History of Jammu and Kashmir and MEGHS

Know your history-40

(Frederic Drew की पुस्तक के पृष्ठ 55-57 तक का अनुवाद)

अंत में वे जातियाँ आती हैं जिन्हें हम अंग्रेज़ सामान्यतः हिंदुओं की 'निम्न जातियाँ' कहते हैं लेकिन ऐसा किसी हिंदू के मुँह से नहीं सुना जाता; उन्हें हिंदू के तौर पर कोई मान्यता नहीं दी जाती; उन्हें हिंदुओं में नीचा स्थान भी प्राप्त नहीं है. उनके नाम हैं मेघ और डूम और मेरा विचार है कि इनमें धियार नामक लोगों को भी शामिल करना चाहिए जिनका पेशा लोहा पिघलाना है और जिन्हें आमतौर पर उनके साथ ही वर्गीकृत किया जाता है.

ये कबीले आर्यों से पहले आने वाले कबीलों के वंशज हैं जो पहाड़ों पर रहने वाले थे जो हिंदुओं और आर्यों द्वारा देश पर कब्ज़ा करने के बाद दास बना लिए गए थे; आवश्यक नहीं था कि वे किसी एक व्यक्ति के ही दास हों, वे समुदाय के लिए निम्न (कमीन) और गंदगी का कार्य करते थे. उनकी स्थिति आज भी वैसी है. वे शहरों और गाँवों में सफाई का कार्य करते हैं*. (* मेरा विचार है कि धियारों का रोज़गार ऐसा कम है कि वे जातीय रूप से मेघों और डूमों से जुड़े हैं.) डूमों और मेघों की संख्या जम्मू में अधिक है और वे पूरे देश, जो निचली पहाड़ियों और उससे आगे की ऊँची पहाड़ियों, में बिखरे हैं. वे ईँट बनानें, चारकोल बर्निंग और झाड़ू-पोंछा जैसे रोज़गार से थोड़ी कमाई कर लेते हैं. इन्हें प्राधिकारियों द्वारा किसी भी समय ऐसे कार्य के लिए बुलाया जा सकता है जिसमें कोई अन्य हाथ नहीं लगाता.

केवल उनके द्वारा किए जाने वाले ऐसे श्रम की श्रेणी के कारण ही ऐसा है कि उन्हें एकदम अस्वच्छ गिना जाता है; वे जिस चीज़ को छूते हैं वह गंदी प्रदूषित हो जाती है; कोई हिंदू सपने में भी नहीं सोच सकता कि वह उनके द्वारा लाए गए ऐसे बर्तन से पानी पीएगा जिस बर्तन को एक सोंटी के किनारे पर लटका कर ही क्यों न लाया गया हो. जिस गलीचे पर अन्य बैठै हों वहाँ इन्हें कभी आने नहीं दिया जाता है. यदि संयोग से उन्हें कोई कागज़ देना हो तो हिंदू उस कागज़ को ज़मीन पर गिरा देगा और वहाँ से वह उसे ख़ुद ही उठाएगा; वह उन्हें उनके हाथ से नहीं लेगा.

मेघों और डूमों के शारीरिक गुण भी हैं जो उन्हें अन्य जातियों से अलग करते हैं. उनका रंग सामान्यतः अधिक साँवला होता है जबकि इन क्षेत्रों में उनका रंग हल्का गेहुँआ होता है, इनका रंग कभी इतना साँवला भी हो सकता है जितना दिल्ली से नीचे के भारतवासियों में है. मेरा विचार है कि आम तौर पर इनके अंग छोटे होते हैं और कद भी तनिक छोटा होता है. अन्य जातियों की अपेक्षा इनके चेहरे पर कम दाढ़ी होती है और डोगरों के मुकाबले इनका चेहरा-मोहरा काफी निम्न प्रकार का है, हालाँकि इसके अपवाद हैं जिसका कारण निस्संदेह रक्तमिश्रण है, क्योंकि दिलचस्प है कि अन्य के साधारण दैनिक जीवन से इनका अलगाव उस कभी-कभार के अंतर्संबंधों को नहीं रोकता जो अन्य जातियों को आत्मसात करता है.

डूमों के मुकाबले मेघों की स्थिति कुछ वैसी है जैसे हिंदुओं में ब्राह्मणों की, उन्हें न केवल थोड़ा ऊँचा माना जाता है बल्कि उन्हें कुछ विशेष आदर के साथ देखा जाता है.

जम्मू-कश्मीर के महाराजा (गुलाब सिंह) ने इन निम्न जातियों की स्थिति में सुधार के लिए कार्य किया और सैंकड़ों लोगों को सिपाही के तौर पर खुदाई और खनन कार्य के लिए भर्ती किया. इन्होंने कुछ नाम कमाया है, वास्तव में युद्ध के समय ऐसा व्यवहार किया है कि उन्हें सम्मान मिला है, उच्चतर जातियों के समान ही अपने साहस का परिचय दिया है और सहनशक्ति में तो उनसे आगे निकले हैं.

इस प्रकार हम देखते हैं कि डूगर के अधिसंख्य लोग हिंदू हैं जिनमें पुराने कबीलों के भी लोग हैं. वे किस धर्म से संबंधित हैं यह नहीं कहा जा सकता........

(From 'The Jummoo and Kashmir Territories, A Geographical Account' by Frederic Drew, 1875)

https://archive.org/stream/jummooandkashmi00drewgoog…

The Jummoo and Kashmir Territories: A Geographical Account

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Historians tell-3
Know your history-34

'Global Encyclopedia of the North Indian Dalits- Ethnography' में उत्तर भारत विशेषकर जम्मू-कश्मीर आदि क्षेत्रों में बसे मेघों के बारे में निम्नलिखित विवरण है-

"MEGH"
Demography-
"The megh claim an ancient origin and they seem to be the original inhabitants of the Jammu region and the owners of land in this tract. They are distributed in the state of Jammu and Kashmir, HimachalPrades, Chandigarh and punjab...They are predominantly found in Rural Areas. Their major concentration is in Jammu, Rabisinghpura, and Akhnoor tehsil of Jammu. They are also concentrated in Ambala, Kurukshetra, Rohtak and Hissar in Haryana. They are also found in all districts of Punjab but their major concentration is in the district of Gurdaspur and Ferojpur. The Megh in Himachal Pradesh are mostly confined to lower hill ranges of Kangra, adjoining Punjab and to some extent to the Chamba district."

Settlement:
"The Meghs are inhabitants of the plains and hills between the Ravi and Chenab rivers, except Akhnur which lies to the west of the latter river. Over 60% of them live in the fertile plain irrigated by canals and kuhis (water ducts), whereas 20% of inhabit the high forest covered tract to north and northeast of Jammu. They are found distributed over the dry kandiliaa also. Inspite of difference of natural environment, there is practically no difference in their life pattern."
Dress Ornament:
"The members of community do not wear any distinctive dress or marker but like general Hindu Classes-----------.The state government has now accorded them constitutional status of a Scheduled Caste and they have been enjoying special benifit and privileges under the provisions-------------"

Food and Drinks:
"The Megh, except their sub caste Basith, used to eat flesh of dead animals, but by a contract or decision signed in 1879 through the influence of their Guru of Keran in Jammu tehsil, who had been religious head of the Megh community, they pledged total abestation from it. A breach of this agreement made a man liable to pay Rs.25/ to the government, Rs.5/- to the head of village and a some fixed according to the means of offender, as a penalty to the biradari. In default of payment, he was liable to be excluded from the Megh community. With this change, the Meghs are becoming vegetarian like other Hindu communities. Their womenfolk usually, and men on certain occasions avoid taking non-vegetarian diet. Rice and wheat and makkie (Maize) from their staple food, pulses, particularly mah and masur and all type of vegetables are now available to them in villages. They have no particular liking for alcoholic drinks, but occasionally indulge in it publicly on festive occasions, as such birth of son, marriage, fairs and festivals. They used country made alcoholic drinks and did not have any prejudice against preparing at home. Now the spread of modern ideas in community and as result of constitutional benefits the community has come out of much of its backwardness and adopted food habits as in all the other Hindu Communities of the state."

History of origin-
"They believe to have migrated from Jammu to which they originally belonged four to five hundred years ago. Due to change in ruler, they migrated to different neighbouring areas. It is said that Raja Barar of Akhnoor gave them land but, owing to attacks during Sikh rule they migrated to the hills, west Punjab, Rajasthan, Punjab and Harysna. Those who stayed back became Muslims and are known as Dindaur. The local chronicles of Jammu support this view and they are stated to be the original occupants of Jammu territory before migrating Jamwal ruling clans ousted them from power and subjugated them. This according to the Jamwal Vanshavali, happened much before the Christian Era. In some details, the Megh traditions support their close connection with Jammu region since a hoary past."

Social System: Kinship-
"The community is divided into different clans like Bakarwal, Gandhi, Tindu, Chopre, Batten, Kale, Kunmunde, Gotre, Tilar, Gidar, Tilchate, Bhardwaj, Pachada, Malhotra, Singotra. They are further divided into Hindu Megh and Sikh Megh. The basis of differentiation is religious and the chief function of this class or gotras is to regulate marriage alliances. They consider themselves equal to Julaha or Kabirpanthis and superior to Chura, Chamar, Deha and other S/Cs. They are inferior to Brahman, Rajput and other caste Hindu. They are aware of the Varna System and recognize their place in it as Shudra. Others also consider them of low status as that of Julaha. Many consider them Julaha only."

Marriage and Divorce-
"They are endogamous at community level and exogamous at village, and at gotra level. The village exogamy is not strictly observed now. Earlier four gotras were avoided like that of self, mother's, paternal and maternal grandmother. But now only the self gotra is avoided. Marriages are negotiated by the elders, when the boy attains the age of around eighteen years and the girl is around sixteen years. Monogamous form of marriage are prevalent. Sindur, bindi and bangles are the symbols of marriage. Kanyadan exists and dowry is given in the form of household articles and some cash. Rule of residence is patrilocal."

"The Divorce is traditionally not allowed. The young widow and widower are allowed to remarry in case of willing and young individuals. Junior levirate and junior sororate are permissible. There is no proper marriage in this regard and is called Bethana. Change of marriage rule is observed in leaving self gotra only, increase in marriage age and non observance of marriage symbols strictly. The marriage symbols are observed only during fairs, festivals, marriages and joyous occasions and family gatherings."
"Widow marriage is permitted. But the chance is limited to the deceased's elder or younger brother, failing which, she can, with the consent of her guardian, marry any belonging to the gotra of her husband, the man must bear all the experiences of marriage, or he must give his sister or daughter or any other near relative to some male member of the widow's household in exchange. When a widow declines to remarry, provision for the necessities of her life is arranged out of contributions made by biradari of the village and she is held in high esteem.

Family-
"The megh family is patrilocal in which proper reverence and respect and affiliations are observed according to the status of all members."

Occupational Activities-
"The Meghs are primarily an agricultural community. Formerly, they were owners of the land in this tract but, because of high handedness and oppressions of the ruling tribes, most of them have been deprived of large tract of agricultural land. Till recently, the Megh families were petty landholders, but majority of them had been rendered landless, though they still stuck to the agriculture occupation and mostly work as tillers and agriculture workers. However, recent agrarian reforms in the state and also as constitutional benefits, there has been much amelioration in their economic condition. Most of their families have received small agricultural lands and have purchased additional tracts."
"The land in the Megh family is owned, as in case of other Hindu communities of the area, by the eldest male of family, and is equally shared by all the sons after the death of their father or elder. In addition to working on their own fields, they work as farm labourers and tiller of the land. They receive wages both in cash and kind according to the nature of job or agriculture operations and in rearing cattles. They mostly work in their own or nearby villages, and there is limited mobility among them. Children and women help their manfolk in agriculture operations and in rearing cattle. Children of 14 or 15 years and above are sent out to earn wages. Previously the Megh men and women worked in the houses of the village zamidars and money landers against repayment of their own or ancestral debts. A limited type of bondage labour was prevalent in this region too. But since independence, conditions have undergone much changes and this has disappeared from this region."
"By profession the Megh are largly weavers and they profess to have learnt this craft from Kabir, the bhagat. The members of community are, therefore, sometimes addressed as Bhagat and some among them write Bhagat as caste with their names. They practised this craft as a part time work, in addition to agriculture and the older among them, when weakened by age, mostly confined their activities to weaving, but, of late, they have given up this craft as the Khadi is little in demand in the villages. Now the craft is revived and power driven handloom have replaced the older, out of date manual Khaddies. Being primarily a rural community, their economic activities are conditioned by the conditions prevailing in their respective villages."

(Reference:- "Global Encyclopedia of the North Indian Dalits- Ethnography---" Volume-1, pages- 445; 446; 448)

From which date Meghs were recruited as sepoys or warriors of any army? Fredric Drew in his treaty cited previously says- "The Maharaja has done something to improve the position of these low castes in engaging ...."
Probably rather definitely it was time of Maharaja Gulab singh of Kashmir ; who recruited Meghs in his territorial army.. Megh proved themselves Brave community. Fredric Drew mentions in his book about it; like this- "These have acquired some consideration , indeed they have behaved themselves in time of war so as to get respect , having shown themselves in courage to be equal with the higher castes, and in endurance to surpass them"
It is matter of proud to megh community that they are brave sons of soil indeed and demerit imposed upon them by caste Hindus must be replied on swap footings. Pleas think upon it construct your history of courage.
विवरण को हिंदी में इस तरह से समझे-- मेघों की सेना में भर्ती कब शुरू हुई; इस पर कोई प्रमाणिक जानकारी नहीं है क्योंकि प्राचीनकाल काल में सेना का स्वरुप ऐसा संगठित नहीं था। मुगलों ने इसे संस्थागत संगठित स्वरुप दिया। अंग्रेजो का सैन्य संगठन पूरी तरह से संगठित व संस्थानिक था। मुगलों की सेना में प्रविष्टी तभी होती थी जब वह मुसलमान धर्म को स्वीकार करले। रियासतों का सैन्य संगठन तो और भी ज्याद अव्यवस्थित था।ऐसे मे किसी जातिगत सैन्य भर्ती को खोजना अँधेरे में टटोलना है। कुछ लोगों ने जानकारी चाही थी अतः जो मेरे पास प्रमाणिक उपलब्द्ध था। उसे बताया। कश्मीर के महाराजा गुलाब सिंह ने मेघों को सेना में भर्ती करने को विशेष तव्वजो दी ताकि इस जाति का स्तर ऊपर उठ सके। फ्रेडरिक ड्रियू ने इसका जिक्र अपनी पुस्तक "जम्मू एंड कश्मीर टेरिटोरीज : ए जयोग्राफिकल एकाउंट --"में किया। उसने लिखा कि मेघ लोग बाहादुरी में किसी भी उच्च हिन्दू जाति के सैनिक से कम नहीं थे। कई अवसरों पर तो वे बहादुरी साहस और दम में उनसे भी आगे थे। इससे स्पष्ट है कि सन 1850 से पहले तक उनकी सेना में भर्ती होती रही थी क्योंकि यह समय महाराजा गुलाब सिंह का है।


To Satish Bhagat.यहाँ पर आपको सैम्युल टी वेस्टन के मेघ इतिहास के बारे में व्यक्त मत का अनुवाद पेश कर रहा हूँ। कृपया संग्रहित करें। जम्मू कश्मीर में ज्यादातर मेघ आबादी पर्वतीय क्षेत्रो में रहती है। ये वर्त्तमान में पर्वतों पर नही बसे है बल्कि जब से पहाड़ी क्षेत्रों में बस्तियां बसने लगी तभी से आबाद है। आज ये एक जाति के रूप में जाने जाते है। सैमुअल टी वेस्टन लिखते है- "पर्वतों पर रहने वाले ये लोग मूलतः कौन थे? इस बारे में अत्यल्प जानकारी भी उपलब्ध नहीं है; जो इस बारे में हमारी मदद कर सके। परम्परागत मान्यता है कि ये लोग मैदानी इलाकों से आकर यहाँ बसे है। जहाँ सब कुछ अनिश्चित है;जहाँ कोई अनुमान की जोखिम उठाता तो यह असम्भाव्य नहीं लगता है कि वर्त्तमान में जो मेघ आदि जातियां है वे लोग ही यहाँ के आदि(मूल) निवासी है।--------इनकी आबादी एक चौथाई है। जो कोली----मेघ और कुछ अन्य में परिगणित है। यद्यपि वे सामाजिक स्तरीकरण मे अलग अलग है परन्तु हिन्दुओं द्वारा उन्हें बहिस्कृत(जाति बाह्य) ही मन जाता है। इन लोगों के पास अपने मूल निवास की कोई इतिहस-परंपरा भी नहीं है। जो इस अनुमान को पुष्ट करता है कि उनकों यहाँ निवास करते हुए लम्बा काल गुजर चूका है। जनरल कन्निन्घम आश्वस्त है कि किसी समय पश्चिमी हिमालय क्षेत्र मध्य भारत में बसने वाले कोल प्रजाति के समान मानव समुहो द्वारा ही आबाद था। आज भी ये बहुतायत लोग है; जो कोल; मेघ नाम धारण करते है । ये वही लोग है।" पूर्वोक्त पृष्ट58
Megh is an ethnological group formed due to following a tradition which was in contrasts or opposite to brahmanical traditional. This struggle or contrast was in their ideologies which they used to adhered and not as racial in ancient era. Due to marriages and other reasons they mixed in spite of having separate ideals. Due to power politics castes emerged as making the sacred ness of groups. Kaul now known as Brahmans of J and k are mixture of blood.. they are not pure but they adopted to follow brahmanical tradition and secure status within with the aid of marriages Anne power which megh deprived of... they are not megh but ties were there..

History of Jammu and Kashmir and MEGHS