The origins of Meghwar and Megh Rikh

Written by Mohan Thontya on August 10, 2010. Posted in Blog, Editor Desk, General

By: Mohan Devraj Thontya, Ph.D. researcher.

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 (12th century A.D.)19 and son of Matai Dev (13th 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.

 

 

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Comments (28)

  • August 10, 2010 at 12:33 pm |

    Dharmachar Mohan Saheb, very good work, keep it up, I really very much appreciate for your work and efforts. And pray to Lord Matang to give you more power for these kinds of works. Definitely these kinds of blogs will help our Maheshwary Samaj to understand our religion and culture and to know how great, important and informative is our religion and we are very fortune people who are the part of this religion.

  • August 10, 2010 at 1:54 pm |

    Thank you Navin, and congratulation to mr mohan thonthya,who has given right information regarding the origin of meghwar and megh rishi and historical doctorine on meghwar,

  • pharmacy technician
    August 10, 2010 at 4:19 pm |

    Great site. A lot of useful information here. I’m sending it to some friends!

  • August 11, 2010 at 5:04 am |

    Above article written by Shri Mohan D. Thontya, PH.D Researcher (University of Karachi) is based on intense research. It provides new vision to understand Meghwar History, particularly Megh Rikh and Megh Dharu. Language and vocabulary of article is of international level. Nice to see Meghwar guy writing such a wonderful researchful article.

  • bharat dafda
    August 11, 2010 at 4:19 pm |

    Dharmachar……….itssssssssss grt information abt our cast………….. gr8 work………… Navin bhai gr8 information provided by Shri Mohan D. Thontya……… thx for every thing and thx for uploading the information abt job………… Regards

  • August 13, 2010 at 5:40 pm |

    The energetic prosper,—-The glory of mr mohan thonthya is energetic mindful,considerate,
    He is deseve for merit,which he has accrued from his doctorine on meghwal, By sustained effort ,The wise man make himself an island,which no flood overwhelms.

    Dhammachar to mohan thonthya and navin,
    from:-dr nitin

  • August 17, 2010 at 10:39 am |

    Dharmachar !
    I am thankful to all those who liked my research article and found it valuable for themselves.
    Mohan Devraj Thontya.

  • August 17, 2010 at 4:09 pm |

    Dhammachar,

    Mohan Thontya, please go through my web site for vedas & prayer of Mamai to king of clouds and meghwara.

    ” A well directed mind is far greater than even a mother or a father ”

    dr nitin——-http/www.vinzoda.weebly.com

  • August 27, 2010 at 2:53 pm |

    To dear thonthya,according to your reseached thesis of origin of meghvar and rishi,i would like to ask a question,originaly indian inhabitant are Dravid,the rishi and arya came from middle asia and greek,german,and other countries,according to indian history,meghvar are dravid-shudra, -meghvar are progeny of dravid,contrast in your thesis meghvar are progeny of rishi/arya, ! is it true, who are Dravid !

  • August 28, 2010 at 10:57 am |

    Dharmachar !
    In response to the query made by Dr Nitin Vinzoda, first, I would congratulate to raise a question in my article. You are right that the Aryans who later established Vedic society and religion in India, had come from the Central Asia from where they brought their own religious concepts which were later infused into the local concepts. Before Aryans, as the history suggests, the Dravidian race had been inhabiting into the Indus and Gangetic valleys and even south India. My contention is that Shree Dhani Matang Dev preached new Panth among those low caste people in the north western India and Sindh who mostly belong to the Bheel, Koli, Dangs, and such other tribes who, in turn, in our Ginan came to be known as ‘Adhaar Varan’. Further, it is evidently true from the remains of Mohen jo Daro that the inhabitants of that Indus Valley civilization were none other than the forefathers of Bheels and Kolis. These Bheels and Kolis, Dangsand Santhals, undoubtedly, were stock from the Dravidian race. In my PhD thesis I have devoted full chapter on the community structure of Meghwar Jati and have shown that how other tribes of high caste Hindus entered into the Barmati Panth. Now the case of Rikhesar is complex which I tried to explain the historical facts by isolating the mythologoical elements from the rest in my article. I would welcome any other question.

  • September 15, 2010 at 1:54 am |

    Great work done Dr. Thontya. We await your thesis.

  • HIREN AAYADI
    October 6, 2010 at 1:59 pm |

    First I THNX TO MR Mohan Devraj Thontya
    This article is to good for learning to all our maheshphanth brothers.
    Pls learn this article.

  • mietwagen mallorca
    October 18, 2010 at 2:19 am |

    I am doing research for my university paper, thanks for your excellent points, now I am acting on a sudden impulse.

    - Kris

  • Arvindgogiya
    October 29, 2010 at 5:45 am |

    Dharmachar Mohan Saheb, very good work,

  • November 14, 2010 at 9:07 am |

    Can some one send me ‘Adhaar Varan’

  • November 16, 2010 at 11:24 am |

    I thank to Dr Budhia (Hirji Patel) for honouring me to explain the term. In fact the old Kutchhi term ‘Adhaar Varan’ is an idiomatic expression commonly used in old Kutchhi conversation and poetry. It has the equivalent of ‘a number of (low) castes’, while Adhaar means Eighteen (18) and Varan is Kutchhi form of the Sanskrit word ‘Varna’ but Adhaar is not a fixed number Eigteen (18) rather an expression in sense of ‘scores of’ or ‘a number of’ . The Adhaar Varan or a number of these low caste Shudra communities which might include Seembhriyas, Dangs, Bheels, and Kolis etc used to live in Gujarat, Kutchh, Marwar, and Sindh where Shree Dhani Matang Dev and his holy descendants and Rama Pir etc preached their holy word among them. Hence, Adhaar Varan should be considered as an idiomatic expression which means a number of (low) caste (communities). If Mamai Dev’s Ginans are explored, such other words like Nav Lakh Tara, Sat Visu Sumra could be found also.
    I am again thankful to Dr Budhia for his appearance on this blog and hope my explanation would serve his query anyway.

  • Navin Bhoiya
    November 24, 2010 at 10:54 am |

    Thank you Mohanbhai for elaborating Adhar Varan.

    I agree to your above post. However, would like to modify it as under:-

    ‘Adhaar Varan’ is an idiomatic expression commonly used in old Kutchhi conversation and poetry for recognizing major clan of groups of people. We know, Hindu Chaturvarna Vyavastha comprises of 4 Varnas i.e. Brahmin, Kshatriya, Vaishnav and Shudra. Each Varna has been assigned with different works viz. Brahmin – to learn, Kshatriya – to become King/Soldier, Vaishnav – to do business and Shudra – to serve all the above three upper varnas unconditionally. Amongst all these 4 major Varnas, there are more than 6000 castes. Thus, Varan signifies recognizing particular independent group of people having common profession.

    It is very likely that in erstwhile era, there were 18 prominent classes of groups of people doing distinctive professions. As such, 18 Varan is not restricted only for low caste shudra communities but all prevalent habitants. In fact, it is classification of dominant 18 class of group of people of both high and low castes as per their profession.

  • Dr.C.M.Chudasama
    January 11, 2011 at 12:20 pm |

    Dr.Mohanbhai D thoatya..

    Good evening..

    Your work is praiseworthy.
    your articl read from book Ginans… and meghwar – megh rikh..

  • January 22, 2011 at 12:39 pm |

    Thank you very much Dr Chudasamma for posting your comment. You also did PhD on certain topic of Maheshwari Meghwars’ culture. Before submission of the final draft of my thesis, I tried to obtain your research work, unfortunately I failed to get. Can you anyway send to me a scanned copy of your thesis? And also your research articles etc.??

  • navratna mandusiya surera mandha dantaramgarh
    February 18, 2011 at 2:21 pm |

    nice site

  • Gidhu Chavda
    February 26, 2011 at 6:31 pm |

    This site is very nice

  • Govind Bhavan
    May 18, 2011 at 12:09 pm |

    Great work Dr. Mohan Thontia & thanks for sharing it with us.

    JDM

    Regards,
    Govind Bhavan

  • August 19, 2011 at 9:28 am |

    dharmachar maheshwari bhai ko

  • Dr. Rameshwar (Rajasthani)
    August 21, 2011 at 12:33 pm |

    Good work but still need improvement . Ekel Srangi (single -horn) was famous unicorn (animal) in seal of Harappa & Mohanujodharo. Adhaar Varna is not mean 18 caste but there is a Famous ‘Dhar’ province in MP (India) connected with Parmar (Puwar) , and Maheshmati or Mahesar is very near in Dhar. There can be combination in Dhar and Adhaar (means not from Dhar) . In Sanskrit /Prakrit ‘Dhar’ means who hold /held like “Murlidhar” (Krishna ) . Perhaps the aboriginal Harappans and Muhanojodharo did not accept four varna Vedic system and were labelled ‘Adhaar Varna means non believers (holders) of Varna system. The Mehaswari and Meghwal (Bhambhi, Balai) may be aborginals of Harappa and Muhanjodaro. Meghwar history has mixed lot of Vaisanavi(Bhagwat) ideology therefore difficult to inference any sense for History. Adhaar world may be ‘Aadi’ (origin) corrupt as ‘Adhaar’ in local dialect. Lord Shiva is refereed ‘Aadi dev” or Aadinath and Adhaar varna may be related with Aadi nath means followers (varna) of Shiva. Mostly Meghwar /Balai/Bhambhi in Rajasthan are believers of Mother cult or highly secret Shiva /Uma cult (Tantrik -sex cult) but now mostly followers of Nath panthi Ram Dev (now Ram dev is also labelled as incarnation of lord Krishna of Dwarika) . The Punjabi Meghwar (Julaha – wavier) call themselve ‘Aadh-dharm , there is a caste Aadhdram who were Julaha and closely similar to Meghwar. Another version of Junagarh king ‘Ra Navghan ‘ who was happens to be contemporary “Shiddha raj of Patan ” Ra Nav ghan married to ‘Ranak devri” but later she was kidnapped by ‘Sidharaj’ killing Ra Nav ghan of Junagarh. . Matang rishi name we find in Ramayan also. I suppose that there must be a Caste ‘Matang” ( literary means elephant) in Indus valley who had Rgvedic Kings (or leaders) like ‘Bal’ and Shambhar, namuchi etc . The followers of ‘Bal’ (father of Raja ‘Bali’ was Balo chand) may be “balai’ caste (Meghwar) . Balo chand was deadly against the worshiping of ‘Vishnu’. Shambhar is still a lake town in Jaipur ( Rajasthan ). In Ramayan , Sindh was considered ‘Abhir’ caste dominated area where lord Ram throw a arrow from ‘Rameshwaram’ forgiving the SAMUDRA (sea) and burnt whole flora (plantation) making it dessert land . It shows that there was hate feeling for this area right from the time of arrival of Aryans.

  • Harsh k
    February 2, 2012 at 9:07 pm |

    Dr. Rameshwar (Rajasthani)
    August 21, 2011 at 12:33 pm
    Matang rishi name we find in Ramayan also. I suppose that there must be a Caste ‘Matang” ( literary means elephant) in Indus valley who had Rgvedic Kings (or leaders) like ‘Bal’ and Shambhar, namuchi etc .

    [ Dr. Rameshwar (Rajasthani), sir if you have some more references or evidences or any kind of minor information regarding the matangs of Indus valley ,that can prove matang caste presence in Indus valley and rigvedic kings or leaders like bal,shambhar,namuchi etc belongs to them.] please mail me harshkasbe@gmail.com

  • February 16, 2012 at 8:23 am |

    I welcome the comment made by Dr Rameshwar (Rajasthani). Of course, this article may be extended by adding more thoughts which soon try to bring out at this or some another place. Besides, i accept some arguments putforwarded by the respected scholar however I am not agreed there was any caste named Matang in the ancient Indus valley cities, save, Ramayana where the name of a rishi named Matang exists.

  • Govind Seejwani
    April 20, 2013 at 9:07 am |

    Dear Mr.Mohan D.Thontya
    Please accept my heartiest congratulation to huge work on the Maheshpanth. Really my full faith by birth on our ” TARAN HAR MAHAN PARAM PUJAY SHREE DHANI MATANG DEV” wish you all the best. Regards

  • Mohan Lalan
    August 16, 2013 at 10:44 am |

    Dearest Mohan Saheb, I am very thankful to you for your great efforts and hard working accordingly and I pray to Shree Matang Dev who give you more and more strength to achieve your goal and to continue with more information.

    Jay Shree Matang Dev…and once again wishing you all the best.

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