A journey of hope amidst despair
On the occasion of birth anniversary of Sant Ravidas, Sudarshan Ramabadran and Guru Prakash profile this reformer and saint
Nearly seventy years since Independence, and the word ‘Dalit’ still evokes only one definite name in the minds of people: Dr. BR Ambedkar. Identifying Dalits with Babasaheb, architect of the Indian Constitution has definitely emphasised and encouraged the intellectual capability of the community and their role as citizens. However, we have missed the cultural and spiritual richness of the community, and in the process missed to accept their critical role towards a harmonious and cohesive Indian society. With the Indian society standing at a tipping point today, it is important to acknowledge saints from the Dalit and other backward castes like Ravidas, Dhana, and Peepa. In the words of Shri Badri Narayan, “In the absence of [recognising] any of the two [facets], it is not possible to understand the Dalit consciousness and the structure of their inner self in a wholesome manner”.
Guru Ravidas With an estimated lifespan from 14501520 AD, Guru Ravidas is considered as one of the key social reformers of modern India who dedicated his life to struggling against birth-based stratification in the Indian society and served as an inspiration for all those who fought and continue to fight for the socially disadvantaged segments of our social ecosystem. Regarded as a poet, philosopher, social reformer and a firm believer in God, Ravidas was pivotal to the Bhakti movement in India that resulted in reforming of Hinduism and hence of ‘Hindustan’ altogether. Birth
Born in the home of a low-caste family, Ravidas’s parents were Chamars in Varanasi (present day Uttar Pradesh). As per available sources, his father was a small-scale trader and earned his living from making and repairing shoes. Ravidas’s early education was under the supervision of Pandit Sharda Nand, a visionary teacher who went against his own orthodox ilk and accepted Ravidas as one of his students. It is believed that Pandit Sharda Nand foresaw the spiritual divinity of Ravidas.
The birth anniversary of Guru Ravidas, Ravidas Jayanthi, is celebrated with great enthusiasm and vigor every year on Purnima, the fill moon day in the month of Magh, an important month in the Hindu calendar. His birth is beautifully captured by biographer Anantdas and translated by Winnand Callewaert in the book “The Hagiographies of Anantadas: The Bhakti Poets of North India”:
“In Banaras, that best of cities, no evil ever visits men, No one who dies ever goes to hell, Shankar himself comes with the name of Ram, Where Sruti and Smriti have authority, There Raidas was reborn”
Life and Message
To comprehensively analyse the mind of Ravidas, it is imperative to venture into his literary creations, including his simply worded yet blunt poems. His eloquent words were his strong message to the society, and continue to be integral to the daily conversations of the Hindi belt of Northern India. A classic example is written below, in which he traverses from the individual to the society to the state and subtly communicates his egalitarian vision of the ideal society:
“Man Changa To Kathauti Me Ganga”
Ravidas was always against artificially created scenes of purity. With a belief that work done with integrity and commitment is holy, he held the view that the water used in his profession of cleaning shoes was as worthy as the holy river Ganga. It was, and remains, a powerful message to the masses that Brahmins or any other ‘upper-caste’ are not the sole custodians of spiritual divinity. Rather, spirituality resides within everybody: a message that had a lasting impact on the minds of the disadvantaged.
Ravidas’s views on the relevance of the Dalit fraternity is another legacy he is reckoned by. He underlined that the divinity within two individuals is identical, irrespective of their caste, creed, or gender. While dividing individuals based on social origin is indeed criminal, it really has no effect the spiritual core of the person:
“Keh Ravidass Khalas Chamara, Jo Hum Sahri So Meet Humara”
A few other defining words by Guru Ravidas which reflect the great mind that he was and that have shaped an entire era are:
“Ravidas Janam Hovat Na, Koi Neech Oche Kaam Ki Kheej”
Deeds, not birth, decide your fate. Guru Ravidas conveys that one’s caste and birth will not solely decide their worth. It will be their work and deeds. “Jaati Jaati Me Jaati Hai Jo Ketan Ke Paat, Raidas Manush Na Jud Sake Jab Tak Jaati Na Jaat”
In protest against the then social cleavage, he writes that caste as an institution has eroded and divided humanity and emphasises that anything that creates rift the human society would never sustain in the longer run.
“Aisa Chahu Raaj Main Jaha Mile Sabhan Ko Ann,
Chot Bade Sabh Sam Base Ravidass Rahe Parsan”
A socialist ideology is clearly visible in his thinking. In the aforementioned lines, he envisions a state where no one sleeps with an empty stomach and everyone is equal and content. His vision for the society was vehemently opposed by the traditional orthodoxy and was accused of deforming the social order. Yet, he continued on the path of devotion undeterred by worldly influences.
Meera Bai
Meera Bai regarded Ravidas as her spiritual Guru. She belonged to a renowned royal family of Rajasthan from the Kshatriya caste and later became the queen of Chittor. After losing her mother at a young age, she was mentored by her grandfather who was a disciple of Ravidas and she was thus strongly influenced by Ravidas’ thinking. Her defining love for Krishna is, in fact, attributed to Guru Ravidas. Historical accounts indicate that even after the death of her husband, she continued to admire Ravidas and in the process displeased a lot of her family and society members. Unsuccessful assassination attempts were made on both the Guru and the disciple to dislodge the relationship, but theguru-shishya bond only grew stronger.
This relationship stores two great lessons for the masses of India. One, an educated Dalit being honored by an upper caste woman, purely based on his deeds, emphasises the need for us to look at individuals beyond their home of birth. Two, it highlights the importance of educating women, as also believed by Ravidas and exemplified by Meera Bai, to nurture a more spiritual and inclusive world.
Legacy
Ravidas challenged the status quo with deliberate thought and unwavering determination. He was not a man of reactions but rather reasoned the prevalent social challenges, one at a time. His genuine belief in universal brotherhood and fraternity continues to breathe in more than one forms. Ravidasia Dera is a religious formation of followers in Punjab that is proximate in nature and structure to Sikhism. His padas, devotional songs and other writings (around forty-one verses) are mentioned in the Sikh scriptures, Guru Granth Sahib that was compiled by the fifth Sikh Guru Arjan Dev.
Way Forward
Bhagwad Geeta shows three paths of enlightenment i.e. Karma, Bhakti (Devotion), and Gyan (Knowledge). While it may seem that Ravidas and in general Dalits belong to the Bhakti marg, he, in fact, embodied Karma and Gyan with equal fervor. A man who lived by the philosophy that Samvad (dialogue) and not confrontation is the path to an integrated and cohesive society is the man who truly represents what Dailts are and more importantly, what they can be.
Guru Ravidas is considered as one of the key social reformers of modern India who dedicated his life to struggling against birth-based stratification in the Indian society, and served as an inspiration for all those who fought and continue to fight for the socially disadvantaged segments of our social ecosystem