Introduction:
S.C. Roy, (1928), L.P Vidyarthi, (1996), D.N Majumdar, (1962), N.K Bose, (1946, 1971), V. Elwin (1955), Sachidanand (1964), and others studied the impact of Hinduism on tribes. The tribal people have their own pantheon.
Recent ethnographic studies specially of the tribes of northern, western middle India have left the least doubt that some of the tribes are Hinduised to the extent that they have been assimilated with the different castes at different levels in the caste system (Ghurye. 1963). The tribes of the north-western and central Himalayan region have fashioned their religion after Hinduism. The Tharus and the Khasas have greatly succeeded in getting themselves accepted as Kshatriyas and /or Brahmins. In middle India, the Cheros, Kharwars, Paharias of Chotanagpur Gonds and Tharus of west Champaran, Bhumijs of West Bengal Raj Gonds of Madhya Pradesh have declared themselves Kshatriyas. The Mundas and Oraons of Chotanagpur have over them a great impact of Vaishnavism. The Mahalis of West Bengal have adopted the Hindu way of life to a great extent. The Manjhis have emerged as a distinct caste in Munda areas (Vidyarthi, 1966).
Hindu impact:
In the course of his tribal studies Roy (1928) found how the Oraons of the Chotanagpur finding much similarity between their own beliefs and Hindu religious beliefs adapted them in terms of indigenous tradition. “The principal feature of the earlier religions of the Oraons was a belief in the existence of the spirit of God embodied in Dharmes, the sun, God and creator on the one hand, and of the forces of Evil manifested in the Evil Mouth (Bai, Bhak) on the other”. Roy further believes that the Oraons knew no Bhut or spirit nor ate beef or other unclean food but were cleaner in their habit and even wore the ‘Janeu’ (scared thread). But when they came to live in an area already occupied by the Mundas and came into contact with each other the new comer (Oraons) gradually assimilated into their own system, some of the spirits of the land. When the Oraons also came in close contact with the Hindus and the Hindu conception of ‘Mahadev’ (the great god) and Parvati or Devi Maia or Shakthi it is no wonder that they easily assimilated this concept of the spirit of God. In the course of time and with the progress of ideas through contact a few of the spirits (bhuth& neds) such as the ancestor spirit, clan spirits, or (lahutbhut)came.
Sachidanand (1964-1996) gives an elaborate account of Hinduisation among the Oraons. The Oraons have started performing Swami Pooja (Sravan pooja) and offer a goal at the devi mandap. The Pahan (priest) leads the worship performed with incense, Rice Beer, Gur, ghee, vermilion,” Bel patra”. A few Oraon youth learn mantras and worship Hindu deities. The people sing Bhajans on different occasions. A few families also observe ‘Deothan, a private Hindu pooja.
In recent times again Hinduisation has come into active operation. As a result, 5 religious movements appeared among the Oraons. They are:
a) Nemha Bhagats or Bhuiphut Bhagats.
b) Hinduised or Bacchchidan Bhagats including Vishnu Bhagats.
c) Kabir Panth Bhagats.
d) Tana Bhagats and
e) Hindu Movement.
Among Oraons, the Bhakti cult originated in the latter half of the 18th Century. All Bhagats at that time maintained the rules of ceremonial purity in food, drink and other habits. All retained most of the social customs and observances of the tribe which do not militate against the Bhagat’s ideas of ceremonial purity. A Bhagat is believed to acquire his powers through the special grace of God or Mahadev. It generally comes to a person of psychic temperament who for some time before being favoured with the Divine grace has felt a natural hankering for a higher life and life and has been leading a life of abstention and spending much of his time in things divine and attending Poojas of Mahadeo either. Either in a state of devotional mind or in a dream, it is said, a Mahadeo stone is found the following morning to have emerged from under the earth either on the floor of the hut or the courtyard. (angan) Such a Mahadeo stone is known as Bhuiphut Mahadeo and the man becomes a Bhuiput Bhagat.
In a few well-off families, the descendants of the original Bhagat have nominally accepted the Hindu gurns and are known as Bachchidan Bhagats. It may be mentioned some of the semi-Hinduised Bhagats who take a Vaishnav as their Guru call themselves Vishnu Bhagats as they adopt Vishnu or Sri Krishna. The better minds among the Oraons has growing aspiration for a cleaner life and higher spiritual ideas. The teachings of Kabir attracted them and Kabirpanthi doctrine was introduced to the indigenous Bhagats. A Kabir panthi is required to utter the words Sat Saheb or Sat Kabir in the morning. The Kabir Panthi religious service known as Chalika is required to be held on different occasions like birth, marriage, death etc in addition to their own customs and observances. In the Bhakti cult one more movement came in the 20th century. The Oraons leaders of the new movement began by suspecting that the old spirits to whom they so long looked for help were powerless to help them in their economic distress and their agrarian troubles and ended by persuading themselves that it was indeed those very spirits from the Munda religious system were responsible for their miserable condition. Accordingly, they named their new reformed faith as Kurukh Dharama. From the frequent use of the words Tano and Tana (pull& pulling) in their hymns in their hymns, they came to be called Tana Bhagats by their neighbours. This explains the use of the word Tana. Sachidanand says the word might have originated in the mind of Jatru Bhagat the founder leader in 1913-14. with the intention of pulling together all the Oraons into his fold. The leaders of Tana movement have considerably modified and simplified the old Oraons customs connected with birth, marriage and death.
The number of tribal people following the Hindu faith is the largest. The 60 million Hindu tribal people in 2001 grew to 84 million in 2011.
The impact of Hinduism on tribals can be summarised as
- 1. Sanskritization of tribes
- a. Rajput model : i. Bhumijs ,ii. Munda, iii. Gond
- b. Kshatriya model: i. Tharus, ii. Khasas, iii. Oraon, iv. Bhils
- 2. Tribe caste continuum
- 3. Tribes taking a specific position in the hierarchical caste system
- 4. Bhagat movements
- 5. Rituals for various ceremonies performed by brahmin priests
- 6. Rise of Child marriages which were previously unknown
- 7. Dowry has risen due to the influx of Hindu cultural systems
- 8. Caste system in Kol
- 9. Fall of Youth dormitories
- 10.Enunciation of Gotra system by tribes
Thus, the impact of Hinduism has left its indelible mark on the religious life of the tribes in India.