In the expanse between the rivers Narmada and Godavari, the Dravidian-speaking Gonds flourished across Central India. The nomenclature "Gond" traces its roots to the Dravidian term 'kond,' signifying a hill in its etymology. While collectively known as the Gondi-speaking people of Central India, cultural diversity has led some to forget their native tongue due to cultural contacts.
Unified by a social structure revolving around clans and phratries, with affiliations to specific numbers of gods, the Gond people share devotion to common deities. Notably, cross-cousin marriage distinguishes their societal practices.
By the 15th century AD, the Gondi-speaking people established several centrally-administered states with a monarchical form of government, maintaining independence from each other. In the Gondawana region (refer to the 1st image), encompassing the Northern, Central, and Southern Kingdoms, the capitals Kherla (a town in Madhya Pradesh, located near Betul), Deogarh (a city in Odisha), Garh (refer to the 2nd image) / Mandla (refer to the 3rd image), and Chanda / Chandrapur (refer to the 4th image) played crucial roles.
The Southern Kingdom of Chanda's origin remains shrouded in legend, tracing back to the revered figure Kol-Bhil. Authenticated history starts with Bhim Ballal Singh, followed by a lineage of rulers like Khurja Ballal Singh, Hir Singh, and others. Notably, Shah became an honorary title bestowed by the Muslim Emperor of Delhi.
The Southern Kingdom witnessed significant development under rulers like Kondia Shah, who introduced regular justice administration, and Khondia Shah, mentioned in the Ain-i-Akbari as an independent ruler. Successors like Babaji Ballal Shah, Dhúndia Ram Shah, and Krishna Shah Bir Shah expanded the kingdom, leaving a mark on its history.
In 1772, Raja Ballal Shah revolted against the Marathas, displaying resilience against external forces. However, the subsequent years saw fluctuating fortunes and changes in leadership, eventually leading to the surrender of key forts to the Nazim of Hyderabad in 1803.
Vedic Aryan Influence:
The Gond kings, staunch patrons of the Vedic religion, and Brahmins experienced smooth sailing in their governance. This could be one of the reason, these Dravidians kingdoms remained unaffected. The political structure adopted a monarchical form, introducing social stratification into Srimants and commoners, yet devoid of ritual status distinctions. Notably, the Chandela dynasty of the Gonds, between 885 to 1000 AD, oversaw the construction of most Khajuraho temples. In the 15th century AD, they provided refuge to Brahmins of current day Indian state of Telangana facing persecution.
Culturally, the Gond rulers exhibited unwavering support for standard Vedic Aryan socio-cultural practices, actively participating in festivals like Dusserah. Under the reign of Dhúndia Ram Shah, the completion of city walls surrounding Chanda marked a significant occasion. On this event, he not only fed Brahmins but also bestowed upon them cultivated lands as a generous gesture. Further, his son, Krishna Shah, introduced goats as a substitute for cows in traditional annual offerings, aimed at propitiating their deity Phersa Pen (depicted in the 5th image), or Bada Dev (depicted in the 6th image), who imparted knowledge to the Gonds regarding the use of iron in weaponry.
From Rajputs To Tribals:
The earliest historical mentions of the Gonds trace back to the 14th century, documented by Muslim writers. Scholars assert that the Gonds wielded authority over Gondwana, encompassing regions from present-day eastern Rajasthan, Maharashtra, Telangana, Karnataka, Andhra Pradesh, Odisha, Bihar, Chhattisgarh, Uttar Pradesh, to Madhya Pradesh. The inaugural Gond kingdom, Chanda, was established in 1200 AD, with some genealogies suggesting its founders date back to the 9th century AD. Originating from Sirpur in contemporary northern Telangana, the Gonds of Chanda purportedly ousted the former rulers known as the Mana dynasty. Another theory posits that following the collapse of the Kakatiyas in 1318, the Gonds of Sirpur seized the opportunity to establish their own kingdom.
While the Gond kingdoms experienced a brief Mughal conquest, the Gond kings eventually regained control, albeit under Mughal suzerainty. In the 1740s, Maratha invasions targeted Gond territories, compelling both rulers and inhabitants to seek refuge in the forests and hills. Raghoji Bhonsle coerced the Gond kings of Garha-Mandla into paying tribute. The displaced original Gond population in the plains was swiftly replaced by Marathi caste groups. Maratha dominance persisted until the Third Anglo-Maratha War, after which the British, upon assuming control, labeled the Gonds as "plunderers" and "thieves." By the mid-19th century, the British perception shifted, characterizing the Gonds as "timid" and "meek." Presently, Gonds are recognized as a Scheduled Tribe under India's reservation system for social justice measures.
Dravidian Heritage Is Noteworthy Among The Gonds:
Despite the pervasive influence of Brahminical traditions, a substantial number of Gond people continue to adhere to their indigenous religion, Koyapunem, while others embrace Sarnaism.
The Pola festival (refer to the 7th image) among the Gonds shares similarities with the Thamizh Pongal Festival. Uniquely, the Gondi people possess their rendition of the Ramayana, named the Gond Ramayani (refer to the 8th image - cover page of the book available at Amazon), rooted in oral folk traditions. Comprising seven stories with Lakshmana as the central character, the Gond Ramayani unfolds after the principal events of the Ramayana, depicting Lakshmana's quest for a bride.
Interestingly, a significant number of Gonds revere Ravana, recognizing him as the tenth dharmaguru of their people, the ancestor-king of one of their four lineages, and the eightieth lingo (great teacher). On Dussehra, residents of Paraswadi in the Gadchiroli district partake in a procession, carrying an image of Ravana mounted on an elephant refer to the 9th image), as an act of worship and a symbolic protest against the conventional burning of his effigies.
Linguistic Linkages With Thamizh:
Hand: Kai
Leg: Kal
Ear: Kau / Kawi
Eye: Kan
Skin: Thol
Tooth: Pal
Milk: Pal
Dog: Nai
Then: Appor
This: Id
That: Ad
Here: Igga
There: Agga
Gondi Aspirations:
The historical saga of the Gonds reveals a tapestry woven with resilience, leadership, and cultural distinctiveness, imprinting an enduring legacy on the chronicles of Central India. Examine the image of the Gond palace in Bhopal (refer to the 10th image). Going beyond their dedication to preserving forest mineral reserves, the Gonds nurture further aspirations.
1.) Gondis aspire for a separate statehood akin to Jharkhand, seeking to reclaim their historical identity.
2.) Gondis seek the establishment of a Gond Battalion within the Indian Army.
These aspirations are legitimate, and it is imperative for Dravidian political parties to lend their support to such movements.
- Bp Dr J Ravikumar Stephen G.
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