The Rig Veda
mentions the DasarajanyaYuddha, or the Battle of Ten Kings, which was a pivotal
conflict leading to the establishment of the Bharata kingdom. The Bharata
kingdom had a more structured and pronounced caste-based system. It is highly
plausible that the Khas were originally part of the Bharata tribe that emerged
victorious in the DasarajanyaYuddha under King Sudas. This victory facilitated
cultural expansion toward the plains, particularly around the Indus and
Saraswati river belts. There is certainly growing scholarly interest in the hypothesis
that the same tribe may have played a role in the formation of the Indus Valley
Civilization. However, further research is necessary to establish definitive
connections, and students pursuing master's or Ph.D. level research are
strongly encouraged to explore this subject.
Ancient texts such as the Bhagavatam and Manu Smriti contain references suggesting that the Khas were a group that migrated toward the Himalayas. However, it is well established that the Khas had deep Dharmic roots and were part of the Varna system before the migration towards Himalayas. Later historical records indicate that the Khas especially Nepali speaking Khas embraced Buddhism, which, like Hinduism, has strong Dharmic (Dhammic) foundations. Experts suggest that the Khas may have realigned with the Varna system around the 10th century CE.
The term "Hindu" itself is a geographical identifier derived from the river Indus (Sindhu). By this definition, the Khas, having originated within the broader Indic civilization, are undoubtedly Hindu. Moreover, traditions such as Buddhism, Jainism, and Sikhism are integral parts of the larger Sanatana culture. Given these considerations, the Khas are also firmly within the Sanatana tradition.
The religious practices of the Khas include reverence for Masta Devata, a deity closely associated with divine sisters, the Nav Durga Bhavani. This further shows the Dharmic and Sanatana roots of the Khas people.
Despite these deep-rooted connections, ancient texts such as the Bhagavatam do not always portray the Khas in a positive light. Here is the reference:
S?ri?madBha?gavatam 9.20.30:
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Translation:
Kiratas, Huns, Yavanas, Paundras, Kankas, Khasas, Shakas, and other rulers who were considered unbrahminical and Mlecchas were conquered in all directions.
Additionally, the Manusmriti mentions that the Khas were originally Kshatriyas who became outcastes due to their intermingling with tribal groups. Historically, the Khas have always lived alongside and interwoven the culture with the tribal communities of the Himalayas.
While it is true that Khas people have more R1a1 gene which Brahmins and Kshatriyas of the plains have. However, these historical and scriptural references point to a complex socio-religious evolution of the Khas people. While ancient texts sometimes portray Khas as separate or even outside the Varna system, the Dharmic roots, cultural continuity, and later re-assimilation into Hindu society affirm Khas's place within the Sanatana tradition.
Given the historical marginalization and socio-economic disadvantages faced by the Khas people, there is a strong case for granting Khas a Scheduled Tribe (ST) status. Historically, the Khas have lived in remote and hilly regions, often facing geographical isolation and economic hardships alongside our left out communities. The close association with tribal communities and their historical classification as outcastes or non-mainstream groups in ancient texts further support claim to ST status.
Here are few points to consider.
1) The migration of the Khas to the Himalayas led to gradual alienation from mainstream Varna-based Hindu society. Ancient texts categorized Khas alongside marginalized groups, reinforcing the outsider status which still happens today and it is unfortunate. This historical exclusion has had long-term socio-economic consequences.
2) The Khas have maintained unique cultural traditions, religious practices, and linguistic attributes that align more closely with tribal identities rather than dominant caste groups.
3) Due to the settlement in mountainous regions, the Khas have had limited access to educational and economic opportunities. Khas’s traditional livelihoods, primarily agriculture and pastoralism, have not allowed to compete with more urbanized and economically advanced communities.
4) The Khas have historically coexisted with indigenous Himalayan tribes, sharing cultural exchanges, intermarriages, and socio-economic practices. This tribal integration further justifies the recognition under ST status.
5) Various indigenous and historically marginalized communities in India have been granted ST status based on similar socio-cultural and historical factors. Recognizing the Khas under this category would align with past legal and policy decisions aimed at uplifting historically disadvantaged groups.
(Views are personal. Kaudinya Arpan, Ph.D. is the founder of the Scientific Monk blog. He is an author and scientist specialized in geospatial machine learning applied to environmental and public health issues. Email: arpansharma@outlook.com)