This struggle is invisible, but in the long-term view, it is also the most decisive.
The Sangh’s Experiment and Its Limitations
The BJP-Sangh’s relationship with the Meena society is a profound strategic irony. Central government policies regarding the Meena-Mina dispute have repeatedly challenged the community’s internal unity. The Vasundhara Raje government once imposed a ban on the mutual interchange of the names “Mina” and “Meena,” but after widespread agitation by Meena leaders, that order had to be withdrawn.
According to the National Meena Mahasabha, the Meenas are Rajasthan’s only Scheduled Tribe, and they will not permit the inclusion of any other community in their category. This is the language of identity defense, which is as constitutional as it is political.
The Sangh seeks to assimilate tribal societies into the Hindu cultural mainstream through the “Vanavasi Kalyan Ashram.” But the Meena society’s consciousness clashes directly with this definitionโtheir identity is Adivasi, not Vanavasi. This word-difference is an ideological battleground.
The Real Crisis: A Transitional Period for Leadership
In 2026, Meena politics is grappling on three fronts at once. First, there is no universally accepted leader after Kirodi. The BJP has no face from the Meena society with the kind of grassroots hold that Kirodi had. The Congress has leadership, but no credibility.
Second, the simmering discontent of the new generation. In every scandal involving NEET, REET, or police recruitment exams, Meena youth are directly affected. For this society, which relies on public employment, recruitment scams are not merely corruptionโthey are a question of existence.
Third, the deep chasm between intellectual and political streams. Scholars like Ganga Sahay who are raising questions do not find an echo in the politics of Kirodi or Naresh. And until this chasm is bridged, the accumulated energy of Meena society will continue to scatter.
Muhana: In Which Direction?
The emergence of the Bharat Adivasi Party (BAP) in Rajasthan’s tribal politics is a clear signal. Under BAP’s leadership, a sharp confrontation has already occurred between tribal communities and the police in Udaipur. The ground for a third option is being preparedโslowly, but certainly.
The yaksha question before Meena society is this: Will they remain a tool within the BJP? Or return to the Congress’s old embrace? Or will they seek a new political language that can accommodate both their socialist nature and Adivasi identity?
Kirodi’s answer lay in the BJP. Naresh Meena’s answer lies in rebellion. Ganga Sahay’s answer lies in ideas.
Perhaps the real answer is at the confluence of all threeโand until that confluence happens, Meena politics will remain like a river that is thirsty even in flood.