Ravidas souvenir 2013

The Times of Canada PublicationA champion is someone who gets up, even when he can’t

1 Shri Guru Ravidass Jayanti Souvenir 2013



It gives us immense pleasure to present our second pub-lication to you this year’s edition of ‘ Shri Ravidass Jayan-ti Nagar Kirtan Souvenir’ The Souvenir is specifically put together for celebration of Nagar Kirtan/Shoba Yatra. It brings a wonderful opportunity for businesses to con-nect effectively with their target consumers. We bring information about the various services and products to your door step. Our aim is to get you the latest and the best available resources with just a phone call. We look forward to your comments and suggestion to make it better with every passing year.


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Wishing you all the very best in 2013we thank each and every individual who helped us in this endeavor

Vinay Sharma Ajay Bhusari Karan Goyal Gurnek Banger Daljeet Kaur

The information provided in ‘Souvenir 2013’ is for the sole purpose of celebration of the festival of Vaisakhi. The Times of Canada will not be, in any manner whatsoever, responsible for the innaccuracy of facts and information in the text provided in any of the advertisement or the content.

Greetings



PM greets the Nation on Guru Ravidas Jayanti

Sunday, Feb 24, 2013 - The prime minister said that Guru Ravidas was a great human-ist and social reformer who dedicated his life to spreading the values of equality, universal brotherhood, and tolerance.President Pranab Mukherjee and Prime Min-ister Manmohan Singh on Sunday greeted the citizens on the eve of Guru Ravidas’ birth an-niversary, lauding the social reformer’s strug-gle for equality and tolerance in society.“On the occasion of the birth anniversa-ry of Guru Ravidasji, a great saint and reli-gious reformer, the nation recalls with pride his ceaseless struggle to eradicate the evils of casteism and establish a classless society,” said the president in his message.

“Guru Ravidasji led a life of faith and devo-tion and considered service to man as service to God. He espoused the cause of the down-trodden and worked untiringly to establish peace, harmony and brotherhood in society. May his teachings of love, compassion, toler-ance and equality, inspire us to lead a life of service to humanity,” Mukherjee added.The prime minister said that Guru Ravidas was a great humanist and social reformer who dedicated his life to spreading the values of equality, universal brotherhood, and toler-ance.“Let us re-affirm our commitment to the noble values and ideals that were so dear to Guru Ravidas,” he added.

The Prime Minister, of India Dr. Manmohan Singh, has greeted the Nation on the auspicious occasion of Guru Ravidas Jayanti.



GREETINGS FROM PETER JULIAN, MP

BURNABY-NEW WESTMINSTER

As the Member of Parliament for Burnaby-New Westminster, I am

honoured to have this opportunity to provide greetings and

congratulations on the 636th Birth Anniversary of Shri Guru

Ravidass Ji and the 30th Anniversary of the Shri Guru Ravidass

Sabha (Vancouver).

At a time when so many individuals and families are forced to live

day to day with meager incomes, and the divide between rich and

poor grows disproportionately wider, the teachings of Guru

Ravidass Ji are as relevant now as they were in the fifteenth

century at the time of his birth. Love and tolerance for all of our

neighbours, instead of discrimination because of differences, should

prevail in a just society.

I am very proud to have the Shri Guru Ravidas Sabha in my riding

of Burnaby-New Westminster. I would like to thank President Bill

Basra and his associates for providing many valuable services to

our community.

Enjoy the celebrations.

Peter Julian, MPBurnaby-New Westminster



CITY OF BURNABY OFFICE OF THE MAYOR

DEREK R. CORRIGAN MAYOR

GREETINGS

Congratulations on the occasion of the 6th Nagar Kirtan Parade organized in honour of Shri Guru Ravidass Ji.

Shri Guru Ravidass Ji’s message of equality for all has inspired generations to recognize that everyone is equal in all respects. He continues to inspire us today in Burnaby, where the unique diversity of our community is always celebrated and the equality of all citizens is fundamental to everything we do.

I wish all Parade participants and spectators a wonderful celebration of the memory of Shri Guru Ravidass Ji.

Sincerely,

Derek R. Corrigan Mayor



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Shri Guru Ravidass Sabha (Vancouver)President Message

As the President of Shri Guru Ravidass Sabha (Vancouver) I am honored to have this opportunity to provide greetings and congratulations on the 636th Birth Anniversa-ry of Shri Guru Ravidass Ji and the 30th Anniversary of the Shri Guru Ravidass Sabha (Vancouver)

As all of you know sangat has recently given us opportunity to serve you .We seeks support from everyone for the betterment of community.

Shri Guru Ravidass was a social reformer and a leading figure of bhakti movement in India .Guru ji made a significant on many religions .Guru Ravidass ji did a lot to bring a social change and reformation by his teachings and bhajans. Guru Ji did his best to educate the masses by his own example and teachings.

I welcome all the devotees to Nagar Kirtan (Community Parade) and wish you all the best.

I pray to Shri Guru Ravidass ji for his Blessings.

Bill BasraPresidentSGRS (Vancouver)



Continued on page 14

Community Office: Raj Chouhan, MLA Burnaby Edmonds 5234 Rumble Street Burnaby, BC V5J 2B6 Legislative Office: Raj Chouhan, MLA Burnaby- Edmonds Parliament Buildings Victoria, BC V8V 1X4

CONGRATULATIONS!

As the Member of the Legislative Assembly for Burnaby-Edmonds, I would like to congratulate members of the Gilley Sikh Temple for organizing the 6th Annual Nagar Kirtan Parade in memory of Shri Guru Ravidass Ji. I am honoured to join the community on this very special occasion.

Guru Ravi Dass Ji’s contributions as a spiritual leader and proponent of social justice and equality are unique and profound. To have justice and fairness in our society, it is important that we celebrate the life of this revolutionary saint and follow his teachings every day.

Sincerely,

Raj Chouhan, MLA Burnaby-Edmonds New Democrat Official Opposition



Warmest Greetings

I want to congratulate and send my best wishes to the organizers and celebrants of the sixth annual Nagar Kirtan Parade in memory of Shri Guru Ravidass Ji.

Every year we remember Sri Ravidass who was a great saint and social reformer who fought against inequality and injustice and worked for the establishment of a society based on equality, compassion, and justice. During his lifetime he spearheaded the fight against discrimination based on caste, colour or creed.

There are many lessons that people today can take from the life and teachings of Shri Ravidass. Here in Canada we live in a free society where people are treated equal regardless of their wealth, race, religion, or sex. Yet still we can do better. We must all derive inspiration from the teachings of this great saint and reformer to rededicate ourselves for the building of a more tolerant society.

On behalf of my constituents, and, in fact, all Canadians, I take this opportunity to congratulate you on this auspicious occasion and again send my best wishes for the Nagar Kirtan Parade.

Sincerely yours,

Nina Grewal Nina Grewal Member of Parliament

CANADA

Nina Grewal, M.P.

Fleetwood-Port Kells



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mnu`KI-brwbrqw dy moFI-pihrydwr,

siqgurU rvIdws jI mhwrwj(auhnW dy 636vyN jnm-idvs nUM smripq)



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vwnW nwl sMprk hY[ ieh q`Q auhnW dIAW KojW iv`c drj hY[)

-gurmIq isMG “swQI”, srI, bI.sI.POn: 604-613-6485

sk k1. Thy Name Is My Aarti And Ablution, O Lord.2. Without God’s Name All Religious Paraphernalia Are False.3. Thy Name Is My Prayer-Mat, Thy Name My Saffron-Grater.4. And Thy Name Is The Saffron, Which I Sprinkle On Thee.5. Thy Name Is The Water, Thy Name The Sandal-Wood.6. And The Repetition Of The Name Is The Rubbing Thereof; This Is The Sandal Paste, Which I Take To Anoint Thee.7. Thy Name Is The Lamp, Thy Name The Wick.8. Thy Name Is The Oil, Which I Pour Therein.9. With Thy Name I Have Kindled The Light.10. With It’s Illumination My Entire Home Is Bright.11. Thy Name Is The String, Thy Name The Garland Of Flowers.12. Defiled Are All The Eighteen Loads Of Leaves, Offerings Of Ours.13. Why Should I Offer Thee What Thou Thyself Has Created?14. Thy Name Is The Whisk (Chawar) Which I Wave Over Thee.15. The Whole World Is Involved In The Eighteen Puranas, And The Sixty-Eight Places Of Pilgrimage.16. It Rotates Within The Four Forms Of Species.17. Thy Name Is The Aarti, Sayeth Ravidass.18. And Thy True Name Itself Is Offered, O Lord, As The Ceremonial Food To Thee.

SHREE GURU RAVIDASS ARTI [TRANSLATED]



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âÅ.Á¿ì¶âÕð íÅðåÆ éÅðÆ ç¶ ÜÆòé

íÅðåÆ éÅðÆ ç¶ î¹ÕåÆ çÅåÅ: âÅ. ìÆ.ÁÅð Á¿ì¶âÕð

Participants with their writings for the contest of “DR. B.R. AMBEDKAR AND HIS CONTRIBUTION TO THE COMMUNITY”



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All Kinds of Residential & Commercial Masonry Work

Brick Work - Glass Block - Granite - Culture Stone - Other Stone Construction- Concrete Placing



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These two kids won 1st prize in the writing contest of “DR. B.R. AMBEDKAR AND HIS CONTRIBUTION TO THE COMMUNITY”. This contest was first time orgenized by Shri Guru Ravidas Shaba Vancouver. We will be continued the tradition in future on all of our

Saints, social reformers, and other motivational characters..

Winners are as follow:

Master William Dabri - Age Group - up to 12 yearsMs. Jade Barpagga - Age Group 12 to 20 years

Ratan PaulDerector (Shri Gur Ravidass Sabha Vancouver)Cell. 7787722101



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sRI gurU rivdws bwxI dI Ajoky smyN ivc pRwsMigkqw

rwm pRqwp klyr (vYnkUvr)



• Income Tax ReTuRns • compuTeRIzed bookkeepIng

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Gurnek Banger778.895.7444

Ph: 604.597.0991Fax: 1.80.732.0519

[email protected]#8740 - 140 A St, Surrey BC V3W 0M4



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sk k



Born: 14 April, 1891 Passed Away: 6, Decem-

ber, 1956

ContributionDr B R Ambedkar, pop-

ularly known as Babasaheb Ambedkar, was one of the ar-chitects of the Indian Constitu-tion. He was a well-known pol-itician and an eminent jurist. Ambedkar’s efforts to eradicate the social evils like untouchablity and caste restrictions were remark-able. The leader, throughout his life, fought for the rights of the dalits and other socially backward classes. Ambedkar was appointed as the na-tion’s first Law Minister in the Cab-inet of Jawaharlal Nehru. He was posthumously awarded the Bharat Ratna, India’s highest civilian honor in 1990.

His LifeBhimrao Ambedkar was born

to Bhimabai Sakpal and Ramji on 14 April 1891 in Madhya Pradesh. He was the fourteenth child of his parents. Ambedkar;s father was a Subedar in the Indian Army and posted at Mhow cantonment, MP. After the retirement of his father in 1894, the family moved to satara. Shortly after, his mother passed away. Four years later, his father remarried and the family shifted to Bombay, where he cleared his matriculation in 1908. His father Bhimabai Sakpal died in Bombay, in 1912.

Ambedkar was a victim of caste discrimination. His parents hailed from the Hindu Mahar caste, which was viewed as “untouch-able” by the upper class. Due to this, Ambedkar had to face severe discriminations from every corners of the society. a The discrimination and humiliation haunted Ambed-kar even at the Army school, run by British government. Fearing social outcry, the teachers would segre-gate the students of lower class from that of Brahmins and other upper classes. The untouchable students were often asked by the teacher to sit outside the class. After shifting to Satara, he was admitted to a lo-cal school but the change of school did not change the fate of young Bhimrao. Discrimination fol-lowed wherever he went. In 1908, Ambedkar got the opportunity to study at the Elphinstone College. Besides clearing all the exams suc-cessfully Ambedkar also obtained a scholarship of twenty five rupees a month from the Gayakwad ruler of Baroda, Sahyaji Rao III. Political

Science and Economics were the subjects in which he graduated from the Bombay University in 1912. Ambedkar decided to use the money for higher studies in the USA.

After coming back from the US, Ambedkar was appointed as the Defence secretary to the King of Baroda. Even, there also he had to face the humiliation for being

an ‘Untouchable’. With the help of the former Bombay Governor Lord Sydenham, Ambedkar obtained the job as a professor of political economy at the Sydenham College of Commerce and Economics in Bombay. In order to continue his further studies, in 1920 he went to England at his own expenses. There he was awarded honor of D.Sc by the London University. Ambedkar also spent few months at the Uni-versity of Bonn, Germany, to study economics. On 8 June, 1927, he was awarded a Doctorate by the Univer-sity of Columbia.

Dalit MovementAfter returning to India,

Bhimrao Ambedkar decided to fight against the caste discrimina-tion that almost fragmented the na-tion. Ambedkar opined that there should be separate electoral system for the Untouchables and lower caste people. He also favored the concept of providing reservations for Dalits and other religious com-munities.

Dr. B. R. Ambedkar



Ambedkar began to find ways to reach to the people and make them understand the draw-backs of the prevailing social evils. He launched a newspaper called “Mooknayaka” (leader of the silent). It was believed that, one day, after hearing his speech at a rally, Shahu IV, an influential ruler of Kolhapur dined with the leader. The incident also creat-ed a huge uproar in the socio-political arena of the coun-try.

Political ca-reer

In 1936, Ambedkar found-ed the Independent Labor Party. In the 1937 elections to the Central Legis-lative Assembly his party won 15 seats. Ambedkar oversaw the transforma-tion of his political party into the All India Scheduled Castes Federation, although it per-formed poorly in the elections held in 1946 for the Constituent Assem-bly of India.

Ambedkar objected to the decision of Congress and Mahat-ma Gandhi to call the untouchable community as Harijans. He would say that even the members of un-touchable community are same as the other members of the society. Ambedkar was appointed on the

Defence Advisory Committee and the Viceroy’s Executive Council as Minister for Labor. His reputation as a scholar led to his appointment as free India’s first, Law Minister and chairman of the committee re-sponsible to draft a constitution.

Framer of ConstitutionBhimrao Ambedkar was ap-

pointed as the chairman of the con-stitution drafting committee. He was also a noted scholar and emi-nent jurist. Ambedkar emphasized on the construction of a virtual bridge between the classes of the society. According to him, it would be difficult to maintain the unity of the country if the difference among

the classes were not met.

Conversion to BuddhismIn 1950, Ambedkar traveled to

Sri Lanka to attend a convention of Buddhist scholars and monks. After his return he decided to write a book

on Buddhism and soon, con-verted himself to Buddhism. In his speeches, Ambedkar lambasted the Hindu rituals and caste division. Ambed-kar founded the Bharatiya Bauddha Mahasabha In 1955. His book “The Buddha and His Dhamma” was published posthumously.

On October 14, 1956 Ambedkar organized a public ceremony to convert around five lakh of his supporters into Buddhism. Ambedkar traveled to Kathmandu to at-tend the Fourth World Bud-dhist Conference. He com-pleted his final manuscript, “The Buddha or Karl Marx” on December 2, 1956.

DeathSince 1954-55 Ambed-

kar was suffering from serious health problems including diabetes and weak eyesight.

On 6 December, 1956 he died at his home in Delhi. Since, Ambedkar adopted the Buddhism as his reli-gion, a Buddhist-style cremation was organized for him. The cere-mony was attended by hundreds of thousands of supporters, activists and admirers.



Guru Ravidass Ji is one of the most famous untouch-able Sant-poets of the 15th cen-tury India. He is known as a leading star of the North Indi-an Bhakti movement, especially the nirguna sampradaya or sant parampara (sect or tradition of devotees of a formless God). He was a cobbler, Sant, poet, phi-losopher and social reformer all rolled into one. He expressed his spiritual and social philos-ophy in poetry, which is full of radical fervor and boundless love for the formless God. His poetry reflected his vision of the social and spiritual needs of the downtrodden and underlined the urgency of their emancipa-tion. He, therefore, is regarded as a messiah of the downtrodden. They revere him as devoutly as Hindus revered their Gods and Goddesses, and Sikhs their Gu-rus. They worship his image and showed their faith in his spiritual power. His hymns were recited every morning and night, and his birthday was celebrated as a reli-gious event. They raise slogans

like Ravidass Shakti Amar Rahe (the spiritual power of Guru Rav-idass Ji live forever) during his birth anniversaries.

Shri Guru Ravidass Ji was born in the year 1377 AD i.e. Bikrami Samvat 1433 (widely accepted by most scholars & in-stitutions) to father Shri Santokh Dass Ji and Mother Kalsa Devi Ji in Chamar caste, also known as Kutbandhla, one of the Scheduled Castes in Uttar Pradesh. Sched-uled Castes were oppressed and their touch and sight were con-sidered polluting by the upper

castes. Ravidass revolted against this inhuman system of untouch-ability. He adopted Bhakti as a mode of expression for his revolt. His Bhakti-based method of re-volt was very novel and daring. It was novel because of its empha-sis on compassion for all and ab-solute faith in God; daring in the sense that he did not give damn to rituals of the Brahmins. He challenged the tyranny of Brah-mins and defied them by wear-ing Dhoti (cloth wrapped around the waist), Janeue (sacred thread) and Tilak (sacred red mark on forehead) that were forbidden for the untouchables. Though he attired himself like an upper caste, he did not hide his caste. He continued with his hereditary occupation of making/mending shoes. What made the image of Ravidass a catalyst in the emer-gence of Dalit consciousness was his being a Shudra and at the same time a saint of very high re-pute.

Guru Ravidass Ji gave a new meaning to Bhakti by pro-



fromShri 108 sarwan Dass charitable trust Western Canada

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jecting it as a method of social protest against the centuries-old entrenched structures of Brah-minical domination. He reject-ed all forms of religious rituals and sectarian formalities. He also commented graphically on the cursed and abject living conditions of millions of fellow downtrodden. His Bhakti approach was a non-violent strug-gle for the eman-cipation and em-powerment of the Shudras. Though he combined humility with Bhakti, his con-cept of formless God reflected an alto-gether different pic-ture. God of Guru Ravidass Ji was not humble but grace-ful. He was kind to the downtrodden. He elevated and pu-rified the so-called untouchables. Aai-see lal tujh binu kau-nu karai. Gareeb ni-waaju guseea meraa maathai chhatar dharai… neecho uooch karai meraa govind kaa-hoo te na darai [refrain My Be-loved, besides you who acts like this? Protector of the poor, my Master. You hold a royal umbrel-la over my head].

Guru Ravidass Ji Ma-haraj envisioned an egalitarian model of state for ensuring hu-man rights and civil liberties for

all alike. He called his ideal state as Begumpura (free from sor-rows). 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. His ideal state would be free from the graded system of

caste hierarchy. 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 un-touchability would cease to ex-ist. Though Begumpura was an ideal state as visualized by Ravi-dass, it was not a mere figment of his mind. In fact, its articulation was based on in-depth under-

standing of the socio-economic and political conditions prevail-ing during his lifetime. He lived during the period when Shudras were doubly oppressed by their political masters along with the members of higher castes; and by the Brahmins, the custodians of Hindu religion.

Guru Ravidass Ji firmly believed that God created all human beings and resided in all of them. If the same God pervaded the entire humanity, then it is fool-ish to divide the society on the basis of caste. He thus condemned the di-vision of mankind on the basis of caste. He said Jo ham shehri so meet hamara [whoever is my fellow citizen, is my friend]. It is in this context that the egali-tarian social philoso-phy of Guru Ravidass Ji expressed in the mode of poetry became the manifesto of the Dal-

it consciousness in Punjab. The establishment of a large number of Ravidass Deras by the Dalits in Punjab and overseas over the last few years is vivid testimony to worldwide popularity of Guru Ravidass Ji Maharaj.

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Born: April 14, 1891Died: December 6, 1956

A c h i e v e -ments: Dr. B.R. Ambedkar was elect-ed as the chairman of the drafting committee that was constituted by the Constit-uent Assembly to draft a constitution for the independent India; he was the first Law Minister of India; conferred Bharat Ratna in 1990.

Dr. B.R. Ambedkar is viewed as messiah of dalits and downtrod-den in India. He was the chairman of the drafting committee that was con-stituted by the Constituent Assembly in 1947 to draft a constitution for the independent India. He played a sem-inal role in the framing of the con-stitution. Bhimrao Ambedkar was also the first Law Minister of India. For his yeoman service to the nation, B.R. Ambedkar was bestowed with Bharat Ratna in 1990.

Dr.Bhimrao Ambedkar was born on April 14, 1891 in Mhow

(presently in Madhya Pradesh). He was the fourteenth child of Ramji and Bhimabai Sakpal Ambavedkar. B.R. Ambedkar belonged to the “un-touchable” Mahar Caste. His father and grandfather served in the British

Army. In those days, the government ensured that all the army personnel and their children were educated and ran special schools for this purpose. This ensured good education for Bhimrao Ambedkar, which would have otherwise been denied to him by the virtue of his caste.

Bhimrao Ambedkar expe-rienced caste discrimination right from the childhood. After his re-tirement, Bhimrao’s father settled in Satara Maharashtra. Bhimrao was enrolled in the local school. Here, he had to sit on the floor in one corner in the classroom and teachers would not touch his notebooks. In spite of

these hardships, Bhimrao continued his studies and passed his Matriculation examination from Bom-bay University with fly-ing colours in 1908. Bhim Rao Ambedkar joined the Elphinstone College

for further education. In 1912, he graduated in Political Science and Economics from Bombay University and got a job in Baroda.

In 1913, Bhimrao Ambed-kar lost his father. In the same year Maharaja of Baroda awarded schol-arship to Bhim Rao Ambedkar and sent him to America for further studies. Bhimrao reached New York in July 1913. For the first time in his life, Bhim Rao was not demeaned for being a Mahar. He immersed himself in the studies and attained a degree in Master of Arts and a Doctorate in Philosophy from Columbia Univer-sity in 1916 for his thesis “National Dividend for India: A Historical and Analytical Study.” From America, Dr.Ambedkar proceeded to London to study economics and political sci-

Dr. B.R. Ambedkar Biography



ence. But the Baroda government terminated his scholarship and re-called him back.

The Maharaja of Baroda ap-pointed Dr. Ambedkar as his political secretary. But no one would take or-ders from him because he was a Ma-har. Bhimrao Ambedkar returned to Bombay in November 1917. With the help of Shahu Maharaj of Kolhapur, a sympathizer of the cause for the upliftment of the depressed classes, he started a fortnightly newspaper, the “Mooknayak” (Dumb Hero) on January 31, 1920. The Maharaja also convened many meetings and con-ferences of the “untouchables” which Bhimrao addressed. In September 1920, after accumulating sufficient funds, Ambedkar went back to Lon-don to complete his studies. He be-came a barrister and got a Doctorate in science.

After completing his studies in London, Ambedkar returned to India. In July 1924, he founded the Bahishkrit Hitkaraini Sabha (Out-castes Welfare Association). The aim of the Sabha was to uplift the down-trodden socially and politically and bring them to the level of the others in the Indian society. In 1927, he led the Mahad March at the Chowdar Tank at Colaba, near Bombay, to give the untouchables the right to draw water from the public tank where he burnt copies of the ‘Manusmriti’ publicly.

In 1929, Ambedkar made the controversial decision to co-op-erate with the all-British Simon Commission which was to look into setting up a responsible Indian Gov-ernment in India. The Congress de-cided to boycott the Commission and drafted its own version of a con-stitution for free India. The Congress

version had no provisions for the de-pressed classes. Ambedkar became more skeptical of the Congress’s commitment to safeguard the rights of the depressed classes.

When a separate electorate was announced for the depressed classes under Ramsay McDonald ‘Communal Award’, Gandhiji went on a fast unto death against this deci-sion. Leaders rushed to Dr. Ambed-kar to drop his demand. On Sep-tember 24, 1932, Dr. Ambedkar and Gandhiji reached an understand-ing, which became the famous Poo-na Pact. According to the pact the separate electorate demand was re-placed with special concessions like reserved seats in the regional legisla-tive assemblies and Central Council of States.

Dr. Ambedkar attended all the three Round Table Conferences in London and forcefully argued for the welfare of the “untouchables”. Meanwhile, British Government de-cided to hold provincial elections in 1937. Dr. B.R. Ambedkar set up the “Independent Labor Party” in Au-gust 1936 to contest the elections in the Bombay province. He and many candidates of his party were elected to the Bombay Legislative Assembly.

In 1937, Dr. Ambedkar in-troduced a Bill to abolish the “khoti” system of land tenure in the Konkan region, the serfdom of agricultural tenants and the Mahar “watan” sys-tem of working for the Government as slaves. A clause of an agrarian bill referred to the depressed classes as “Harijans,” or people of God. Bhim-rao was strongly opposed to this title for the untouchables. He argued that if the “untouchables” were people of God then all others would be people of monsters. He was against any such

reference. But the Indian National Congress succeeded in introducing the term Harijan. Ambedkar felt bit-ter that they could not have any say in what they were called.

In 1947, when India became independent, the first Prime Minis-ter Pt. Jawaharlal Nehru, invited Dr. Bhimrao Ambedkar, who had been elected as a Member of the Constit-uent Assembly from Bengal, to join his Cabinet as a Law Minister. The Constituent Assembly entrusted the job of drafting the Constitution to a committee and Dr. Ambedkar was elected as Chairman of this Drafting Committee. In February 1948, Dr. Ambedkar presented the Draft Con-stitution before the people of India; it was adopted on November 26, 1949.

In October 1948, Dr. Ambedkar submitted the Hindu Code Bill to the Constituent Assem-bly in an attempt to codify the Hindu law. The Bill caused great divisions even in the Congress party. Consid-eration for the bill was postponed to September 1951. When the Bill was taken up it was truncated. A dejected Ambedkar relinquished his position as Law Minister.

On May 24, 1956, on the oc-casion of Buddha Jayanti, he declared in Bombay, that he would adopt Bud-dhism in October. On 0ctober 14, 1956 he embraced Buddhism along with many of his followers. On De-cember 6, 1956, Baba Saheb Dr. B.R. Ambedkar died peacefully in his sleep.

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At times, He did remain silent on this topic. But there is an account given by Him on the genesis of the “Creator” and this should settle the issue. But before going on with that, we should note that Bud-dha was not an agnostic (one who does not know). In fact, He was a gnos-tic or ‘one who knows’ (in Pali- “janata”) and was also called “Sabban-nu”, the ‘All-knower”. This means that to whatever subject Lord Buddha at-tended to, He knew all the contents of that subject. It does NOT mean that He always knew everything about every subject all at once, for this very claim was one He emphatically and specifically denied about himself. Now, to settle this question of “God” we can inves-tigate. It happens that in the beginning of a new cycle (after one of the periodic cosmic collapses), a being according to his or her kamma (karma) is reborn into a heavenly realm or state where no other beings are to found. (That one’s kamma being a condition for the arising of that particular heav-enly experience.) That one does not remember her or his past life among other “gods” in the “high-er” heavenly realms, and comes to believe during the passing of ages that s/he has lived there forever. With the passing of immense time spans, that one wishes for the company of others and then, since

according to their kamma some other beings ap-pear in that realm, s/he comes to believe that they

were produced by her or his will. From this s/he goes on to glorify herself or himself, her or his supposed “cre-ation” and this aids that being’s vanity since such a being does not remember the past life it was subjected to and so imagines that it is a creature of Brahma. One of these great Brahmas called by the name of Baka, was made to see the empti-ness and futility of his claims to eternal exis-

tence and creatorhood when Lord Buddha while in meditation paid a visit to that realm. And not only that, the “Buddhist” attitude to Brahma or God or “the Creator” is fairly if somewhat seemingly ac-ridly summed up in these translated verses: “He who has eyes can see the sickening sight; Why does not Brahma set his creatures right? If his wide power no limit can restrain, Why is his hand so rarely spread to bless? Why are all his creatures condemned to pain? Why does he not to all give happiness? Why do fraud, lies, and ignorance prevail? From: “The God Idea” By Rev. Bhikkhu Dham-mapiyo copyrighted 1999, Buddhadharma Inter-national Foundation, Inc.

What did Lord Buddha really have to say about God?



Ever since Shri Guru Ravidass Maharaj Ji was recognized as a supreme being, many people have asked them-selves one simple but compelling question: Is Shri Guru Ravidass Maharaj Ji a Guru or a Bhagat? This controver-sial question has con-quered the minds of even the most devoted followers.

What is the difference be-tween the true meaning of a Guru and a Bhagat? A Bhagat refers to a holy person who leads humanity towards God, and a Guru is a spir-itual teacher. And what does the content of the teachings of a Guru consist of? They consist of the cor-rect standard of living & require-ments in order to one day unite with God, which is a similar con-cept to which a Bhagat would lead. The only potential difference is that a Guru leads a Sangat, while on the other hand a Bhagat does not usu-ally preach to attract supporters. A Bhagat preaches to highlight injus-tices in the practices of the world. A Bhagat may also be a Guru if he has a Sangat, like Shri Guru Ravidass Maharaj Ji has today.

Shri Guru Ravidass Maharaj Ji once wrote in one of his 41 shabads, “Tumre Bhajan, Kahte Jamh Pha-sa, Bhagat Heth, Gaave Ravidassa”. There are many meanings of the term ’Bhagat’ in different contexts.

‘Bhagat’ in the Hindi dic-tionary defines a ‘slave’, meaning Shri Guru Rav-idass Maharaj Ji in his shabad listed above was portraying himself as a ‘slave’ of God. From my understanding of my faith, the Ravidassia community regards Shri Guru Ravidass Maharaj

Ji as their Guru because he had lead a significant role in setting an ex-ample of the importance and reality in believing in God. He showed us how an individual by himself can go through so much of a harsh reality to believe in God, and how much we should appreciate our freedom to worship God, so that we may have a secure place in his kingdom of heaven.

The reality of calling Shri Guru Ravidass Maharaj Ji a Guru is that many “lower caste” Sikhs had been left out by “higher caste” Sikhs. In return, the lower class had opened Gurdwaras proclaiming Shri Guru Ravidass Maharaj Ji, who was born into a “lower caste”, as their patron and leader, their Guru. As a result of Guru Ravidass Ji be-ing a low caste (Chamar) he faced unbearable castism and unfair prej-udice. Therefore he was not permit-ted to follow any faith or worship God. However, his powers and di-vinity with God would not stop him from doing anything. He proved to all the discriminators that nothing could stop a man from acquiring the

devotion and presence of God with-in himself by performing numerous amazing miracles. The Hindu caste system has plagued our people; let us not let it blur our vision of people any longer. Every soul on this plan-et is equal.

Some people argue Guru or Bhagat, but I would say it does not make a difference. If you are spiri-tual and a follower of the Shri Guru Granth Sahib, then you will know that Shri Guru Ravidass Maharaj Ji’s shabads are in there. He had no ego and never called or represent-ed himself as a master even for his spiritual teachings. He followed an egoless, honest and true path of de-votion. Shri Guru Ravidass Maharaj Ji denied the caste system and did not have any religion but one God, also known as Ek Onkar.

We, the Ravidassia commu-nity, class him as a Guru because we are followers of his teachings of hu-manity, equality, universal brother-hood, and more. He set an example for his followers to break the barri-ers set up by so called upper castes and set a philosophical and armed path for freedom. He taught us how to respect all religious pathways and the power of tolerance. To some he was a Bhagat, and to some he was a Guru, but it does not matter, his accomplishments far outweigh any-thing that a mortal could achieve to-day.

-Sunil Kazla

Guru or Bhagat?



Guru Ravidass Ji Ma-haraj, whose 632nd birth anniversary is be-ing celebrated through-out the world, was a great saint of medieval Bhakti movement of North India. He be-longed to the lowest of the low castes in India whose touch used to be considered pollut-ing to the Savarnas. He opened a frontal attack against the system of untouchability. He rejected the tradition of Brahmin mediator to reach the Supreme Being. He also said that one need not to hide his caste or leave his low profession to reach God. He became a mod-el for his fellow beings to over-come the hierarchical barriers of Brahminical Social Order and to establish Begumpura – a state without fear and sorrows. Guru Ravidass elevated the status of the labor by emphasizing on the fact that honest labor is empow-ering. He completely rejected the concept of living on charity or miraculous wealth obtained by Paras.

By defeating the famous Kashi Pundits in a formally organized Shastrartha, Guru Ravidass proved that merit is not the fief-dom of so called upper castes alone. Everybody is capable of worshipping Him. The fourfold division of Hindu society is a big lie and a trick to make and keep a large section of the Indi-an society under the cruelty and control of the few in the name of purity-pollution principle made by the so-called Brahmins. It is against this very system of reli-giously sanctified social differen-tiation that Guru Ravidass envi-sioned establishing a state where

there would be no place for un-touchability and social oppression.

For the social transformation of the society, Guru Ravidass laid em-phasis on labor, compassion, vir-tue, prohibition of alcohol and all bad deeds. He also reiterated on

the urgent need of remembering the formless God whom he ad-dressed by varied names. Some scholars are of the view that Guru Ravidass did not form an organi-zation nor he launched any con-sistent and systematic agitation against the system of untouch-ability. This is true. But to raise a loud voice at his times was no less than a clarion call to dismantle the unjust system of Brahminical social order. It is also true that the path told by him has become the beacon light for the Dalit move-ment in the country and abroad.

-Prem Kumar Chumber

Guru Ravidass Ji



Bhakti is founded in a spirit of universal fellowship and poetry is one more expression of this same fellowship. The verses of Mirabai, Tulsidas, Kabir, Ravidas and Tu-karam are quoted frequently by people from all strata of life. Their poetry expresses concern about life: its difficulties, the loneliness, hypocrisy and pain. The bhakti poets seek God’s help to sustain them on this difficult journey. So even today, through their poetry, the bhakti saints continue to influence our daily lives.

“Who could long for anything but you? My master, you are merciful to the poor; you have shielded my head with a regal parasol” sang Ravidas. A cobbler by profession, Ravidas was scorned at by members of the upper castes. Not that Kabir, a weaver by pro-fession, received any better treatment at the hands of the powerful Brahmin community of Benaras. Extremely generous by nature, Kabir is known to have gone out of his way to help the needy. The result was that there was never enough money for his family, much to the chagrin of his mother and wife.

“I’m born a weaver, so what? I’ve got the Lord in my heart. Kabir Secure in the arms of Ram free from every snare,” cried Kabir. Even today, Mira-bai’s songs are sung throughout India. Yet her life was one long struggle. Mira lost both her husband and father by the time she reached the age of 30. As a childless widow, she felt a tremendous sense of isolation. The Jodhpur branch

of the family succeeded in sidelining the branch to which Mirabai’s family belonged, only adding to her woes. She then turned to her “Giridhar Gopala” to rescue her from her problems.

“Life without Hari is no life, friend And though my mother-in-law fights, My sister-in-law teases, the Rana is an-gered, A guard is stationed outside Mi-ra’s Lord is the clever Mountain Lift-er; Why should I want anyone else?” asked Mirabai.

The city of Benaras also produced Tul-sidas, the author of Ramcharitmanas. As a young child, he faced tremendous odds and yet went on to affirm in his writing both the nirguna and saguna faces of the Lord. “I recognise Only one relationship: devotion…Devotion is like a cloud without water”, he sang.

Nanak preached the truth of God and the inadequacy of human institutions to capture his essence. Nanak’s poems exude a deep tranquillity as he speaks about the Divine. Nanak says: “If the True Guru is gracious trust becomes complete. If the True Guru is gracious no one ever wastes away. If the True

Guru is gracious trouble is some-thing unknown. If the True Guru is gracious one is painted with God’s hue.”

The poet-saints were looking to achieve an inner emancipation so compelling and generous in scope that all other concerns and for-ms of freedom must be reconsidered in relationship with it. Each of them longed for liberation. They longed to

be free from the fetters forged by igno-rance.

These liberated souls freed themselves from the shackles of the mind, from the incessant pull of the senses and sev-ered themselves from the attachment that binds us to egoistic concepts. Ev-ery one of them was filled with a burn-ing liberation to know God.

Swami Chidvilasananda of the Gu-rudev Siddha Peeth, Ganeshpuri, is no mean poet herself. Writing in the bhakti tradition, she says: “The purest love of all the feeling called devotion, is even more brilliant than the millions of stars scattered across the soft night sky.”

The love of God, these poets maintain, helps tie the universe to its creation. No wonder the bhakti poets keep re-turning to this source of divine love for solace and to give expression to their strong egalitarian sentiments.

By Rashme Sehgal

Love and Happiness: Universal Fellowship Through Bhakti Marga

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India is known worldwide as a coun-try of saints, sacred people, gods and goddesses. They commanded highest respect in society. Besides preaching, they were also instrumental in giving social order to the society for ages, which had to be scrupulously followed by the society. Priesthood was might-ier than the Kings and whatever reli-gious or social commands they gave was abided by the then Kings and the people. The social order given to an-cient Hindu society by the Rishi bn Muniswas responsible for introduc-tion of untouchability in society.

Shri Guru Ravidass Ji was born in Va-ranasi in UP, India in the 14th century in a humble family, which was con-sidered untouchable as per the social order prevailing at that time in Hindu society. This social order called Chatu-ravarna was the outcome of religious sanctity attached to it through Hindu scriptures namely Rigveda and Manu Samriti. The early Aryans were not known to be practicing caste system strictly. They had divided the society into four classes on the basis of pro-fession / duties they were supposed to perform. One could change one’s duties over to the other. But soon the division on the basis of work became rigid. The original principle of division of labour soon gave way to rigid divi-sion into caste classification according to which the three upper castes Brah-min, Kashatriya and Vaish were con-sidered superior and the fourth cast, the Shudras were given an ignoble place. They were barred from acquir-ing knowledge i.e. education, have any kind of property and were considered

untouchables in the sense that not only physical contact with them, even their shadow was considered to pollute the bodies of people of higher castes. These conditions prevailed in the Hin-du society for more than three thou-sand years.

Guru Ravidass was born in family con-demned to such miserable conditions in Varanasi, then known as “Kanshi” in the year 1376 AD (Bikrami Samvat 1433, widely accepted by most of the scholars & institutions) to father San-thok Dass Ji and mother Kalsi Devi Ji. From childhood itself, Guru Ravidass Ji had spiritual traits and soon came to be known as a highly enlightened saint. He started propagating these spiritual ideas among the people. His populari-ty increased day by day and soon Kings and Queens of different princely states became his disciples. Raja Nager Mal of Banaras, Rani Jhalanbai and Miran-bai of Chittaur were some of the well known disciples of Guru Ji.

This irked the Brahmin priests who took popularity of Guru Ravidass Ji and his becoming an imperial Guru, a challenge to their monopoly as reli-gious preachers. They also considered it as a threat to their bread and butter. The Brahmin priests considered to

check Guru Ravidass Ji’s popularity. They approached the kings and insti-gated them to ask Guru Ravidass Ji to prove his powers as a Godly man. Shri Guru Ravidass Ji turned victorious in all these tests & the Brahmin priests had to eat humble pie on each & ev-ery occasion. Then Guru Ravidass Ji devoted his attention to preach equal-ity & brotherhood of mankind. “Every human being has the equal rights in-cluding the right to worship his God”. His efforts were coupled by the con-temporary saints. Prominent among them were Guru Nanak Dev Ji, Bhagat Kabir Ji, Rama Nand Ji and many oth-ers. They all preached the gospel of brotherhood of man and fatherhood of God to break the inhuman shackles of untouchability and discrimination. That was the time of Bhagti Move-ment, a period of renaissance which gave new light to the people.

Shri Guru Ravidass Ji wrote Bani re-ligious discourses, out of which forty shabads and one shaloka are enshrined in Shri Guru Granth Sahib, the Holy Sikh scripture.

The Raja-Maharaja’s built many a tem-ple devoted to Shri Guru Ravidass Ji. But in later years, the temples were owned by the Brahmnical preachers. No trace of any place accredited to the memory of Guru Ji was left. Despite the efforts of saints and social reform-ers the conditions of the untouchables continued to remain the same i.e. of hatred, abhorrence, poverty, drudgery and squalor.

By Sita Ram Mahe

Guru Ravidass The Patron Saint of Humanity



When I begin to converse with students and teachers about this ex-traordinary man,Dr. Bhimrao Ramji Ambedkar most people don’t know who he is. His life began as a poor boy living in a Mahar family. This type of caste was called the’’ Untouch-able Caste’’. His early life was like any child he went to school.However since he was to the untouchable caste this meant he received little teacher as-sistance and wasn’t allowed to make friends. This is called social discrim-ination. With much of his early life filled with social discrimination,he didn’t have any basic rights. He was the only out of five sibling that gradu-ated to a high school and passed all his examinations. Later on he moved to Bombay to continue on to High school. He had a Bramin teacher who was very fond of him. He was so passionate that he actually changed his surname to Ambedkar. He had gotten a degree in economics and political science from

Bombay University. He tried to find ways to support himself such as be-ing a private tutor but that failed when his clients found out he was a Mahar. Later on he had moved to America to go to Columbia University for post graduate education. His political life

changed India. He became the Chairman of the Constitution Drafting Committee. With his social discrimination in the past, he outlawed many things that influenced many many people. It was because of him that he had outlawed all kinds of discrimination and he made the right freedom of religion.He made equal rights for both genders. He also demolished the system of untouchability. Dr.Ambedkar had been fac-ing the fight with diabetes. He had became bed-ridden due to his failing eye sight. He had unfortunately passed away on December 6, 1956.

Now many may ask ,’’What does that have do with my life?’’ If it hadn’t been for his new laws as chairman,we would not have been able to be where we are to-day. Today in India we are considered a lower caste. Presently we are in Can-ada working as doctors,lawyers,build-ers,and engineers.But if Dr.Ambedkar did not lead the fight of social discrim-ination,we would be in India doing odd jobs and being discriminated for what caste we are. City states in an-

cient Greece had laws that women were not allowed to fight divorc-es and bring someone to court. Thanks to Ba-basaheb’s effort,today women in India can do all these things are available in first world countries. He not just fight for his caste but for castes that were fac-ing the same problem.

Today we face many prob-lems as a country but mostly as a world. These problems range from poverty and global warming. People like Dr. Ambedkar are called peacekeepers. Not only him, people like Martin King Luther Jr. are also peacekeepers. Wise leaders think alike. Today we need people who can stand up for their caste,country,and for the world because are lives are bound to face problems.

By William Dabri Grade 7

Twelve years old

DR.AMBEDKAR AND HIS LIFE



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Before we answer that question it would be best to define the word ‘science’.

Science, according to the dictionary is: “knowledge which can be made into a system, which depends upon seeing and testing facts and stating general natural laws, a branch of such knowledge, anything that can be studied exactly”.

There are aspects of Buddhism that would not fit into this definition but the central teachings of Buddhism, the Four Noble Truths, most certainly would. Suffering, the First Noble Truth, is an experi-ence that can be defined, experienced and measured. The Second Noble Truth states that suffering has a natural cause, craving,which likewise can be defined, experienced and measured. No attempted is made to explain suffering in terms of a metaphysical concept or myths. Suffering is ended, according to the Third Noble Truth, not by relying on upon a supreme be-ing, by faith or by prayers but simply by removing its cause. This is axiomatic. The Fourth Noble Truth, the way to end suffering, once again, has nothing to do with metaphysics but depends on behaving in specif-ic ways. And once again behaviour is open to testing.

Buddhism dispenses with the concept of a supreme being, as does science, and explains the or-igins and workings of the universe in terms of natu-

ral law. All of this certainly exhibits a scientific spir-it. Once again, the Buddha’s constant advice that we should not blindly believe but rather question, exam-ine, inquire and rely on our own experience, has a definite scientific ring to it. He says: “Do not go by revelation or tradition,do not go by rumour, or the sacred scriptures, do not go by hearsay or mere logic, do not go by bias towards a notion or by another per-son’s seeming ability and do not go by the idea ‘He is our teacher’. But when you yourself know that a thing is good, that it is not blameble, that it is praised by the wise and when practised and observed that it leads to happiness, then follow that thing.”

So we could say that although Buddhism in not entirely scientific, it certainly has a strong over-tone and is certainly more scientific than any other religion.

From: ‘Good Question, Good Answer’ by Bhikkhu Shravasti Dhammika

scientific?

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It is our pleasure to wish you the verybest on the Guru Ravidass Jayanti



sRI gurU gRµQ swihb ivc drj sB gurU swihbwn dI bwxI ivc ‘hir’ dI mhwn-qw Aqy ‘hir’ dI SkqI dw jo vrxn kIqw igAw hY, aus dw sµKyp ijhw vrxn ieQy krnW kuQW nhIN hovygw, sgoN jwiez Aqy mh`qvpUrx hovygw[ vrx-nXog hY ik kyvl gurU gRµQ swihb jI dI bwxI ivc ‘hir’ Sbd dw pRXog sB gurU swihbwn ny lgBg 8344 vwr kIqw hY[ ies qoN Aµdwzw lgwieAw jw skdw hY ik swirAW gurUAW leI ‘hir’ ikµnw hrmnipAwrw Aqy SrDwpUrvk Sbd sI, pr AsIN jIv ikµny glq hovWgy, jykr ‘hir’ qoN mu`K moVdy hW[sRI gurU gRµQ swihb dI bwxI dw AiDAYn krn qoN ieh g`l p`kI ho jWdI hY ik hir qoN ibnW ies dunIAw ’qy swfw koeI dUjw nhIN hY[ ies leI swƒ ‘hir’ nwl juVn dw hI Xqn krnw cwhIdw hY Aqy sB qrHW dy ivvwdW qoN aupr auT ky Aw-pxw Aqy smwj dw Blw krnw cwhIdw hY qW jo mnu`K jnm dw shI lwhw ilAw jw sky[sRI gurU gRµQ swihb jI dI pwvn bwxI ivc pRmwqmw ƒ ijnHW nwvW nwl Xwd kIqw, aunHW nwvW dI igxqI ies pRkwr hY:-nwm igxqIgovrDnDwrI 2gopInwQ 2rGurwey 2swrµgDr 3swrµgpwnI 3Acq 3rGunwQ 7bwvn 9mDUsudn 9bnvwrI 9vwihgurU 13dwmodr 15bITl 20prmwnµd 22

ikRSx 22mwDv 27mukµd 28nr hrI 29nr isµh 45A`lw 46mohn 51jgdIS 60AµqrjwmI 61nrwiex 85murwrI, murwr 97prmySvr 139krqwr, dwqw, dwqwr 151kwdr 222Twkur 216siqnwmu 259pwrbRhm 334goibµd 475gopwl 491pRBu 1371rwm 2533hir 8344ies pRkwr AsIN dyKdy hW ik ‘rwm’ 2533 vwr Aqy ‘pRB’ 1371 vwr pRXog kIqw igAw nwm hY[ pr ‘hir’ 8344 vwr pwvn bwxI ivc pRmwqmw dy nwm vjoN pRXog kIqw igAw hY[ pr ies dw mqlb ieh nhIN ik govrDnDwrI, go-pInwQ, rGurwey, swrµgpwTI, rGunwQ, bnvwrI Awid Sbd jo lgBg do-do vwr bwxI ivc nwm Awey hn, aunHW dw ‘hir’ nwloN kImq G`t geI jW aunHW dI ‘hir’ dy brwbr koeI hsqI nhIN hY[ Aijhw sohxw glq hovygw, gurU swihbwn dI ivcwrDwrw dy ault hovygw[ ies igx-qI dw kyvl ieqnw hI mqlb ilAw jw skdw hY ik ‘hir’ qoN Bwv pRmwqmw qoN hY Aqy ieh nwm sB gurU swihbwn leI hrmn ipAwrw hox krky sB qoN v`D pRXog kIqw igAw hY[ iPr swƒ auunHW dI is`iKAw ’qy c`ldy hoey ‘hir’ bwry koeI doic`qI nhIN hoxI cwhIdI[ ‘hir’ gurUAW

dI jwn dI jwn sI[ pr jykr ‘hir’ qoN Bwv iksy dyvI-dyvqy jW ivSƒ qoN ilAw jwvygw qW ieh bhuq hI glq hovygw, ikauNik gurU jI dw piv`qr Purmwn hY, jo gurU gRµQ swihb ivc pµnw nµbr ñòùó ’qy drj hY:-hir jpq qyaU jnw pdm kvlwspiqqws sm quil nhIN Awn koaU[[ies pRkwr ‘hir’ Sbd dI vrqoN krky gurU swihbwn ny aus pRmwqmw dI mihmw gweI hY, jo AnwmI hY Aqy ijhVy aus ‘hir’ dI ArwDnw krdy hn, aunHW dI brwbrI bRhmw, ivSƒ, mhyS Awid nhIN kr skdy[ auh AnwmI pRmwqmw jo jIv-Awqmw dw pqI-pRmySvr hY, ƒ ipAwr ivc Aw ky ijs vI nW nwl Xwd krnw hY, ieh jIv-Awqmw dI AwpxI ie`Cw hY Aqy AwzwdI hY[ ijhVw nW cµgw l`gdw hY, aus nwm nwl pRmwqmw ƒ Xwd krn ivc koeI hrz nhIN hY, ijvyN gurU swi-hbwn ny kIqw hY[ inrwkwr pRmwqmw ƒ ksy vI sµigAk nwm nwl Xwd kIqw jw skdw hY[ BwvnwvW nwm nwl nhIN juVIAW huµdIAW, Bwvnw qW pRym nwl juVI huµdI hY[ mµizl ’qy swƒ pRym phuµcwauNdw hY, nw ik koeI iek nwm[ hryk nwm dw Al`g-Al`g mqlb inkl skdw hY, pr jo pRmwqmw dy nwm r`Ky gey hn jW r`Ky jw rhy hn, aunHW dw ieko mqlb hY, auh hYN pRym[ ies qrHW jykr AsIN ‘hir’ nwl juVnw hY qW swfw pRym dyiKAw jwvygw, nw ik AsIN hor pRmwqmw dy nwvW ƒ jykr nPrq krn l`gIey qW hI hir nwl juVWgy[ g`l isr& pRym dI hY[ ies leI swƒ gurUAW v`loN drswey rsqy ’qy c`ldy hoey ‘hir’ dy nwm nwl pRym krnw cwhIdw hY Aqy ‘hir’ dy nwm nwl juVnw cwhIdw hY[

sRI gurU gRµQ swihb ivc ‘hir’ dw mh`qv



Dµn Dµn jgq gurU rivdws jI mhwrwj dI piv`qr ‘AwrqI’ jo ik svyry Swm sµgqW ivc bVI SrDwpUrvk aucwrn kIqI jWdI hY Aqy ies ƒ keI rwgW ivc bhuq hI ipAwr nwl gwieAw vI jWdw hY[ gurU jI dI AwrqI Aqy AwrqI ivc Awey ‘hir’ Sbd dw vI ieQy izkr krnw Aiq zrUrI hY[ pihlW gurU jI dI AwrqI pVHdy hW:-nwmu qyro AwrqI mjnu murwry[[hir ky nwm ibnu JUTy sgl pwswry-[[ñ[[ rhwau[[nwmu qyro Awsno nwmu qyro aursw, nwmu qyrw kysro ly iCtkwry[[nwmu qyrw AµBulw nwmu qyro cµdno,Gis jpy nwmu ly quJih kau cwry[[ñ[[ nwmu qyrw dIvw nwmu qyro bwqI, nwmu qyro qylu ly mwih pswry[[nwm qyry kI joiq lgweIBieE auijAwro Bvn sglwry[[ò[[nwmu qyro qwgw nwmu PUl mwlw, Bwr ATwrh sgl jUTwry[[qyro kIAw quJih ikAw Arpau, nwmu qyrw quhI cvr Folwry[[ó[[ds ATw ATsTy cwry KwxI,iehY vrqix hY sgl sµswry[[khY rivdwsu nwmu qyro AwrqIsiqnwmu hY hir Bog quhwry[[ô[[ó[[BwvyN gurU jI dI AwrqI AsIN hr roz svyry Swm pVHdy hW, pr AsIN AwrqI ivcly ‘hir’ Sbd dI SkqI ƒ nhIN jwixAw Aqy ijs Bwvnw nwl gurU jI ny ‘hir’ Sbd dI vrqoN kIqI, aus Bwvnw ƒ vI nhIN jwixAw[ ies g`l dw Pwiedw iknHW ƒ hoieAw? aunHW ƒ jo swƒ ‘hir’ nwloN qoVnw cwhuµdy hn qy iPr qoN swƒ ArSW qoN PrSW ’qy iljwxw cwhuµdy hn[ pr jykr AsIN gurU jI dI kyvl AwrqI ivcoN hI ‘hir’ Sbd dI qwkq Aqy Bwvnw ƒ smJ leIey qW iPr swƒ bhuqw ikDry D`ky Kwx dI loV nhIN pvygI[ bhuqw iksy dy kihx ’qy Awn’ v`l dw JukwA nhIN sqwvygw[ ies leI swƒ ieh smJxw zrUrI hY ik ‘hir ky nwm ibnu JUTy sgl

pswry’ qoN bwAd jo ‘rhwau’ AwauNdw hY[ ieQoN q`k gurU jI ny swrI AwrqI dw kyN-drI Bwv k`F ky swfy swhmxy r`K id`qw hY ik mYN ijs nwm dI g`l kr irhw hW, auh iksy dyvI-dyvqy dw jW iksy hor dw nwm nhIN hY, auh qW kyvl qy kyvl ‘hir’ dw nwm hY Aqy aus ‘hir’ dI AwrqI krnw ieh hY ik aus dw nwm j`pxw[‘siqnwm’ dw aucwrx vI pihlI vwr gurU rivdws jI mhwrwj ny kIqw[ gurU ri-vdws jI mhwrwj ny ‘siqnwm’ dw aucwrx ‘hir’ vwsqy pRXog ivc ilAWdw[ ies leI ‘siqnwm’ gurU rivdws jI duAwrw ricq Sbd hY[aus smyN bhuq swrIAW AwrqIAW pRcilq sn, koeI iksy dyvqy dI AwrqI krdw sI, koeI iksy dyvI dI pr gurU jI ny swƒ syD id`qI ik swƒ bwkI sB AwrqI-AW C`f ky ‘hir’ dy nwm dI s`cI Aw-rqI krnI cwhIdI hY[ hux ieQy iek g`l ivcwrnXog hY ik gurU rivdws jI mhwr-wj ny ‘hir’ dy nwm ƒ hI AwpxI AwrqI dw kyNdr ibµdU ikauN bxwieAw swrI Aw-rqI aunHW ‘hir’ dy nwm ’qy hI ikauN Gumw id`qI[ hor bQyrIAW pUjxXog SKsIAqW sI ihµdusqwn Aµdr[ iPr ieh ‘hir’ dw nwm hI AYsw ikauN hY, ijs dy mohry koeI nhIN itkdw, ijs dy ibnW sB JUT hY, ijs qoN ibnW swry pwswry JUTy hn[gurU jI ny ‘hir’ dw izkr krky ieh drsw id`qw hY ik kyvl qy kyvl ‘hir’ dw nwm hI swfI jIvW dI mukqI hY Aqy swƒ kyvl aus ‘hir’ dI hI BgqI krnI cwhIdI hY[ AwrqI ivc Awey ‘nwm’ Sbd ƒ koeI ‘Awn’ nwl nw joV dyvy, Bwv iksy dyvI dyvqy v`l smwj dw mu`K nw moV dyvy, ies leI gurU jI ny pihlW hI kih id`qw ‘hir ky nwm ibnu JUTy sgl pswry’[ pUrI AwrqI ivc gurU jI swƒ ieho smJwauNdy hn ik ‘hir’ dw nwm lYxw hI aus dI s`cI AwrqI hY, bwkI sB AwrqIAW iP`kIAW hn, k`cIAW hn, JUTIAW hn[ AsIN auh AwrqI BwvyN Aw-

pxI AµnI SrDw v`s iksy vI dyvI dyvqy dI ikauN nw krdy hoeIey[aus ‘hir’ dw nwm j`pxw hI aus ƒ ieSnwn krwauxw hY Aqy ‘hir’ dy nwm qoN ibnW swrw sµswr JUTw hY, jo kuJ kih leIey sB JUT hY[‘hir’ dw nwm hI auhdw s`cw Awsx lgwauxw hY, ‘hir’ dw nwm hI kysr Aqy kysr rgVnn vwlI iSlw hY Aqy ‘hir’ dw nwm hI kysr iCVkxw hY[ ‘hir’ dw nwm hI pwxI, cµdn qy cµdn cVHwauxw hY[ ‘hir’ dw nwm hI dIvw, b`qI qyl hY[ ‘hir’ dy nwm dI hI joq jgweI jWdI hY qy ies qrHW ‘hir’ dy nwm dI joq nwl hI KµfW-bRihmµfW ivc pRkwS ho irhw hY[gurU jI A`gy kihµdy hn ik ‘hir’ dI pYdw kIqI geI swrI isRStI hY qy AsIN auhdI isRStI ’coN auhƒ kI Arpx kr skdy hW[ jd sB kuJ hir dw hI hY qW swƒ ‘hir’ dy nwm dw hI cOr Julwaux cwhIdw hY[AwTwrW, purwxW, ATwht qIrQ qy cwry pwxI sµswr ivc hn Bwv swrw sµswr ‘hir’ dy krky hI ivcr irhw hY[ AYsy ‘hir’ ƒ qusIN kI Arpx krogy[ Aµq ivc gurU jI kihµdy hn ik ‘hir’ dw s`cw nwm j`pxw hI s`cI AwrqI hY, s`cw Bog lgwauxw hY[gurU jI dy kihx qoN Bwv hY ik sB kuJ ‘hir’ dy nwm Aµdr hI Aw jWdw hY[ ‘hir’ dw nwm lYxw hI sB qoN sRySt krm hY[ ies leI svyry Swm gurU rivdws jI dI kyvl AwrqI pVHn jW gwaux nwl kuJ nhIN hovygw[ jykr AsIN ‘hir’ dy nwl nhIN juVWgy[ jykr AsIN svyry Swm Aw-rqI pVHky vI ‘hir’ nwl nhIN juVy Aqy ‘Awn’ mgr B`j qury qW iPr swfw hwl aus qoqy vwlI rt vrgw hI hY[ ies leI jykr AsIN gurU rivdws jI dI AwrqI pVHdy hW jW suxdy hW qW gurU rivdws jI dw jo AwrqI rwhIN pwvn aupdyS hY, aus ƒ vI smJxw cwhIdw hY[

sRI gurU rivdws AwrqI ivc ‘hir’ dw mh`qv

Ravidas souvenir 2013

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