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HARICHAND THAKUR AND SOCIO-ECONOMIC UPLIFTMENT OF NAMASUDRA CASTE
IN UNDIVIDED BENGAL: A DISCUSSION
Dr Pradip Kumar Das Associate Professor, Dept. of History, Kazi Nazul University, Kalla Bypass
More, Asansol (North), Paschim Bardhaman, W.B- 713340. :
pradip.kumar.das@knu.ac.in/dpradipkumar@knu.ac.in
Paritosh Mondal Assistant Professor & PhD Scholar in History, Galsi Mahavidyalaya, Purba
Bardhaman & Kazi Nazrul University, West Bengal -713406 : paritoshkalyanpur@gmail.com
Abstract
19th century was mainly characterized as a period of renaissance in the history of Bengal. At that time,
Haridas Biswas alias Harichand Thakur appeared on the west bank of the Ganga in Faridpur district of
undivided Bengal under the rule of East India in 1812. Later he became the liberator of all the people of
Eastern India, especially the oppressed Namasudras, Chamars, Muchis, Doms, Kapali etc. as well as the
lower caste Hindu-Muslim Brahmins etc. His father's name was Jashmanta Biswas and mother was
Annapurnadevi. The original caste of his family is disputed, with some scholars suggesting that they
were Maithili Brahmins and another view that they were Namasudras. Here the subject of the present
paper is Haridas Biswas, a helpless downtrodden Dalit man who gave self-esteem to the lower caste
Namasudras through socio-economic upliftment. Basically, the research paper will try to highlight the
various aspects of the contribution of Haridas Biswas. What was his struggle for the social upliftment of
his clan and the Namasudras? How much was he actually a messenger of human liberation? In this case,
what was his ideology, scope of activities, and purpose? Besides, an attempt has been made to highlight
the religious thought of Haridas, the struggle for women's liberation.
Keywords; Harichand, Shanti Mata, Matua, Namasudra, Chandal, Upliftment, Religious
Introduction
19th century is mainly characterized as a period of renaissance in the history of Bengal. At that
time, Haridas Biswas alias Harichand Tagore appeared on the west bank of the Ganga in the Faridpur
district of undivided Bengal under the rule of East India in 1812. Matua is a religious identity founded
by Harichand Tagore. He was also identified as a socio-religious reformer of Namasudras and the
oppressed classes of Bengal. ‘Matua’ is a term used to describe a religious ethnic group with widespread
recognition worldwide today. Matua words have several meanings. Analyzing them, what emerges is
that 'Matua' is a name of religious recognition as well as a movement of the backwards class so-called
Dalit, who lived in present East Bengal. On other hand, it is an expression of protest against
exploitation, deprivation, social injustice, rebellion against superstitions, and the forces that hinder Dalit
consciousness, self-empowerment and establishment of values. Matua movement in East Bengal was
closely associated with the Dalit Namasudra community, so-called lower caste Hindus and Muslims
also. Harichand Thakur was the founder of the Matua religion and religious philosophy and movement
in Bengal, whose real name was 'Haridas Biswas'. In the present article, various aspects of 'Haridas
Biswas' vice versa Harichand Thakur;s socio-religious movement will be highlighted. But the title of the
article does not contain the word 'Matua' because there was no 'Matua' when Haridas was a boy. Haridas
gradually became Harichand Thakur for his socio-religious and spiritual activities, after that Dalit fallen
people got a new religious identity, i.e., ‘Matua religion’. 'Matua' is not just a movement or a protest;
now become a distinct religion. Basically, the research paper will try to highlight the various aspects of
the contribution of Haridas Biswas. What was his struggle for the social upliftment of his clan and the
Namasudras? How much was he actually a messenger of human liberation? In this case, what was his
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ideology, scope of activities, and purpose? Besides, an attempt has been made to highlight the religious
thought of Haridas, the struggle for women's liberation.
Childhood of Harichand
Haridas Biswas alias Harichand Thakur appeared on the west bank of the Ganga in Faridpur
district of undivided Bengal under the rule of East India in 1812. It was fact, ‘Haridas’ himself changed
the name 'Haridas' given by his father to 'Harichand', indicating that he was a free-spirited man. Here
was his aversion to the word 'Das', which we see as a reflection of his strict attitude. The word 'DAS'
was to him an 'indicator of dishonour'. He dropped 'Das' from the name given by his father and used the
word 'CHAND’, then he became 'Harichand Biswas' from Haridas.1 To him 'slave' means being under
someone. In fact, he wanted to be a rational man, not a slave. At that time no Shudra had the opportunity
to study, so it was natural that he was deprived of traditional educational knowledge. Basically in
childhood, he was a boy of stubborn independent minded child.
Harichand and his Ability
It already has been written, Haridas Biswas was against castism. He was born in East Bengal
about half a century before Vivekananda. He was born in a family called Namasudra. But the debate
also found, some academicians tried to establish his ancestor was Maithili Brahmin. But most modern
researchers disagreed with this argument and they have given the opinion that he was born into a
Namashudra family. Child Haridas was a little more playful than his childhood playmates; he spent his
childhood as a shepherd. At that time he used to impress his companions by showing all the wonderful
arts and techniques. So, we can say, his miraculous activities started in his childhood.2 As a result, his
various miraculous powers affected people in various ways from his childhood. From that began the
journey of boy Haridas Biswas. He made the impossible possible due to his miraculous powers. Because
then no lower caste had the right to education but he possessed other knowledge and talents. His sixth
sense was very active. Many miracles in his life were later recorded by his followers. Because of this
extraordinary ability, he was loved by everyone since childhood. Haridas grew into a young man and his
talents gradually expanded further.
Background Origin of the Matua religion
19th century Bengal was known to modern history as an era of Renaissance. During that time,
Company Raj and British rule took a stern direction, and the company adopted various new methods and
plans to improve its governance and exploitation of the Indians.3 The Company was then increasingly
engaged in trying to wrest royal power from the merchants. As a result, various social norms began to
break down gradually. 4 At that time, as the issue of caste becomes increasingly institutionalized in
society, it sets the stage for new social research. Caste Hindus made themselves more useful to the
company than the lower castes. The social distinctions that began in the later Vedic period gradually
became institutionalized. As a result, the social structure becomes more difficult. As we know that the
religious protest movements of the sixth century arose out of the Brahmanical religious horrors of the
Vedic period, we got social humanist simplistic religions like Jainism and Buddhism. 5 Similarly, in the
19th century, the background of a protest religious movement called Matua was formed through the
humanitarian activities of the Haridas faith. The only difference between Buddhism and Matua religion
was the aspect of loyalty to the king.
According to history, it is said that Bengal was outside the Vedic religious discipline from the
earliest times, because of the great influence of the prevailing religious thought. But that trend began to
change in Bengal during the Gupta and Sena periods when religious orthodoxy began to grow. Although
this was a reality, the increasing harshness of the caste system made life miserable for the common
people. Naturally, the people of Bengal were very simple in the past. After the Gupta period, the rule of
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the Pala dynasty began in Bengal.6 It is a fact that the Palas were followers of Buddhism. But with the
end of the Pala rule by the Sena rulers, the Sena rulers introduced social and religious practices deeply
following Brahmanism, an example of which was the introduction of the 'Kaulinya Pratha' by the Sena
king Ballal Sena. As a result, caste violence began in Bengal under the rule of the Sen Dynasty.
Brahmanical Hinduism began to treat other religions harshly.7
Matua Principals
Harichand Biswas was the course of action of an ideal great man. He wanted to build a society
free from religious bigotry. Where there is no caste discrimination. At his invitation, Hindu-Muslim
Brahmin Kshatriya Vaishya people of different religions joined with him. Several sources suggest that
all these activities of his gradually strengthened his liberal ideals. It can also be seen that in various
religious ideologies where women were kept in bondage. Various restrictions were imposed on women.
Harichand removed all those obstacles and tried to create a unique field of women's liberation.
Muslim Rule in Bengal and Matua
Meanwhile, with the fall of Lakshmana Sen, Turkish Muslim rule began in Bengal, and then
various socio-religious changes began to take place in Bengal during Muslim rule. But due to HinduMuslim coexistence, several movements centred on Bhaktiism and Sufism started at the end of the
Sultanate period. Adopting the development of Sufism at the hand of Islam, a great religious movement
free from liberalism and evil reforms began in Bengal, i.e. medieval India. In the same way, the Bhakti
Movement started with the help of Hinduism. We know that Sri Chaitanya Mahaprabhu was one of the
many saints of the Bhakti Movement. Sri Chaitanya preached Vaishnavism in the Middle Ages. His aim
was to free the orthodoxy of Brahminism. After the death of Chaitanya, the influence of Vaishnavism
gradually declined. Then religious fanaticism started again in Bengal, caste conflict, people were
becoming hostile to people for various reasons. In such a situation, Haridas Biswas emerged in 1812 in
the Sofla Danga of Orakandi in Barisal district of undivided Bengal. Father's name is Jashmant Biswas,
Mother’s name was Annapurna Devi. 8 Haridas Biswas had a total of five siblings. As his family
believed in Vaishnava religion, they were also known as 'Bairagi' family.9 The house was often visited
by Vaishnava devotees. That is why Haridas is closely observing the ritual behaviour of Vaishnavas. But
there was a difference between what he saw and what everyone else saw. He was a unionist, freespirited and possessed of good conscience. Incidentally, Haridas, like the boy Vivekananda, was very
open about caste in his youth.
Buddhism and Matuaism
Another important point that needs to be discussed here is how a rational thinker like Harichand
moved towards an ideal. It is true that the influence of Sri Chaitanya's movement in Eastern India was
considerable at that time and incidentally it should be remembered that in the whole of Bengal
Chaitanya was able to destroy all the traditional pomp and ceremony of Brahmanism through his
Vaishnava movement. Sri Chaitanya brought a liberal thought to India to free the prejudices of
Brahmanism. However, after the death of Sri Chaitanya, the Vaishnava movement became divided.
Racial corruption began to gain ground in the movement and its successors deviated from the spirited
movement of Chaitanya's humanity. In such a situation, a new religion was needed to centre and
humanize the minds of the common people in Bengal. It can be said that a new religious movement was
born in Bengal from this lack, which is known as Harichand Tagore's Matua movement. Some scholars
call this movement a continuation of Sri Chaitanya's movement. Because some scholars claim that the
main scripture Harililamrita Matua contains such an indication. 10 Few researchers claimed that
humanity and equality which started from the protest movement of Gautama Buddha thousand years ago
finally ended in the movement of Haridas Thakur11.
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Some have claimed that Harichand's movement was a 'New Buddhism' from various sources.
Harichand Tagore appeared to finish Gautama Buddha's unfinished work.12 Some researchers have also
claimed that Harichand Thakur came to this world not only for his own work but also to carry forward
the activities of Sri Chaitanya Dev an analysis of the data shows that it is historically true that the
humanistic ideals of Gautama Buddha, the protestant religious movement that started in the 600s BC,
gradually disappeared from India. Later, again under the rule of the Sen Dynasty in Bengal, the golden
age or the rise of the Brahmins got a chance to accelerate. On the other hand, at that time Buddhist
ideology in India began to gradually die or decline. In order to keep that ideal alive, Harichand Thakur
has tried to tie the religion of Gautama Buddha, i.e. the idea of human moral values and tried to establish
the ideals of Buddhism. I find evidence of that in Harichand Thakur's twelfth commandment, where
there are twelve13 commandments of Thakur’s. His twelfth commandment contains the reflection of
Ashtangik Marga and Arya Satya,14 which can be said to be in a new form.
Harichand and Namasudra Caste
It cannot be denied that the role of Harichand and Matua darshan is very significant in
developing the Namasudra community of East Bengal in terms of design and education. Here, some
questions naturally arise; [1] How successful was his ideology in the end? [2] Or to what extent did his
ideals move the Namasudra mind? And [3] how successful was it in mobilizing the then Namasudra
society? How did the Matua philosophy unite the Namasudra society? Subsequently, how the collective
movement of this society led to the reformation of its Dalit identity. It should be remembered,
Namasudra Caste was recorded as 'Chandal' in the first census of 1872 in Colonial times.15 But it is true
that he strongly protested against the identification of Namasudras in this way in Census. Their
concerted protest eventually won. They were again known as Namasudras. Besides, another importent
fact was that it was the Namasudras who first started the boycott movement in 1872-73 and that boycott
became widespread.16 By accepting their demands in the boycott movement by the administration, it is
proved that they are capable of showing unity or the mentality of a united movement. But Harichand
Tagore understood another important thing, the danger of not educating the Namasudra Dalits of Bengal.
It was a real fact, in the 19th-century education movement Ram Mohan, Vidyasagar on one side; great
men like Sir Syed Ahmed Khan etc. in the Muslim society had made great progress in the field of
education. But the backward lower class Bengali marginal society could not fully benefit from that
education system. Because instead of integrating into society, the hostility of society towards them due
to untouchability or the fear and hatred of society towards them isolates them further.
If we look back at the natural environment at that time, the areas, where they lived, were
uninhabitable, waterlogged or barren for most of the year. They used to live in all those areas and totally
deprived areas which were completely uninhabitable. As these areas were uninhabitable, people had no
civil facilities. Despite being human, they did not get any human rights. Harichand Thakur has
repeatedly called for Namasudra to become self-conscious to claim their rights. He also instructed them
to participate in various socio-religious activities. They have done the best in society but they have not
got the respect they deserve. As a result, he tried to unite them and develop their self-awareness.
Significant changes began to occur in the last decade of the 19th century. The backward people
of the society were really able to unite under the call of Harichand. If we see various activities of
Haridas here, he wants to educate them, and engage them in various businesses in terms of business like
salt business etc. to become financially self-sufficient. Besides, he has engaged them in various ways to
work in agriculture 17 and called them to work in agriculture i.e. to become self-reliant by producing
their own needs. Through his self-realization, self-reliance would lead the backward Namasudra caste to
develop self-confidence and help build a better future in the days to come. He taught men and women to
work together in education, the economy and society. His call for freedom from bonds has a very
significant claim here for the upliftment of backward societies. He urged them to work together. That
call to walk together is about each other. Thus they started the movement and it eventually gave him a
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new religious identity. It later came to be known as Matua Dharma (religion). And whatever the purpose
of the Matua religious movement was a fighter against injustice. That is, we can say that Harichand
Thakur, gradually became a great man from a simple Bairagi family. On the one hand, Thakur stood as a
family and in this case, the beginning of this Thakur family and their self-sacrifice can secure the Dalit
future. All these can work in future i.e. here Harichand Thakur’s economic social cultural religious etc
and the importance of women's liberation.
Harichand: Women Emancipator
Smt. Jhumur Rani, a researcher at Jahangirnagar University in Bangladesh, has shown in a
different way that the ideals and principles of Harichand Biswas were not only a religious spiritual
philosophy, but also very important in the field of women's liberation. Naturally, some question has
raise; how did he become a great man from an ordinary Bairagi family? We hear many things about our
life and the hereafter, but many people have questions about its existence. Man respect him, and accept
him as God who helps us, i.e. the one who helps the helpless, the poor, the needy, and the one who seeks
refuge becomes God to him. To him he was Thakur and to him, he was his saviour. Thus, Harichand
was identified as a liberator in the common society of the then East Bengal by his humanist and liberal
egalitarian philosophy. He gave equal importance not only to men's society but also to women's society.
In his Matua religion, men and women got the opportunity to practice religion together. Traditionally at
that time the oppression and injustice of men towards women, polygamy or the practice of abandoning
many daughters in the Ganges. He respected the widows who saw the horrors of sati-immolation etc.
With the message 'Ek Nari Brahmachari' (one female celibate) 18 he advocated for laws to stop polygamy
among people. By recognizing the right of men and women to live, he gave the status of practical
religion. He gave dignity to a realistic religion by recognizing the right of men and women to live. This
policy of his is important for the liberation of not only Dalits but all women. Through his activities, he
managed to bring under one umbrella the backward classes of this fallen person in the field of education,
economy and society.
Conclusion
At the end of this discussion, here conclude that Haribhand Thakur inspired Dalit fallen
untouchable Namashudra people to stand united and made the unorganized downtrodden people inspired
in work. In East Bengal, so-called Namasudras caste or backward people had no social status and were
forced to live in the fringes of society. Harichand Thaku tried to propagate a unified ideal among them.
Even they had no health awareness or education. Harichand Thakur could easily organize people's minds
by showing many miracles from his childhood. These miraculous activities influenced to others people.
He used to help them in various ways in their health care and treatment and asked them to observe
cleanliness. Keep them in clean clothes, clean houses, and do not leave excrement where they were
living. In this way he used to give some awareness advice which was common among them. As a result
of the advices which helped the common people to live well and stay free from diseases, they gradually
started to accept this Harichand Thakur as their natural leader. Basically, his socio-religious cooperative
mind and actions naturally helped him a lot to become the leader of this community.
He appeared among them as a savior. It is known that he was able to get rid of diseases from
human diseases in various miraculous ways. In this case, he used to talk about different ways to get rid
of their diseases. As a result Harichand himself used to try to help those people with some mental help
which was immensely successful. We know that if a person's mental health is good, then his physical
health is bound to be several times better. The various nutritional properties of all these things are being
promoted in various ways in the medical circles even in modern times and have been published in
various studies as beneficial. It is truly amazing how much foresight a fallen man can have even at that
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time to invigorate them and make them health conscious. Thus to the people he became their savior or
their Avatar (God) which later united them around Harichand.
As health awareness develops, people become more dependent on Harichads. Harichand helps
them in building their character in various ways; in this case he told them that if the character can be
kept pure from the world then there is no better thing than that. In other words, we have known the
adulterer and intercourse with many women causing various physical ailments. Harichand Thakur
miraculously understood him at that time. He therefore gave advices such respecting to all women as
mothers.
References
1. Halder Sudhir Ranjan, Harichand Thakur O Matuya Dharma, http://generalbook sonmatuya.
blogspot. com/2015/10/9433814298-7407103432_72.html?m=1, dt. 15/03/23
2. Halder Sudhir Ranjan, Harichand Thakur O Matuya Dharma, op.cit, 15/03/23
3. Bandhopadhyay, Sekhar, Namasudra Andolan’, Banglar Dalit Andolaner Itibritta, Ed Dr Chitta
Mandal & Dr Prathama Ray Mandal; Ekush Shatak, Kolkata, 2016, p.203
4. Bandhopadhyay, Sekhar, 2016 op. cit. p. 203
5. Chattopadhyay, Sunil, Prachin Bharater Itihas, West Bengal State Book Board,Kolkata73,2012, pp.118 & 23
6. Biswas, Dr Anil, The Namah-Shudras: Origin and Development(Translated by Jagannath
Sikdar), Renubala Sikdar, 24 Pargona (S), 2015, p. 98
7. Tathagata Ray, Ja Chilo Amar Desh, Mitra & Ghosh, Kolkata-73, 2021, p.193
8. Sarkar Swarupendu, Shree Shree Harichander Jibonkotha,Konkaprokash Rajshahi, Rajshahi,
2006, p. 31
9. Halder Sudhir Ranjan, Harichand Thakur O Matuya Dharma,
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booksonmatuya.blogspot.com/2015/10/9433814298-7407103432_72.html?m=1 15/03/23
10. Sarkar,Tarak Chandra, Shree Shree Harililamrita, Padmanav Thakur (Ed), Bangladesh & India,
1425, p.67
11. Sarkar Chandra Sarkar 1425 op. cit. p. 15
12. Sarkar Tarak Chandra, 1425 op. cit. p.15
13. Biswas,Manosanta, Banglar Matua Andolan: Somaj Sanskriti Rajniti, Setu Prakashani, Kolkata6, 2016,p.51
14. Sunil Chattopadhyay 2012, op. cit. pp.141-43
15. Barman Rup Kumar, Partition of India and its Impact on Scheduled Castes of Bengal, Abhijeet
Publications, Delhi,2012, p.44
16. Biswas, Anil Ranjan, Bangadeshe Namasudrader Swadhinata Sangram, Banglar Dalit Andolaner
Itibritta, Dr Chitta Mandal & Dr Prathama Ray Mandal; (ed.), Ekush Shatak, Kolkata, 2016,
p.203
17. Sarkar Chandra Sarkar 1425 op. cit. p. 50
18. Biswas Manosanta 2016, op. cit. p.52