Impact of Bhakti Movement-- 1400--1750 CE----V

There are hundreds of paths up the mountain, all leading to the same place, so it doesn't matter which path you take. The only one wasting time is the one who runs around the mountain, telling everyone that his or her path is wrong.-- ( Hindu Proverb).

Continuing the leanings from some of the prominent saints and philosophers of the Bhakti Era, we shall now pick up messages on Dharma & Ethical living from another great Hindu Poet" Sant Surdas". A late 15th century ( circa 1478-1584 ) sightless Saint, poet & musician, generally known for his devotional songs dedicated to Lord Krishna, Sant Surdas was a disciple of Guru Vallabhacharya of Shuddha Ad-vita school of Vaishnavism (also known as Push-ti Marg).

Devoted to the theme of unconditional love and devotion, he portrayed the life of Lord Krishna in his songs in vivid details. Many of his songs like मैया मोरी, मैं नहीं माखन खायो---, हरि हरि हरि हरि सिमरन करौ, हरि चरनारबिंद उर धरौ।, हमारे प्रभु औगुन चित ना धरौ, समदरसी है नाम तुम्हारौ, सोई पार करौ। have been sung by great singers and musicians & transformed into melodious meaningful compositions. thus spreading his messages of love for God & spirituality in general for the masses.

Quoting only few lines from some of his songs, stressing on Ethical Messages, extracted from one of his best known composition " SUR SAGAR";

मो सम कौन कुटिल खल कामी।

जेहि तन दियो ताहि बिसरायो, ऐसौ नोन हरामी।

भरि भरि उदर विषय को धावौ, जैसे सूकर गामी।

हरिजन छाडि हरि विमुखन की, निसिदिन करत गुलामी।।

The central message in the above lines is self introspection and soul searching of one's internal state in order to discover the inherent weaknesses and making efforts for its removal. The Saint-Poet focuses on one's weaknesses like preoccupation with materialistic desires, the company of guilty people as well as addiction to vices in life.

 As per Sant Surdas, Ethical living also calls for periodic introspection of self to flush out undesirable elements and vices. Quoting another one;

अब हों नाच्यौ बहुत गोपाल।

काम क्रोध को पहिरि चोलना, कंठ विषय की माल।

महामोह के नूपुर बाजत, निंन्दा शब्द् रसाल।।

भरम भरयो मन भयौ पखावज, चलत कुसंगति चाल।

तृस्ना नाद करत घट अंतर, नानाविधि दै ताल।।

माया को कटि फेंटा बांध्यो, लोभ तिलक दियो भाल।

सूरदास की सबै अविद्या, दूरि करौ नंदलाल।।

In the above lines, Sant Surdas prays to Lord Krishna to help him getting rid of all unethical traits like Anger, Attachment, Greed, Hatred & Criticism of others, Superstitions, Company of unwanted elements leading to poor Karma in life and many more. Again the Saint- Poet focuses on his self for cleansing and purifying it, as an ethical example to society.

Sant Surdas also composed  SUR-SARAVALI and SAHITYA-LAHIRI. Quoting English translation of one of his poem The Lord is His  Devotee's Slave, Sant Surdas conveyed that Lord Rama's love for a devotee is same, irrespective of his caste, clan, family or name. Beggar and king are one to the Lord. He, further added that Rama will never abide in the egoistic man's heart and therefore His slave Surdas has abandoned Pride. As per him, " The Lord is the slave of His devotees, age after age." What a wonderful message on Ethical Living and Dharma in general, conveyed by this great saint!.

Sant Surdas also scripted " Surdas Ramayana" or Ram Charitawali, a story of glorious deeds of Lord Rama in the form of devotional songs. In one of the chapter, Sant Surdas beautifully describe the meaning of Rajadharma as conveyed by Lord Rama  to his brother Bharata on his duties as a king;

" Bandhu, Kari-yo, Raj Sambhare,

Rajniti aru Guru ki Seva, Gai, Bipra Pratiparan."

In the above verse, Lord Rama advises his brother Bharata on  Rajadharma which is to take great care of the work of kingdom, follow all rules and principles of justice in the behavior & interactions with people of kingdom, serve Guru and take good care of cows & Brahmins ( educated advisers). In another song in the same scripture, Sant Surdas shares Ethical Traits and Values of Lord Rama, so that the masses take a cue from the same to improve their living.

अंतरजामी हौ रघुबीर।

करुणा- सिंधु, अकाल, कल्प-तरु, जानत जन की पीर।।

 In the above verse, Sant Surdas conveys that Lord Rama is omniscient and all knowing, meaning thereby that He knows the internal thoughts of everybody. He is an ocean of mercy & compassion. He knows the pains, sorrows, anguish, troubles & torments of His people and thereby the famous all wish fulfilling " Kalpa Tree". Such a message indirectly communicates that people in general should be generous in life, helping people in need, compassionate and work towards cleansing of their internal self. Another one on the expected traits of a Guru  or a Saint, conveys what ethical living calls for;

कर मन ऐसे संतन की सेवा।

शील संतोख सदा उर जिनके, राम नाम को लेवा।।

In the above verse, Sant Surdas conveys some of the qualities of a  Saintly person, who are considered by masses as Role Models in Ethical Living. Such persons should be satisfied in life, should not be greedy and should respect the societal laws and rules which guide them to purity and spirituality in life.

Well, Sant  Surdas has conveyed extensively on Dharma in general, Ethical living and human values through his simple but deeply touching poetic scriptures. Many of his poetic songs focused on Self purification and cleansing of his own internal self. The best of words can not describe original emotions and sentiments of this great Saint-Poet in a small blog like the above. I shall like to end the blog by a quote from Bhagwat Gita.

" The soul who meditates on the self is content to serve the self and rests satisfied within the self; there remains nothing more for him to accomplish."

Impact of Bhakti Movement-- 1400--1750 CE----IV

मैं मेरी नू मार लै, मन महि शांत होवै ।

क्रोध बुरा है काल से, इसको लेउ समावै ।। (संत रविदास) 

What a great ethical message in Guru Ravidas Amritbani! In the above hymn, Sant Ravidas conveys that shunning ego and anger is a must for achieving inner peace and leading a Quality Ethical life.

Continuing learnings from great spiritual saints and philosophers of Bhakti era, I shall try to pick up threads on Dharma and Ethical living from another prominent Poet Saint " Sant Ravidas"-- ( Circa 1450-1520), a contemporary of Sant Kabir and Saint Mira Bai. Sant Ravidas was  a great Socio-Religious Reformer, a Thinker, a Humanist and a Theosophist. He scripted several devotional songs, hymns and Bhajans and has a couple of literary works to his credit. Around 240 hymns based on his religious messages/ teachings have been compiled  into a holy book " Amritbani Guru Ravidas ", by his followers. Quite a few of his poems/ hymns and devotional songs have been included in the sacred scripture of Sikh religion, " Guru Granth Sahib".

सर्वजन सुखाय, सर्वजन हिताय। has been one of the key message in the teachings of Guru Ravidas which indirectly means that one should undertake those actions that lead to  happiness and overall welfare of entire humanity. Quoting a few key relevant learnings from his " पैंतिस अक्षरी ";
उ-- उसत्त करो इक ओंकारा, तीन लोक जिन किया पसारा ।ie, we should sing the glory & grace of that one God, manifest in every particle in the three worlds and the universe.
न-- नाम की नाव बनाई, कहे रविदास चढो रे भाई ।ie, we should ride the ship of Na-am, created by  God, to realize inner lasting peace.
भ-- भ्रम मिटे जो पंचम सीजे, जाये त्रिवेणी मज्जन कीजे ।ie, overpowering the five vices is essential to weed out ignorance and helps one reach  the sacred confluence of three streams- Irha, Pingala & Sukhmana.

If we go little deeper into the massages spread by the above, it becomes clear that these focused on eradicating superstitions of society and uniting the community through a simple divine thread of Na-am. Quoting from "पंन्दरा तिथि" of Sant Ravidas Bani;

सुभ करमा फल सुभ है, करमां संदणा खेत।

पाप करम दे कीतिक, सदा हार नहीं जीत ।।

In the above hymn, Guru Ravidas conveys that Ethical living requires one to undertake good and noble deeds which  generate superior outcomes/ consequences. On the contrary, by carrying out sinful deeds, one never wins, but always loses.

संसारी तृष्णा त्य़ाग के, तन मन धन गुरुदेव।

मिथिय़ा सब को जानके, रख नाम सनेह।।

In the above hymn, Guru Ravidas advises people to shun the hunger for worldly pleasures and in turn  dedicate their body, mind and riches to their Guru since the world is illusionary.

 Guru Ravidas, in several of his hymns, has repeatedly stressed upon the essentials of doing good deeds in life, as well as leading an ethical life by spreading love and equanimity in society.  Further, his Bhajans give us a feel of Nirgun-Sagun themes. " Hari in everything, everything in Hari". He used to say " Absorb the self into the self." For him,who knows Hari and has a clear sense of self, no other testimony is needed. Quoting again from his literary works;

तीरथ फल ना बरत फल, नहीं जग कोई पाया।

मन महि हउमै अहंकार, जोय बिरथा सभही जाया।।

तृतीय त्यागीये मान को, खोटे करम हंकार।

हरि हरि नाम उचारिए, कहि रविदास पुकार।।

In the above two hymns, Sant  Ravidas exhorted the community not to waste efforts in visiting pilgrimages or keeping fasts. As per him, it is essential to kill one's ego, arrogance and false pride besides shunning evil or sinful deeds which harm the humanity.

In every hymn, Sant Ravidas  focused on simple living, free of  ego or falsehood. He was of pure speech, sometimes conveying his messages, in a blunt language and was unafraid of his humble origins. He discussed his spiritual philosophy & ideas with everyone, without any gender or class discrimination. Quoting English translation of a few relevant lines from his"Shabads";

" Kaam na visreo, diyambh na tiyageo, lobh na bisario deva;

Parninda mukh te neh chaddhi, niphal bhaye sab seva."

In the above lines,Guru Ravidas conveys that service to humanity demands ethical traits in personality and one should be ready to abandon desires, discard greed & criticism of others as well as arrogance.

"Bhagti na gian jog baeragee, Bhagti na kahae kahavaen;

Bhagti na sun mandal ghar sodhae, Bhagti na kashu dikhavaen."

In the above lines,Guru Ravidas conveys that mere proficiency in Knowledge, Yoga and detachment from materialistic possessions do not demonstrate true worship and devout love for God. Likewise, showmanship and aspiration for achieving state of tranquility without devotion are not true meditation of God. Quoting from another "Shabad" of Guru Ravidas;

Begampura, sahar ko naao, dukh andohu nahi tihi thaao!

Nan tasvis khiraj na mal, khauf na khata na taras jawal!!

In the above lines, Guru Ravidas preaches the society that true worship of God helps human being in getting rid of all sorts of attachments & vices and lead to finding a place in the heavenly abode " Begampura". In fact, Guru Ravidas emphasizes upon establishment of a world order like " Begampura", where there is no discrimination on account of class, creed, color, slavery etc, but has inbuilt focus on values of Unity, Equality and Brotherhood. What a great Ethical message for society! What a focus on Humanity as the basis of Dharma!

One can write a lot more on the vast reservoir of Dharmik and Ethical values preached by this great Saint. Yet, considering the limitations of my planned coverage of  Bhakti era, I may like to end this blog with another quote on Ethical Living from  " बारह मास उपदेश" of Guru Ravidas where he advises people to shun Greed, Attachment, Ego and meaningless or futile communication in life. He also advises them to focus on teachings of Saints for Ethical living.

त्याग लोभ मोह अहंकार सम्, गुरुदेव की करो प्रीत।

गौण वाक सम त्याग कर, संत वचन धर चीत् ।।

Impact of Bhakti Movement-- 1400--1750 CE----III

" One who does not know what are Vedas, the books of law; but follows the path of devotion only by faith, and conducts his life according to the rules of Bhagwata, is not affected by failure; no sin is committed by him , even in his dream." -- BHAGWAT DHARMA (Sant Eknath).

Bhakti movement became increasingly popular with masses because of its simplicity as well as its teachings in local languages. Love and devotion to a defined God struck cord with people in general and led to devotional transformation in several cases. Many Saints and Philosophers dominated this period, spreading message on Dharma and Ethical living. I have covered a few of them in my earlier blogs. While bowing my head to all of them in reverence,I shall try to cover a few more in my subsequent blogs. Many of the Ethical/Religious Paths guided by these Saints & Philosophers  and spiritual scriptures created by them have been, impacting the life of people in society, even today. 

In the current Blog, I shall briefly share the devotional messages on Dharma & Ethical living  by two of the great Saints  namely Sant Eknath ( circa 1533-1599) & Sant Tukaram ( circa 1608-1649). Sant Eknath was taught by a great scholar Janardana Swami in Vedanta, Nyaya, Yoga and other prominent fields of spiritual knowledge. He was a great religious reformer, who fought for Classless Dharma, free from untouchability. He wrote a couple of scriptures and religious songs to share the virtues of his path with masses. Quoting from Eknathi Bhagwat, one of his major literary work,

न यस्य जन्मकर्मभ्यां, न वर्णाश्रमजातिभिः   meaning thereby that a Bhagwat person should not feel proud in his Physical Body by reasons of his birth, action, caste or status, thereby pointing to his strong reformist attitude and classless orientation. In one of the chapters, while describing "Rules of Conduct for Bhagwat way of life", he conveyed the need for such persons to come out of their limited thinking that " We are the physical body". Such thinking leads us to commitment of sins, miseries, fears, sorrows and various pains. He further added that a Bhagwat person should be totally devoted to God. His mind should be used to meditate on God, ears to listen to the glory of God, tongue to repeat the name of God, hands to propitiate the God, feet to go to God's place, nose to smell fragrance of Tulsa leaves used for worshiping God. All these demonstrate his commitment to Ethical way of living.

 In  another verse of same chapter, he clarifies that when identification of "I" with the body is totally dissolved, there is no ego disturbing the state of Atman and no ignorance affecting action or inaction. This is flawless Transcendental State. Further, as per him, a Bhagwat person should make no distinction between his own body & possessions and those of others, thereby conveying that one should look upon all beings with equal eye.

In chapter 10 of the same scripture, while describing duties/ actions for an Ethical person, he says that "Selfish actions" must be given up by killing Selfish desires in the mind. Purificatory actions/ rituals help a person cleanse the inner dirt and can be easily achieved by uttering the name of Hari, singing Bhajans and participating in Hari Kirtans. Quoting another verse from same chapter;

अमान्यमत्सरो दक्षो निर्ममो दृढसौहृदः असत्वरोर्थजिज्ञासुरन सूयुरमोघवाक् ।।

It conveyed that an Ethical person should be free from Pride, Jealousy, Sloth and Attachment. He should be firmly faithful to his GURU. He should remain calm in various situations and work towards uplifting his self knowledge, avoiding fault finding & meaningless communication.

In chapter 18 of the scripture, he conveys that SILENCE is the weapon to control one's speech, not to have interest in any uncalled for action and to control one's body. Breath control is the means to control one's mind. He emphasized that an Ethical person should control all three--- body, speech and mind. Such persons possess a reservoir of positive energy within them, leading to the happiness in the joy of the self. In another context in chapter 21, he conveys that devotion to one's duty is VIRTUE and devotion to other's duty is FAULT. Quoting a relevant verse,

धर्मार्थ व्यवहारार्थ यात्रार्थमिति चानघः दर्शितोडयं मयाचारों धर्ममुद्धहतां धुरम् ।।

An Ethical/ Dharmik person should be able to differentiate between Purity & Impurity; Righteous & Unrighteous; Virtue & Fault as well as Good & Evil consequences of his actions. There are great learning's from this great Saint thru his Abhang songs as well as other scriptures. I may not be able to do full justice to his vast reservoir of knowledge because of my brief coverage limiting to my area of focus .

We shall now move on to pick up a few more threads on Dharma/ Ethical living from another great Poet-Saint  Tukaram, famous for his Abhang devotional poetry and community oriented worship by way of Kirtans. He was greatly influenced by Bhakti Saints comprising of Sant Namdev,  Sant Janardan Swami, Sant Kabir, Sant Eknath and many more. Devoted to Lord Vithoba/ Vitthal, an Avatar of Lord Vishnu, he denounced mechanical rites/ rituals, sacrifices & vows and instead encouraged direct Bhakti by Kirtans-- which create spiritual path for devotees.

On Ethical front, he challenged " Human Discrimination"and stressed upon the essentials of shunning hatred because of birth, caste, class, wealth and religion. He visualized " Panduraga", his Deity in every object and surrendered to Him completely. Quoting an English translation of his poetry;

" God's name on one's lips is itself salvation,

Disregarding the name is perdition ;

Companionship of the good is the only heaven,

And indifference is hell."

Quoting a few Abhangs composed by him in his local language on Dharma & Ethical living;

पुण्य परउपकार पाप ते परपीङा, आणिक नाहीं जोङा दुजा यासी ।।

It conveyed that it is ethical and moral act to help and support others while it is a sin to trouble them. Giving pain to others is unethical and immoral. There can't be any other form of PAP and PUN-YA.

सत्य तोचि धर्म असत्य तें कर्म, आणिक हैं कर्म नाहीं दुजे ।।

It means that it is one's Dharma to speak truth and act accordingly while speaking lies & acting accordingly amounts to Adharma. There are many more messages on Dharma and Ethical living conveyed by  Sant Tukaram, both through his scriptures as well as his devotional gatherings.He accepted disciples and devotees without any discrimination.

While one can list down the learnings on this area in several more paras, I would like to sum up the blog with an Ethical Quote from Sant Tukaram's Abhangs conveying that the company of Saints & Noble people is like living in Heaven, while criticizing/condemning them or making fun of their contribution is closer to living in hell.

संताचा संग तोचि स्वर्गवास, नर्क तो उदास अनर्गळा ।

Impact of Bhakti Movement --- 1400-1750 CE--- II

क्रोधाद भवति सम्मोहः, सम्मोहात् स्म्रतिविभ्रमः

स्म्रतिभ्रशांद बुदिध्नाशो, बुदिध्नाशात् प्रणश्यसि ।

 ( verse 64,  Bhagwat Gita )

What a great message on one of the most undesirable attribute " ANGER", for a human being! Bhagwat Gita had been one of the three main spiritual scriptures widely referred by spiritual saints and Gurus during Bhakti movement. It conveys "क्रोध से अत्यंत मूढभाव पैदा होता है, मूढभाव से स्म्रति में भ्रम,जिससे ज्ञानशक्ति का नाश होता है और मनुष्य अपने न्यूनतम स्तर पर गिर जाता है। Continuing the learnings in Blog 11 on DHARMA and ETHICAL LIFE during the Bhakti movement, we shall now focus on the impact of preaching s of another two prominent spiritual saints of this period namely Chaitanya Mahaprabhu (Circa 1486-1534 CE ) and Mira Bai ( Circa 1498-1547 CE)-- both with unwavering devotion to Lord Krishna as the supreme God.

Chaitanya Mahaprabhu, also known as Lord Gauranga, was a renowned and celebrated proponent of the Vaishnava School of Bhaktiyoga. In a short time, he mastered all branches of Sanskrit-- logic, literature, rhetoric, philosophy, theology and used to demonstrate his scholastic intellect in various forums. He also mastered the practice of  disciplined  fasting and austerities , generally followed by saints and renunciates, at an early age. He used to hold spiritual discourses, spreading messages of Dharma and Ethical living in several towns and cities . His life style was a model of Ethical values and principles, submerged in pure Bhakti and boundless love for Lord Krishna.

 A major transformation occurred in his life, when he adopted Sh Isvar Puri , an ascetic of the order of Sh Madhavacharya, as his Guru. He developed a deep  devotional commitment to Lord Krishna. He laughed, wept, jumped, rolled in dust, sang and danced in ecstasy- chanting,  KRISHNA! KRISHNA! HARI BOL !HARI BOL!. He repeatedly said," Chant the name of Krishna while sitting, standing, walking, eating, sleeping and at all times. For around 18 years in Puri, he preached pure Bhakti and spiritual love for Krishna. SIKSASTAKAM, the famous eight verses of Chaitanya Mahaprabhu reveal his life's mission, precepts and values and have great messages on DHARMA and ETHICAL LIVING for the masses. Quoting from SIKSASTAKAM;

" Trinad api sunichena, Taror api sahishnuna;

  Amanina manadena, Kirtaniyah sada harih !--- text 3

One should chant the name of Lord in humble state of mind, thinking oneself lower than a straw in the street, more tolerant than a tree,devoid of all sense of false prestige and eager to respect all others. Another verse, text 1 --- " Ceto- darpana- marjanam bhava - maha -davagni- nirvapanam ie One must clean the dust , accumulated over the years, on heart and extinguish the fire of conditional life---- of repeated births and deaths. This can only be achieved by SANKIRTANA of Lord Krishna, which is the lifeline  of all transcendental knowledge and bliss. The focus here is on Self regulation and Self realization, leading to the state of pure consciousness. Quoting Text 4 of SIKSASTAKAM,

" Na dhanam na janam na sundarim,

  Kavitam Va jagad-isha kamaye;

  Mama janmani janmanishvare,

  Bhavatad bhaktir ahaituki tway."

It means that a devoted follower of Lord Krishna has no desire to accumulate wealth or materialistic things, nor the company of beautiful women, nor the hunger of  number of disciplined followers. What he wants is to serve his Lord, birth after birth, without seeking anything in return. Chaitanya Mahaprabhu, thus preached Pure Unconditional Bhakti of Krishna, with complete surrender of one's self at His pious feet. Great messages on Ethical living indeed!

Another saintly personality MIRA, born as a princess, loved none except Lord Krishna, unmindful of events and upheavals in Rajput families and several battles close to her kingdom. Some of the poetic verses, either written by her or by several other poets based on her preached values and philosophy of life demonstrate intense inner feelings for her Lord. These also reflect upon her DHARMIK attitude and ETHICAL living soaked in deep devotion and spiritual love for her Master.

"हरि तुम हरो जन की भीर।"

"बाला मैं बैरागण हूंगी।

जिन भेषां म्हारो साहिब रीझे, सोही भेष धरूंगी।

सील संतोष धरूँं घट भीतर, समता पकड रहूंगी।।"

Mira, in the first verse conveys her concern for the masses, praying to Lord Krishna to remove pains and miseries of people. In the second verse, she emphasizes upon the traits of CONTENTMENT, INNER PEACE, EQUANIMITY and PURITY IN CHARACTER as well as its boundaries for Ethical cum Spiritual living. Her deep love for KRISHNA had no boundaries. Quoting another one, translated in English;

"Mai ni Maine Gobind linho mol, Mai ni Maine Gobind linho mol,

    Koi kahe mehengo, Koi kahe sasto, liyo tarazu tol,

  Koi kahe Karo, Koi kahe goro, liyo ni amolak mol."

Mira was  fully submerged in her devotion to Lord Krishna without bothering about what the society felt. Another verse of Mira conveys, " मैं तो सांवरे के संग राची। साजि सिंगार बांधि पग घुंघरू, लोक लाज तजि नाची ।। What a selfless surrender!

 Dharma and Ethical living in the society were greatly impacted by such saintly personalities like Chaitanya Mahaprabhu and Mira during this period. There were many more prominent saintly personalities, who did selfless work for spreading Dharma and Ethical practices among masses in this period. We shall be covering the learnings from some of them in next 2 to 3 blogs, The wide dissemination of knowledge stored in spiritual scriptures of Bhagwat Gita, Bhagwat Purana and other scores of versions of Purana, also, continued to create its impact on the masses. I would like to sum up the Blog by one of the ethical learning from these spiritual scriptures;

मेरा- तेरा, छोटा- बडा, अपना- पराया, मन से मिटा दो।

फिर सब तुम्हारा है, तुम सबके हो ।।

Impact of Bhakti Movement-- 1400--1750 CE----I

कामी क्रोधी लालची, इनसे भक्ति न होय ।

भक्ति करे कोइ सूरमा, जाति वरण कुल खोय ।।  

Bhakti movement, initially began in around 7th century in South India and expanded northwards, focused on spiritual love and devotion to religious concepts & principles, generally concentrating on loving relationship with a defined God. The initial Bhakti movement and its impact on Dharma/ Ethical living have been covered in some of my earlier Blogs including Blog 8, " Impact during Classical Puranic Hinduism period". From 15th century on-wards till middle of 17th century, it  swept across north & east India, enveloped around Vaishnavism, Shaivism and Shaktism.

 Some religious scholars have interpreted that Bhakti movement  has been essentially a revival, reworking and re-contextualization of ancient Vedic traditions. Bhakti movement tried to remove social inequities and welcomed in its fold people of all castes, including so called untouchables, a reformist movement in society. SEVA, DANA, Community Kitchens, Free Shared Food, Free Hostels for poor, Providing Community Labor, Feeding Houses for Poor, Guru Ka Langar and many more reformist concepts were introduced during this movement by its Spiritual  Leaders & Gurus. One can easily say that DHARMA & Ethical practices took a big LEAP with expanded scope & new definitions during this movement. learnings from this period being vast, we shall cover these in three to four blogs, beginning with Sant Ramananda ( 1400-1480 CE) and his prominent disciple Sant Kabir ( 1440-1518 CE) in this blog.

Sant Ramananda, also known as Jagatguru Ramanandacharya, was a great social reformer. He had several prominent disciples including Sant Kabir, Sant Ravidas . His preaching s had a universal appeal and to some extent, also influenced founding of SIKHISM in 15th century. Quoting a line from his writings impacting Dharma/ Ethical Living;

जाति पाति पूछे न कोई, हरि को भजे सो हरि का होई ।।

Another of his writing known as Raga Basant , a part of Guru Granth Sahib, conveys that God is within a person and one need not go to any temple. " Where should I go? I am happy at home.My heart will not go with me. My mind has become crippled. One day, a desire welled up in my mind, I ground up sandalwood, along with several fragrant oils.I went to the temple, to worship HIM there, then my GURU showed the BRAHMA within my heart."Some of these preaching s created considerable impact on the society in practicing Dharma and Ethical practices by way of removing social inequities and  unethical practices.

Sant Kabir's preaching s were full of  spiritual wisdom in simple, straight forward, sometimes even blunt, words. These touched everyone and impacted lives of people of all classes in leading ethical life. In a way, these also indirectly expressed what DHARMA is, in real sense. Quoting a few relevant verses of Sant Kabir on DHARMA & Ethical Practices.

कबीरा खड़ा बाजा़र में, माँंगे सबकी खैर । ना काहू से दोस्ती, ना काहू से वैर ।।
कबीर आप ठगाइए, और ना ठगिए कोए । आप ठगै सुख उपजै, ओर ठगै दुख होए ।।
जहाँं दया तहाँं धर्म है, जहाँं लोभ तहाँं पाप । जहाँं क्रोध तहाँं पाप है, जहाँं क्षमा तहाँं आप ।।
दुर्बल को न सताइए, जाकि मोटी हाय । बिना जीव की हाय से, लौह भस्म हो जाय ।।

Each word of Sant Kabir in his numerous verses  describes Dharma & Ethical living norms. " Kade Abhiman Na Kijiye, Kahe Kabir Samajhaye " ie Ego should have no place in a person's life. Another one on HUMILITY impacts living;

" Sabse laghuta hi bhali, laghuta Se sab hoye. " ie it's always better to be humble, which mostly leads to effective results. On one's VAANI or speech, Sant Kabir emphasized non aggression and calmness in speech. He is categorical on speaking TRUTH since it leads to piousness in behavior and closeness to God.

ऐसी वाणी बोलिए, मन का आपा खोय । ओरों को शीतल करे, आप ही शीतल होय ।।
बोली एक अनमोल है, जो कोई बोले जानि ।हिये तराजू तौलिके, तब मुख बाहर आनि ।।
साँंच बराबर तप नहीं, झूठ बराबर पाप । जाके हिरदे साँंच है, ता हिरदे हरि आप ।।

Every couplet of Sant Kabir focuses on Dharma and ethical practices for society to follow. " Maya Mari na Mann mara, mar mar gaye sharir ; Aasha trishna na Mari, keh gaye das Kabir". Sant Kabir was very modest  even in seeking blessings of God--- " सांई इतना दीजिए, जा में कुटम्ब समाए । मैं भी भूखा न रहूं, साधु न भूखा जाए ।। What a great Ethical message ? In fact, Dharma and Ethical practices took a giant leap during this period. respect for HUMAN VALUES grew in society and social inequities were impacted.

 Bhakti movement went on encompassing more and more members of society in all parts of India and with it came Tolerance, Forgiveness and Acceptance with Humility. Leanings from the preaching s of Sant Kabir are phenomenal and can not be covered in a small blog. I have only tried to include a small no of selective verses from his vast reservoir of Spiritual/ Humanity based values. Summing up, these describe कामी, क्रोधी, लालची, अभिमानी as unethical traits; while दया, क्षमा, सत्यता, वाणी की शीतलता, नम्रता, सेवा, दानी होना, गरीबो की मदद, किसी को न सताना, सबको प्यार करना और साथ लेकर चलना आदि as Dharmic & Ethical traits.

 Let me end the blog by a couplet of Sant Kabir on a strong value of " PURUSHARTH ", ie one's Dharma by meeting life's needs through working and not begging. What a wonderful deep message on KARMA in life, as one's Dharma, which is ethical ?

माँंगन मरण समान है, मत माँंगो कोई भीख ।

माँंगन से मरना भला, यह सतगुरू की सीख ।।

Impact of Sufism during Circa 1150 CE--1750 CE-- II

In the house of lovers, the music never stops;
The walls are are made of songs, and the floor dances.
(Rumi)

Continuing learnings from Sufism on Divine Spirituality, Cosmic Harmony and Love for Humanity  by some of prominent Indian Sufi Ascetics shared in blog 9 , we shall try to complete the learnings in the current Blog , targeting those impacting Dharma & Ethical living in that period.We shall attempt to include the strong vibrant feelings in this direction, expressed by a few more Indian Sufi Ascetics including  Amir Khosaru,  Bulleh Shah and Shah Abdul Latif Bhittai.

Amir Khosaru Dehlawi ( 1253-1325 CE ), was a Sufi mystic and a disciple of Nizammuddin Auliya. He has been regarded as the Father of Qawwali, the devotional music of Sufi's, besides his writings in the form of Gazals& Rubai. His teachings focused on intense Love for his Guru, Humanity in general and love & peace for the world.

खुसरो दरिया प्रेम का, उल्टी वा की धार ।

जो उतरा सो डूब गया, जो डूबा सो पार ।।

It conveyed that river of love for the Humanity flows in strange directions. One, who jumps into it drowns and one who drowns only gets across. One can quote several of his great writings impacting Ethical Living and fighting religious day to day superstitions,  in general. Quoting another famous writing used by several celebrities of yesterday and today in their compositions;

छाप तिलक सब छीनी रे, मोसे नैना मिलाइके ।

प्रेम भटी का मदवा पिलाइके, मतवारी कर लीन्ही रे, मोसे नैना मिलाइके ।।

It conveyed a strong message on respect for Guru and ethical living in general. It says" you have taken away my looks and my identity by just a glance.By making me drink the wine of love, you have intoxicated me by a simple glance." In another writing, following example of great ethics and moral values, he submits to his Guru, Nizamuuddin Auliya, that he has scores of weaknesses/ deficiencies, which Guru alone can correct.

सब सखियो मे चुनर मेरी मैली, देख हसे नर नारी निजाम।

अब के बहार चुनर मेरी रन्ग दे, पिया रख ले लाज हमारी निजाम।।

 Let me move on to another Sufi ascetic Bulleh Shah ( 1680-1757 CE), who was a Punjabi Sufi Poet-- a Humanist and philosopher. He impacted the society with his simple philosophical writings ( Kafis). His life span overlapped with Punjabi poet Waris Shah ( 1722-1798 CE) of Heer Ranjha fame and Sindhi Sufi poet Shah Abdul Latif Bhittai ( 1689-1752 CE ). His Kafis highlight mystical spiritual voyage involving four stages of Sufism, namely SHARIAT ( Path), TARIQAT( Observance), HAQIQAT( Truth) and MARFAT( Union). Several Sufi singers of today like Nusrat Fateh Ali Khan, Waddali Brothers, Abida Praveen and others have beautifully  composed his Kafis into adorable music. Let us look into a few of his Kafis, which have created a great impact on ETHICAL LIVING.

Bulleya Ki Janna Mein Kaun,

Na Mein Mo-min vi ch maseetaan,

Na Mein vi ch kufar diyan reetan,

Na Mein paakan vi ch paleetan,

Na Mein moosa Na fir-own.

Broadly meaning that Bulleh Shah is questioning himself--- his inner self; he is not a believer inside a mosque; nor a disciple of false rites; nor the pure among-st the impure; nor Moses or the Pharaoh. It shows the HUMANIST face of Bulleh Shah. Further he adds

Na Mein andar Ved  Kitabaan,

Na vi ch bhangaan, Na sharabaan.

Meaning that he is not in the Holy Vedas, Nor in opium or wine. What a message on Ethical living in society? One more English translation of his  writing, conveying values to be observed;

You have learnt so much.

 You have read a thousand books;Have you ever read yourself?

You have gone to mosque & temple; Have you ever visited your soul?

You are busy fighting Satan; Have you ever fought your evil intentions?

You have reached into the skies; But you have failed to reach inside your heart.

One Dohre of Bulleh Shah emphasizing the need to look inside of self is reproduced below;

रब रब करदे बुड्ढे हो गए, मुल्ला पन्डित सारे।

रब दा खोज खुरा ना लब्भा, ओदे सजदे कर कर हारे ।

रब ते तेरे अन्दर बसदा, तेरे विच कुरान इशारे ।

बुल्लेशाह रब ओनू मिलदा, जेड़ा अपने नफस नू मारे ।।

Another Sufi scholar, mystic, saint and Sindhi poet Shah Abdul  Latif Bhittai, whose poems were compared to great Persian poet Rumi, created enormous impact on Dharma & Ethical practices during early and middle of 1700 CE. His collection  " Shah  Jo Risalo" is a testimony of his thoughts.  Quoting a few;

If you are seeking  Allah, then keep clear of religious formalities;

Those, who have seen Allah, are away from all religions.

The message is clear that "Human Dharma" is bigger than any religion and service to mankind should be the part and parcel of every Ethical life. In another poem, he writes;

Egoism and Allah, can not exist in one and the same soul;

Be Modest and Humble, anger brings enormous sorrow;

Patience yields contentment, if you were to understand.

In another writing, he emphasized " Malicious never benefit from malice". Another one, focused on the philosophy of these Sufi scholars is given below;

Sufi's do not believe in religious convictions, no one knows their faith;

Their mind is always busy for war, with egoism, but disclose nothing;

They help all, even those, who are antagonistic to them.

Summing up the two blogs on Indian Sufi Ascetics, focusing their impact on Dharma & Ethical practices by way of their  philosophy and writings, let me add that it generated enormous impact on masses and the society. Their writings and preaching s undoubtedly convey Love for Humanity, Standing high above all religious convictions & superstitions, Modesty in behavior, Humility, Fighting egoism, Truthfulness, Contentment, Self exploration & Self understanding and Service to people by helping the needy. Quoting the great Persian Poet & Philosopher RUMI;

Love is the bridge between you and everything.

Impact of Sufism during Circa 1150 CE--1750 CE-- I

Develop River like  generosity, Sun like bounty; And Earth like hospitality. ( Siyar-ul-Auliya; Khwaja Gharib Nawaz)

                                                                       
                                                                                                                                                       

Sufism, initially developed in circa 800-900 CE in Basra, Kufa,  Baghdad, Balkh of Persia & Egypt and passed on thru a chain of transmissions by Sufi Masters, taught their disciples ( Murids)--Self discipline, Trust in God, Self examination, Divine love and the love Relationship with God that may lead a disciple to intimate experience/ union with God. We shall cover this topic in two blogs , Blog 9 and Blog 10 under the Title" Impact of Sufism during circa 1150 CE-1750 CE-- I and II" respectively.

 While there were several prominent Sufi Ascetics spreading Spirituality, Ethical life and Dharma in general for masses as well as Rulers & high ups in society, a few prominent Indian Sufi Ascetics-- Khwaja Moinuddin Chishti ( 1141-1236 CE ), Nizamuddin Auliya ( 1238-1335 CE ), Amir Khosaru (1253 - 1325 CE) and Bulleh   Shah ( 1680-1757 CE ) and many other Sufi mystics / poets & philosophers of Chishtiya as well as other  orders/ lineage created enormous impact in society. They preached divine spirituality, cosmic harmony as well as love for Humanity as the Principal Dharma expressed in scores of poetry, books and musical delights.

Sufism is primarily known as a symbol of interfaith harmony, an intrinsically Indian concept---- where society manages to seamlessly absorb all religious hues from multitude of faiths, cultures and traditions. Sufi Ascetics ( known as Pirs),  preached " Sulh- e -Kul " ie peace to all, a formal approach to multiculturalism and inclusivity. Sufism got embedded into cultural fabric of Indian Society , prominently, during the rule of Delhi Sultanate of 10th - 11th centuries. It grew extensively during Bhakti movement in ideal harmony.

 Sufi shrines , popularly known as DARGAH, became places of worship and spreading of messages of Dharma/ Ethical living for all communities. While, one can elaborate a lot on the allied subjects of Sufism like " A Dervish ( some one treading a Sufi Muslim ascetic path like Hindu Sadhus or Buddhist/ Jain Monks )", " Ziyarat (a ritual of visiting grave tombs of Sufi saints )", " Waqf ( for preserving Tombs and renovating these) & several others,we shall move forward to understand the impact of Sufism on Dharma/ Ethical Living in society by some of these Sufi saints at that time.

In this Blog 9, I am attempting to share a few highlights of the impact created on Dharma & Ethical Living during  circa 1100-1350 CE by the preaching s of  Khwaja Moinuddin Chishti and Nizamuddin Auliya, both of  Chishtiya order, who stressed on LOVE as a means of realizing God. For them, Love of God implied Love of Humanity. A few teachings of Khwaja Moinuddin Chishti (also known as Gharib Nawaz) , which demonstrate deep impact on Dharma & Ethical Living are;

• Allah blesses people who are Charitable, Generous and Compassionate.
• Prosperity departs from the home of one who tells a lie on oath and he is soon ruined.
• The best way of evading the FIRE OF HELL lies in feeding the hungry,providing water to the thirsty, removing the wants of the needy and befriending the miserable s.
• For a follower of the PATH OF TRUTH, it is worse than a sin to disdain or look down upon anyone.
• Patience is tested thru resignation to sorrow, sufferings and disaster without murmur.
• A sin committed does not harm an individual so much as looking down with contempt upon one's own fellow beings.
• One should forget the " I " -- status, power, wealth, wants and desires. One should forget his own existence, merge his self with Divine Reality and remember only Allah.
• He, indeed is a true devotee, blessed with love of God, who has these attributes--- RIVER LIKE CHARITY ( no limits & equally beneficial to all creatures of God ), SUN LIKE AFFECTION ( sunlight to all ) and EARTH LIKE HOSPITALITY ( loving embrace, open to all ).

Gharib Nawaz was an eminent scholar, writer and poet, who wrote several books on Dharma, Ethical living and Divine knowledge for the benefit of masses. Another prominent Indian Sufi Saint  Nizamuddin Auliya spread the message of Love of Humanity and Love of God among masses. Some of his key beliefs were;

• Unity of Mankind and shunning distinctions based on social, economical and religious status.
• Emphasis on Renunciation and complete trust in God.
• Helping the needy, feeding the hungry and being sympathetic even to oppressors. 

Nizamuddin Auliya was among the spiritual lineage of Indian Spiritual Sufi chain of Chishtiya order, beginning from Moinuddin Chishti, Qutubuddin Bakhtiyar Kaki, Fariduddin Masud ( Baba Farid) and Nizamuddin Auliya. Quoting him, " True wisdom is to renounce the world." Another translation of the thoughts of these Sufi saints is,

फरीद काले मैन्दे कपडे, काले मैन्दे वेष ।

गुनाह भरे मै फिरॉ, लोक कहे दरवेष ।।

Nizamuddin Aulia never visited courts of Delhi Sultanate. He advised his followers " One whose hands and feet moved at the royal buildings, could not have a soul of his own. The only way to love and adore Allah- Taala is to love Him for the sake of human beings and to love human beings for the sake of Allah-- Taala.
Well, one can go on writing endlessly on the philosophies and preaching s of these Sufi saints and scholars. They created enormous impact on the masses in that period in relation to Ethical practices as well as Dharma. Most of the rulers at that time were moved by their philosophies and had great regard for them, besides seeking their blessings. I can sum up this blog by a famous Sufi Quote,

Every Particle of Dust is a cup, wherein all the world can be seen,

Whosoever got any blessings, got it by generosity alone,

Sufi's breathe nothing but Love.