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| Guru Ravidass Ji-The Caste Crusader | | | Dr. Sanjay K Bhasin | 2/20/2016 11:11:34 PM |
| The caste in India took its origin perhaps about 2000 years ago, when Manusmiriti was designed and accepted as unofficial constitution of India. It distinguishes between the 'Twice-Born,' that is, Brahmins or priests, Kshtriyas or warriors, and Vysyas or merchants on the one hand, from the Sudras or workers and peasants on the other. How the mockery of humanity was made can be well perceived from the genesis of Outcastes (Atisudras). A 'Twice-Born' man was permitted to marry a Sudra woman to procreate children, if he found no woman of his own caste. However, if a 'Twice-Born' woman married a Sudra, her children would be untouchables and outcastes, and further the higher the rank of the woman, the lower the rank of her untouchable children. If a Brahmin woman married a Sudra, her children would be Chandalas, the lowest of the untouchables, fit only to be scavengers, and skin dead animals. Before Manusmiriti, the "Twice born" women used to enjoy equal religious and social rights vis a vis men. All these rights were stripped in Manusmiriti
By the medieval period the caste system had become so rigid and unchallenged that conditions of a large majority of sudra-atisudra became worst then the animals, as caste system remained unchallenged. There are very few examples in the Indian history when there was revolt against the inhumane caste system prevalent in India since antiquity. This is beyond doubt that Guru Ravidass along with Sadguru Kabir was probably the first one who dared to revolt against the inhuman system of social exclusion and untouchability practiced for ages in India. However, what made him different was his method of revolt. Bhakti or religious practices dominated in his mode of expression against the system of social exclusion. In other words we can say that he adopted religious methods for social revolution. His Bhakti-based method was not only unique but also a befitting reply to the subtle mechanizations deployed by so called upper class to keep the downtrodden out of the mainstream. Bhakti or worshipping God and entering temple was a privilege reserved for the upper castes, especially the priests. Whereas, untouchables were not allowed to practice Bhakti, they were being considered as polluted. It is in this context that that the adoption of Bhakti by Guru Ravidass as a method of social protest assumes special importance.
Guru Ravidass ji's movement was neither in the form of conventional prayers & petitions nor a violent revolt. It was a revolt through poetry for making caste ridden Indian society an egalitarian society with concept of Liberty!Equality!!Fraternity!!!. It was both novel and daring. Added to it is the fact that it had a solid scientific base. He, "Ravidass Janam Kaye Karaan Hotee Naa Koye Neech: Naar Koo Neech Karee Daree Haii Ochayee Kaarm Keech" (Ravidass says that due to ones birth no one is superior or inferiors but it is onces deeds and action that make one superior or inferior). He further says, "Jaat Jaat Maine Jaat Hai, Joohn Kaleen Kaye Paat: Raidass Manus Naa Judd Sakaye, Joun Toh Jaat Naa Jat" ( there is caste within caste like the stem of the Banana tree having layer within layer, and till caste goes people cannot unite). His scientific master piece was when he ask Mishra Brahmin a question, " Jugliaa Chaam Kaar Saar:Bataa Raee Mishra Koun Chaam Sae Nayara" (Mishra tell me who is better than leather when whole world is of Leather). On Mishra Brahmins failure to reply his question he delivers a master piece:
Chaam Ki Matta, Cham Kaa Pitta: Chaam Kaa Jananhaara!
Chaam Kii Gaya, Chaam Kaa Bashra: Chaam Kaa Dudhaan Haara!!
Chaam Kaa Unthe, Chaam Kaa Nagara: Chaam Kaa Bajawan Haara!!!
Chaam Kaa Haseeth, Chaam Kaa Gohda: Chaam Kaa Jagat Vahara!!!!
Kahyee Ravidass Sunoo Raee Viproo: Joo Chaam Saee Nayara Soo Guru Hamara!!!!!
The Great social reformer Guru Ravidass ji further says, "Ravidass Baman Maat Pujeya, Joo Hovaye Gunheen: Pujyehe Chaarn Chandaal Kayee, Joo Hovey Guun Parveen." He attacks the propagators of the unhealthy system and says, " Tohye Mohyee Mohyee Tohyee Antroo Kaysoo: Kanak Katak Jaal Narang Jaysaa." Simultaneously he advises and cautions his own people by saying, "Pradeenta Paap Haii, Jaan Leoo Rayee Meet: Raidass Pradheen Saee Koun Karyee Haii Preet" (O! friend you better know that Slavery is a sin because if you remain so nobody will love you and accept you as fellow human being). So the principles of compassion for all reflected the egalitarian traits of his social philosophy and struggle. Guru Ravidass ji deliberately chooses to imitate the Brahmins in order to symbolize his revolt which was not only highly objectionable but was equally deadly for an outcaste of his times. Guru Ravidass ji wore Dhoti (cloth wrapped around the waist), Janeue (sacred thread) and Tilak (sacred red mark on forehead) that were forbidden for the outcaste people, and thus challenged the tyranny/hegemony of the Brahmins.
Guru Ravidass envisioned an egalitarian model of state for ensuring human rights and civil liberties for all alike. He called his ideal state as Begumpura (free from sorrows). In his ideal state no one would be discriminated against on the basis of caste and religion and everyone would be free from the burden of taxes and worries of food. There would be no segregated colonies for the downtrodden and they would be free to move around without caste prejudice. In other words, in Begumpura the evil of untouchability would cease to exist. Begumpura, an ideal state visualized by Guru Ravidass, was not a mere figment of his mind. In fact, its articulation was based on in-depth understanding of the socio-economic and political conditions prevailing during his lifetime. He lived during the period when the untouchables were oppressed by their political masters along with the members of higher castes; and by the Brahmins, the custodians of Hindu religion. He believed that if God had created all human beings and resided in all of them and the same God pervaded the entire humanity, then it is foolish to divide the society on the basis of caste. He thus condemned the division of mankind on the basis of caste. Guru ji advocated the philosophy of fraternity/universal brotherhood when he said, "Jo ham shehri so meetu hamara".
Another master piece couplet of Guru ji describes concept of Liberty! Equality!!Fraternity!!!, "Aaysa Chaun Raaj main Jahan Milaye Saban ko Aan-Shoot Bado Saab Sam Basaye Ravidass Rahaye Prasan." It is in this context that the egalitarian social philosophy of Ravidass expressed in the mode of poetry became the manifesto of the Dalit consciousness not only in his birth place but whole of North, Central and Western part of India. After reading Buddha and Guru Ravidass ji's concepts of society based on Liberty, Equality & Fraternity, the Father of Indian Constitution Babasaheb Dr. B. R. Ambedkar enshrined these three principles of humanity into the Pre-emble to constitution of India. Hence Guru Ravidass ji's socio-religious revolt in the Bhakti Period not only showed its impact in the post-Independence but his methods of making India an egalitarian society became beacon of light through constitutional provisions.
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