Bhilodi Ramayana in Cultural Context

Bhilod i  Ramayana  in  Cultural  C ontext

(A) Introduction :

In the beginning of 20th century many institutional activities began aiming at upliftment of Harijans and Tribals in the ‘Bhil Seva Mandal' was established in December 1922 at Dahod with the purpose of upliftment of tribals living in the adjoining areas. The founder of this organization was Shri Amrutlal Thakkar, who was popularly known as Thakkarbapa in Gujarat.

Shri Maganlal Mehta, an enthusiastic volunteer of the mandal, composed a tale called "Baba Ram's story" (Baba Ramni Varta). Later on, it became popular as "Bhilodi Ramanayana" among Bhils. Therefore, it will be referred to as "Bhilodi Ramayana" in this article. The main aim of this article is to evaluate the cultural context of Bhilodi Ramayana. Keeping in view the main aim it has been divided into following three sections:

i) The contemporary circumstances during the composition of

Bhilodi Ramayana.

ii) Content of Bhilodi Ramayana.

iii) Impact of Bhilodi Ramayana.

Let us discuss the above mentioned points in detail.

The Contemporary circumstances behind the composition of Bhilodi Ramayana :

1. The prime objective of the "Bhil Seva Mandal" was to bring reforms in the various aspects of tribals' social life particularly the religious reforms because till then the tribal society of Panchmahal region was not clearly influenced by any religion. Hence, Thakkarbapa intended to plant the seeds of Hindu culture among them. The main religious activities of the 'Bhil Seva Mandal' were the construction of Ram mandirs in Bhil areas, installations of idols in temple according to Bhilodi customs, to popularize religious songs especially the composition and propagation of Bhilodi Ramayana and also the celebration of Hindu festivals. Thakkarbapa noted that, "the religious fervour will be blossomed among Bhils in temples. The Bhagats(Minstrels) will energize the Tuisi Sthanaks with their enchanting voice and Ektaras. The temples will continue to work as religious monuments. Schools and local courts (Panchs) will be working under the auspices of these temples." The above mentioned statement made by the Thakkarbapa clearly manifests his attempt to create religious awareness among Bhils for the overall development of the tribal society. Even in his life span, he could see his dream taking shape. It was the result of the sheer hard work made by the Bhll Seva Mandal on account of the increasing religious fervour among them. It is the best example of moulding the peculiar religious customs prevailing among Bhils into Hindu society by using the religious literature. For the fulfillment of above purpose the Ramayana, composed in Bhili dialect was proved to be utmost important.

2. The contemporary Bhili society was mired with numerous social particularly religious vices. It was the ideal ground for any social reformer. Many contemporary songs and articles depict the accurate picture of the devastation being caused among/to the Bhils. Let's take one song as an example:

"We will move in Jungle with Arrow & bow 

we will kill humans, we will kill animals, 

we are the kings of jungle, 

We will make money by looting people, 

We will kill animals and eat their meat, 

We will drink, whistle and dance, 

We will do whatever we feel like, 

We will enjoy, eat and drink".

At that time the Bhils were indulged in drinking, looting hunting and in a life without restraint. Thus, it was essential to begin some activities aiming at the social reforms to uplift them from such a nasty condition. The Bhil characters of original Ramayana were emancipated/elevated by the blessings of Rama. Here, Mr. Maganlal Mehta, the creator of Bhilodi Ramayana intended to do the same.

3. ## A particular set of forces was responsible for giving the Bhilodi form to the Ramayana. From the very beginning, the ideals of Ramayana and Ramrajya (Ram's state) have been fascinating the Hindu. There were special roles of Tribals and forest dweliingcastes as supporters and well-wishers of Shri Rama in Ramayana. For example, Bhil King Guhak; Shabri and Vanarsena (army of monkeys). The composer of original Ramayana and its Bhilodi characters are specially developed in Bhilodi Ramayana. Maganlal Mehta, the composer, thought that Bhil Society would identify themselves more with Ramayana than any other religious book. Before the publication of Bhilodi Ramayana. It was tried out on Bhils. Maganlal Mehta noted, "during the narration of original Ramayan Katha, I fet that the Bhils could not comprehend it because of long parrations and appreciate tales which were for them hard appreciate. Therefore, I tried to rewrite the main story of Ramayana in Bhilodi language. It was named as 'Baba Rama's story" with such everlasting expectations, the story is presented in such a way that Bhils could identify with it as though it was their own story. 

4. One more reason behind the composition of Bhilodi Ramayana was to create a contrary force because Christian missionaries conversion activities. It started (in Gujarat) in 1917 with the foundation of 'Hindu Missionary Society' by Gajanan Bhaskar Vaidya. The writings of such contemporaries as Sumant Mehta and Thakkarbapa had also prepared a conceptual framework. In the beginning, resistance was confounded to the Hindu religious, towns and upper classes. Later on it reached the grassroot leel of society. The missionaries had already been working active operating in the Eastern parts of Panchmahal district before the establishment of Bhil Seva Mandal. Day after day the increasing Mission activities were becoming a treat to Hindu religious reformers. Thakkarbapa had adopted the activities of 'Bhil Seva Mandal' the manner in which the missionaries functioned in order to resist their impact on tribal e.g. education awareness, medical activities, land reforms, famine relief. Thakkarbapa had conceded the impart of Christian Missions. He told on 29th November, 1949, "I concede that I learnt the lessons of active social service from the Christian Missions of India. When I entered the fullest of social service, these missions inspired me a lot. I request all of you who are present here to look at them with hatred, nor to disrespect them. Try to study their working methods and learn from them it. He also expected for such dedicated servants as Christian Missionaries. The purpose of giving above evidences is to demonstrate that the Christian missionaries put tribal under the church and started social-religious reform work. Behind this, they had a genuine intention of making the tribals well-cultured who were worshiping animistic religious. In other words, missionary institutes such as I.P. Mission and Muktifauj were moving from mission to church in the last half of the 19th century and first half of the 20th century. As a part of this process they wanted their religious activities to be beneficial to tribals so they rewrote their religious songs, bhajans and tales within the tribal set up. Shree Indulal Yagnik has noted such an interesting incident :

"Christians had to introduce new superstitions for the conversions of tribais. For example, Christian sisters of Muktifans Mission, Panchmahal taught a song to poor Bhil ladiesTBy'this song, they have made it very easy for them to leave Hindu religion and to be up Christian religion. The song is as under :-

"Christ made the first miracle

Christ made the handicapped proper?

Christ made the dead alive”

As Thakkarbapa and their volunteers adopted the mode of operation of missionaries for their protest the same mode was also adopted about the propagation of religious literature. In other words, Maganlal Mehta of "Bhil Seva Mandal" had to accept Christian Missionaries" techniques of mass communication. So there were Christian Missionaries as well as Hindu reformers for Bhiis at the same distance, in the beginning of the 20th century. In short, the Christian missionaries were the predecessors of xBhil Seva Mandal' also in the religious activities and in the -publicity of the religious literature, as in other activities. The strong evidence of this is the composition of “Bhilodi Ramayana”. 

(B) COMPOSITON AND CONTENT OF BHILODI RAMAYANA:

Shri Maganfai Mehta had composed Bhilodi Ramayana in may, 1926. He was a Chief teacher in Jambua Ashram (Dohad) of Bhil Seva Mandal. Thakkarbapa gave his introduction, he started and developed Bhil school in Jambua at the very young age of 16-18. He had sustained the school in the face of many obstacles. By cultivating acquaintance with the elders of the village he used to share their joys and sorrows. He went to the places where goats and hens were slaughtered and preached against it. He sang bhajans. He used to mix up with the village people in many ways. He has a good command on their language. In short, Bhilodi Ramayana was composed by the person who knew the social life, geography and psychology of tribal society very well and who was determined to resist the vices of tribals.

The original book was published under the title "Baba Ramni Varta" (Baba Rama's story). Let us see the occasion behind the creation of Bhilodi Ramayana, as described by the biographer of Thakkarbapa, There had been a talk going on about giving education to Bhils. During the talk Bapa (Thakkarbapa) told Vanikar (Pandurang Vanikar, a volunteer of the organization) that if it would be nice if someone from them could write the Ramayana in Bhili language. Bhils did not understand Ramayana of Tulsidas. Moreover, as it was a long poem they did not find it interesting. He suggested that they write something suitable to their mindset, which could be read out in one sitting. Therefore, Maganial Mehta showed Bapa the Ramayana Katha, written by him. Thakkarbapa became very happy. He decided to publish that Ramayana. Thakkarbapa himself wrote its introduction. In the introduction, he praised the written a lot and also wished that the Kathas be narrated and Bhilodi Ramayana be propagated in Bhil areas. So Bhilodi Ramayana came into existence because of Thakkarbapa's inspiration and encouragement. Bhilodi Ramayana is a composition which is a brief summary of Valmiki's Ramayana into Bhili language. The original Valmiki Ramayana consists of 7 khands, 500 chapters and 24000 quatrains (shloks). On the other side Bhilodi Ramayana is so concise that we can read it in one sitting and within an hour. It has mainly two divisions:

1. Prose: Maganial Mehta has composed it. There are seven sub-divisions in prose. In these divisions, there are descriptions of : the upliftment of Valmiki from Valiya. Bhil and the composition of Ramayana by him, Ayodhyakand, Ramvanvas. (Rama's stay in jungle), the meeting of Rama and Bhil kind Guhak, Meeting of Ram and Bharat - jungle stay - kidnapping of Sita - meeting of Ram and Shabri, upliftment of Shabri, incidents of Kishkindha - the support of Vanarsena (Army of monkeys), victory over Lanka, - Sita's trial on fire, etc., etc.

2. Verse : Shree Dattmaharaj (Dattubhai Vadnekar) had composed verse form of the Bhilodi Ramayana and composed the verses into Bhilodi Raags and Raginis. It is known as Bhilodi verse Ramayana. There are 19 divisions in it including 17 songs, 1 bhajan and 1 prayer. While composing the Bhilodi Ramayana, the writer had kept in mind such things as the contemporary social life of Bhils, their mindsets, their so called social and religious vices etc., etc. This is the speciality of Bhilodi Ramayana. The Bhil characters of original Ramayana are given special treatment here. Moreover, the touch of Bhilodi language, its method and tone and style are there to witness in this Ramayana. Let's take some examples from prose Ramayana:

"Aapu Babaramni Vartar to kariye pan ti vartar kune iakhi huti ti tamo jano so? Ti vartar ek Bhile Iakhi hati. Ti Bhilnu naam Valiyo hato. Aapu pahela Valiya Bhilni vartar kariye. Pase Babaramni vartar kariye". Some other passages in pure Bhili language are also interesting: "ek dan Vishvamitra Rushi (Jogi thai gelo Bamun) Dasrath Raja kane aaya ti ghadi Dasrath raja gadi uparthi uba thaine tihuni hama gya ane tihune tedilaya. Pasi raja e rushine hamasar (news) pusya. Ane kiduki tamu j imago ti alva. Tyar sy tahar vishvamitra kidu ke raja, mara ghare mere Ghana rakhon (devils) rese, ti rakhoh hu havan karu si ti ghadi, havanma manh, hadkane evu badu dadine havan vagadi aalese. Tara chhora Raam Lakhmunne mari hathe mokal. Ram Lakhman akhohune mare dande ne hu havan karish." Let's see one more example of prose : "aapu hariya kamthi saai fariye siye tern Raam pan hariya kamthi line farta. Aapu hariya sodiye Ai to suki jay, pan Raam nu hariyu kadi ni sukti." This is not enough. The writer has selectively picked up appropriate words and sayings from Bhilodi language. For example : Taju (good), Ajodha(house), Roho(road), Jabra(big), Dan Mundakawalo(Ravan, a person with ten heads), Baah (Father), Indara(Royal court), Dhede(bank), Baiyar (woman), Dhihi(kidnapping), Bhadka (Rocks), Sel(funeral pyre), Mundki(ring), Sariyu(arrow), Raakhoh (devil) etc. Popular Bhili sayings are also used at the appropriate places as well. For example: Sita went with Rama for Vanvas.(in order to convey) he used the saying, "Jai Balad Tya Gaadu" (the cart is there where the bullock is). "Bhilone Gyanni ane Dataidane myanni (Bhil needs knowledge and sword needs scabbard) 'Chhaso ho game te moto bamun re. The connection of Bhilodi Ramayana's some sayings with the story may create laughter in today's civilized society. But_is_was necessary to do so in order to spread Hindu religion. Many occasions original Ramayana have not been incorporated in this Ramayana, as also many new incidents have been introduced.

Bhilodi verse Ramayana was composed after the 2-3 years of propogation of prose Ramayana. It starts with the prayer of Lord Ganesha:

"Baba Ganehne pahela pogo padiye re Taji Buddhi amune baba aaljore" (First of all take the blessings from Lord Ganesha, Oh God, give us great wisdom).

Then it comes to take blessings of Lord Mahadev, Ram-Sita, Hanumanji and Guruji. In second song the composer introduces Valmiki and talks about how he became Valmiki from Valiya Bhil. Third song describes Rama's childhood, royal families of Ayodhya and brave deeds of Ram. In fourth song, there are incidents of how Ahalya became human from a rock and incidents of Mithila (Janakpuri). The fifth song is about the breaking of Shiv's arrow, sixth is about Rama's readiness to follow his father’s order. In the seventh song Rama, Sita and Laxman went for Vanvaas and the eighth song describes Bhil King Guhak's devotion to Rama. The ninth song tells the story of the mourning royal family and the grief of Bharata. In the tenth song there is a description of Shurpanakha's wishes to marry Laxman in the forest and the deed of Laxman's cutting of her ear and nose. 12th song is about the meeting of Rama and Shabri and mobcha^of Shabri. Song 13th is about the meeting of Rama with Hanuman and Vanarsena. Song 15th is about Hanuman's imprisonment by Ravana and burning of Lanka. In the 16th song Rama kills Ravana and wins over Lanka. The 17th song describes their return to Ayodhya and Sita's trial by fire. Song 18 is in the form of a bhajan. It reminds the Bhils about ideals and prosperity of Rama's state. In the last part of Bhilodi verse Ramayana, Babaram's prayer describes the miracles performed by Shri Rama and invites the Bhils to become the devotees of Rama.

After the study of verse Ramayana, it seems that songs 1,2,8 and 12 are much more attractive because these songs refer to the incidents in the Ramayana in which Bhil characters were involved. The composer has tried to create self identity of Bhils by this. Let's see it in detail: 

"Pahelo Vaiiyo ee Bhil bado papi-huto re! 

Pase Ramni dayathi thayo 

Valmiki re,

Ine Babaramni badi katha 

Lakhi re,

Panela valiyani vat aapu kariye, 

Pase Babaramni katha 

Kariye re".

[Valiya was a very bad guy before then he became Valmiki by Rama's blessings. He wrote the, whole story of Babaram. First let's talk about Valiya Then we will go on to Babaram's story].

In the present song, the composer has tried to appeal to Bhil Society by describing the ancientness of Bhils by introducing Valmiki. He has described the moral and religious upiiftment of Valmiki from Valiya in such a way in the second song that the Bhils could identify themselves with Valmiki. [Tone: Devar Ravana ne Ghate gheriyo reloi samrak devariya].

In the eighth song the story of Guhak has been narrated in the manner of a very famous Bhili folk song's tone, which is : ‘Tu kai ni gelo Hariya Sardar gadi'. The eight song is as under :

"Guhak-Bhil king rules on the banks of the river Ganga, He sets people in his boat and bring them on the other side of the river,

Ram, Laxman and Sita came there on seeing Guhak, Baba Ram told him to take them three on other side, on hearing that Bhil King Guhak told Rama, I don't have any business, I just live on the axe, If you allow me to wash your legs, then I will let you seat in my boat,

Then Guhak washed Babaram’s legs with water,

Then he lifted Babaram and brought them on the other side

After reaching, Babaram gave money to Guhak, Then Guhak said that he didn't want money, Give me what I begged by two hands,

Just draw out world's pain from sea of sin, Babaram was pleased and told Guhak to become his devotee and rule over the jungle,

Then Guhak started worshiping Rama, Guhak left bad activities, then Ram, Laxman and Sita came to chitrakut, they made huts on a mountain and started living there. In the present song, it seems that the composer has intentionally described that Guhak didn't trust Rama at first. As we saw above, the writer was involved in Bhil society, so he was very much aware of the evil gods and goddesses of their customs and of scary environment at their places of worship, places of Bhils etc. etc. It seems that he wanted to translate their scary beliefs and prejudices about Rama into loving memories through the example of Guhak. One more, a bhil character through the blessings of Rama turns into a cultured through the medium of this song of Bhilodi Ramayana. It is very obvious that by giving the example of Guhak who became, bhagat under the influence of Rama, the writer expects the same response from the listness of Bhilodi Ramayana.

In 12th song, the writer has noted the incident of the

meeting of Rama and Shabri and also the ascension to

heaven of Shabri. [tone: Damor ghode aswar re damor

bado shobhito].

"That Shabri worships Babaramyshe is a real devotee/on seeing Rama, she rushes towards him, she is a real devotee, touches his legs and brings him to her hut, she is a real devotee, she feeds berry to Rama and Laxman, she is a real devotee, she gathers every berry by tasting it, she is a real devotee, Rama started eating her tasted berry, she is real devotee, she tried to fan to Rama by a cloth, she is a real devotee, Rama's pleased with her devotion, she is a real devotee, Then what Shabri felt about Rama? She is a real devotee, Rama told her to ask for anything, she is a real devotee, she desired heaven through the path of worship, she is a real devotee, then a plane came from heaven, she is a real devotee, Shabri sat in it and went to heaven, she is a real devotee". The 18th song of Bhilodi Ramayana, narrates the dignity and ideals of the kingdom of Rama. The composer describes the prosperity, morals and devotional feelings in Rama's state in half of the bhajans. Then he advises them to recite Rama's name and become his devotees because this is the only way to get rid of shili vices, [tone: Are Shivji Ekvar Man Manakhya avatar re]. "There was real happiness in Rama's state. Baba Ram took care of his people as his children, People got justice in Baba Ram's state. They have never been appressed in Baba Ram's state, People were very devotional in Baba Ram's state,

Baba Rama had mercy for people, Famine never came in Baba Ram's state,

No one committed sin in Baba Rama's Sate,

If you want to become happy by Rama's blessings,

Then leave bad activities, bad words and sins,

To kill people without any fault of them,

To steal grain is called sin

You kill goats and hens,

You kill animals, it is also a sin,

Stealing things and speaking lies, Superstition and offering a deity is also a sin, To drink and eat meat, Not taking bath is also a sin,

There is no cleanliness and you follow evil superstitious customs, bhog is a sin,

Baba Ram is the god of the world,

His mercy will make us happy

Worship Rama and all grievances will go away,

Not to do Bhajan is a sin, so leave sins and start worshipping, say long live Babar Ram, God of the whole world.

The above bhajan clearly reflects the contemporary vices of Bhil society. There is a description of the same kind of vices of Bhils in some books at the beginning of the 20th century. So the writer saw the ideal of Rama's state in the eradication of Bhili vices. The composer of Bhilodi Ramayana was a teacher in the ashram conducted by Bhil Seva Mandal. So he was quite aware of the Bhili vices and he thought that Rama's name, his shadow and his worship is the only thing which can uplift the Bhils from this condition.

In the end, brave deeds of Baba Ram, dignity of Rama's state, Victory of good over evil, upliftment of Vafmiki by the worshiping of Rama and tales of Guhak and Shabri are interwoven in Baba Ram's prayer. By these tales he inspires contemporary Bhil society to become devotee of Ram, as their predecessors had done. 

(C) Impact of Bhilodi Ramayana on Bhils:   

Bhil society was not much aware of the tale of Ramayana, bhajans of Rama and Rama temples in the beginning of the 20th century.

The religious identity of Bhils was a controversial issue and it was not clear till 1921 as to how they should be trusted. However, after the establishment of Bhil Seva Mandal the popularity of Ramayana among Bhils at the oral level had slowly and gradually gained.

The impact of Bhilodi Ramayana on contemporary Bhil society is given as below:

1. Haganlal Mehta composed Prose Ramayana and Dattmaharaj composed verse Ramayana under the inspiration and encouragement of Thakkarbapa. There were many Bhil characters like Valmiki, Guhak, Shabri and Vanarsena in the original Ramayana. Therefore, the composer had gauged the possibility that Bhil society would certainly identify itself with the Ramayana and the Hindu religion because of such characters. Moreover, the composer demonstrated the past greatness of Bhils as well as their contemporary vices. It can be said that he had placed the Ramkatha on the level of Bhilkatha by simplifying the moral religious upliftment of Bhil characters such as Shabri, Guhak, Valmiki. Thus writer traced new path for the development of Bhils. This was an important reason for the impact of Bhilodi Ramayana. 

2. Instead of making a literal adaptation of Valmiki Ramayana in Bhili language (Bhilodi), its composer had shortened it in Bhili dialect and style. He knew the psychology and mindset of Bhil labour and therefore, gave such a short version that it can be read in an hour and in one sitting. Moreover, it became more popular because of it was seen in their current mode of singing. This experiment was enough success to be favourable to the mentality of Bhils.

3. Chanting Rama's name and his worship of Rama became wide spread after the composition of Bhilodi Ramayana and Ram Mandirs were established on working at the psychology of Bhils the experiment was quite a success. As mentioned earlier Dattubhai Vadnekar (Dattmaharaj), a nephew of Mandal's volunteer, Pandurang Vadnekar, has adopted it Ramayan in songs. He had propagated the Ramayana tale from village to village by composing songs in different Raags and composing songs. Though the response to his activities was disappointing in the beginning. As noted by Virgarjana (weekly) : "Nobody was even ready to listen to Dattmaharaj's bhajans in the village of Harsi and Jakot. (Dohad -Tehsil). The villagers would argue in this manner, "you will be singing bhajans in your own then why have you come here? Sing at your home only and nobody will say no to you." In short, the first response of tribal towards Hindu religious activities was that of non-cooperation or negative. Then they tried to understand Bhil mentality and made the way out of this failure. Like other activities, xBhi! Seva Mandal' had prepared such method of propagation of Ramayana that fits in the tribal structure. For example: Dattmaharaj and his team selected a central village of Bhil area and stayed there for 2-3 days. Then they started to sing verse Ramayana in the evening or night when the farmers could spare time to gather to listen it. They would preach and sing bhajans in the villages and this would continue for a month.

Bhilodi Ramayana would be regularly sung in the Ashram Shala of the Mandal and specially during its meetings and installations. Of idols/Ram Mandirs. This Bhilodi Ramayana came to be uttered by the people. Let us have a look at a few more examples regarding its impact. "Dattmaharaj began to preach verse Ramayana from one village to another. Because of its beautiful and simple Bhilodi and easy language, this Ramayana became very popular among Bhils and hundreds of Bhil children memorized its songs and began to sing in the school at the Ashram.

The following also confirms its imprint. "During the 30 days tour of maharaj and his party(1928) a large number of people had come to visit the places and the programme for the popularization of Bhajans had been successfully completed". Not only at the time but later in 1962 Shri Dahyabhai Naik noted Bhils believe in Baba Ram and also swear by his name. They greet each other by saying Ram Ram. They consider Ram as their personal god... the simple but favour living in the village can comprehend the Ramayana.

Mandal had spent a handsome amount for the purpose of introduction of Hindu culture among tribal - bhils through the medium of Bhilodi Ramayana. For example : They had spent Rs.553-11-6 in the year 1928-29 and Rs.225 -2-6 in the year 1929-30. In short, Bhilodi Ramayana became popular in Bhil areas because of its propagation by a dedicated Rama devotee and the infrastructure provided by Mandal.

4. The words of Bhilodi Ramayana are the words that Bhils use in their day to day life. The same words are applied to renowned objects and persons. For example : Tamburo for Vina, Kamthi for Rama's arrow, Bhagat for Saint Narad, baiyar for Sita and also for the wives of king Dashrath, etc. etc. Present reader and orthodox traditionalists may find it as an insult to traditions. But the composer had made the whole Ramkatha familiar to the Bhil people by using Bhilodi words in serious discourse like moral and religious preaching. He put it in the place of Bhilkatha. For example: Bhagat is a routine word used for a worthy and religious person in Bhili language. At that time, Bhagat sect was also popular among the tribals of Panchmahal. Bhagat word was so much used among Bhils that they called Christian missionaries as Bhagat missionary. The connection of Bhilodi tradition with the great Hindu tradition become instrumental in the propagation of Bhilodi Ramayana.

5. Thakkarbapa was also aiming at sanskritization of Bhils through Bhilodi Ramayana. Bhils were counted animistic in the census data in the beginning of 20th century. That was the biggest worry. What was his expectation from Bhilodi Ramayana is seen in his following words: Disciple of Shri Rama's devotee Pandit Vishnu, known as Dattamaharaj among Bhils has taken a bow to propagate the Bhilodi Ramayana. He teaches prayer to the students of the Ashram. He has composed Ramayana in Bhilodi language and followed mode of Bhilodi songs in Ramayana. May all these efforts become the means of the religious upliftment of Bhil Society! May they get rid of the old superstitions and drinking habits by the blessings of Rama! May the ancestors of Shabri and Valmiki become the devotees of Rama". These wishes of Thakkarbapa were fulfilled by the efforts of 'Bhil Seva Mandal' and the message conveyed through Bhilodi Ramayana. There was a notable decrease in bad habits like ____________. The excoriates iron-hold over the Bhil society loosened and fear centric beliefs about God turned into a love centric ones. In short, after the presentation of the ideals of Rama's state by Bhilodi Ramayana, the simple, uneducated listeners and Bhil students would definitely wish for their upliftment of themselves like the Bhil Characters of Ramayana. 

6. As said above, Rama's name became popular in eastern Panchmahal due to Bhilodi Ramayana. Hindu Religious impact became strong in Bhils with Rama's name. Bhils called themselves Hindus in the census data. This was the main intention of Thakkarbapa and his Mandal. Christian missionaries __________ on their activities parallel to the activities of the Mandal. This lead to the rise of a counter force against missions. Bhil Seva Mandal would become the medium in such matters. Some undertakings of tribal cases of reconversion to their original religion have also been noted. The medium behind this was Bhil Seva Mandal. In order to make the acceptance of Islamic religion wider, they made such religious regulations which would also appeal to Hindus. In the light of the above by presenting the moderate face of missions. Some tribal cases of reconversion to their original religion have also been noted. The medium behind this was Bhil Seva Mandal. For example: Karim Mohammud in 'Mahagujarat's Muslims' noted above the efforts of Khoja's of Gujarat to attract the people of other religious.

"Hey sa-a-di! If you want unity then keep harmony with all kinds of people. Say 'Allah' with Muslims and 'Rama' with Hindus". They had done such things to make Islamic sect wider. Such things could also be accepted by the Hindus. Hinduism before Bhils through Bhilodi Ramayana they attempted to entice them towards it.

7.  Bhilodi   Ramayana   had   made  an   impact  over  the traditional literature of Bhils. Earlier there was greater proportion of senselessness and vulgarity in Bhil proverbs and songs. The proportion had reduced because of the propagation of Bhilodi Ramayana and Bhajans. Let's examine some lines from a song : "Hamlo Vira, Hamlo buno hasi hasi vat re, Ramjini Bhagti mane hasi vali lage 

Xxx xxx xxxx xxxx  xxxx xxxx xxx

Poge padi vinvu vir rakho dharti hat,

Hamlo vira, Hamlo buno, Lalchand bhaini Vaat’

[Listen to me sisters and brothers Ramji's devotion is a truly lovely thing]

xxx       xxx       xxx        xxx      xxx

I beg you all to do so, Listen Sisters and brothers the story of Lalchandbhai.

The present song was written by a Bhil volunteer of Bhil Seva Mandal. In this song, after giving the message of Thakkarbapa, Gandhiji and others for Bhil Sevaks they are shown as the representatives of Shri Rama and their advises is given to the Bhils. Such objectives also led to a rise in religious and literature. There are also other songs and bhajans for the spread of Rama's name.

(D) CONCLUSION :

After the above discussion of Bhilodi Ramayana, it becomes clear that it had fulfilled many cultural goals. First of all the response was generated to Christian missioners technique of mass communication through the medium of moderate Hinduism. That placed Rama on the same level as Jesus Christ among Bhils. By challenging the activities of commission they prepared the ground of reconversion. Again, Bhills who were compelled to compare the present Bhil life with the ideal of Rama Rajya, such a comparison an environment socio-religious reforms among them. Finally though it had come into being with varied goals and though it comprised of matters relating to the moral and religious upliftment of Bhils, they now had a Ramayana which could call their own.

FOOT NOTES :

1. Yugdharm (monthly), Vikram Sanwant

2. Shah Kantilal, Thakkarbapa, Thakkarbapa Sanman Samiti, Delhi-1995, pgs.235.

3. Maganlal Javerchand Mehta, composer of Bhilodi Ramayana, has described illiteracy and laziness as the reasons behind the composition of it in Bhilodi language in the introduction. (Mehta Maganlal, Babaramni Varta(Dattmaharaj, composer of Bhilodi Ramayana), Bhil Seva Mandal, Dohad, 1962, (second edition). The name of original composition in 'Babaram ni varta'. Here it is referred as Bhilodi Ramayana as it became famous by this title.

4. Ibid., pg.-17

5. Yugdharam (Monthly), Magshar – 1981, Vikram Sanwant, Pu-5, Vol.-3, pg.-192, Sumant Mehta, a well known social worker and personal teacher of Sayajirao Gaikawad III of Baroda had recommended Hindu religious missions for the upliftment and safety of the lower castes of Hindu religion in his article 'Jungalo ane Bhilo' (Forests and Bhils). Refer article 'Dukhi Bhil ni Katha' in Yugdharm, Jeth-1979 Pu-2, Vol-3, Pg.-243 for Thakkar bapa's ideological reactions.

6. For the present detail, see: Vaghela Arun, the history of political,

economical and social reform in the tribals of Panchmahal, (unpublished  thesis)   Uttar  Gujarat  University, Patan, 2004, Chapter-4.

7. Ibid, Chapter-6.   

8. Shah Kantilal, (Op-cit) Pg. 394 and Yugdharm - Jeth - 1979, Pu-2, Vol.3, Pg.243. Missions are described as models for tribal welfare in the article 'EK DUKHI BHILNI KATHA' (A tale of a sad Bhil).

9. Bhil Seva Mandal, Annual Report, 1928, Dohad, Pg.6 and Navjivan (fortnightly), 24th May 1927, Pu.8, Vol.34, Pgs.272.

10. For this details, see : Blair G.W., Station and Camp life in Bheel country, Belfast, 1906, P. 117 and census of India, 1921, Vol.III, Bombay Presidency, Part-I, General report.

11. Yugdharm, Chaitra 1981, P.6, Vol.1, Pg.63.

12. Mehta Maganlal, Op. Cit See, Thakkarbapa’s Introduction

13. Ibid & Shantilal Shah, (as described above), Pg.183.

14. Mani Vettam, Puranic Encyclopaedia, Delhi, 1979 (Re-print).

15. Mehta, (as described above), P-19 to 38. 'Description of Bhilodi Prose Ramayana".

16. Ibid - Pg-40 to 64 "Description of Bhilodi Verse Ramayana" composed by Dattmaharaj.

17. Ibid, P-19

18. Ibid, P-24

19. Ibid, P-40 to 63

20. Ibid, P-20

21. Ibid, P-48

22. Ibid, P-53

23. Ibid, P-61-62

24. See - Nathji Maheshwar Pathak, songs of Bhils, 1915, Bhil vices like drinking problem in Bhils. (God gave you ghee and gave us drink), meat eating, lack of cleanliness are noted with sayings in the introduction. Blair G.W. also noted the same kind of vices in Bhils in his statin and camp life in the Bheel country, Chapter-I.

25. For more details, refer: census of India-1921, Vol.-Ill, Part-III, Part-I, Bombay presidency general reports, Appendix No.P XXXIII, P-71 in which there is a special discussion on 'The Bhil - Are they Hindus or Animists?' Moreover, Bhils are counted us the persons who believe in ghosts and spirits in the Directory of Revakantha.

26. Veergarjana (weekly), 1st August, 1928, P-l, Vol.5, Godhra P-58.

27. Ibid

28. Shah Kantilal, P-187

29. Same as footnote-26

30. Refer: Mehta, (said above), P-18 Dahyanayak's introduction for the second edition.

31. For present figures, refer: Annual reports of the related years, Bhil Seva Mandal, Dohad.

32. For the detailed information of Bhagat Sampraday, see: Vashistra, V.K. Bhagat movement, Shruti Publications, Udaipur, 1997 and Vaghela, (said above), Chapter-5.

33. Bhils identified Reverand Lempard, who started 'Mission to the Bhils in Panchmahal as "Bhagat Missionary' in the year 1917.

34. Bhil Seva Mandal, annual report, 1927, Dohad Pg.16.

35. Conclusion of the field work and meeting of workers of Bhil Seva Mandal, in the villages - Meerakhedi, Jasavada of Dohad Tehsil.

36. Bhil Seva Mandal, Annual report, 1927, Dohad Pg.16 and Veergarjana (weekly), 29th August, 1928, P-l, Vol.9, Pg.103. The list of Christians who reconverted into tribals is also given in the article "pachaat Jillama navo Jamano janmyo".

37. Refer: Master Karim Mohammud, 'Mahagujaratna Musalmano', Part-1-2, Vadodara, 1969, Pg.204, 208 & 209.

38. Shah Kantilal, Op.Cit.PP235-236.