25 March 2011

Maatang Rishi (मातंग ऋषि)




ऋषि मातंग के जन्म के बारे में मैंने संभवतः एक वेब साइट पर पढ़ा था कि बारमती पंथ के साहित्य के अनुसार उनका समय काल 800 ईसा बाद के आसपास का है. इन दिनों शेल्फ़ में रखे एक प्रकाशन को उलट-पलट रहा था तभी एक शब्द मेरी आँखों के सामने से ग़ुज़रा जिस पर मुझे लौटना पड़ा. बाणभट्ट की पुस्तक कादंबरी का उल्लेख था जिसमें मातंग जाति की एक कन्या के अलौकिक रूप का बहुत ही सुंदर वर्णन था. पुनः पीछे से पढ़ना शुरू किया और हैरानगी हुई कि उसी प्रसंग में मातंग का उल्लेख दो बार हुआ था. आगे चल कर बाण के जीवन काल का उल्लेख 600 ईसा बाद के आसपास का होना लिखा था. 

तुरत नवीन भोइया जी को फोन किया और इसके बारे में बताया. यह भी बताया कि इसके बारे में स्वयं डॉ अंबेडकर ने अपनी एक पुस्तक में लिखा है. उसी प्रकाशन के संदर्भित पृष्ठों को स्कैन कर के यहाँ दे रहा हूँ. गुजरात में रहने वाले मेघ (जिन्हें मेघवार या माहेश्वरी मेघवार कहा जाता है) अपने साहित्य में तदनुसार विवेचनात्मक शोध कर सकते हैं. 

यह लिख देना भी प्रासंगिक होगा कि मातंग का अर्थ मेघ या मेघ श्याम ही है. संभव है उन दिनों बिहार या मध्य भारतीय क्षेत्रों में मेघ के बजाय मातंग शब्द का प्रचलन हुआ हो. यह भी देखने योग्य है कि इन पृष्ठों में मातंग जातिशब्द का प्रयोग किया गया है. इससे स्पष्ट है कि मातंग का जीवन काल इससे काफी पूर्व रहा होगा क्योंकि कोई जाति एक दिन में नहीं बनती. (हालाँकि भारत में यह भी हुआ है. किसी बात पर एक राजा ने तीस हज़ार शूद्रों को एकत्रित करके उन्हें ब्राह्मण घोषित कर दिया था. वे तीस हज़ारी ब्राह्मण कहलाए.)

Matang Caste

Origins of Meghwar and Megh Rikh









11 comments:

  1. आदरणीय श्री भूषणजी,

    धन्यवाद्, मातंग ऋषि का संधर्भ डो. आंबेडकर के माध्यम से पाना अपने आप में एक बहुत बड़ी बात है. निश्चित तौर पर मातंग से जुडी इतिहासिक तथ्योंको जोड़ना अनिवार्य हो गया है. अगर हम ये इतिहास खंगाल पाए तो एक बहुत बड़ी सफलता कहलायेगी. गुजरात के मेघवंशियो की ओर से मै आपका अभिवादन करता हूँ .

    नविन

    ReplyDelete
  2. सबसे पहले तो मैं आपको बधाई देता हूँ कि आपने हिंदीतर भाषी होते हुए यूनीकोड हिंदी में इतना बढ़िया लिखा है. दूसरे, आपकी जानकारी का लाभ सभी मेघवंशियों को मिले इसके लिए शुभकामना करता हूँ.

    ReplyDelete
  3. Andhra and a Meda; “Section X-48 ;Killing fish to Nishadas; carpenters’ work to the Ayogava; to Medas, Andhras, Kunkus, and Madgus, the slaughter of wild animals;” is quite clear regarding formation of castes. The tribes living in Indus valley were from the same social group. They were not as yet divided and wild animal killing was not that easy a job allotted to them. Only kings were allowed to prey wild animals. This type of work confirms the boldness of these large tribes. Later on these communities were allotted different names and were never together. Persons from the same place and profession are scattered and may be doing the same work but name of the communities varies as they are living at distant place. An Andhra and a Meda, both were forced to live/ dwell outside the village. “X-36. From a Nishada springs (by a woman of the Vaideha caste) a Karavara, who works in leather; and from a Vaidehaka (by women of the Karavara and Nishada castes), an Andhra and a Meda, who dwell outside the village”. There is systematic formation. There are instances reported by the British that some where around 1853, there were people who were not aware of the castes among untouchables. The bonded labourer normally goes by his master’s wish. This class could hardly see light of the day in their life. These people don’t have normal birth. Manu’s law confirms that those who are not born from mouth and other three places are called Mlecchas. “X-45. All those tribes in this world, which are excluded from (the community of) those born from the mouth, the arms, the thighs, and the feet (of Brahman), are called Dasyus, whether they speak the language of the Mlecchas (barbarians) or that of the Aryans”.

    ReplyDelete
  4. one thing gets certified that castes were in the stage of formation. this is from above confirmation of the nature of job assigned to megh communities.

    ReplyDelete
  5. The other aspect forcing these trade people out side the village. This is clear from the section of vedic“X-36. From a Nishada springs (by a woman of the Vaideha caste) a Karavara, who works in leather; and from a Vaidehaka (by women of the Karavara and Nishada castes), an Andhra and a Meda, who dwell outside the village”. Since the Manu's Law was being in the middle stage of implementation, the forcible eviction was not retaliated. Out castes were forced to eccept the destiny.

    ReplyDelete
  6. It was not easy exercise to shift residence outside the village and proper legal sections were introduced in law. The burning of cities was a greatest terror in the mind of skilled and unskilled labor. The harassment referred above is from the implementation stage it made an easy shift in villages because of large scale burning in cities.

    you are absolutely right in your thinking.

    ReplyDelete
  7. @ GL Your comment at 27 March 2011 12:14

    ///....Manu’s law confirms that those who are not born from mouth and other three places are called Mlecchas. “X-45. All those tribes in this world, which are excluded from (the community of) those born from the mouth, the arms, the thighs, and the feet (of Brahman), are called Dasyus, whether they speak the language of the Mlecchas (barbarians) or that of the Aryans///
    suggests that Manu's law was, if not is, applying in whole of the world. I believe it is not intended.

    ReplyDelete
  8. It's something new for me. Thanks for sharing with us.

    ReplyDelete
  9. Mr. Bhushan jee, law has to be understood in a simple and straight manner by a layman. Preamble and its subsequent sections revolves around preamble.Law has unlimited impact on society. We have to accept it as it is or make an appeal if not acceptable.

    At least I am totally in favour of simple and straight definition of the law.

    ReplyDelete
  10. Here in the above article the findings are to be linked with the conditions as mentioned. Its derivations are noticeable from the intention as well as law. Dr. Ambedkar appeared to have examined and established the truth otherwise. this is a great lesson from a great man.

    ReplyDelete