Harichand Thakur

And
The Matuya
Religion
By
Sudhir Ranjan Halder

PREFACE
‘Harichand Thakur and The Matuya Religion’ is the English version of
my Bengali publication with the title.
 A great portion of the Matuyas forget that the Matuya religion is a non-
Vedic religion. They use to mix it with the Hindu religion. So, they consider
Harichand Thakur, the introducer of the Matuya religion, as an ‘AVATAR’ of
Bishnu in the Hindu religion. Tarak Chandra Sarkar, the composer of the
biography of Harichand Thakur, also described like that. All other Hindus are
thinking that, the Matuya religion is a branch of the Vedic Hindu religion. But
I have followed hotly, the book ShriShriHarililamrita, that the Matuya
religion is purely separated, a non-Vedic religion. So, to make known to all
the Matuyas and others this reality, I have tried to write this booklet.
After the partition of India, many of the Matuya families are living in
various states outside Bengal. The new generations of those families do not
know Bengali language. Especially, I have written this booklet for those in
three languages other than Bengali— English, Hindi and Odia.
Shri Lakshman Chandra Sarkar, Head Master, Palpara Vidyamandir
High School, and Shri Subodh Kaiya of Bardhaberia, Gopalnagar gave me
valuable suggestions in editing and correcting the manuscript of this English
version. I am very grateful to them.
August; 2015. Sudhir Ranjan Halder
Palpara, Nadia. Mob: 9433814298
e-mail: sudhirranjanhalder2@gmail.com

One
Before telling about Harichand Thakur and the Matuya Religion, it is
important to tell regarding the social, the economical and the religious
situation of undivided Bengal in the beginning of the nineteenth century. But,
at first, it is also necessary to tell about the ancient religion of the people of
India. Here I am trying to say few lines what we knew from the ancient history
of India.
In ancient time, before the arrival of Aryans, there was a noble civilized
society in India. The people of that time used to worship of nature. There was
a religion named Sanatan Dharma and it was the prime religion of India. It
was on the basis of truth, morality and equality. There was no division by the Caste
or the Varna between man to man. No one was considered his status as higher
or lower in the society, all the men were equal. There were many wise men
appeared in time to time who were called Buddhas. As far as we know, there
were 27 Buddhas up to that time.
The Aryans had come to India about 1500- 1800 BC. After arriving they
destroyed the ancient civilization of India. They occupied the properties of
the Indian people. They introduced a Brahmnical Religion with Varna system
instead of truth, morality and equality which were in the Sanatan Dharma. At
that time their religious book, the Vedas were written and for this, it is called
the Vedic religion also. In the Varna system, there are four Varnas namely
the Brahmana, the Kshatriya, the Vaishya and the Shudra.The Brahmana is
the highest Varna in the society, then the Kshatriya, next the Vaishya and
the lowest Varna is the Shudra. The Shudras are divided into many castes
(more than six thousand), some of them were untouchables. There was no
equality in the society. The Brahmins were on the top most place of the
society. It was also decided then that the particular jobs were to be done by
the particular Varna and Caste. No one Varna or Caste could do the jobs of
another Varna or Caste. The Shudras and the Untouchables had no right to
keep properties and education. They were deprived of all human rights. So,
they were to live as non-human beings.
When the ‘Bauddha Dhamma’ was introduced by Gautam Buddha,
most of the people of India were attracted by its nobleness, uprightness,
equality and liberty. After conversion to the Buddhism many Kings of India,
most of the people were also converted to the Buddhism. After conversion
to the Buddhism, the best of all Emperors, Ashoka was preaching the
Buddhism throughout the country. As a result, monopoly of the Brahmins
was ended and returned uprightness, equality and liberty in the societies of
whole country and the Brahmanism was repressed. Although, the Brahmins
were growled suppressedly in anger, but they had nothing to do against the
government.
At last, after many years, a brahmin army commander namely
Pushyamitra, had killed Brihadratha, the descendant of the Emperor
Ashoka and ascended the throne of Magadha and consequently, the
repressed Brahmanism rose in revolt again. Pushyamitra had oppressed
severely with possible greatest expedition against the Buddhism. He
prohibited to observe the religious rites and practices of the Budddhism in
the country. He ordered to kill all the Bhikkus and announced to give reward
of one hundred gold coins per Bhikku’s head. As a result, many Bhikkus were
killed and others went to Nepal, Bhutan and to hilly areas of the country
where they could not easily access. For this reason, the Buddhism had
declined in India.
 At the time of Pushyamitra government, the Brahmanism returned with
cruelty and heartlessness position. This time, the costitution of the
Brahmanya Religion (or the Hindu Religion), ‘Manusanghita’ or
‘Manusmriti’ was written by a brahmin namely Sumati Bhargava under the
direction of Pushayamitra. The Varna system and the Caste system were
followed very strictly. Again the Brahmins, who were small in numbers, were
enjoying all the rights staying on top of the society and the largest number of
people, the Shudras and the Untuchables were living with unbearable lives.
If it was true that, the Buddhism declined in all over India, but Bengal was
exception. There were unbroken power of the Buddhism up to the period of
the Palraj (the Pal-kingdom), because the Pal kings themselves were
Buddhists. But when the brahmin King Bijoy Sen from Karnataka, captured
the throne of Bengal after defeating Pal King by an war, the Brahmanya
religion also extended there. In the fifth century, the Brahmins from northern
India were rehabilited with land and money first in Bengal by the Gupta
Emperors to establish the Brahmanya religion there. At the time of Bijoy
Sen, the Brahmanya religion was spreaded in all the areas of Bengal.
Since in the ancient time, there lived a very large populated race namely
Namas or Nomo in Bengal who are now known as Namashudra. Originally,
they were not the Shudras in the Varna sytem in the Vedic religion, because,
they were Buddhists by religion. They were very strong and courageous in
nature. They used various type of works with the valorous government
service as army etc. Buddhist Pal-Kings were also in this community.
The Namas community’s degradation had begun from the Sen’s ruling
period after the dispossession of the Palraj and possession of Bijoy Sen, it
reached in extreme position at the time of Ballal Sen, son of Bijay Sen. All
Buddhists were wiped out from Bengal with severe cruelty. Ballal Sen
announced publicly that, all the Buddhists would be either converted to the
Brahmanya religion or be killed. They, who were converted to the
Brahmanism i.e. the Hinduism, were placed in the Shudra Varna and later
they were known as the Kayastha,the Baidya,the Rajbanshi, the Mahishya,
the Paundra or the Pod, the Kaibarta, the Kapali, the Teli, the Mali, the
Bhuimali etc. as per their profession. But, the Namas community were not
agreed to be converted to the Hinduism. So, they had taken shelter in wild,
rain-water and muddy areas, where difficult to access. At present, those
areas are under the districts of Barishal, Faridpur, Dhaka, Mymensing,
Jessore, Khulna etc. The rehabilated Brahmins in Bengal, abused them as
‘Chandala’ and made them untouchable being failed to convert them to the
Hinduism. Ballal Sen had angrily settled the name as Chandala finally and
kept them as untouchable.
 In course of discussion, it is true that, the Namas were never in the
Shudra Varna in the Hinduism because, in fact, they were not converted to
the Hinduism from the Bauddha religion. So, it is not a question for them to
be the Shudra.
That is why, the Namas were hated by the all communities and castes of
the society. They were not able to observe their religious rites and practices
by the fear of the administrative power. So, they were living as irreligious lives. For
this reason, they were called as ‘Patit’. After a long time, gradually they had forgotten
their original religion, the Buddhism and thought themselves as Hindu and
started to use the Vedic cultures such as Puja, Shraddhakriya etc. by the
inducement of the brahmin priests.
In the first part of the Nineteenth century, the situation of the Namas were
very woeful. They had been extorted in all respects from the Higher Varnas,
specially from the Zeminders. They were fully ignorant because they had no
right to educate themselves. They had no sufficient land properties or no any
business. So, their financial condition was also very miserable. They were
living in the society without any prestige as they had no any particular
religion. Their superstitious lives were unbearable for poverty, lack of
education, want of medical treatment etc. The Shudras of the Vedic religion
of Bengal such as the Teli, the Mali, the Kamar, the Kumar, the Mahishya,
the Rajbanshi, the Kapali, the Paundra etc. were almost the same condition
as the Namas. Besides these, the oppresion and extortion of the Zeminders
were very merciless.

Two
Harichand Thakur was born in an agriculturist family of Safaladanga
village in the district of Faridpur in East Bengal (now Gopalganj district in
Bangladesh) on the 11th March in 1812 AD (1218 Bengali year). His family
was Namas in race, then called as `Chandala’ or `Charal’ who were
untouchables to the Hindus in those days. The Brahmin priests and the rulers
of the past times motivatedly named them Chandala and keep untouchable
by a conspiracy. During the period of Ballal Sen, this designation was finally
settled to them. But originally, there is no connection of the Namas with the
Chandalas of the Hindu Religion.
As per the Hindu’s religious books, the Manusanghita and the
Brihaddharma Purana, the Chandala is the descendants of illegal sexual
union of the Shudra male and the Brahmin female. But it is not correct, it is wholly
impossible, because, the Chandalas (with the Namas community) were many
times greater than that of the Brahmins of the Vedic religion. That was not
possible to give birth so many Chandalas, if all the brahmin women were
engaged with sexual intercourse with the Shudra males.
The father’s name of Harichand Thakur was Yashomanta (not
Yasobanta) Thakur and mother’s name was Annapurna. His original name
was Haridas, but he liked to say him as Harichand. He had four brothers
namely Krishnadas, Vaishnabdas, Gouridas and Swarupdas. Haichand was
the second son of his parents.
Some say, the former generation of Harichand Thakur were Brahmins
from Mithila in the past, but it has no evidence. They say that, one Ramdas,
the forefather of Harichand, who was a brahmin from Mithila, came to
Lakshmipasha village in Jessore district after peregrination with his wife.
Some say, Ramdas was practising Brahmacharya, others say, he was a
worshipper of goddess Kali, but it has no proof.
There is a running story about how Ramdas had transferred to the Namas
community from the brahmin. That is like this— Ramdas had social
communication with the Namas of Lakshmipasha village and for this, the
brahmins of the area had expelled him from the caste and boycotted socially.
At the time of his son Chandramohan’s marriage, he had not got any
brahmin’s daughter. Then being compelled, he arranged to wed his son with
a daughter from the Namas community. And from then his family was
included in the Namas community. It is a ridiculous story only. As per the
Hinduism, a brahmin bridegroom could marry a girl from any Varna or caste
and for this reason he would not be outcasted. So, it is not true.
That story was published in the second and later editions of biography of
Harichand Thakur— ShriShriHarililamrita, originally written by
Tarakchandra Sarkar. The story was not in original book. At the next time it
was interpolated in the book by another person. If it was true, Tarakchandra,
who was closely related with Harichand Thakur, would surely incorporated
that fact. But he did not mention the state of being a brahmin of Ramdas.
It is known from that book, Ramdas was living at Rarhadesh (now the
districts of Hooghly, Bardhaman, Birbhum and Howrah in W. B.). After touring
in holy places of Eastern India, Ramdas had reached at Lakshmipasha village in
Jessore district. He saw the huge numbers of his own race people i.e. the
Namas community were living there. So he dicided to live there with his own
people, it means Ramdas was really a man from the Namas community. He
was a Vaishnaba and a great devotee of Lord Krishna.
The title of the forefathers of Harichand Thakur was ‘Biswas’. The
actual state of this was stated in the book ShriShriGuruchand Charita
(page 94), written by Mahananda Halder. The later generations of Ramdas
had got the title ‘Thakur’ by the people of the society for their virtuous
behaviour, good manners and their daily worshipping of Krishna as
Vaishnaba. (Some people called them as Bairagi also.) After Mukundaram,
the grandfather of Harichand Thakur, who was familiar with Mochai Thakur
and at the time of Yashomanta Thakur, the title was permanently said as
Thakur.
Harichand Thakur was very restless in his boyhood. His boyfriends were
Braja, Natu, Bishwanath and others. He spent his time with them rearing the
cows as a cowboy. He played with them also. He did not like the Vaishnabas.
When the Vaishnabas were used to come to his house, his father ordered
him to take the dust and water of the Vaishnaba’s feet, but he did not agree.
Sometimes he threw the cloth-bags of the Vaishnabas in the water lurkingly.
The name of the wife of Harichand Thakur was Santibala, who is known
to us as Santimata. Her father’s house was at Jikabari village in Faridpur
district, now in Bangladesh. Her father’s name was Lochan Pramanik.
The family of Harichand Thakur lived under the zemindary of Suryamani
Majumdar. The zemindar had obtained a decree in a false case against the
thakur-family and occupied their land property with dwelling-houses. After
that event being compelled the thakurs were deserted from Safaladanga
village to Ramdiya in Faridpur district. At Ramdiya, they took shelter in Sen’s
house and next stage in the house of Bhajaram Chowdhury at
neighbouring village of Orakandi.
Harichand Thakur had no opportunity to get systemic education from any
school. In that period, the Namas were named as Chandala and were
untouchables. For that reason they had no right to get education in the
Brahmnical system. So, he could not go to school and had no bookish
education. But he had very sharp intelligence and power of good memory
which was exposed to his friends at childhood. His friends and companions
were always encircled around him. He had solved all the problems and
answered all the questions all of them.
The medical facilities of that time was not so good like to-day’s. In the
villages it was more pathetic as there were no doctors and medicines,
especially in the villages where the Patit people were living. A great number
of villagers died being affected by the waterborne diseases like diarrhoea,
cholera, chickenpox, smallpox, typhoid etc. in every year. The Ojhas were
the doctors of them. To wear amulets, to exorcise by Ojhas and to depend
upon God was only the treatment of the villagers.
Harichand Thakur began to treat medically the patients of neighbouring
villages with the natural empiric medicine by his own intelligence. He
prescribed his patients that they had to take such things by which his disease
would decrease. He prescribed to take tamarind water with Panta Bhat for
fever, to rub in the body with cowdung and urine of cow for granular objects
on the skin. He also prescribed basil-leaves, turmeric, margosa, betel-leaves
and such other medicinal plants for various diseases.
A greater number of diseases were cured with this treatment by
Harichand Thakur and mostly for that reason he gained a good standing as
a deliverer of the poor and the Patit people. So, superstitious people of that
time, influenced by the Vedic religion regarded him as an Avatar of so-called
God.
Not only he played the role of a medical practitioner, but he took up the
leading part with all types of social works also. He leaded the expedition of
the Jonasur indigo factory at Gopalganj, pleading against the oppression by
the indigo planter to the farmers. This time he worked with the various type
of works to maintain his family. Some days he was hawking the various type
of grocery goods in the villages. Once he was engaged in oil business. Then
he started to plough in the uncultivated fields and got a bumper crops. By
these works, he showed the way to the villagers to maintain their families
and improve their lives.

Three
The real fight of Harichand Thakur was against the inhuman rules such
as inequality, false discrimination etc. and baseless imagination of the Vedic
religion or the Hinduism. His fight was against the self-seeking rules in the
religious books, like the Vedas, the Puranas, the Manusanghita etc. with
groundless supersitions and to establish the rationalism. He said, “I am
ready to eat the remaining food after eating by a dog, but I will not show
respect to rules of the Vedas.” At last he introduced a new religion
opposing the Vedic religion for the Patit people of the country. That religion
was established as “Matuyadharma”.
Harichand Thakur and his followers were ‘Matta’ (absorbedly engaged)
with ‘Haribol’ to do practices of virtue with abandment the Vedic conducts and
behaviours. Seeing that practices by them, the opposition of Harichand, especially
the Brahmins and the Kayasthas were taunting them as ‘Matto’, ‘Mautta’, then
‘Matuya’. Harichand Thakur had accepted this name. He said, “Bhinna
sampraday mora Matuya akhyan” means ‘We are separate community
namely ‘Matuya’. Now, who obey or honour his non-Vedic directions, visions and
philosophy, they are called the Matuyas.
It is to be remembered that, it was the actual intention for introducing the
Matuya religion by Harichand Thakur to tie in a bond of religion, to uplift with
peaceful household lives and to abolish the inequality of the Namas and
other downfallen communities and to establish the sense of international
brotherhood.
The Matuya Religion is a religion of Works and Messages, which are
immaculated and admired by the wises. The speciality of this religion is the
instance of truth, equality, universal love, and holiness.
The main directions of the Matuya religion are as follows— 1) to say the
truth, 2) to look upon another’s wife as his own mother, 3) to respect to
parents, 4) to love the world, 5) not to believe in casteism, 6) not to disparage
other religions, 7) not to make up as a saint, 8) to establish the Shri Hari
Mandir [a house of worship], 9) to be careful from six enemies [1. sex-
passion, 2. anger, 3. greed, 4. infatuation, 5. vanity and 6. envy], 10) to work
by hand and to remember the name of Hari by the mouth, 11) to pray daily
and 12) to do self-sacrifice to God.
The parents are the real God in the Matuya religion, they are the creators.
They keep running the universe by giving birth to children, they nourish and
bring up them. They have rebirth in their children. Becoming a son or a
daughter they should have to serve always their parents and remove their
griefs.
It is not mentioned here about unreasonable devotionalism saying to
establish a Shri Hari Mandir. Here, Hari means who removes all uneasiness
of body and darkness of mind— such as malice, hatred, envy, meanness, etc.
Integrity, self-restraint and attention of mind can drive out the all bad tendency
of character. The amalgamated strength of these virtues is called Hari.
Similarly, daily prayer does not mean self-dedication, worship or prayer
for a desire to a god or goddess like the Hindus. Continuous practising of
those, which makes the act of living very prosperous, development of highest
humanity in all respects, are called prayer.
Self-sacrifice to God does not mean surrender to any imagined or
created God as almighty by the Hindus or others. The definition of
God in the Matuya religion is different from that of the God of the Vedic
or other religions. Haricahand Thakur said, “He, who uplifted some one, is
his God”. Uplift means to be raised in prosperous life in all respects from
downfallen state and obey the directions, visions and philosophy of that God
is self-sacrifice to God. Here Harichand Thakur had uplifted the Patits
(downfallen people), so, he is their God and to follow his idealism is self-
sacrifice to God.
Some people have propagated that, the Matuya religion is a branch of
the Hindu religion, but it is not true. It is completely a different religion. It has
no connection with the Hindu religion. The Hindu religion obeys the Vedas,
so it is the Vedic religion, but the Matuya religion disobeys the Vedas, so it
is not the Vedic or the Hindu religion. There is no any created god or
goddess and their worshipping or Puja in the Matuya religion.
The images of various gods and goddesses are seen in many houses of
the Matuyas and they are worshipping or doing puja to them by the side of
Harichand Thakur. This is not right to do in any way. Gods and goddesses
were created by the Vedic men, really it has no existence. The Matuya
religion is not a Vedic religion, so, puja of created gods or goddesses in the
Hinduism is forbidden for the Matuyas. But common Matuyas are doing those
habitually having no idea about this and by the instigation of the Hindu
brahmins. The erroneous habit of doing puja by the Matuyas are increasing
day by day for some books written by the Matuya writers concerned with the
Matuya religion. It is a matter of deep concern.
The greater portion of the Matuyas knows Harichand Thakur as an Avatar
(incarnation) of God. But it is not true. There is no such word ‘Avatar’ in any
religion in the world except the Hinduism. The Avatar is a so-called title given
by the Vedic brahmins (sages) who were originally Indians and stood for the
alien Aryans to support them against the original inhabitants of India and
killed them brutally for the interest of the Aryans; the title ‘Avatar’ was given
to them. Rama and Krishna were the examples of those. When the Matuya
religion is a seperate religion, then it has no cause to say Avatar to any one.
Harichand Thakur had a human body and he was highly glorious, a
revolutionary, a fighter and establisher of the Matuya religion. The Hindus
called Gautam Buddha, the introducer of the Bauddha religion, an Avatar,
but Buddhists do not say so.

Four
The main specialities in the Matuya religion are truth, love, purity,
equality, friendship and honesty. To love to all, not to think anybody low or
inferior, liberty for all, equal rights and privileges for all, not to try to trace any
imaginary god, thinking of worshipping of god by the sacred task of serving
to mankind or any living being etc. are the religious practices of the Matuya
religion.
The Matuya religion follows many teachings from ancient religion of
India— the Sanatan Dharma and the Bauddha Dhamma. But, it is done
more simple, easy, household, reasonable and scientific. the Matuya religion
may be called as ‘Sukshma Sanatan Dharma’ because, it has many
similarity with that. That was on the basis of truth, morality and equality.
There was no division by Caste or Varna between man to man. No one was
regarded as higher or lower in the society, all men were equal. Any one could
do any work by his eligibility. The Matuya religion was also introduced on the
basis of those.
The Matuya Dharma is a new form of the Bauddha Dharma. We know it
from the holy book “ShriShriHarililamrita”, written by Tarak Chandra
Sarkar. He says—
“Buddher kamana taha paripurna janya.
Yashomanta grihe Hari haila abatirna.”
It means, Harichand Thakur was incarnated to fulfil the wishes of Buddha. Here,
Buddha means Gautam Buddha. So, we can say Harichand Thakur
introduces the non-Vedic Matuya Dharma to publicize the intention of
Gautam Buddha. With the preaching of religion, he advised to get education
for all for prosperity of the community and to get their old hereditary culture.
But he could do nothing for education for the backward communities in his
short-lived existence due to the situation and environment of that time. As he
advised all, he also directed his elder son Guruchand Thakur to fulfil his
wishes and outstanding works.
The backward communities (Namas, Teli, Mali, Kamar, Kumar,
Mahishaya, Jele, Malo, Kapali etc.) of undivided Bengal were enlightened
and began to convert to the Matuya religion introduced by Harichand Thakur.
Even the Kayasthas, the Baidyas, the Brahmins, the Christians, the Muslims
were also converted to this religion.
There is no Gurugiri (profession of a Guru) or act of receiving initiation
from a guru like the Hindus. The Matuyas’s have only one Guru— he is
Harichand Thakur. There is no pilgrimage or act of touring in so-called holy
places for the Matuyas. There is no any gain by unnecessary expenditure
through pilgrimage and by offering worship to any god or goddess in the
temples of holy places. It is only profitable for the brahmins priests. It is
directed to do all the religious practices of the Matuya religion, the idealism
of Harichand Thakur, means— good thinking, charitable works, public
welfare, serving for public beneficial etc. staying at their own houses. So, it
may be called as a domestic religion.
Nowadays, it is seen that, some Matuya Gosains (like as a guru) are
holding a Brahmnical title as ‘Maharshi’, ‘Ananda’, ‘Goswami’, ‘Maharaj’
etc. and initiating the Matuya religion to new persons as like gurugiri in the
Hinduism. These are not admissible in the Matuya religion. Who are doing
these, they do not know the moralities of the non-Vedic Matuya religion. They
follow the Vedic culture only for their lack of knowledge. They do not know
the doctrine of Harichand Thakur. Of course, some are doing these
intentionally with cleverness to have money, honour and immoral
advantages. So, the real Matuyas should prevent these from deception of
them.
Some have written books about the ceremonial procedures of the Matuya
religion. They have written Mantra for Gurupuja, Anjali, Naibedya etc. in
Sanskrit language in their books. All these are only the act of following the
Vedic cultures. As there is no place of Guruism in the Matuya religion,
similarly there is no meaning of Sanskrit Mantras. Are the Matuyas speaking
in Sanskrit? Did Harichand Thakur speak in Sanskrit? So, why in Sanskrit
language? These are all the effects ofthe Vedic-brains of some Matuyas,
who are going to creat the Matuya religion to completely a Brahminical Vedic
religion. It is boycotted the thread wearing brahmin priests only. Harichand
Thakur opposed the Vedic culture, so, it is not fulfilled his derections by this.
The Matuya religion is purely a separate religion. It has many differences
with the Vedic religion i.e. the Hindu religion. It is difficult to explain these in
short, but I am trying to explain in brief.
1. The Vedas are the holy books (religious book) of the Hindus. The
opinion of the Hindus is that, the Vedas are infallible, no one can ask any
question against it. But the Matuya religion says, “Vedbidhi nahi mane
Matuyargan”, that means, the Matuyas do not obey the rullings of the
Vedas. So, the Matuya religion is not a Vedic religion and the Matuyas are
not Hindus.
2. In the Brahminism or the Hinduism, there are religious rules, to do the
Yajna (Yagya), to perform the other practices correctly and to give presents
to the Brahmins for the release of atma (soul). Sacrifice is must to
doYajna— means killing of animals. The observation of religious rites and
practices with killing the animals to get Mukti of atma is bogus, Harichand
Thakur does not admit that.
3. There is another rule in the Brahminism— the Varna system. There
are four Varnas— the Brahmana, the Kshatriya, the Vaishaya and the
Shudra. This system has been written in the Vedas. The Vedas are infallible,
and no one should ask any question against the Vedas. So, this system must
be carried out by all the Hindus. In this system, there is no equality in the
society. Here, the Brahmins are on the top of the society, the Kshatriyas are
under the Brahmins but above the Vaishayas, the Vaishyas are under the
Kshatriyas but above the Shudras and the Shudras are at the bottom of all.
But, there is no Varna system in the Matuya religion, here all men and
women are equal in the society.
4. The professions of four Varnas are fixed— a Brahmana should receive
education and to teach, a Kshatriya should fight and participate in
administrative works and a Vaishya should do business and cultivation. But
the Shudras have only right to serve to all other higher three Varnas. These
systems of profession in the Varnas will never be changed. These will be
continuing from generation to generation. And the Shudras and all the
women of all the Varnas have no right to receive education. But in the Matuya
religion, there is no any profession which will be continuing from generation
to generation, there is equal right to all men and women to receive educaion
and to do any job as per his or her qualification.
5. The Vedic religion is established with unreasonable and unscientific
baseless thoughts. It is a religion of the Varna system and the Brahmanas
are on the top position of all and so, it is called as Brahmanya religion also.
In this doctrine, the Brahmana has taken birth from Brahma’s mouth, the
Kshatriya from arm, the Vaishya from thigh and the Shudra from leg. This
Varna system had been written in all the religious books of Hinduism, such
as the Vedas, the Brahmanas, the Puranas, the Geeta, the Bhagabat, the
Ramayana, the Mahabharata etc. Though it is of four Varnas, but there are
many castes (more than six thousand) in the Varnas. The people of one
caste have no social relation with another caste. Eating and drinking,
marriage etc. are not in vogue between the castes. A qualified, good-
charactered, virtuous lower caste Hindu, can never be equal with a brahmin.
Only a brahmin by birth has right to preside over the religious practices. Even
lower castes people have no right to read and to hear the Vedas. All should
obey the Vedas, but could not read the same! What a brahmin says, that
should be obeyed! Nobody has right to know the false or truth! If some one
gets education and reads the Vadas, for this reason, education is prohibited
to the Shudras! What a terrific system!
6. In the Vedic religion women are doors to go to the hell! They have no
right to religious practices. As like the Shudras, women have no right to read
and to hear the Vedas. This inhuman system is not allowed in the Matuya
religion. Harichand Thakur says, “Bhedabhed jnan nai nari ki purush”,
means there is no discrimination in between men and women. In another
topic he says, “Karibe garhasthya dharma laye nija nari”, means do all
the religious practices with own wife.
7. There is untouchability in the Hinduism. Many lower castes and
Adibasis are untouchable to the so-called higher classes Hindus. It is sin
and to be outcasted for them to touch these people. Again they have to
reclaim status of caste by eating animal’s dung (cowdung) and giving fees
and gifts to the brahmin priest. The law-giver of the Hinduism, Manu says
regarding untouchables, “If a Shudra hears the verses of Vedas, close
his ears with melted iron, lead or lac, if he says, cut his tongue, if
committed to memory, cut his body into two pieces.” Parashar Sanghita
says, “A Brahmin is worshipful from his birth to all, even to gods or
goddesses. Do not kill a brahmin, if he is sinful or criminal in all
respects”. There are act of singing in praise of the Brahmins everywhere in
the Hindu scriptures. An inferior brahmin is greater than a man of good
qualities Shudra. There is no caste system in the Matuya religion, all are
equal. A human being is not hateful or worshipful by his birth, but by his
works. There is no any man with special possession as brahmin in the
Matuya religion.
8. Anyone may be converted to other religions from the Hinduism, but no
can be converted to the Hinduism. This is the rule of the Hinduism. This rule
does not obey the Matuyas. Anyone from any religion may be converted to
the Matuya religion by obeying the idealism of Harichand Thakur.
There are also many differences between the Hinduism and the Matuya
religion. But the Matuyas do not know all those and do not obey. They have
no need to do religious practices by a Vedic brahmin. Guruchand Thakur,
the son of Harichand Thakur says that, he has no faith to the Vedic
rules, Tantramantra etc. He directed to the Matuyas to boycott these. No
need to do the Yajna, go to the Sannyas or the Banprastha, not to be initiated
from a brahmin Guru, not to go pilgrimage. He directed to all to perform the
religious practices with great attention living at their own houses.
To introduce the Matuya religion is a great religious revolution. It is
nothing but a religious movement against the Vedas, Brahmanas, Yajna
(Jagya), caste and classes etc. in India, the country of Brahmanism. It is a
declaration of war by Harichand Thakur against the creators of disunity. All
Matuyas, men and women are soldiers of that war with equal dignity.
The Matuya religion has a triangular flag with red colour and white border.
The red colour is the symbol for revolution and white for peace. Actually the
revolution is for living together with equal rights of all human beings. This
revolution is for removing the untouchability, inequality, superstition,
inhumanity and differences between human creatures and to set up of
equality in the society. The musical instruments of the Matuyas are the Jay
Danka or Danka, Kansar and Shinga. The symbol of revolution and victory
is the flag of Matuya’s hand and the sounds of Danka, Kansar and Shinga to
announce the victory in war.
Harichand Thakur had two sons and three daughters. His son’s name
were 1) Guruchand Thakur and 2) Umacharan Thakur.
Harichand Thakur took up a great role to preserve the rights and dignity
of women. He always says for equal rights to men and women.
Somebody says, Harichand Thakur introduced the Matuya religion by
purification of the Vaishnaba religion introduced by Chaitanya. But it is not
true. The Vaishnabas are there, where they were in the past. Harichand
Thakur was extreme opposite to the Vaishnabas. He hated the Vaishnabas
from his boyhood. Even he did not agree to take dust of the Vaishnaba’s feet
by order of his father. The Vaishnaba religion is a branch of the Hinduism
introducced by Chaitanya. Harichand Thakur had known that it would not be
possible to rectify the Hindu religion. Because, the self-seeking Brahmins
would never be agreed to reform their religion. So, he established a new
religion for the irreligious Patit people. He says insinuating the Vaishnaba—
“Paper besati sab jholar bhitar.
Jhola fele khola haye nam karo sar.”
means— the trading of sins are in the Jhola. All should throw the Jholas
and to chant the name (Hari).
Again says—
“Kothay brahman dekho kothay Vaishnab.
Swarthabashe arthalobhi jata bhanda sab.
Tantramantra bhek jhola sab dhandhahaji
Pabitra hriday rekhe hao kajer kaji.”
means— Where are the brahmin and the Vaishnaba, all are selfish and
avaricious dissimulators. Tantramantra asceticism, Jhola— all are tricky. Be
a worker of good works with sacred heart.
The poet Tarakchandra Sarkar remarked about the Matuya religion—
“Mala tepa phota kata jal phela nai.
Hate kam mukhe nam mon khola chai.”
There is no Mala Tepa, Fota Kata, Jal Fela in the Matuya religion. All
should work by hand and to name by mouth.
Somebody says that, Chaitanya was the previous Avatar of Harichand
Thakur. He had alighted again as Harichand Thakur. These are all bogus
and ridiculous invention of them. There is no place of the Avatarism in the
Matuya religion. There were many differences between the religious
movement of Harichand Thakur and Chaitanya. Also there were many
differences between them with religious, social and their personal character.
It is true that, Harichand Thakur and Chaitanya had fight to establish
human dignity, but Chaitanya did not leave the Vedic cultures, Yajna, priest
system etc. As a result, he could not get into the temple of a non-Hindu, Haridas.
Even he himself did not take meals from any non-brahmin person. He also
encouraged to establish a lazy (unwilling to work) Vaishnaba community. The main
differences of Harichand Thakur and Chaitanya are stated below:—
1. Harichand Thakur was born in a Namas family. Chaitanya was born in
a brahmin family. He did not leave off his so-called holy thread.
 2. Harichand Thakur was a familyman; his manner is to enjoy the family
life with works and to do all the religious practices in own house. Chaitanya
was an ascetic, who had quitted his house, Vairagya was his way to worship
God.
3. Harichand Thakur opposed to do perigrination, Chaitanya had gone on
pilgrimage.
4. Harichand Thakur opposed the Dikshamantra (initation) and
Gurugiri; Chaitanya was faithful to the Dikshamantra and Gurugiri.
5. Harichand Thakur agited against the Brahmanyatantra, the Hindu
scriptures and scriptural rules. But Chaitanya was always a supporter of
these.
6. Harichand Thakur says to do the religious practices in own house with
own wife. Chaitanya practiced with the Parakiya.
Not only the backward classes such as the Namas, Kapali, Mahishya,
Paundra (Pod), Goyala, Teli, Mali, Malo, Muchi etc. were attracted by the
religious movement of Harichand Thakur, all communities of the society were
attracted. Many persons from so-called higher classes were inspired with his
ideals and had become his devotees after giving up their vanity of classes.
The mentionable names were Akshay Chakraborty, Rasik Sarkar,
Rambharat Mishra, Nabin Bose etc.
Harichand Thakur was subsisting only 66 years. He passed away on the
6th March, 1878 (Bengali 1284). That day was also a Wednesday as his
birthday. He directed his elder son Guruchand Thakur at the time before
death to fulfil his intentions, what he could not completed in his lifetime.
Guruchand Thakur obeyed his directions with great devotion.
We see with wonder that, there is no name of Harichand Thakur as a
great man in the history of India, even of Bengal. Not only his name, no any
name of the backward classes are to be seen as a great man in the Indian
History. What is the reason of it? Were there no any great man in the
backward classes then? If we think deeply, it will be clear to us.
Coming from foreign land, the Aryan Brahmins introduced the Vedic
religion in India. They had frightened the Mulnivashis with their religious rules
and systems like Yajna (jagya), Mantratantra, Puja-Parban, Shradhakriya,
Paralok, Swarga-Narak etc. and drived them to the wrong way for extorting
them permanently. They named the Mulnivashis as the Shudra, the
Rakshasa, the Daitya, the Dasyu etc. (some of them are untouchables) and
deprived them from education, property etc. for thousands of years.
Harichand Thakur’s religious movement was against the headmen of the
Brahmanism and he introduced a socialistic religion. He and his son
Guruchand Thakur enlightened the Patit untouchables Mulnivashis to
receive education and to gain knowledges and arrange to widespread
publicity for these. Mainly they were engaged in seeking to develop them.
But it was unfavourable for the interest of the Brahmanism. The
administrative power of India was always in the hands of the Brahminical
communities, even today also. All the historians are also the men from the
Brahmanical communities.They know, to be educated of backward classes
means, to know all the truths and to loose of their interests. So, the Varna
Hindus historians did not write about the greatness and works of Harichand
Thakur and Guruchand Thakur. In the same way, they did not write anything
about the great men from the backward classes.

Five
Mrityunjay Biswas and Dasharath Biswas, two devotees of Harichand
Thakur, had written some parts of a biographical document of Harichand
Thakur and about his Dharma. But Harichand Thakur was angry to hear the
manuscript of the book and threw the same. He said Mrityunjay and
Dasaratha would have leprosy if they printed and published the book.
Because, he did not like the writtings in theVedic trend of thoughts and said
that, a biography of a man should not be written in his life time.
After twenty five years from the death of Harichand Thakur a book was
written again newly as a biographical document of Harichand Thakur and
about his Dharma (the Matya Dharma) titled as “ShriShriHarililamrita”. The
writer is a famous poet Tarakchandra Sarkar. He agreed to write this book
thoroughly with the request and inspiration of Mrityunjay Biswas and
Dasharath Biswas. But the book was not published in the life time of
Tarakchandra Sarkar. At first, Tarakchandra named the book as
“ShriHaricharitra Sudha”. Shashibhushan Thakur, the son of Guruchand
Thakur, newly named that book as “ShriShriHarililamrita”.
After two years from the death of Tarakchandra Sarkar the book was
printed and published. But at first no one press of Calcutta (now Kolkata) did
agree to print this book as there is a history of non-Vedic Matuya religion
against the Vedic religion. There are also the history of oppression to the
backward classes by the Varna Hindus and the movements to realize the
rights of them. All publishers of that time were the Varna Hindus. No press
could print this type of book without the permission of Bhasha Saptasati
Samiti as per the rule of that time. By the direction of that committee, some
parts of the book were changed, some parts were rejected for the non-Vedic
thoughts and some parts of the Vedic thoughts were added by another poet,
Haribar Sarkar to get the permission of the committee. In spite of that they
had to give twenty rupees as bribe to the press-manager to print the book (at
present value of twenty rupees of that time is near about ten thousand
rupees). The press authorities did not return the manuscript of the book. So,
there is no way to know, what had written Tarakchandra in the original
manuscript. Are there so many oppositeness of the Vedic and the non-Vedic
complications in the book for the changing in composition of Tarakcahandra?
Gopal Howlader, who was known as Gopal Sadhu, helped with money to
publish the book.The price of that book was then rupees two only and
number of pages were 250. Guruchand Thakur had decided to print the book
by the inspiration of his son Shashibhushan Thakur. The book was first
published in 1916 A.D. and printed by Nakulchandra De, from Shastra
Prachar Press, 5 No. Chhidam Mudir Lane, Darjipara (Calcutta).
The composer of the “ShriShriHarililamrita”, Tarakchandra Sarkar was
born at Jaypur village in Jessore district of present Bangladesh, in 1847 A.D.
His father’s name was Kashinath Sarkar and mother’s name was Annada.
Tarakchandra took his primary education from a Pathshala in Chhatra village
in his childhood. He was in a party of Kabigan with his father from his
boyhood and was deeply engaged to read the Vedic scriptures like Puranas,
the Ramayana, the Mahabharata, the Bhagbata etc. At the tender age, he
began to do Kabigan after his father’s death. Later, he earned very good
reputations as a famous Kabiyal in Bangadesh of that time. He expired in
1914 AD. He composed two books about Harichand Thakur— the
ShriShriHarililamrita and the ShriShriMahasankirtan. The book
ShriShriHarililamrita was newly composed after twenty five years from the
death of Harichand Thakur and published in 1916, after the death of
Tarakchandra Sarkar.
Tarakchandra, the composer of the ShriShriHarililamrita, described in
details about the non-Vedic Matuya religion, but he could not keep up the
complete separateness from the Vedic religion. In one side, he described in
plain language about the opposition of the Vedic by the works, speeches,
advices and instructions of Harichand Thakur. In another side he established
the Matuya religion as a part of the Vedic religion. Basically he placed the
Matuya religion as an extraordinary form dissolved in the Vedic religion and
cultures. He described the activities of Harichand Thakur with contradictory
statement, imaginative incidents following after the Puranas of the Vedic
religion. For this reason, separateness of the Matuya religion has lost and
the Matuyas are in blunder. But, if we follow deeply in the works, speeches
and advices of Harichand Thakur, what Tarakchandra had described in that
book, we have no difficulty to understand that, the Matuya religion is a
separate religion of superhumanity. What religion disobeys and blames the
Vedas, that would never be a Vedic religion.
Actually, Tarakchandra was a famous Kabiyal (Kabi-Sarkar) at that time
and his father was also a Kabiyal. He had grown up with the company of his
father’s Kabiyal party from boyhood. Kabiyals are used to do Kabigan with
the manners and the help of the stories from the religious books of the
Hindus (the Vedic religion) like the Puranas, the Smrities, the Ramayana, the
Mahabharata and the books of the Vaishnabas, mainly the Chaitanya
Charitamrita. They could not uproot the Vedic manners, customs and
cultures from their minds. Mentally they were sinking wholly in the sea of the
Vedic and the Vaishnabatantra. Tarakchandra was also a Kabiyal with same
mindness. He was attracted with the non-Vedic philosophical knowledge of
Harichand Thakur, but habitually he could not come out mentally from the
Vedic trend of thoughts or the practices and rites and sacraments of the
Hinduism.
There are many supernatural tales in the ShriShriHarililamrita. Those
might be inserted for the realization of the common people of that time.
Because the literature of that time (nineteenth-twentieth century) was
ideological and mythological (basic idea was the Vedic god or goddesses).
It might not be possible to make public the thoughts of Harichand Thakur to
the illiterate, blind believing, superstitious common people of that time
without those supernatural stories. So, Tarakchandra Sarkar might have
incorporated the supernatural events in the book. He might have written a
supernatural event by a little change of a true event or depending upon a
rumour. Or the author had confidence in or was believing those
supernaturals by the influence of the Vedic religion. So, he had given
primness to the supernaturals without searching for truth or origin. We should
realize the actual thought and philosophy of the Matuya religion. We have to
remember that, if Tarakchandra Sarkar did not write that book, then we could
know nothing about Harichand Thakur and his religious thought i.e. the
Matuya Dharma. So, we shall be indebted for ever to him and he will be
worthy of being saluted to us.

Six
All human beings have equal rights, that is the main rule of the Matuya
religion. Harichand Thakur was emphatic mostly on this matter. He opposed
the system of differential treatment between men and women in the society.
“Women are the doors to go to the hell”—this is written in the
“Manusanghita”, the rules book of the Vedic religion. But Harichand Thakur
says against this, “It is not possible to establish a model household
religion without paying regard to the women. Women are the centre of
householder. No family is formed without a woman. All the religious
practices should be done with own wife”. For this, he always directed all
to emphasize for education, rights and dignity of women.
The women were suffering from disgrace with various mental oppression
by polygamy of their husbands, their early marriage and being used as a
Sevadasi or as a concubine etc. at that time. Harichand Thakur says against
these, “Ek nari brahmachari”— means only one wife is allowed for a
husband. For women education, he says—
“Ami shiksha debo jata purusher dale,
Nari shiksha pabe tar chhaya sushitale.”
means, I will give education to all men with their women.
About two hundred years ago Harichand Thakur says about women’s
right—
“Samaje purush pabe jei adhikar,
Nario paibe taha karile bichar.”
means women have equal rights with the men in the society. Wife is not
a maid servant of her husband, she is religious and life partner. Both of them
have equal dignity in the family life.
The Hinduism teaches men to be emotional, idle, parasitical and to
neglect the physical labours, domestic life is pricle on the way of Mukti,
poverty is the results of wheel of fortune. But Harichand Thakur says—
“Alas loker tulya papi keha nai.”
—means there is no any sinner or wicked person like an idle man.
And again says—
“Kaj karle kaji na karle paji.”
—means, who works, he is a worker, who does not work, he is harmful.
Harichand Thakur disregarded the Hinduism about it’s Varna system,
Jatpat (divided into thousands of castes), and superstitions and he says
against these—
“Kukurer uchchhista prasad pele khai,
Vedbidhi sauchachar nahi mani tai.”
—means, I am ready to eat the remaining food after eating by a dog, but
I will not show respect to rules of the Vedas.
He says—
“Jibe daya name ruchi manushete nistha,
Iha chhara ar jato sab kriya bhrasta.”
 —means, all the religious rules and performances are false and
ineffected except kindness to all creatures, propensity to Name (ideal of
Harichand Thakur), confidence to mankind and having deep attention to do
good for all. No benefit would get or not to gain any virtue with religious
performances.
Harichand Thakur says—
“Grihadharma grihakarma karibe sakal,
Hate kam mukhe nam bhakti-i prabal.”
In the nineteenth century, many persons had been left their house works
and renounced the world by the influence of the Vedic religion (Hinduism),
especially by the Vaishnabatantra, introduced by Chaitanya. Harichand
Thakur realized that, if it continues, the creation and civilization would be
destroyed. So, he gave that statement to save the creation and civilization
from that situation. Meaning of this verse— all domestic works should be
done as a familyman. Anybody should not leave the houseworks and not to
renounce the world in the name of preservation of religion, if so, the creation
and civilization would be stopped. But all should always to name. Here name
means Harichand Thakur’s name, and all should mind and think his
philosophy and ideals and to be engaged always to try to fulfil his
conceptions.
In the views of Harichand Thakur— one has no need to be a Sannyasi
(an ascetic), a Banprasthi, or a Brahmachari to earn real knowledge. If one
has noble intention, he may earn real knowledge at his own house living in
family life. This is not true that, Harinam rescues from sins or freed from
earthy bondages, Harinam purifies and rectifies the body and mind, Harinam
gives universal love.
Here, the summarized composition about Harichand Thakur and the
Matuya religion is going to be ended. But before that, it is requested to all
the Matuya brothers in the world that, they should remember that, the Matuya
religion and the Vedic (the Hindu) religion are not similar. There are many
differences between two religions. Here we are mentioning again
these shortly.
1. The Vedic religion has Varna system, the Matuya religion has no Varna
system and no division from man to man.
2. The Vedic religion does not give rights to do religious practices
independently, to read scriptures (religious books) to the women, who are
the half of the society.
3. The Vedic religion believes untouchability. One will be outcasted if he
touches another and takes meal from a different race’s house. In the Matuya
religion, there is no place of untouchability.
 4. TheVedic religion is discriminatory— there is no equality, alliance and
freedom. The Matuya religion is a religion with equality, alliance and
freedom.
5. The Vedic religion believes— one takes birth in a lower Varna or caste
by his sins of previous birth. The Matuya religion does not believe this. This
conception creates inferiorty complex.
6. The Vedic religion believes the pilgrimage destroyes the sins, one
would not get Mukti without receiving initiation from Guru. The Matuya
religion opposes these. Harichand Thakur says—
“Diksha nai karibe na tirtha parjatan,
Mukti spriha sunya nai sadhan bhajan.”
—means, no need to receive initiation from a guru, do not go to
pilgrimage, no desire of Mukti, no need of Sadhan Bhajan.
7. The Vedic religion has worship of innumerable god and goddesses,
but there is no worship of any god or goddesses in the Matuya religion.
8. There is no polygamy in the Matuya religion as in the Vedic religion.
Harichand Thakur says— “Ek nari brahmachari”.
9. There are innumerable Mantras in the Vedic religion. The Matuya
religion has nothing but “Haribol”. All the celebrations are performed by this
mantra— Haribol.
Jai Harichand, Jai Guruchand!

THE END

Acknowledgements :—
1. ‘Matuyara Hindu Nay’ (Bengali essay) by Gurudas Biswas,
‘ADAL BADAL’, Jun-July, 1995.
2. ShriShriHarichand Thakur, by Ratan Biswas, ‘Pancharatna
Quize’, 3rd edition.
3. ‘Atiter Sandhane’, Author.

Words used in this book.

Adibasi— the aborigines.
Anjali— to offer a present to a deity with folded palms.
Atma— (Hindu theol.) the conscious immortal independent and active guide
of every being which is present in the body but is not an inseparable
part of it, the soul.
Avatar— incarnation.
Banprastha— the third stage of life according to the Vedas when a man
advanced in years should leave his home and hearth and go to the
forest to pass the remaining days of his life in spiritual meditation.
Banprasthi— one practising banprastha.
Bauddha Dhamma— a religion introduced by Gautam Buddha.
Brahma— the Absolute Being, God.
Brahmachari— one practising brahmacharya.
Brahmacharya— a mode of life with complete abstinence from sexual and
secular pleasures.
Brahmanyatantra— Brahmanism.
Danka— a large kettle-drum, atrumpet.
Dharma— Religion.
Dikshamantra— a mysterious formula that a person is taught at initiation.
Fota Kata— to paint or print a sectarian mark on one’s body, generally on
the forehead.
Gosain— a title of the Vaishnaba gurus.
Guru— a spiritual teacher or guide.
Gurugiri— the profession of a guru .
Gurupuja— worship of guru.
Haribol— a loud shouting of this word meaning “shout the name of Lod Hari”.
Harinam— to utter repeatedly the name of Lord Harichand.
Jalchal— belonging to a caste whose touch does not pollute water to be
used by high-caste people.
Jal Fela— sprinkling water.
Jatpat— act of distinguishing the castes.
Jay Danka— a war-drum.
Jhola— a (compartively large) cloth-bag esp. one that can be carried by
hanging it from on one’s neck.
Kabigan— a kind of song-tournament, it is a melodious song of lengthy
process, it deals with mythology, religion, Vaishnaba literature etc.
through songs and scholarly lectures, the main singer is called
Sarkar.
Kabiyal— a composer of songs for a song-tournament, a singer of this
songs.
Kansar— a dish of bell-metal used as a musical instrument.
Mala Tepa— to tell one’s beads with a string.
Mantra— a portion of the Vedas containing sacred hymns. a mystic word or
words recited in prayer to God or deity.
Mantratantra— mantras and incantations collectively.
Matta— absorbedly engaged in.
Matuya— followers of Matuya religion, followers of Harichand Thakur.
Mukti— salvation, freedom from earthly attachments.
Mulnivashi— the aborigines.
Naibedya— offerings placed on the alter at the time of worship.
Narak— hell.
Ojha— a quack professing to have (supernatural) power of curing snake-
bites and other morbidities.
Palraj— Pal-kingdom.
Panta Bhat— rice cooked overnight and kept steeped in water.
Parakiya— a lady-love who is either unmarried or married to somebody else.
Paralok— the world beyond death.
Pathshala— private primary school.
Patit— untouchables and had no any particular religion, depressed and
socially cast out.
Puja— worship of god or goddess with offering placed on the alter in the
Hinduism.
Puja-Parban— Puja and obsequies to be performed on certain luner days
by Hindus.
Sadhan Bhajan— meditation and worship.
Sannyas— ascetic mendicany.
Sannyasi— an ascetic mendicant.
Sevadasi— (a woman who serves an ascetic or aVaishnaba devotee or the
head of a religious institution)
Shinga— a horn for blowing, a trumpet.
Shradhakriya— performance of obsequies.
Swarga— the abode of God and gods and the blessed, heaven.
Tantramantra— Mantras and incantations collectively.
Vairagya— (apathetic to worldly interests)
Vaishnaba— following the teaching of Chaitanya,
Varna— main four castes (system) in Hinduism

Yajna (Yagya)— Vedic sacrifice.

ABOUT ME

Sudhir Ranjan Halder

I am a Bengali Writer of Dalit Literature. The name of my Bengali
Novels are 1) ARANYER ANDHAKARE, 2) ADARI, 3) AHALYA
KAHINI

English Novel- IN THE DARKNESS OF JUNGLES.

Book of Bengali poems - 1) BHUMIPUTRERA SONO, 2) RUPKATHA