30 JOURNAL OF THE ASIATIC SOCIETY OF MUMBAI, ISSN: 0972-0766, Vol. XCV, No.51, 2022 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 31 JOURNAL OF THE ASIATIC SOCIETY OF MUMBAI, ISSN: 0972-0766, Vol. XCV, No.51, 2022 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 32 JOURNAL OF THE ASIATIC SOCIETY OF MUMBAI, ISSN: 0972-0766, Vol. XCV, No.51, 2022 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. 33 JOURNAL OF THE ASIATIC SOCIETY OF MUMBAI, ISSN: 0972-0766, Vol. XCV, No.51, 2022 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 34 JOURNAL OF THE ASIATIC SOCIETY OF MUMBAI, ISSN: 0972-0766, Vol. XCV, No.51, 2022 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 35 JOURNAL OF THE ASIATIC SOCIETY OF MUMBAI, ISSN: 0972-0766, Vol. XCV, No.51, 2022 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, http:// general 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