DR. AMBEDKAR & MEGHS OF PUNJAB:
After his studies in India and abroad, Dr. BR Ambedkar had fully equipped himself to wage a war throughout his life against the exploitative, obsolete, and rotten social system to which even the foreign rulers like the Mughals, and Britishers had almost just remained silent spectators, because it suited their interests to rule socially divided India. Dr. Ambedkar was of definite opinion that the miserable fate of 'untouchables' and the tribal people was all the worst and unique result of basic and duly sanctified rules of Sanatan-Aryan religion that has no parallel in the world history. These rules were backed and politically enforced by duly 'empowered society' throughout the ages.
However, at that stage of history, Dr. Ambedkar was quite aware that the then political leaders in India may not allow him to raise various social issues. To begin with this task, in 1923, he set up the 'Bahishkrit Hitkarini Sabha' (Outcastes Welfare Association), for spreading education, culture, freedom of profession, etc. that used to be denied to the 'Dalits. He fought for 'Dalit's entry into religious places, drawing of drinking water from public wells/tanks, their right to education, for their representation into national and state level law making bodies, and governing institutions. He raised such issues and problems in official and unofficial forums to find solutions for the same. For exerting himself at the official level, he became member of the Governing Council of the Union Government.
From the then undivided Punjab, Mr. Hans Raj Advocate (fully known as Bhagat Hans Raj), also joined this struggle and remained in touch with Dr. Ambedkar. Having been deeply influenced by Ambedkarism, Advocate Hans Raj revolted against Arya Samaj (which had borne the expenses of his education); because he no longer intended to remain slave to the philosophy of exploitation of 'Dalits' (Meghs) under the garb of religion. The background (including terminology 'Bhagat') under which he did so has been analyzed as under.
BACKGROUND OF MEGHS-BHAGATS & IMPACT OF AMBEDKARISM:
Because of his active association with Dr. Ambedkar, and Mr. Mangu Ram Mugowalia of 'Ad-Dharam' movement, Advocate Hans Raj was naturally influenced by the historical facts. Historical literature reveals that the word ‘Bhagat’ came to be known differently in different states of undivided India. In the North-West Frontier and Dera Ismail Khan (both in Pakistan), the Bhagats were known as warriors (Kshatriyas). Some of them had gradually adopted the profession of traders (Vaishyas). Further, a few of them were also converted into Sikhism. In the Rawalpindi area (Pakistan), they were known as ‘Kasabis’ (artisan-weaver class). In Sialkot (Pakistan) and Jammu region, they were known as Meghs or Menghs. In Himachal Pradesh, they were a small agricultural clan. In Rajasthan, ‘Bhagat’ is a tribe, whose members were professionally expert in dancing. In Maharashtra, some of them came to be known as Brahmins. However, in Bihar, Bengal, Chhattisgarh, and MP, they are known as Bhaktas or Bhagats, and are included among the Other Backward Classes. Most of the Pre-Aryan Meghs, after having been defeated in war by the Aryans during the Vedic period, had settled in Rajasthan, Gujarat, parts of Maharashtra and are known as Meghwal (Hindi Meaning: Meghon Ka Samuh) or Meghowal, and Maheshwaris.
In Rigveda, the term ‘Megh’ was used to denote ‘Daitya’ or ‘Asura’ or ‘Rakshas’. The word ‘Rakshas’ is actually derived from ‘Rakshak’, which means the ‘Defender’ or ‘Protector’. The original inhabitants of ‘Sapta-Sindhu’ region were the Pre-Aryan Meghs who were the great protectors of environment. They believed in complete harmony between man and the nature. They were against animal or human sacrifice at the time of ‘Yagya’ performed by the ancient Aryans. As mentioned in the Rig-Veda, the Meghs used to oppose such acts of ‘Yagya’ by the then Aryans, . During those times, the Meghs were also against the use of intoxicants or the taking of liquor. Among others, this was one of the major causes of a tiff between the Meghs and the ancient Aryans. As revealed by the research scholars, many of the Meghs were later on influenced by the principles of ‘Ahimsa’ preached by Gautama Buddha, and subsequently by the emperor Ashoka.
The Pre-Aryan people followed or supported the Megh Rishi, called as ‘Vritra’ in the Rig-Veda hymns. Vritra became the emperor of ‘Sapta Sindhu’, as the minor kings in that geographical region stretching from Kabul (Afghanistan) in the North to Narbada river in the South had accepted his suzerainty. From East to the West, this region extended mostly over the area commanded by seven rivers viz. the Sindh, Satluj, Beas, Ravi, Chenab, Jhelum, and Yamuna. Slowly and gradually, the Aryans belonging to the Black Sea area and the Central Asia migrated to the Sapta-Sindhu area in large numbers. On one pretext or the other, the Aryans querrled with the Pre-Aryans for some generations’ together. The major battles were fought between Vritra, and Indira (the Aryan war-hero, later on called as Indira Devta). Earlier, Indira was defeated twice by Vritra. Vritra and his soldiers, due to better numerical strength, used to surround the enemy like the clouds. Hence, Vritra was named by the Aryans as ‘Megh’. Due to his being the emperor, he was also called as ‘Pratham Megh’ by the Aryans. The people belonging to various tribes or communities under his rule came to be gradually and generally known as Meghs.
Indira was successful in containing the Meghs in many areas. Thus ultimately, the Meghs were defeated in war; because of the reason that the Yadu Vanshis (Yadvas), as well as some other tribes who previously used to align themselves with the Meghs were won over by Indira to fight against the Meghs. He killed Vritra (Pratham Megh) and paved the way for an Aryan rule in the Sapta-Sindhu region. By analyzing the figures given in the Rig-Veda, we can roughly find out that during this long-drawn war between the Pre-Aryan Meghs and the Aryans for around 500 years (approximately from 2000 to 1500 BC) more than Eight Lac Meghs (including some others who associated with Vritras i.e. Meghs) were killed by the Aryans. This information of killings, at various times and places, find mention in Sayan's "Bhashya" on Rigveda (translated by Dr. Ganga Sahai Sharma, Phd. & Vyakaranacharya), as well as in "The History of Indigenous People of India" by Dr. Naval Viyogi, Director, Indian National Historical Reserch Council [National Award Winner in Research Work, 1986]. Sayan remained Minister under King Harihar of Vijaypur in the Fourteenth Century. Detailed information available at http://Sarvjan.blogspot.com .
As per the provisions of Manu Smriti, the Meghs were originally made Dasas. However, at some later stage, as a matter of giving them punishment, because of their following towards Budhism, they were treated as 'untouchables' (Antajyas). But, according to the same provisions, there is also the advice in Manu Smriti that Antajyas could be admitted into the Hindu fold if they deserved so by virtue their devotion (Bhagati) towards the Aryans.
In view of above provision in the Manu Smriti, Lala Ganga Ram had a prolonged dialogue with his Arya Samaji colleagues to admit the Meghs into 'Hindu' fold through the process of ‘Shuddhikaran’ by the Arya Samajis. Lala Ganga Ram, advised Meghs that henceforth, they should call themselves as 'Bhagats' and not as Meghs. It was on the similar lines as had been done by the Hindus in respect of the Medieval Saints like Kabir, who were also called as 'Bhagats' and not as ‘Rishis’ like that of the ancient Aryan sages or saints by the Hindu society. The terminology of ‘Bhagat’ has had mass acceptability, because of its association with the names of medieval-times Saints of India, whom the Meghs followed to satisfy their spiritual needs, particularly when they were not allowed to enter Hindu temples, because of deep hatred and consequent practice of 'Untouchability'. Secondly, to hide centuries old inferiority feelings borne out of sancified slavery, they felt elated and important by using this term.
Though the modern common followers of Aryan ideology or 'Hindutva' may not agree; yet readings and analysis of old literature, and discussion with learned people reveals that the historians have repeatedly observed the ancient Aryans as ‘barbarians’, who were less civilized than Pre-Aryans like the Meghs. By analysing the ‘Manav Dharma Shastra’, popularly known as ‘Manu-Smriti’ (created by the Aryans and mythically considered as God Given), one is safely prompted to conclude that the word ‘Bhagat’ had been satirically used to describe those people who were defeated in the war-field and who had ultimately, as a consequence of that war, fled away to different places, or otherwise, were used as slaves by the Aryans. It shows the cruelty and haughty-headedness of the ancient Aryans. By reading the Third Section of ‘Manu Smriti, it can be clearly observed that 'Manu Smriti' socially and politically compelled ‘Dasas’ (slaves), or ‘Dasyu’ or ‘Asura’ or ‘Shudra’ (now generally called as SC/ST/OBC) to become ‘Bhagat’ that during the Hindu rule, was interpreted in the sense of a sanctified slave, whose plight was even worse than a slave in other countries on this planet. The unbearable plight of these people, interpreted as 'Bhagats' was a unique example of human cleverness in the world, as their duty was ‘pre-determined’ by 'God', because of 'Karma & Re-incarnation of Soul' theories. They were to remain devoted (enslaved) to the service of high-castes, and particularly to serve the Brahmins. As the law (Code of Manu) was said to have been revealed or willed by the Almighty God, who could have dared to revolt against it? The concept of re-incarnation of souls was a part of the chain of techniques used by Aryans to economically exploit the Pre-Aryan settlers in India. From ‘predetermined duties’ of a ‘Shudra’ (Manu-Smriti: X-122 & 123; IX-334; VIII-414), it was made clear that ‘Shudra’ must be ‘Bhagat’ (servant/devotee) of the Brahmin or other high castes, without any complaint at all, and serve them to attain a seat in the heavens or for prosperity in both worlds (this planet and heaven). In part-VIII-273 & IX-224 of Manu-Smriti, punishments including death have been prescribed for violating the law. Thus, the meanings of a brutalized ‘Bhagat’ of medeival period and today’s meanings of ‘Bhagat’ or 'Bhakta' are different. A true Bhakt’s ‘Bhakti’, in fact, may be called as the act of reaching the reality of righteousness through the use of rationality and not through blind-faith. Under this background, it appears that the medieval period ‘Dalit’ Saints like Saint Kabir (a weaver whose ancestors converted to Islam because of Hindu oppression) were also called as ‘Bhagats’.
It may not be out of place to mention here that Dr. Ambedkar's ancesters and Ambedkar himself also believed in Kabir's spiritual philosophy of rationalism that preached, like Buddha, that one should be his own 'light' ('Apna Deepak Aap Bano'). Dr. Ambedkar had rejected Brahmanized Budhism, because of interpolation of 'Karma Theory' into it, and expressed rationalized version of it.
By the Twentieth century, many centuries long impact of caste, region and discriminatory Aryan culture had created many divisions among Meghs. Consequently, to the census operation staff, in addition to the term ‘Megh’, they used to speak differently stating themselves to be Arya Bhagats, Kabir-Panthies, Weavers, Bunkars, Meghbansis, Meghowals, Meghwals, Maheshwaries, etc. Under such a mind-set, they have also been categorised as OBCs in states like Rajasthan, MP, Gujarat, etc. Consequently, their identity got blurred resulting into incorrect figures. Here are some of these effects-
(1) Fear of unequal social status.
(2) Inferiority feelings inherited out of old oppression.
(3) Mental slavery duly imbibed and accepted by them through the
Aryanisation or Hinduisation process.
(4) The lack of revolt against this Aryanisation process, because of the
ignorance that they have been victimized through this process.
(5) Belief in the concept of fate, as imprinted on their minds by the Aryan
mythical theory of 'Karma' and ‘rebirth’.
Dr. Naval Viyogi has mentioned that the blood group analysis (survey) by historians reveals that Meghs belong to the artisan castes of North and North-Western earstwhile India. Though, blood groups are mixed up by now in India, and nothing can be proved with high precision, yet these classes reportedly possess a high frequency of Blood Group ‘B’, as compared to the high frequency of Blood Group ‘A’ among the Aryans. It may be added that a DNA analysis, if conducted, may also point towards similar results.
BACKGROUND OF POLITICAL REPRESNTATION:
Dr. Ambedkar laid the foundation of empoverment of 'Dalits' by signing the 'Poona Pact'. Through his advices and suggestions in governing council of the 'Union Government', it was also possible to implement the 'reservation system' derived from the Poona Pact. He worked for preparing of shedules (lists) of socially and economically deprived castes, tribes and communities. For this purpose, Dr. Ambedkar was made the member of Indian Franchise Committee that formed the State Franchise Committees for each state to decide about the quantum of separate political representation of 'Dalits' in the legislative bodies based upon the extent of SC/ST population in each state.
In the ten member Punjab State Franchise Committee consisting of Hindu, Muslim, 'Dalit', and Sikh representatives, Advocate Hans Raj and K.B. Deen Mohammad were appointed as members to represent and look after the interests of 'Dalits' of Punjab. Among the Hindus, Chhotu Ram and Pt. Nanak Chand (Sanatani Arya Samajists) were also the members. Nine members of the Committee (including Hindus and a Sikh) reported that in the then undivided Punjab, it was immpossible to say that there were any 'Dalits' or SC/ST communities whose civil rights were violated because of their respective religions. However, they added that there were some classes in the villages whose economic and social situation was definitely miserable. They also reported that though there were no 'Dalits' among the Muslims, yet there were 'Dalits' among Hindus and Sikhs and their total population at time was 1,30,709.
Thus the Committee of Punjab in its majority opinion flatly denied the existence of any 'Dalit' or 'Untouchable' in Punjab. Actually, the term 'Dalit' was used for the 'Untouchables' (Aachhoot), so as not to hurt anybody's feelings. However, Advocate Hans Raj in his separate (dissenting) report mentioned that the list of 'Dalit' communities was incomplete, because many communities (including Meghs) were left out. More or less, similar reports were received from other states of India, because of the dishonesty demonstrated by the high caste members.
Those Hindus who never disputed the existence of population of 'Untouchables' upto 1932 started denying their existence. Because, they imagined that the quantum of Hindu seats might get reduced by relinquishing a share of it in favour of 'Dalits' in proportion to their population. In view of it, they (including Arya Samajis) started propagating among 'Dalits' that in view of government's efforts to prepare the list of 'Untouchables', if any of the communities among them gets registered in that list, it may result into permanent stigma for them to be called as such 'Untouchables'. This propaganda was particularly carried on through the Megh Arya Samajist priests throughout Punjab. A good majority of these priests included the Megh Purohits who were got educated upto primary or elementary level in the Arya Schools by Lala Ganga Ram.
Advocate Hans Raj was already much pained due to exploitation of Megh farm labourers by a Trust formed under the name of 'Megh Uddhar Sabha' at Arya Nagar; whereat, the Trust had got land on lease from the government and Meghs were working there as share croppers with inadequate share as remuneration. Under all such dishonest dramas, Advocate Hans Raj revolted against the Arya Samaj, and won a court case against the said Trust led by Lala Ganga Ram, who is rather pompuously described by many as great social reformer for Meghs of Punjab. As a result of favourable verdict in this case, the share cropper Meghs became land owners, because Advocate Hans Raj had wisely represented their case before the court.
SITUATION AFTER INDEPENDENCE:
The Arya Samaj and other such social movements failed to produce concrete results, to the desired extent, in reforming the Hindu Society. Therefore, their overall hold among the Meghs and other 'Dalit' communities has declined gradually in the Northern India including Punjab, and Jammu-Kashmir. It is because of the imperceptible influence of the ‘New State Dharma’ of secularism under the Constitution of India and the free play of various cultures resulting into gradual development of modern civilized thinking that religion or spirituality were personal matters. Therefore, such personal things need not come into way of the individual liberty.
Under such changing situation, it is discernible that the conditions of social acceptability in India in the long run, are generally difficult to be achieved, if not altogether unattainable. It has shown that in the absence of real worthies, the Hindu Society creates fictitious institutions or personalities and make the ignorant people to accept them. In these situations, the people love institutions for being something, which it is not. In addition, every institution to attain social acceptance feigns to be something, which obviously, it is not. Pretence and hypocrisy are the inevitable consequences of such a situation in the present day India.
Therefore, in matters like religion, many people including the Dalits have recently been changing their preferences to satisfy their personal spiritual needs. Barring some exceptions, in general, they are now becoming comparatively more tolerant in their attitude towards the religious sects followed by others. Consequently, the Meghs have also switched over to exercising their preferences in favour of sects like ‘Kabir-Panth’ containing the rational teachings of Saint Kabir, or the ‘Radha Swami Satsang’, or the ‘Nirankari Movement’, or other minor sects, all of whom do not stand for caste-based discrimination, and preach for belief in truth, peace, non-violence, communal harmony, tolerance, fellow-feeling, mutual goodwill, respect, understanding and co-existence for the betterment of humanity.
Of course, some old generation Meghs also worship traditional Hindu Gods and Goddesses about whom there have been different mythical stories about their lives. But the modern educated generation does not believe in different irrational and mythical stories about the 'Vaishno Devi' or Goddess Durga recorded in the 'Vamana Purana' and elaborated in 'Devi Bhagvata Purana'. It is because a rational study of the same does not induce the well educated young generation to believe in them.
The intelligent educated Meghs in the Northern India have their own reasons for wanting to join all such movements. It provides religious solution for persons who feet that their problems have indeed been religious. It has separated them from traditional Hinduism and put them in a society ostensibly without caste, giving them new friends and somewhat altered social status with a new dignity and self-respect that is more important than material gain.
The failure of institutions of social and religious reformation in ensuring the human cause is in effect the success of the psycho-social obsessions of the aggregate Hindu community, which prefers to call itself rather pompously a Civil Society. In view of it, all these institutions failed to press for an early amendment to Untouchability Offences Act, 1955 for inclusion of more stringent measures resting in the passing of Protection of the Civil Rights Act, and subsequently in passing of the SC and ST (Prevention of Atrocities) Act, 1989 by the Parliament. It is a pity that the enactment of such legislation took 42 years after Independence and reformist Hindu organizations or other religious sects remained silent in-spite of their avowed objective for the removal of 'Untouchability', and for creation of social equality.
Dr. Ambedkar was well aware that to reform Hindu Society, a great deal was yet to be done. However, to achieve that objective, the 'Dalits' need to carefully follow his advice in promoting awakening through education, unitedly rejecting the obsolete social principles by coordinating their efforts and ultimately by organizing themselves to safeguard their interests
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