dynasty (1011-1351 A.D). Karachi. All Soomra Council-Pakistan. p.51.
9. Unpublished MS. Unpublished Manuscript. Shree Mamai Dev. Ginan: Chhutka Ved. Four verses. 14th century A.D. Originally written in Shastri Bhasha. Copied by Bhanji Matang in Gujarati script under the same title of the Ginan. 1958. Note Book No3. The Ginans of Shree Mamai Dev. Personal collection.
10. Qan’e. ibid. pp.8, 40, & 94.
11. Unpublished Manuscript. Shree Mamai Dev. Ginan: Mamai Dev sir diyen viyo Sammai Nangar mein. 8 verses. 14th century A.D. Originally written in Shastri Bhasha. Copied by Kheraj Velji Thontya in Gujarati script under the same title of the Ginan. 1958. Note Book No.1. The Ginans of Shree Mamai Dev. Personal collection.
12. Burton, R. F. (1851). Scinde, The Unhappy Valley, Vols.-I&II. New Berlington Street, London: Bradbury and Evans Printers. p.158.
13. Burton. ibid. p.158.
14. Thontya, Mohan Devraj. Mamoi Fakiran Ji Haqiqat. (Sindhi). In Kalachi. Vol-IV. December 1999. pp.55-66. published by Shah Abdul Latif Bhittai Chair, University of Karachi, Karachi.
15. Thontya, Mohan Devraj.  History of Barmati Panth (draft book) unpublished.
16. Versingh R. Lalan. (n.d.) Pujya Shree Matai Dev Tapobhumi Yatradham Smriti Ank. Bhuj-Kutchh. Akhil Gujarat Matai Dev Tapobhumi Yatradham Trust Kutchh. p.13.
17. Dani, A. H. (1982). Thatta – The Islamic Architecture. Islamabad: Institute of Islamic History Culture & Civilization, notes, p.202.
18. Dani. ibid. append. p.198.
19. Makli Namah. ibid. p.79.
20. Makli Namah. ibid. p.699.
21. Shaikh, M. Sumar. 2006. Kutchh Jo Rann-Tareekh ji roshni mein (Desert of Kutchh-in the light of history), Hyderabad. Sindhi Adabi Board. p.126.
22. Shaikh. ibid. pp.126-7-8.
23. Panhwar, M. H. (1980). Sind Cutch Relations. Sind Archives Lecture-Series-History of Sind. Karachi. Sind Archives.
24. Shaikh. ibid. p.131.
25. ibid. p.133.
26. ibid. p.137.
27. ibid. p.137.
28. Qan’e. ibid. section: Makli. p.1.
29. Hughes. (1996). Sind Gazetteer. Karachi. Indus Publishers. p.3.
30. Qan’e. ibid. section: Makli. p.3.
31. Unpublished Manuscript. Ginan: Omaro. 99 verses. 14th century A.D. Copied by Versi R. Lalan in Gujarati script under the same title of the Ginan. 1958. Note Book No.8. The Ginans of Shree Mamai Dev. Personal collection.
32. Qan’e. ibid. p.85. cf. Tohfatul Kiram. pp.184-185.
33. Baghvant. ibid. p.316.
34. Qan’e. ibid. section: Makli. p.4.
35. This local tradition was told by the priest of the temple.
36. Qan’e. ibid. p.29, 458.

Samapti

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]

Before I ask you all to hit the topic, would like to tell some of my background as a Personality Developing Trainer. I am the CEO of a firm namely The Innovators which arranges the day in day out workshops/seminars for corporate sectors, schools, colleges, officials and teachers to groom up their personal enhancement skills. The firms employs 6 people all together and running successfully since 2006 by the grace of Matangdev.

In August 2007, I wrote a book namely “100 commandments for personal excellence” which got lots of fame as a good training guide and personality shaping tonic.

I understand that I should give some of the tips/techniques from my book which will guarantee your personality enhancement.

Our persona gets rusty and dusty in our violated and societal polluted culture as the world orbits around. The cultural ethos sometimes ejects the personality clusters and we adapt them so quickly not knowing one day that would shed negative mental attitude.

So, lets enjoy the personality building tonic….

1.The first thing which glooms and shines up your personality is SMILE. Keeping smile on your face keeps the people you interact with warm, happy and friendly.

2.Meet every year at least 100 new people and put them in your friendship clientele, customers, students’ circle. It increases your personal relationship and helps in your personal projection.

3.Try to get the membership of a friendship/business clubs, any educational institution or organization to get yourself socialized with. Pay your visit to such clubs or organizations at least once or twice in a month as to increase your knowledge and PR ship.

4.Never speak negative about your competitors, your rivals or the people you hate, in front of your clients or the persons you don’t know personally or meeting them first time. It generates negative impact on their minds.

5.Meet the people with firm handshake, smile on your face and call them by their names. The person you meet, feels good when you call his/her name. It shows that you remember them.

6.Well said that smile and the world will smile with you, cry and no one cries with you, then why don’t we smile and win the hearts of people around us. Scientifically it is proved that it takes 17 muscles of your face to smile and 43 to frown then  J please.

7.One SMS can make some one smile and can reduce the stress of someone sad. On special occasions, festivals and events of achievement and happiness, send your friends and relatives SMS. They shall keep you in their good books.

8.Give respect and have respect – We believe the phenomena of give and take in every walk of life. The best way to get respect is to give people respect who are senior, wise and are more respectful people.

9.Be polite to them who frown at you; this is the best way to defeat your enemy or rival. Disputes and mouth lashing can harm your esteem and will end up with no difference between you and your foul-mouthed rival.

10.Listen the people with keen interest, because the more good you listen, the best way you can respond them in. This creates an amicable aura among you and results in an enormous relationship between you and the person you communicate with.

Ashok Kumar Seejuwani

To be continued…..