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Bhagat Ravidas Ji was pious and religious minded right from the beginning
and thus came in contact with many spiritual men and adopted Swami Ramanand
Ji as his Guru. Bhagat Ravidas Ji made his living as a cobbler. He distributed
a major part of his income among the poor and needly. Once Queen Jallibai
presented him with costly clothes and ornaments as depicted above. He
enlightened her by saying that the name of God was more precious than
the ornaments.  By
the turn of the fourteenth century, the Muslim rule had been comfortably
established in India. When Bhagat Ramanand (1366 - 1467 A.D.) came to
Northern India and made Kashi/Benares as his home, he noted that the Muslim
religion had penetrated: a considerable number of Hindus had 'been converted,
and they had adopted Islam as their religion. Ramanand was an orthodox
devotee of Shiva. He was, no doubt, impressed with the Islamic theory
of Oneness of God and Feeling of Equality in social set up, except Ruling
Feudal Elite, the Muslims of all classes mingled indistinctivety in every
aspect of life - living, eating, religious ceremonies, marriages, etc.
But he was very much distressed to observe that these criteria were enhancing
the conversion of Hindus, particularly of low-caste, into Islam. He forsook
the Shivaite austere practices endowed to him by his Guru, Ramanuj, and
initiated the veneration of the Unjversal Brotherhood. He accepted Hindus
of low-caste and Muslims to join him in worship, and become his followers.
Among his most noted disciples were Kabir - a Muslim weaver, Sam - a barber,
Dhanna - a cultivator, and Ravidas, a cobbler.
There is consensus that Bhagat Ravidas was
born on Maghushudhi 14 Pooranmashi in Smt. 1456, i.e. February 1399 in
Kashi. His parents were in the leather trade, and were very well off.
He was barely five days old when Bhagat Ramanand visited his house and
blessed the child. When he reached the age of discretion, his father inspired
him to join the family business. But Ravidas was imbued with with celestial
and humane values. The money he received from his father for business,
he spent in the welfare of the Saints and needy. His father was extremely
perturbed and banished him from the house. By thAs time, Ravidas was already
married. He did not resent, quietly left the house, started living in
a make-shift hut with his wife, and set up a small wayside shop of menthng
shoes.
He did not abandon his love for the God and
built a Temple of clay walls and thatched roof. He installed an idol made
out of hide in the Temple. His extreme devotion and universal love induced
hundreds of people of all castes to join him in worship. This resulted
in enviousness among the Brahmin priests who raised the matter in the
Court of Muslim Nawab of Kashi. The Nawab was a man of righteousness,
and put the matter to a miraculous test. Bhagat Ravidas went into meditation
and recited one of his hymns (Gauri Purbi P.346) and requested the Almighty "Take pity on me that my. doubts may be dispelled." His prayer
was answered, and his adoration acclaimed the triumph in the miraculous
test. To express his gratitude he sang his hymn (Asa P. 1606), "Thou
art sandal and I am the poor castor-plant, dwelling close to thee. From
a mean tree I have become sublime and Thine fragrance, exquisite fragrance,
now, abides in me."
A rich man tried to allure him with the charm
of wealth. He gave the Bhagat a philosopher's stone by the touch of which
one could change any article into gold. In spite of Bhagat's refusal the
rich man left the stone hung under the ceiling. When he came back after
one year, the stone was still hanging there. The rich man announced to
the world the indisputable godliness of Bhagat Ravidas. This episode is
considered to be an ecclesiastic test to judge Bhagat Ravida's endurance
towards the worldly love. But some accounts associate this to the devious
manipulation of the Brahmin priests to discredit Ravidas, which, rather,
ended in the triumph of the Bhagat.
Ravidas's selfless devotion and casteless
love for humanity spread far and wide. Maharani Jhally of Chitaur was
a noble woman of benevolence and piety. Her ardency brought her to Benares
on a pilgrimage. In spite of the disapproval of the Brahmin priests, she
straight-away went to the Temple of Bhagat Ravidas. Ravidas was in h:s
ecclesiastic benediction at the time, and was reciting his hymns (Rag
Sorath P.658-59). Maharani was captivated. Eventually she became his disciple
and abandoned all her luxurious set up. Her husband, the Maharana, had
been instigated against her adopting a cobble as her Guru. He was full
of rage when she returned. H~ was pacified by listening to some of the
hymns of Bhagat Ravidas but still wanted to put the Bhagat through a test
to invalidate the allegations of the Brahmins. The Bhagat was invited
to Chitaur and and requested to participate in an oblation. The Brahmin
priests refused to eat while a cobbler was seated in the same column of
rows. Bhagat Ravidas voluntarily moved away. But, miraculously every person
distributing food looked like Bhagat Ravidas to the Brahmins (Another
account states when the Brahmins sat down to eat, they saw Ravidas seated
between every two of them). They complained to Maharana. Maharana comprehended
the hidden meaning of this marvel, and himself became an ardent devotee.
Bhagat Ravidas remained in Chitaur for a long time. It is said that Mira
Bai became his disciple as well during that period. As per some accounts
he died at a ripe old age of nearly 120 years, in Benaras.
There are 41 verses of Bhagat Ravidas in
the Sikh holy book, Guru Granth Sahib. Most of them are in very clear
Hindi. His poetry is brimming with ardent love for God, Universe, Nature,
GurU, and the Name. His sarcasm and pique shows his closeness with God.
Bhagat Ravidas neither ever laments nor complains
to God on his low-caste lineage:
O people of the city,
everyone knows
I am, a cobbler by trade
and tanner by caste
One of the low-caste,
and yet within my heart
I meditate upon God.
The only grievance he
expresses to God is his mistreatment by the high-caste priests:
I am haunted day and night by the
thought of my low birth, society and deeds. But all he want is:
O God! the Lord of the Universe!
O Life of me! Forget me not. I am ever thy slave.
Through his simplicity, piety, and
worship he seeks celestial amalgamation with God:
Thou art me, I am thou What is the
difference.
The same as between gold and its
bracelet, And between water and its ripple. And his hymn, Beghumpura,
in the Rag Gauri is the most visionary, romantic and eternal:
Griefness' is the name of my town,
Where abide not either pain or care:
No anguish there of tax on goods,
Neither fear, nor error, nor dread, nor decline.
Oh! how wondrous is my fatherland,
Where there is always peace, and CaIrn, 0 Friend!
And there is not a second nor a third
there, by my only Lord.
Populous as ever, its repute is eternal,
Yea, there abide only the Rich and Content, And there men go about
as and where they wish.
They know the Mansion of their Lord,
so no one preventeth (them).
Ravidas, a mere tanner, hath been emancipated
in this land, and he who's his fellow citizen is also his friend.
Let us now pay a visit to town with new discipline.
On Aang345 of SGGS ji, this town called Begumpura, is described as being
beautiful;
bygm purw shr ko nwau ] (345-12, gauVI,
rivdws jI)
Begumpura, 'the city without sorrow', is the name of the town.
dUKu AMdohu nhI iqih Twau ] (345-12,
gauVI, rivdws jI)
There is no suffering or anxiety there.
nW qsvIs iKrwju n mwlu ] (345-13, gauVI,
rivdws jI)
There are no troubles or taxes on commodities there.
KauPu n Kqw n qrsu jvwlu ]1] (345-13,
gauVI, rivdws jI)
There is no fear, blemish or downfall there. ||1||
Ab moih KUb vqn gh pweI ] (345-13, gauVI,
rivdws jI)
Now, I have found this most excellent city.
aUhW KYir sdw myry BweI ]1] rhwau ]
(345-14, gauVI, rivdws jI)
There is lasting peace and safety there, O Siblings of Destiny. ||1||Pause||
kwiemu dwiemu sdw pwiqswhI ] (345-14,
gauVI, rivdws jI)
God's Kingdom is steady, stable and eternal.
dom n sym eyk so AwhI ] (345-14, gauVI,
rivdws jI)
There is no second or third status; all are equal there.
Awbwdwnu sdw mshUr ] (345-15, gauVI,
rivdws jI)
That city is populous and eternally famous.
aUhW gnI bsih mwmUr ]2] (345-15, gauVI,
rivdws jI)
Those who live there are wealthy and contented. ||2||
iqau iqau sYl krih ijau BwvY ] (345-15,
gauVI, rivdws jI)
They stroll about freely, just as they please.
mhrm mhl n ko AtkwvY ] (345-16, gauVI,
rivdws jI)
They know the Mansion of the Lord's Presence, and no one blocks their
way.
kih rivdws Klws cmwrw ] (345-16, gauVI,
rivdws jI)
Says Ravi Das, the emancipated shoe-maker:
jo hm shrI su mIqu hmwrw ]3]2] (345-16,
gauVI, rivdws jI)
whoever is a citizen there, is a friend of mine. ||3||2||
This unique
concept was the vision of Bhagat Ravidas, an important personality in
the Bhagati movement in the 14th century. Behind the vision of the city,
as described above by him, are reflected all those horrifying and hateful
forces which he had to face all his life, because of his birth in a so-called
low caste. Ravidas was born in 1378AD to a cobbler couple (father Ramu,
also called by many: Mann Das and mother Dhurbinia, alias Karama Devi)
of Kahi, an important religious centre of Hindusim. Because of his birth
in this caste considered low in the Hindu caste hierarchy, even this loving
devotee of God was looked down upon. It will not be an exaggeration to
say that caste barriers do not limit persons with high spiritual status.
The thoughts & deeds of such devotees of God are unique. Their birth
into this world is always in keeping with some superior design of the
Divine. Whatever such people do is never inspired by a selfish motive.
Such seems to have been the object of Bhagat Ravidas' birth also. He came
into this world with a message of love for mankind, and he remained ever
active to create among humans the feelings of equality and equity. He
travelled quite widely to propogate these ideals among the masses. Along
with other metaphysical tenets preached by him, he also gave mankind the
message that it should kindle the lamp of knowledge and then plunge deep
into the Divine love.
nwm
qyry kI joiq lgweI BieE auijAwro Bvn sglwry ]2] (694-16, DnwsrI, rivdws
jI)
Your Name is the light applied to this lamp, which enlightens and illuminates
the entire world. ||2||
khY rivdwsu nwmu qyro AwrqI siq nwmu hY
hir Bog quhwry ]4]3] (694-19)
Says Ravi Das, Your Name is my Aartee, my lamp-lit worship-service. The
True Name, Sat Naam, is the food which I offer to You. ||4||3||
Once, a Brahmin
was about to set out for Haridwar to have a ritual purificatory bath there.
Bhagat Ravidas approached him with a two-pese (small Indian coin) that
he had saved from his righteous earnings and requested him that he may
offer this coin to mother Ganges only when she stretches out her hands
seeking the offer. The Brahmin took it as a joke, but still he accepted
the coin and left for Haridwar. It is said that as the Brahmin was having
his bath, mother Ganges stretched out her hands and sought the offering
her devotee Ravidas had sent. The Brahmin was wonderstruck, but still
he put the coin on her hands. Mother Ganges was immensely pleased on receiving
an offering from her devotee, and in return she gave for Ravidas, a golden
bangle to the Brahmin who was tempted by this beautiful and costly object.
On his return he did not give the bangle to Ravidas, but instead gave
it to a King and earned considerable wealth in lieu of it. The King's
wife was pleased beyond words on receiving such a wonderous gift. Still
she requested her husband that he should order the Brahmin to bring another
similar bangle for her so that she has at least a pair of such bangles.
The King ordered the Brahmin to bring one more bangle of the same quality
and beauty.
The Brahmin now found himself in a tight corner. When he could not think
of a way out, he at last went to Ravidas. He admitted his deceit and narrated
the whole incident to him. He further told Ravidas ji that his life could
only be spared if Ravidas helps him get another bangle for the queen.
He fell prostrate before Ravidas and made a humble request with folded
hands that he should be kind enough to help him out and thus ave his life.
Ravidas asked him to have patience, and then asked him to look into the
bowl which was full of water used to dip the leather in to make it soft,
in the shoe-making process. The Brahmin looked intently into the bowl.
He saw the Ganges flowing therein and many, many such bangles also lying
on the bottom. The Brahmin was puzzled. Ravidas told him to put his hands
into the bowl and take out a bangle to fulfil his need. Thus, he came
to know the spiritual position of Ravidas. Those were the intellectually
blind and ego-ridden who looked upon him as a low-caste man. Guru Ram
Das has also said about the spiritual geatness of Ravidas ji that people
from all four varnas (castes) fell on his feet because of his spiritual
attainment. An extract from this hymn is given below:
rivdwsu cmwru ausiqq
kry hir kIriq inmK iek gwie ] (733-9, sUhI, mhlw 4)
Ravi Das, the leather-worker, praised the Lord, and sang the Kirtan of
His Praises each and every instant.
piqq jwiq auqmu BieAw cwir vrn pey pig
Awie ]2] (733-9, sUhI, mhlw 4)
Although he was of low social status, he was exalted and elevated, and
people of all four castes came and bowed at his feet. ||2||
Writing about him, Kabir ji has also
said that Ravidas was 'the most saintly among saints'
In so far as the humility of Bhagat Ravidas is concerned, everybody who
came in contact with him was impressed by this virtue of his. He was so
softhearted that he would change the whole environment with his polite
and respectful words even for an opponent. Mira Bai, one of his disciples,
says of him:
'He who is fortunate enough to meet the Guru like Ravidas will never distract
his attention from Divine Name'. It was the result of his devotion and
love that he left deep impression on everybody and came to be called a
great personage.
There is another anecdote related about the detached nature, temperance
and contentment of Ravidas, A brief account of the event is given here.
Once a gentleman left Paras (invaluable touch stone) with Ravidas so that
he could make use of it to get rid of his poverty. The gentleman, after
sometime again called on his way back. He was surprised to find no material
change in Ravidas' economic position. With the intention of reminding
Ravidas that he had Paras with him, the gentleman asked him to return
the invaluable Paras to him. Ravidas calmly replied hat he could pick
it up where he had left it. He felt rather non-plussed that Ravidas didn't
make Any endeavours to improve his economic position despite the fact
that he was well aware of the value and characteristics of Paras.
Bhagat Ravidas knew what was going on in the visitor's mind and with a
view to satisfy his curiosity he told him that it behoves man to engage
himself in honest labour to make both ends meet. However, if he wants
to gather wealth, he should gather the wealth of Divine Name instead of
Gold and Silver. It is the wealth of Name, which would help a person in
this world and the afterlife too. In his quest for material comforts,
man goes astray from the true aim of life, i.e. devotion to the Lord.
Ravidas advises him that without Hari's Name, all else is falsehood. Therefore,
one should discard ego and devote themself to God whereby alone they can
make their life beyond death secure and pleasant. All other deedsexcept
remembrance of His Name are futile of course, it is therefore essential
for a person to do some work to earn for their livelihood.
If we look at the life-pattern of animals, we shall find that the animals
give us nectar-like-milk even if they are fed on very poor fodder. Thus,
they are altruistic towards us and this service helps them in the future.
On the other hand, God has blessed man with consciousness. He is conscious
of everything, and has the resources to obtian and taste viands of 36
kinds. He eats and drinks so well, but if he still does not cultivate
the Divine love in his heart, this implis that he is not the acme, but
the lowest among lowly animals. The spirit of greatness within him seems
to have vanished. Therefore, remembrance of the Lord along with daily
routine, is a must for everyone. Bhagat Ravidas ji remembered Him in a
variety of ways, thereby showing his deep devotion, immense love and complete
satisfaction in Him.
A total of 40 hymns; set to 16 different musical measures, of Ravidas
are included in SGGS ji. These hymns address themselves to the theme of
love for the Divine, mankind's intimate and essential relationship with
Him, and deep devotion to Him. According to Bhagat Ravidas, realistaion
of the Divine is possible only through loving devotion and all else is
mere pretension or futile exercise. A few excerpts, as given below, from
Ravidas' hymns are an ample guide for man on his way to spitiual progression:
qohI mohI mohI
qohI AMqru kYsw ] (93-15, sRIrwgu, rivdws)
You are me, and I am You-what is the difference between us?
knk kitk jl qrMg jYsw ]1] (93-16, sRIrwgu,
rivdws)
We are like gold and the bracelet, or water and the waves. ||1||
jau pY hm n pwp krMqw Ahy Anµqw ] (93-16,
sRIrwgu, rivdws)
If I did not commit any sins, O Infinite Lord,
piqq pwvn nwmu kYsy huMqw ]1] rhwau ] (93-16,
sRIrwgu, rivdws)
how would You have acquired the name, 'Redeemer of sinners'? ||1||Pause||
jb hm hoqy qb qU nwhI Ab qUhI mY nwhI ] (657-17, soriT, rivdws jI)
When I am in my ego, then You are not with me. Now that You are with
me, there is no egotism within me.
swcI pRIiq hm qum isau jorI ] (659-1,
soriT, rivdws jI)
I am joined in true love with You, Lord.
qum isau joir Avr sMig qorI ]3] (659-1,
soriT, rivdws jI)
I am joined with You, and I have broken with all others. ||3||
hir ky nwm ibnu JUTy sgl pwswry ]1] rhwau ] (694-14, DnwsrI, rivdws
jI)
Without the Name of the Lord, all ostentatious displays are useless.
||1||Pause||
AYsI lwl quJ ibnu kaunu krY ] (1106-12, mwrU, rivdws jIau)
O Love, who else but You could do such a thing?
grIb invwju guseIAw myrw mwQY CqRü DrY
]1] rhwau ] (1106-12, mwrU, rivdws jIau)
O Patron of the poor, Lord of the World, You have put the canopy of
Your Grace over my head. ||1||Pause||
jw kI Coiq jgq kau lwgY qw pr quh^ØI
FrY ] (1106-13, mwrU, rivdws jIau)
Only You can grant Mercy to that person whose touch pollutes the world.
nIch aUc krY myrw goibMdu kwhU qy n
frY ]1] (1106-13, mwrU, rivdws jIau)
You exalt and elevate the lowly, O my Lord of the Universe; You are
not afraid of anyone. ||1||
Bhagat Ravidas paid no concern
to caste, hierarchy, untouchability, etc. and instead considered each
being a particle of the Divine and the difference between the two is
like between gold and ornaments made of gold or water and the wave.
Thus he advised all mankind to seek union with the Creator-Lord.
He lived to a ripe old age of 151 years, and died in 1529 AD at Chittor,
in Rajasthan. An umbrella-like tomb in his memory still stands there.
It was Ravidas' firm faith in the Lord that he was able to ultimately
achieve oneness with the Lord. His teachings, as a pious message, still
enjoy a place of eminence since they are an excellent guide for human
beings to move ahead on the way to God-realisation.
Such works by Bhagat Ravidas
ji include:
myrI sMgiq poc soc idnu rwqI ] (345-9,
gauVI, rivdws jI)
The company I keep is wretched and low, and I am anxious day and night;
myrw krmu kuitlqw jnmu kuBWqI ]1] (345-9,
gauVI, rivdws jI)
my actions are crooked, and I am of lowly birth. ||1||
rwm guseIAw jIA ky jIvnw ] (345-10,
gauVI, rivdws jI)
O Lord, Master of the earth, Life of the soul,
moih n ibswrhu mY jnu qyrw ]1] rhwau
] (345-10, gauVI, rivdws jI)
please do not forget me! I am Your humble servant. ||1||Pause||
myrI hrhu ibpiq jn krhu suBweI ] (345-11,
gauVI, rivdws jI)
Take away my pains, and bless Your humble servant with Your Sublime
Love.
crx n Cwfau srIr kl jweI ]2] (345-11,
gauVI, rivdws jI)
I shall not leave Your Feet, even though my body may perish. ||2||
khu rivdws prau qyrI swBw ] (345-11,
gauVI, rivdws jI)
Says Ravi Daas, I seek the protection of Your Sanctuary;
byig imlhu jn kir n iblWbw ]3]1] (345-12,
gauVI, rivdws jI)
please, meet Your humble servant - do not delay! ||3||1||
bygm purw shr ko nwau ] (345-12, gauVI,
rivdws jI)
Baygumpura, 'the city without sorrow', is the name of the town.
dUKu AMdohu nhI iqih Twau ] (345-12,
gauVI, rivdws jI)
There is no suffering or anxiety there.
nW qsvIs iKrwju n mwlu ] (345-13, gauVI,
rivdws jI)
There are no troubles or taxes on commodities there.
KauPu n Kqw n qrsu jvwlu ]1] (345-13,
gauVI, rivdws jI)
There is no fear, blemish or downfall there. ||1||
Ab moih KUb vqn gh pweI ] (345-13, gauVI,
rivdws jI)
Now, I have found this most excellent city.
aUhW KYir sdw myry BweI ]1] rhwau ]
(345-14, gauVI, rivdws jI)
There is lasting peace and safety there, O Siblings of Destiny. ||1||Pause||
kwiemu dwiemu sdw pwiqswhI ] (345-14,
gauVI, rivdws jI)
God's Kingdom is steady, stable and eternal.
dom n sym eyk so AwhI ] (345-14, gauVI,
rivdws jI)
There is no second or third status; all are equal there.
Awbwdwnu sdw mshUr ] (345-15, gauVI,
rivdws jI)
That city is populous and eternally famous.
aUhW gnI bsih mwmUr ]2] (345-15, gauVI,
rivdws jI)
Those who live there are wealthy and contented. ||2||
iqau iqau sYl krih ijau BwvY ] (345-15,
gauVI, rivdws jI)
They stroll about freely, just as they please.
mhrm mhl n ko AtkwvY ] (345-16, gauVI,
rivdws jI)
They know the Mansion of the Lord's Presence, and no one blocks their
way.
kih rivdws Klws cmwrw ] (345-16, gauVI,
rivdws jI)
Says Ravi Daas, the emancipated shoe-maker:
jo hm shrI su mIqu hmwrw ]3]2] (345-16,
gauVI, rivdws jI)
whoever is a citizen there, is a friend of mine. ||3||2||
<> siqgur pRswid ] (345-17)
One Universal Creator God. By The Grace Of The True Guru:
gauVI bYrwgix rivdws jIau ] (345-17)
Gauree Bairaagan, Ravi Daas Jee:
Gt AvGt fUgr Gxw ieku inrguxu bYlu hmwr
] (345-17, gauVI bYrwgix, rivdws jIau)
The path to God is very treacherous and mountainous, and all I have
is this worthless ox.
rmeIey isau iek bynqI myrI pUMjI rwKu
murwir ]1] (345-18, gauVI bYrwgix, rivdws jIau)
I offer this one prayer to the Lord, to preserve my capital. ||1||
ko bnjwro rwm ko myrw tWfw lwidAw jwie
ry ]1] rhwau ] (345-18, gauVI bYrwgix, rivdws jIau)
Is there any merchant of the Lord to join me? My cargo is loaded, and
now I am leaving. ||1||Pause||
hau bnjwro rwm ko shj krau b´wpwru ]
(346-1, gauVI bYrwgix, rivdws jIau)
I am the merchant of the Lord; I deal in spiritual wisdom.
mY rwm nwm Dnu lwidAw ibKu lwdI sMswir
]2] (346-1, gauVI bYrwgix, rivdws jIau)
I have loaded the Wealth of the Lord's Name; the world has loaded poison.
||2||
aurvwr pwr ky dwnIAw iliK lyhu Awl pqwlu
] (346-2, gauVI bYrwgix, rivdws jIau)
O you who know this world and the world beyond: write whatever nonsense
you please about me.
moih jm fMfu n lwgeI qjIly srb jMjwl
]3] (346-2, gauVI bYrwgix, rivdws jIau)
The club of the Messenger of Death shall not strike me, since I have
cast off all entanglements. ||3||
jYsw rMgu ksuMB kw qYsw iehu sMswru
] (346-3, gauVI bYrwgix, rivdws jIau)
Love of this world is like the pale, temporary color of the safflower.
myry rmeIey rMgu mjIT kw khu rivdws
cmwr ]4]1] (346-3, gauVI bYrwgix, rivdws jIau)
The color of my Lord's Love, however, is permanent, like the dye of
the madder plant. So says Ravi Daas, the tanner. ||4||1||
gauVI pUrbI rivdws jIau (346-5)
Gauree Poorbee, Ravi Daas Jee:
<> siqgur pRswid ] (346-5)
One Universal Creator God. By The Grace Of The True Guru:
kUpu BirE jYsy dwidrw kCu dysu ibdysu
n bUJ ] (346-6, gauVI pUrbI, rivdws jIau)
The frog in the deep well knows nothing of its own country or other
lands;
AYsy myrw mnu ibiKAw ibmoihAw kCu Awrw
pwru n sUJ ]1] (346-6, gauVI pUrbI, rivdws jIau)
just so, my mind, infatuated with corruption, understands nothing
about this world or the next. ||1||
sgl Bvn ky nwiekw ieku iCnu drsu idKwie
jI ]1] rhwau ] (346-7, gauVI pUrbI, rivdws jIau)
O Lord of all worlds: reveal to me, even for an instant, the Blessed
Vision of Your Darshan. ||1||Pause||
miln BeI miq mwDvw qyrI giq lKI n jwie
] (346-7, gauVI pUrbI, rivdws jIau)
My intellect is polluted; I cannot understand Your state, O Lord.
krhu ik®pw BRmu cUkeI mY sumiq dyhu
smJwie ]2] (346-8, gauVI pUrbI, rivdws jIau)
Take pity on me, dispel my doubts, and teach me true wisdom. ||2||
jogIsr pwvih nhI quA gux kQnu Apwr ]
(346-8, gauVI pUrbI, rivdws jIau)
Even the great Yogis cannot describe Your Glorious Virtues; they are
beyond words.
pRym Bgiq kY kwrxY khu rivdws cmwr ]3]1]
(346-9, gauVI pUrbI, rivdws jIau)
I am dedicated to Your loving devotional worship, says Ravi Daas
the tanner. ||3||1||
gauVI bYrwgix (346-10)
Gauree Bairaagan:
<> siqgur pRswid ] (346-10)
One Universal Creator God. By The Grace Of The True Guru:
sqjuig squ qyqw jgI duAwpir pUjwcwr
] (346-11, gauVI bYrwgix, rivdws jIau)
In the Golden Age of Sat Yuga, was Truth; in the Silver Age of Trayta
Yuga, charitable feasts; in the Brass Age of Dwaapar Yuga, there was
worship.
qInO jug qInO idVy kil kyvl nwm ADwr
]1] (346-11, gauVI bYrwgix, rivdws jIau)
In those three ages, people held to these three ways. But in the Iron
Age of Kali Yuga, the Name of the Lord is your only Support. ||1||
pwru kYsy pwiebo ry ] (346-11, gauVI
bYrwgix, rivdws jIau)
How can I swim across?
mo sau koaU n khY smJwie ] (346-12,
gauVI bYrwgix, rivdws jIau)
No one has explained to me,
jw qy Awvw gvnu iblwie ]1] rhwau ] (346-12,
gauVI bYrwgix, rivdws jIau)
so that I might understand how I can escape reincarnation. ||1||Pause||
bhu ibiD Drm inrUpIAY krqw dIsY sB loie
] (346-12, gauVI bYrwgix, rivdws jIau)
So many forms of religion have been described; the whole world is practicing
them.
kvn krm qy CUtIAY ijh swDy sB isiD hoie
]2] (346-13, gauVI bYrwgix, rivdws jIau)
What actions will bring emancipation, and total perfection? ||2||
krm Akrm ibcwrIAY sMkw suin byd purwn
] (346-13, gauVI bYrwgix, rivdws jIau)
One may distinguish between good and evil actions, and listen to the
Vedas and the Puraanas,
sMsw sd ihrdY bsY kaunu ihrY AiBmwnu
]3] (346-14, gauVI bYrwgix, rivdws jIau)
but doubt still persists. Skepticism continually dwells in the heart,
so who can eradicate egotistical pride? ||3||
bwhru audik pKwrIAY Gt BIqir ibibiD
ibkwr ] (346-14, gauVI bYrwgix, rivdws jIau)
Outwardly, he washes with water, but deep within, his heart is tarnished
by all sorts of vices.
suD kvn pr hoiebo suc kuMcr ibiD ibauhwr
]4] (346-15, gauVI bYrwgix, rivdws jIau)
So how can he become pure? His method of purification is like that of
an elephant, covering himself with dust right after his bath! ||4||
riv pRgws rjnI jQw giq jwnq sB sMswr
] (346-15, gauVI bYrwgix, rivdws jIau)
With the rising of the sun, the night is brought to its end; the whole
world knows this.
pwrs mwno qwbo Cuey knk hoq nhI bwr
]5] (346-16, gauVI bYrwgix, rivdws jIau)
It is believed that with the touch of the Philosopher's Stone, copper
is immediately transformed into gold. ||5||
prm prs guru BytIAY pUrb ilKq illwt
] (346-16, gauVI bYrwgix, rivdws jIau)
When one meets the Supreme Philosopher's Stone, the Guru, if such pre-ordained
destiny is written on one's forehead,
aunmn mn mn hI imly Cutkq bjr kpwt ]6]
(346-17, gauVI bYrwgix, rivdws jIau)
then the soul blends with the Supreme Soul, and the stubborn doors are
opened wide. ||6||
Bgiq jugiq miq siq krI BRm bMDn kwit
ibkwr ] (346-17, gauVI bYrwgix, rivdws jIau)
Through the way of devotion, the intellect is imbued with Truth; doubts,
entanglements and vices are cut away.
soeI bis ris mn imly gun inrgun eyk
ibcwr ]7] (346-18, gauVI bYrwgix, rivdws jIau)
The mind is restrained, and one attains joy, contemplating the One Lord,
who is both with and without qualities. ||7||
Aink jqn ingRh kIey twrI n trY BRm Pws
] (346-19, gauVI bYrwgix, rivdws jIau)
I have tried many methods, but by turning it away, the noose of doubt
is not turned away.
pRym Bgiq nhI aUpjY qw qy rivdws audws
]8]1] (346-19, gauVI bYrwgix, rivdws jIau)
Love and devotion have not welled up within me, and so Ravi Daas is
sad and depressed. ||8||1|
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