Mr G.L. Bhagat sent me an email triggering an interesting issue. I am publishing the correspondence on this blog for the consideration of elite of Meghvanshis. Must read it.
Megh and its allied communities:
Megh and its allied communities are all scheduled castes communities. Samaj was declared as foreigner and their Buddhist towns faced destruction. Since then they are without religion. How can one develop them? They need a common ideology to develop. Do they have? They need a strong will to develop as a religious class. Do they have it? Can they develop their mind more than Brahmins to develop the religion at their own and then save it from the Brahmanism?
Brahmins started their life as a religious teaching class. They sold the religious perfume for thousands of years from door to door and acted as beggar. They tried all means and met numbers of failures and a few successes. They remained cool and succeeded as a professional religious class and enslaved all of us in graded life.
Can we create a section among the communities who can act as a priestly class of the dalit as a whole? Can we gather all scheduled castes spiritual intellects who are capable of delivering their missionary sermon of the future religion? As long as we don’t inculcate the spirit of religious temperament and self respect in a human being, no one can develop.
No society in this world has grown without religion or religious group. If you know your house, industry, city had been burnt because you were a Buddhist, what will be your reaction? It is a hard fact that forefather of outcastes had seen a painful life of the religion they had and their successors were forced to forget their religion.
We can narrate the past with a view that we may not fall prey to present or future again. Past record is the best evidence to advance the future. All of us have an object to unite all these communities as a religious class in view of their oneness of the past.
What Kabir, said in those days was a revolutionary preaching. He wanted the depressed to grow. One Mr. Sudesh Bhagat has given a message of Kabir, “Before duality, God was and I was not. Now I am, and God is not seen. Darkness dissolved when I saw God within me.” To define god to a layman may not be of some help to his/her mission unless one see HIM and enjoy in life. To define god through a religion is indication of existence religious society. Whether god was of Kabir or that of your, it will not differ. He will remain in the same state of status. The only difference will be that you will find Kabir as son of the god and you will find as an outsider who is at the mercy of Kabir and through him at the mercy of god.
Sri Guru Arjun Dev was a greatest intellect who collected all the writings of Kabir and other saints and made it a part of Guru Granth Saheb. Kabir had been made as a religious guru by the Sikh community. The Muslims, where he was born, have forgotten him. Dalits are not allowed to remember their past and so are being befooled to run such cults and keep away from religion.
Let us make some attempt to teach the community that we should have religion of vast and broad view by taking all saints as religious Gurus and compile some great scripture for the religion of these communities. Kabir, Ravi Das and of others (Bhagatas as Gurus or Satguru) literature is excellent and there is a great necessity to participate for the religious cause of all communities. आंध्रप्रदेश – घासी, मादिगा, ऋषि, रिखिया, महार ;अरुणाचल प्रदेश – ऋषि, मुची, महार ;असम – मुचि, ऋषि, महार, बरुवा, पान ;बिहार – घासी, घसीया, तांती, तन्तुवा, दुसाध, मुची ; चंडीगढ़ – रामदासी, कबीरपंथी, जुलाहा, कोरी, कोली, मेघ ;दादर नगर हवेली – मैघ्यावंशी, महार ; दिल्ली – बलाई, रामदासिया, कबीरपंथी, कोली, मेघवाल ;गुजरात – मेघवाल, मेघवार, मैह्यवंशी, भांबी, बंभी, रोहिदास, रोहित, बणकर, मारू ; गोवा दमन दीव – मेघ्यावंशी, महार ;हरियाणा – मेघ, मेघवाल, कोरी, कोली, महाशय, कबीरपंथी, जुलाहा, रामदासिया, बलाही, जाटव, जाटवा, भांबी; हिमाचल – मेघ, कोरी, कोली, महाशय, कबीरपंथी, जुलाहा, बलाही, जाटव, जाटवा, भांबी ; जम्मू-कश्मीर – मेघ, कोरी, कबीरपंथी, जुलाहा, रामदासिया, महाशय ; कर्नाटक – मादिगा, सूर्यवंशी, पदमशाली, भांबी, भांभी, मदार, रोहिदास; केरल – वेल्लुवन, मुची ; मध्यप्रदेश – मेघवाल, मेहरा, मेहर, महार, बलाई, भांबी, रामनामी, सतनामी, घासी, धानिया, कोरी, कोली; महाराष्ट्र – मेघ, मेघवाल, मेघवार, बलाई, भांबी, बंभी, सतनामी, सूर्यवंशी, घासी, घसिया, कोरी, मेहरा, मुची, मादिगा, मदार, महार, मेगु, मैह्यवंशी, कोरी; मणीपुर – घायल, ऋषि, मपची, रविदास; मिज़ोरम – ऋषि, मुची, कबीरपंथी, जुलाहा, महार ;मेघालय – मुची, ऋषि, महार;ओड़िशा – सतनामी, मारू, घरसी, घसिया, कोरी, भापिग, मुची, मादिगा, महार, मेहरा; पांडिचेरी – मादिग, वेल्लुवन; पंजाब – मेघ, कोरी, कबीरपंथी, जुलाहा, रामदासी; राजस्थान – मेघ, मेघवाल, मेघवार, मेघवंश, मेघवंशी, मैह्यवंशी, बलाई, राजबलाई, भांबी, लाटवा, मारू, बणकर, बुनकर, कोरी, साल्वी, सूत्रकार, ऋषि, रिखिया, छड़ीदार, चोबदार, बैरवा, जाटव; तमिलनाडु – कोलियान, मादिगा, वेल्लुवन, मुची; त्रिपुरा – बागड़ी, घासी, घसिया, कोल, कोरी, कोरा, कोट, मुची; उत्तर प्रदेश – बलाई, बलाही, घसिया, कोल, कोरी, कोरवा, कोट, शिल्पकार, तंतुवाय, धूसिया, जूसिया, जाटव ; पश्चिम बंगाल – मुची, ऋषि, घासी, म्हार.
A view of the Scheduled castes intellects on this issue may be taken.
Dear Bhagat Ji, better you understand why Ambedker chose conversion to Buddhism. If you intend to suggest conversion to Sikhism, it will be very sad to really hear it from you. If you think Sikhism promoted Kabir, again you are sadly mistaken. Ask any Sikh religious leader to publically call Kabir a 'Satguru' you will encounter the reality. (Linked to MEGHnet)
Reply received from Mr G.L. Bhagat.
(From GL Bhagat sender-time Sent at 7:19 AM (GMT+05:30). Current time there: 7:46 AM. ✆to firstname.lastname@example.org
date Thu, Mar 17, 2011 at 7:19 AM subject Gift for provocation mailed-by gmail.com signed-by gmail.com)
date Thu, Mar 17, 2011 at 7:19 AM subject Gift for provocation mailed-by gmail.com signed-by gmail.com)
Dear B B Bhagat jee, you wanted to know my mind, it is a part of this. I am giving you two more write ups for discussion. In the meantime you start a process of Formation of Committee from the Meghwal/ Megh society. Article on terms and condition of starting a new religion by……… drafted by G L Bhagat IRS, Vill. Chatha, Teh. & Distt Jammu Cantt. Jammu
CONCEPT OF RELIGION
(AS A WORLD CLASS RELIGION)
Scheduled Caste’s as a Separate Religious Identity
Dr. B R Ambedkar named out Castes as Scheduled Castes. Some of the communities are taken into most OBC’s but they are too poor and their social conditions are almost similar. Even in one state a community is SC while in other it is OBC. The spiritual Gurus and their followers are from the common stock in all the States of the nation. Social, economic and cultural uniqueness is similar. Buddhism was earlier religion and the outcaste population was made to forget the same. All these communities are not recognized as Hindus but as a professing class of the religion. Hindus are covered in castes by Hindu Law. Outcastes are not covered by any law. They are followers of the saints that changed their social as well as spiritual life. Some of the sections developed in a new religion that was developed on the ideology of saints. The saints in Punjab developed a religion that grew in Punjab. Gurus had a strong vision of religious expansion of oneness of humanity. They made the Head Quarters in different states. The religion in Punjab is under severe problem of castes domination and some portion of the followers have separated from it and that is being developed as a single community religion. This is most suicidal setback to Scheduled castes throughout India. In spite of developing the remaining religion less people disintegration has started and is worrying. Religion of inequality is becoming heavy of depressed classes. Various meeting are held with different people and at different places. It is considered to concentrate on Ambedkarite Buddhism and develop Sikhism for the dalit classes in participation with already existing religion. If it is not possible to work and live unitedly some alternative has to be worked out from a religion that should be near to Sikhism. If we look at the history of world’s religion, there always remained a change which is sometimes quite slow and sometimes fast. One of the historians has compared the change of religion in India like a change of a sand dune of a desert in fast wind.
Conclusion drawn by Dr. B R Ambedkar:
Castes as Scheduled Caste have maintained a separate identity as thought by Dr. B R Ambedkar. He tried his best to teach the religion but very few followed him. Those who followed had taken the religion in a casual manner. The condition need not be discussed.
Profession- a name of the community:
The most important thing is that whenever the question of scheduled castes arises the higher castes squeeze their nose. They are not aware that their forefathers had declared this superior race as foreigners, who burned their houses, made them a forced free labour and legalized them as slaves from 800 AD to 1853 AD and during this period they were forced to forget their religion. In case, if anyone was found practicing religion the punishment would have been straightway prosecution for a common man and price for a head of the monk. They are to copy their master and that was of practicing the Hindu religion as an outcaste. Who says scheduled castes are allotted to Castes by the Hindus? They were never allotted castes and were forced to forget their religion of Buddhism. Most of the people were forced upon the degraded duties and they produced a piece of their product to get the castes allotted according to their work. The large chunk of the community upheld their historical past of Magi or Megh and expressed their personality by this name. There are persons who are still not clear what they are to write – a Kabir Panth or a Ravidasia or Meghwal. This is vital example for non-existence of castes among dalits.
The culture imposed upon them has virtually made them to look like their castes or the nature of work. What a pitiless community is that has changed the humanity? A Brahmana's name denotes, a Kshatriya's name is connected with power, and a Vaishya's with wealth, but a Shudra's with degradation and contemptibility. Secondly, Brahmana's name is implied with happiness, Kshatriya's implying protection, Vaishya's expressive of thriving, and of a Sudra's nothing but denoting service.
It is my duty to tell you and follow Kabir not for Guru’s ideology only but as a revolutionary too - “रे ब्राह्मण तू ब्राह्मणी जाया और बाट से क्यों नहीं आया". Section I-37, I-87 to 108 of the Hindu Law confirms that those who are born from different part of the body are four Varna. Chapter IX, Section 45 states that those who are not born from the above parts are outcaste and non-Aryans. Castes and Varnas are associated with shifting uterus as such the above remarks of the Great Saint are referred.
The birth and name are well defined and so is your personality. This is being given to you so that you should not forget the concept of castes and religion of our’s in Hinduism.
Guru Govind Singh changed this tradition and made every one Singh, a title that was allowed to ruling class only. Dr. B R Ambedkar advised to make an original change in your personality. Mahatma Phule ridiculed the concept of changing birth spot to define a community and gave his own religion of humanity to the depressed.
Megh – an ancient race and religious class: Magi’s were a hereditary caste of priests of the Zurvanism religion that evolved out of Zoroastrianism. The name Magi implies a link with the Sumerians, who called their language Emegir, over the time it got simplified to Magi. It is interesting to note that Hungarian tradition also traces pre-European Magyar (Hungarian) ancestry back to the Magi. In time, the Sumerian-influenced religion of the Magi was suppressed in favour of a more purely Iranian form of Zoroastrianism, itself evolved from its somewhat dualist beginnings into the monotheistic faith that it is today (also known as Parsi-ism). They act almost opposite to Brahmanism.
Tribal tradition of Caityas and Megalith bears strength of the community: The name Megalith indicates a deity that is named after the name of the community i.e. its ownership is with the community. In today’s life the god deities and goddess are ritualized by devalaka Brahmins i.e. illiterate Brahmins. Illiterate Brahmin acts as Devalaka i.e. in the form of Devta in all the temples and renewed the income of the Brahmins in around 600 AD. Almost at the nearing time when Islamic world left the worship of deities, our Caityas and phallic emblem worship was brahmanised because of our suppression and the earlier tamed class i.e. present day OBC’ were allowed to worship and the outcastes were supposed to profess it from a distance.
Tribal tradition of Caityas and Megalith continued with religion: Our position is well defined by Romila Thapar as follows, “When there was suppression of this race by Aryans these lower classes began to be felt with the result that Buddhism gained importance in economic, social and political life of the oppressed with a strong appeal. People considered it a ritual free religion and understood by a common man without much effort. The monks and nuns were fairly wide spreading the religion through stupas and Caityas. Caityas were the sacred enclosures associated previously with earth spirits and the fertility cult. Stupas are the tumuli within which were placed the ashes of Buddha of the earlier Buddhist order”. The author has given an interesting finding. The Buddhists were having a cult where phallic emblem or megalith column were surviving”. (Asoka and the decline of the Mauryas; Romila Thapar; p-136 to 141)
Flawless Soul and Gods: The brahmanical literatures have failed to conceal the truth of our religion of direct worship of god. In Rig-Veda X.109.4, the eternal deities is called here (Juju - “this is flawless)” Supreme. Adityas had used this word. They were non-Aryans. This appears as self creating god referred above. The fierce force holds the highest position. Seven seers are stated to have gained direct vision of the truth by means of tapas. These seers were found moving naked and all called Vata–ra-sana i.e. son of wind. These people could fly in air and their food was air. Taittiriya aryanka has termed these Vatarasana as Sramana and Urdva-manthins. They lived on higher plane and secured friendship with gods of higher plane. Sometimes they are called Kesins because of their long hair. They continued with yellow earth colour cloth. Buddhists continue with this dress.
Megh an ancient Race; Sramana means labour or hard work i.e. labourer in spiritual life and Urdva-manthins is one who could hold his penis up indicating control of passion. D. R Bhandarkar also refers a sect of Siva in the shape of Lakulisa. Panhavima Brahmana (XVII.4.1) speaks of Vratyas as “Sama nicha Medra” holding penis down depicting their high passion control. Medra are the Medes who are Sumerians tribes of Indus valley. Earlier Medes are the Mayan people who posses all the qualities of high ascetic life. They are considered to have come from different plane. Present Megh are the direct descendent of the Medes or Mayans.
Dr. Bhandarkar states that Siva /Sramanas/Kesins/ Yatis were referred as aboriginal people and were called as Asuras. He further states that these Yatis are god like people who caused all things to grow. They are considered to be enemy of Indra and where as Munis are friend of Indra. Taittiriya aryanka speaks of their killing by Salavrkas. Aitareya brahmana (VII, 28.1) also confirms the same. In Mohenjodaro seal plate Xxii.17 is doubtless about prototype of the historic Siva, because he is three faced sitted in an attitude of yoga and with Urdamedra clearly exhibited. Sir John Marshall refers three headed fig of Siva in meditation. The poise is like prince of Yogins in ascetic life and self-mortifier (self creating god).
Non-Aryan gods; The literature that we read, if compared, is merely a translation of the existing Indus valley Sumerian indigenous civilizations who were Mayans, Yatis, Siva, Sramanas, Kesins, Sama-nicha-medra or Vratyas, Medes, Magi’s (a priestly class of Medes), Med, Meg, Megh, replaces by pre-Aryans and Aryans culture of Munis and Ashrams. Aryans literature does not indicate any instance of such knowledge in early Rig-Vedic period. (Asceticism in ancient India; Dr. Haripada Chakrovarti, M A; Ph. D.; p- 3 to14)
Dr. B. R. Ambedkar confirms a similar view while narrating the incident how Aryans shifted their loyalty from Indra to Siva (a non-Aryan Deity). Hindus are not aware that Shiva is a non-Aryan deity. (Riddles in Hinduism; vol.-4; p-163)
Non–Aryans are far superior race by all means and it is their good luck that they are outcastes and can revive their religion that may survive in future. It will survive because of democracy along with will of the people and nothing else.
Pre-Aryan god of the outcaste’s classes: the Pre-Aryan people of Indus valley were not only religious but the religion flew from their feet. The self creating god was in the real sense with them. This mother god was self creating soul and do not have spouse. Self creating Mother Goddess in Sumerian religion is explained on the similar lines as that of Supreme Gayatri Goddess. Even when these Sumerian people changed to Buddhism, they used to make a phallus (Megalith) nearby Buddha’s ashes. Thus is appears that Sumerian followed Siva and self creating goddess. Aryans inherited this tradition from Sumerians by incorporating number of different tales. Most of the tribes are the product of this system in a brahmanised way.
Grading as Outcastes: Aantavasayins are untouchables who are thrown outside the village during the period of economy change and power replacement with reference to Manu’s Law I-43 to I-107. They were forcefully evacuated from the house and village as per national law of Manu section X-52 and X-53. The ideology of Aanatayas or Aanatak was buried in along with the grave Yard of animals. They were forced to eat dead animals along with dogs and registered as bonded labourers. The general term for all those forced to live outside the perimeter of a city or a village is Aanta-vasayin, translated here as outcasts, since the Arthasastra refers only to Varna and not to jati (caste, in current usage). Those who were never admitted to Varna on the origins of the system or even today are just living as a professing class of Hinduism (Prabhati Mukherjee; Beyond the Four Varnas). Those Aryan who possessed knowledge was known as Snataka where as those non-Aryans from whom knowledge originated were made to rest as Aantavasayins. That is the bliss of the suppression of Mulniwasi races by the Aryans.
Aanataka Class; Our old generations were people from heaven as is clear from their day to day life. These were far more intelligent people with high moral ethics and were of simple and excellent behaviour. Their evolution or devolution took place from time to time. Let us examine the term Aanataka from Buddhist point of view. According to Buddha, the primary thing is not nature, not the world with its laws i.e. essence of conception of becoming from grasping; but I myself am this primary thing; and the problem consists not in comprehending myself as a product of this world, thus in explaining how the world comes to me, but, on the contrary, in understanding how in my inscrutable essence I come to the world, to the realm of Anatta, of not-self; or what is the same thing, how I have got into this realm of Becoming. Buddha’s could be realized souls but according to their ideology, they don’t recognize souls and only understands “the realm of Anatta.” From the realm of Aanata they trace the reasons of their becoming. Buddha drives his meditation origin, Stupa and Vihara concept from the Sumerian communities as their city was organized around a temple and ruled by priesthood. The bulk of the people of the community were considered to be the servant-slaves of the god of the temple. The insecurities of life justified the role of the priesthood. When calamities occurred despite the best efforts of the priesthood this was explained as being the result of the actions of other gods acting in concert which over-ruled the wishes of the local god. (History of Sumerian people).
Saints born to liberate the depressed:
Al-Kabir ("the Great") is also one of the 99 names of God in Islam. Apart from having an important influence on Sikhism, Kabir's legacy is today carried forward by the Kabir Panth ("Path of Kabir"), a religious community that recognizes him as its founder and is one of the Sant Mat sects. Its members, known as Kabir panthis, are estimated to be around 96,00,000. They are spread over north and central India, as well as dispersed with the Indian diaspora across the world, up from 843,171 in the 1901 census.
Not much is known of Kabir's birth parents, but it is known that he was brought up in a family of Muslim weavers. He was found by a Muslim weaver named Niru and his wife, Nima, in Lehartara, situated in Varanasi. They adopted the boy and taught him the weaver's trade.
Not much is known about what sort of spiritual training Kabir may have received. He did not become a Sadhu, nor did he ever abandon worldly life. Kabir chose instead to live the balanced life of a householder and mystic, a tradesman and contemplative.
Kabir's family is believed to have lived in the locality of Kabir Chaura in Varanasi. Kabir Math, a temple of sorts located in the back alleys of Kabir Chaura, celebrates the life and times of Kabir. Accompanying the property is a house named "Niru Teela" which houses Niru and Nima's grave. The house also accommodates students and scholars who live there and study Kabir's work.
Kabir was influenced by the prevailing religious mood of his times, such as old Brahmanic Hinduism, Hindu and Buddhist Tantrism, the teachings of Nath yogis and the personal devotionalism of South India mixed with the imageless God of Islam. The influence of these various doctrines is clearly evident in Kabir's verses. Eminent historians like R.C. Majumdar, P.N. Chopra, B.N. Puri and M.N. Das have held that Kabir is the first Indian saint to have harmonized Hinduism and Islam by preaching a universal path which both Hindus and Muslims could tread together. But there are a few critics who contest such claims.
The basic religious principles he espoused are simple. According to Kabir, all life is an inter play of two spiritual principles. One is the personal soul (Jivatma) and the other is God (Paramatma). It is Kabir's view that salvation is the process of bringing these two divine principles into union. The incorporation of much of his verse in Sikh scripture, and the fact that Kabir was a predecessor of Guru Nanak, have led some western scholars to mistakenly describe him as a forerunner of Sikhism.
His greatest work is the Bijak (the "Seedling"), an idea of the fundamental one. This collection of poems elucidates Kabir's universal view of spirituality. Though his vocabulary is replete with Hindu spiritual concepts, such as Brahman, karma and reincarnation, he vehemently opposed dogmas, both in Hinduism and in Islam. His Hindi was a vernacular, straightforward kind, much like his philosophies. He often advocated leaving aside the Qur'an and Vedas and simply following Sahaja path, or the Simple/Natural Way to oneness in God. He believed in the Vedantic concept of atman, but unlike earlier orthodox Vedantis, he followed this philosophy to its logical end by spurning the Hindu societal caste system and worship of murti, showing clear belief in both Bhakti and Sufi ideas. The major part of Kabir's work as a Bhagat was collected by the fifth Sikh guru, Guru Arjan Dev, and which forms a part of the Sikh scripture Guru Granth Sahib.
While many ideas reign as to who his living influences were, the only Guru of whom he ever spoke was Satguru. Hence one does not find any mention of human gurus in his verses. That is, Kabir has called God, the Supreme as “Satguru”.
formation of Sikhism Adi-Granth Ch.10 index, sketch of the life of other sikh Gurus, Govind Singh (AD 1675 to 1708):
Adi-Granth Ch.10 index, sketch of the life of other sikh Gurus, Govind Singh (AD 1675 to 1708) mentioned about the abolition of Castes, “as north India was the most fertile land, which attracted most of the invaders from arid zone time to time. They ( Indus valley people) used to be the first to face this uphill task of fighting with invaders. The Brahamins had not only disarmed all the non-Aryans but divided them into so many sub-castes and all were forced to adopt the new religion of Aryans i.e. Hinduism. The experience of treacherous life of these masses that were divided into so many castes and sufferings of the elderly Gurus at the hands of invaders that had serious effect on the life of Guru Gobind Singh who announced a new religion and provided equality to all the subjects.
This was done only after he had perceived, that the Hindus had become an easy prey to the invaders by their division into castes, which nursed a rancorous feeling and did not allow the lower order (Mulniwasi’s) to bear arms, he abolished the caste altogether, in order to put all on a footing of equality, and received people of all castes into the new religion “the Khalsa.”
The Brahamins had allowed one of the Mulniwasi tribes to work as traders with the intervention of a Vaishya Sudarama after their surrender and they were renamed as Khatri from Kshatriyas during war of succession and formation of castes. They regarded themselves as higher castes Hindus. Therefore some of the upper castes including Khatri’s had to feel low and did not like the action of Guru Gobind Singh. Because this offered the pride and prejudices of the higher castes to such a degree, that a great many of his disciples from his own sub-casts left him and would no longer acknowledge him as their Guru. On the other hand most of the earlier Tak Kshatriyas (N. Vijogi) joined the new religion that revived their old culture and provided them dignity, social respect and religious satisfaction.
“The Khalsa” consisted therefore chiefly of men of the lower orders, especially of Jats, whereas the disciples, who did not acknowledge the authority of Guru Govind Singh on account of his innovations, simply called themselves Sikhs, without adding to their names the title of Singh. Dr. Earnest Trumpp had given a detail of this initial composition in The Adi Granth.
The high position was accorded to Guru’s in those days though Shri Guru Nanak Dev spoke modestly of himself and confessed himself unlearned and the lowest of sinners, the following Gurus soon commenced, owing to the abject flattery of their adherents, to identify the Guru with the Supreme himself. Life, property and honour were sacrificed to the Guru in a way, which is often revolting to the moral feelings. The changes from time to time and perception of the status of master on the one side and future of the community on the other side were deeply indebted in the mind of Guru Gobind Singh. It was therefore a very great event for the more free and moral development of the Sikh religion, that, with the tenth Guru Govind Singh, the Guruship was altogether abolished and a strong foundation of a religion of equality was laid giving a new life to poor people of low graded communities. With this foundation of a new religion he completely liberated all the communities from the shadow of Brahmanism. The object was achieved by implementing a code of conduct. Thus Guru Granth Saheb was a “living God” for all the low classes of those days.
Panth and Human Values : Gurus are Spiritual guides as well as a creative and uniting force for national unity within the parameters of the constitution of India. Most of the followers of these saints have declared Panth in the name of these Saints. Even Sikhism, which is a separate religion, is considered as a Panth of a Hindu class. There is least variation in the sermon of the saints who devoted their life for the humanity and now people regards them as Sat gurus or Gods of different Panth. The previous national has divided humanity as castes and out castes.
Present National law has also separated them as scheduled castes and non-scheduled castes and protected them by different articles of the Constitution of India. This protection is mainly related the vices created in our society by the previous law that governs our traditional life. The low graded classes are higher in social and economic ranking and the suppression of the outcastes continues knowingly or unknowingly. The earlier domesticated slave classes turned crop sharing farmers and now growing as landlords had acquired a traditional practice of suppressing the outcastes. In UP or surrounding, the forced labourers were used to be given grains which were collected as unchewed food of the animals recovered from the dung. Dalits still feel the smell on occasions and express in low voice. Religion is basic necessity of this class.
Sikh guru had given greatest revolution to the Mulniwasi society. Outcastes and low graded classes are the proud of the community for more than 300 years. The reason for separation of the Ramdasis classes from Sikhism is a greatest set back to dalits of the nation. It is a loss to the religion because religion does not sanction castes and outcaste’s classes had a blind faith in it. They want to get liberation from the low graded life in Hindu society in view of the teachings of Dr, B R Ambedkar. All Panth have unique spiritual approach which is binding force of the religious unity.
Guru Granth Saheb is composed of: One sixth of Guru Granth Saheb is composed of verses and hymns written by Bhagats of that region, the contributions from Bhagats are as follows : Bhagat Kabir (541), Bhagat Nam Dev (60), Bhagat Ravi Das (41), Bhagat Trilochan (4), Bhagat Dhana (4), Bhagat Farid (134), Bhagat Beni (3), Bhagat Jai Dev (2), Bhagat Bhikhan (2), Bhagat Sur Das (2), Bhagat Parmanand (1), Bhagat Sain (1), Bhagat Pipa (1), Bhagat Sadna (1), Bhagat Ramanand (1) and Bhagat Sundar(6).
The Guru Granth Sahib contains hymns from seven of the ten Gurus - Guru Nanak (974 shabads - hymns), Guru Angad (63), Guru Amar Das Ji (907), Guru Ram Das Ji (679), Guru Arjan (2218), Guru Teg Bahadar Ji (116) and one couplet from Guru Gobind Singh.
The Bhats were poets of the Guru's court. They wrote compositions praising the Guru and honoring his spiritual authority. Their contributions are as follows : Bhat Kal (49), Bhat Kalsehar (4), Bhat Tal (1), Bhat Jalup (4), Bhat Jal (1), Bhat Kirat (8), Bhat Sal (3), Bhat Bahil (1), Bhat Nal (6), Bhat Bhikha (2), Bhat Jalan (1), Bhat Kas (14), Bhat Gend (5), Bhat Sevak (7), Bhat Mathra (10), Bhat Bal (5) and Bhat Harbans (2). In addition to this, there are 3 compositions by Bhai Mardana - the companion of the first Guru and also 8 compositions by Bhai Sata and Bhai Balvanda, two Sikhs of Guru Arjan's time. About these sections we discuss with the intellectuals of the Samaj.
Kabir , Ravi Das and other saints are of no less value than others. There is no valid reason that the depressed classes by the Jajmani rules and Vedic law should suffer. The saints of the different sects are regarded as Sadguru or Satguru of the respective panths. There is a large population that follows these saints. Their soul is mentally attached to these Sadgurus. The saints such as Bhagat Kabir Bhagat Nam Dev ,Bhagat Ravi Das , Bhagat Trilochan , Bhagat Dhana , Bhagat Farid , Bhagat Beni , Bhagat Jai Dev , Bhagat Bhikhan , Bhagat Sur Das , Bhagat Parmanand , Bhagat Sain , Bhagat Pipa , Bhagat Sadna , Bhagat Ramanand and Bhagat Sundar are called Bhagata because it was a respectful word for those people who were one with nature and revolted against brahmanical society. It can be regarded a great effort of the Guru that writing had been collected and preserved in Sikhism with due respect.
Problems: Indian religions are dominated with caste factors. Respect for low groups is being is seen from different angles. To be very frank, if a higher caste person respects a low caste person, he feels that it is something very great deed done by him. This is a concept in almost all our religious followers even though their religion may not permit. That is the main drawback of our large association. A religious concept is to maintain nearness and fulfill the desires of the followers. Dalits are without religion and are recognized as Scheduled Castes because they are professing Hinduism, Sikhism and Buddhism. When religions are made its strength is most important. When these are expanded its vision are given broad outlook to satisfy everyone. It is a duty of the religious society to find out what is the domain the religious society chooses. Unless one society solves the problem of the other solution, religious love is not possible and so human mind plays dominate role than that of religion or its teachings.
Infrastructure and spiritual Satisfaction : There are thousands of Kabir Panthi and other Panthi temples that form the property of the Mulniwasi classes and their religion. It is only a matter of reorganization of these classes in one unit. After many centuries Dr. BR Ambedkar had been born on this earth with a mission for the Dalits. Our duty is to enhance it little further. The formation of sectarian religion associated with profession is suicidal to religion as well as to community. A religion has to be above politics and all religious matter may be settled within the religion. Indian religion is infected by Vedic religion and untouchables are intolerant to higher classes. That is the tragedy of the depressed classes. But everyone needs religion. It is only a system that makes human mind unite and develop. All saints of the Bhakti movements are the best seed for our unity of mankind, culture, and religion, social, economic and for the nation. Can any religion give human values? Yes! Every religion has the same quality. Can tragedy of the depressed classes be sorted out? It is the most important question and its reply must come from a religious society through its code of conduct.
Political protection: No religion can be developed without political support but dalits are facing acute crises instead of the majority. The Scheduled castes are neglected as a religious class even in the constitution. Our elected representatives about 119 (ST/SC) MPs and 1050 MLA’s since 1952 have only either watched the interests of their parties which are anti SC/ST or their other interest. All parties are dominated by Vedic ideological groups and therefore members of such parties more or less have worked as servile class and Dr. B.R.Ambedkar have remarked as follows: “The untouchables need a movement if they are to remain conscious of their wrongs and if the spirit of revolt is kept alive amongst them, a movement of the Untouchables must mean an open war upon the caste Hindus. A movement of the Untouchables within the Congress is quite impossible. The Untouchables must retain their right to freedom of speech and freedom of action on the floor of the legislature if they are to ventilate their grievances and obtain redress of their wrongs by political action. But the representatives of the untouchables who have joined the Congress have lost this freedom of speech and action. The representatives of the Untouchables were supposed to be the watchdogs of the Untouchables. But by reason of having joined the congress they are muzzled dogs. Far from biting they are not even able to bark. This loss of freedom of speech and action by these Untouchable members is entirely due to their having joined the congress and subjected themselves to the discipline of the Congress.” (Ref. P344-45, Vol 5, Gandhi and his Fast, ibid, post 1938).
Social development and religious protection is the duty of the elected representatives but our people have least interest in it. In fact their sincerity is always doubtful. Not that they are so but they need to learn the problems that outcastes are facing. The newly created religion will get a lot of support from the intellect of the class. At present these people are busy in destruction of the outcaste’s classes. They have separated them for vote bank and personal interests. Some of the big are organizing community rallies to display their power and the poor community instead of developing falls in a ditch without even getting notice of their action. Any one encouraging the communities’ separation may be distanced from the respective society if outcastes as a class have to develop.
Religious unity will not permit this gap. People and their representatives shall work in hand to hand. They will share all the national mainstream that has been neglected and stopped for them by the old ruling classes and daily we are complaining and agitating without any result. Religion and politics are always work hand in glove with each other. Outcastes are made to forget their religious castes, religion, made slave to forget power, made uneducated to continue servile ans so on. Therefore mutual unity of like mindedness and religion is necessary for the Scheduled castes classes. This class also fulfills all the conditions of the world class religion.
Conditions for the new religion
World Theological Society is an Institution which issues certification of world religion. For transforming sects or community into world religion, they require following three criteria:-
Firstly, there should be good numbers of followers professing religion of a particular sect.
Secondly, it should have Religious Holy Book containing verses, hymns and spiritual literature and lastly it should contain religious governing system and procedure.
A study of religions practiced by Scheduled Caste communities in India suggests that all of them have preserved their ancient religion in one form or the other. Small panths in the states of Rajasthan, Madhya Pradesh, Gujarat, Punjab, etc. still exists in different sects. Hitherto, they have not congregated with each other due to lack of universal appeal. All these small sects have one thing in common that their religion possesses the strong base of Buddhism in their teachings. It is a matter of regret that despite our preservation of ancient religious beliefs, although in the smaller forms, we have not taken any effort to unite all these sects into a sole religion.
Dr. Ambedkar’s vision of selecting Buddhism is based on the firm belief that it is a religion of India as Gautam Buddha was born in India and preached his Dhamma for the common masses. Secondly, since Buddhism is practiced in China, Japan, Korea, Burma and other South-East Asian countries, Dr. Ambedkar thought of taking support from these countries for revival of Buddhism in India. However, untimely death of Dr. Ambedkar in the year 1956 was a major setback in this direction. Dr. Ambedkar’s dream was to unite entire lower caste communities into one class on a religious footing. Present day Buddhism in India has just mere become a new branch of Buddhism to be called as ‘Bhimyaan’.
In this scenario, it is inevitable for us to find a solution to this great vision of Dr. Ambedkar for which in-depth religious study is required to be attended on war footing. Presently, we have Kabir Panth, Khalsa Panth, Dadu Panth, Barmati Panth and various other sects. As said above, all these Panths have Buddhist impact in their religions; we must select a new religion of depressed classes of India taking either selecting one near to Buddhism or to assimilate all religions into one.
Test laid down by BR Ambedkar: These are the reasons why we remember time and again Dr. B R Ambedkar of the religious issue of the depressed classes. Dr. B R Ambedkar‘s view on religion is, “I tell you specifically that man is not for religion, religion is for man. To become human, convert yourselves. To get organized, convert yourselves. To achieve strength, convert yourselves. To secure equality, convert yourselves, to get liberty, convert yourselves. To make your domestic life happy, convert yourselves. Why do you remain in that religion which does not treat you as human beings? Why do you remain in that religion which does not allow you to educate? Why do you remain in that religion which prohibits you from entering a temple? Why do you remain in the religion, which prohibits you from water? Why do you remain in that religion which obstructs you from getting a job? Why do you remain in that religion, which insults you at every step? A religion, which prohibits righteous relations between man and man, is not a religion but a display of force. A religion, which does not recognize a man as a human being, is not a religion but a disease. A religion, which allows the touch of animals but prohibits the touch of human beings, is not a religion but a mockery. A religion which precludes one class from education, forbids accumulating wealth, to bear arms, is not a religion but a mockery of the life of human being. A religion that compels the illiterate to be illiterate, and the poor to be poor, is not a religion but a punishment”.
Religion is essential to outcaste society and our priority should be nothing else but development of religion. “I believe that religion is necessary for the mankind. When religion ends the society would perish too. After all no Government can safeguard and discipline mankind as Niti or Dharman can”. (S.M.Vol-1-P-367)
In the present circumstances of global warming, ecological imbalances, magnetic distortion etc we as a society should be prepared for the crises. This can be minimized by way of religious intoxication. We are not in the line as yet.
It will be a hard fact that whenever there may a calamity or natural disaster no national law will operates. It is society‘s Dharma that operates for future safety and security of the humanity. Outcaste’s class needs it at the earliest. Keeping in view the changing fast economy, religion may lose its base. But that is mental consolation of the poor thinking. How can a community leave one-third of its population without religion? Someone has to reply?
Can our persons of the community who had been central ministers for decades and are still in power sum up their deeds for the community development? Religious disabilities are mostly related to poor untouchables. It is they who are responsible for our present. Therefore it is in the larger interest of the Samaj that the religion and community agenda are to be started a fresh. Youth with a future vision should be involved. With all the background of the religion it is possible to start with one’s own concept and move in the line of these religions.
Our ideology is governed by the changed thoughts with respect to brahmanical thinking. That is the main reason we are not able to develop as a religious race and have tendencies of Vedic races. The present peasant classes were domestic slaves of seven types in the prevailing areas where there was a domination of Aryans who later turned as Brahmins. They could be marketed by Brahmins after the fall of Buddhism. Burning of towns and regulating of the field labour of the Domestic slaves as crop sharing partner was a first step of the Vedic National law read with Jajmani Rules. This system of crop sharing was consolidated around seventh century and forced free labour (present untouchables) was supplemented and legalized by the end of 8th century AD. Khatri in north are not a higher community but they joined Hinduism and left non-Aryan fighting force –a sword and accepted the business profession by the initiation of a Bania named Sudarma. (Bhagwan Parsuram by Govindacharya pp-30). So are the Brahmins in north towns who are a growth of the annihilation of Damar population during last seven to eight hundred years as mentioned by Naval Vijogi a scholar from Ludhiana? All other constituents of the present Sikh religion in a broader sense are from non-Aryan races and are a part and parcel of their previous races. Every new religion carries some weakness of the past if it revolves around its previous culture. The Muslims in India follow their previous religious culture that is forbidden in Islam. This localized affect on culture has certain weaknesses in all religious societies.
The position of outcaste is different. The out castes people brahmanised in Hinduism are more dangerous to the present untouchables than the Brahminism as a class. All crimes are committed on these communities by non-Aryan converts. That is one of the factor these communities needs a separate religion. But their religion should have international support as per their strength.
This is a feeling to be shared with the intellect of the society. I considered it a moral duty to express myself and forward to intellects through organizing wings of the Samaj. Qualities of one religion are helpful for developing the other religion. The weak points are also helpful to making the future religion safer for the society for which it is meant. Intellectuals with a saintly mind and fair thinking about the Samaj should find out with collective mind what they want for their society.