God’s gatekeepers,
when will you mend your ways?

God’s gatekeepers are delusional in their hubris that they own God, and are entitled to allow or deny access to devotees; despite the terrible curse suffered by Jay and Vijay, Vishnu’s own dvarpals for denying entry to the Sanatkumaras.

Since God is omnipresent and infinite, how could He be confined to the tiny garbhagriha of a temple? If God is nirakar, and the idols or icons merely artefacts to help the fickle mind focus, why is a visit to a temple and ritualistic worship with shodashopachar or panchopachar such a compelling need for many devotees? Is it owing to the smart marketing of holy places with an eye on the tangible benefits of religious tourism for the custodians and servitors of God?

Why do the rich and the powerful enjoy the privileged access to the holy presence, but the poor and the downtrodden are kept at a distance? Who are those who are denied entry, and what do they feel about it?

In a previous blog (http://pkdash-author.blogspot.com/2023/06/rathayatra-when-puri-becomes-vast-temple.html ), I had mentioned a brief Sambalpuri couplet about a low-caste devotee’s anguish upon denial of entry to Shreemandira, Puri. A dear friend read my blog and shared a Gurbani Mo Ko Tu Na Bisar, an abhang (hymn) by Sant Namdev which is included in Guru Granth Sahib. Bhai Harjinder Singh Ji (Sri Nagar Wale) has rendered it poignantly for which the link is:

https://youtu.be/ycybuoFfPI8?si=ppW5oMIJ7yfCgyBE

Sant Namdev was a medieval saint-poet of Maharashtra. A devotee of Vitthala (Krishna), he has composed about 4000 devotional poems which are still very popular.

(India Post, Government of India, Stamp of India, 1970)

Namdev ‘became the foremost exponent of the Varkari Panth (“Pilgrims’ Path”). The school is known for its expression of bhakti (devotion) and for its freedom from caste restrictions in a religious setting.’ (Encyclopaedia Britannica)

Sixty-one of Bhagat Namdev’s hymns are included in the Guru Granth Sahib.

Mo Ko Tu Na Bisar

Mo Ko Tu Na Bisar, a short devotional song, is deeply moving.

Thus sang Sant Namdev in this touching song:

“Do not forget me, O Lord. The priests were furious; calling me low-caste, they chased me away from the temple. Didn’t they dishonour you by abusing me? What may I do now, O Vitthala, my father? O, Lord, you are kind, compassionate, and all-powerful; but what use if you liberate me after my death, who will get to know of it, O Lord?”

The concluding line brings in the dramatic climax:

“Faer Dheea Dhaehura Namae Ko Panddeean Ko Pishhavarala “

After being abused and thrown out, Namdev went behind the temple and continued to sing his prayer; and the Merciful Lord swivelled the temple to face Namdev, turning His back on the Pandits!

The lyrics of this song are soulful. A prayer to God, the Omnipotent One, yet addressed as Tu (not Tum or Aap) in the opening line signalling the unique, intimate bond between the Divine and the devotee, and further reinforced later in the song when Namdev asks: Keha Karo Baap Beethula? O Vitthala, O Father, what may I do now, he asks as a distressed son would seek guidance from his father. Do not forget me, O Rameiya, he sings. Ram, the avatar becomes so close a kin that He is affectionately called Rameiya, a rather informal address! In Adi Granth, Rameiya would refer not to the puranic god of Hindus but to the nirakar, nirgun Divine as the Mool Mantra provides.

How about the ‘miracle’? Did the temple really turn around? That is a banal query. Namdev willed the deity and the temple to turn towards him. It is the vision that matters!

The song is humble yet vocal, prayerful yet critical of the unbecoming conduct of the Pandits. Namdev does not condemn the Pandits; as a son of God he is incapable of harbouring animosity towards other children of God. He only rues their bharam or misguided notions of God, and suggests ever so gently that they should mend their ways and stop dishonouring the very God they profess and pretend to serve.

The lyrics in Gurmukhi and English translation are given in Endnotes.[i]

Lyrics

I do not know Marathi, yet wished to read this song in Marathi to get a feel of Namdev’s voice in his own language. I could not locate the lyrics, but got English transliteration of the song in Hindi. Maybe, this song was translated to Punjabi and included in the Guru Granth Sahib.

I quote the climactic couplet from this poem:

de.ul ke pīchhe naama allarv pukāre

jidar-jidar naama udar de.ul hī phīre

If I have got the wrong song, my Marathi and Punjabi friends will surely lead me to the original song.

Here is the song.[ii]

Comments

Subject for Blog

A friend asked: Curious - how do you pick on a subject?

My reply: A dear friend shared a Gurbani which I loved. That was my first ever reading of Namdev! Isn't it fascinating that a mediaeval Sant who sang in Marathi reached me through an English translation of Punjabi?

Namdev's Prayers - written version

Comment by a friend: If I'm not mistaken the only authentic written record of Bhagat Namdev's writings is in the Guru Granth Sahib.

Miracles

Comments by P. Rangarajan, a friend:

U have alluded to the 'miracle'. There are many such tales. It is mean to dismiss them as mere hogwash.

After all, in that milieu, who would have concocted such a story, one which is a slap in the face for those in authority ?

Perhaps such stories are apocryphal, but may be people were really struck by the shining devotion / nobility of the protagonist and moved to immortalize it through such tales.

Man must Rebel

Comments by Kedar C Rout, a friend and a voracious reader:

Man must rebel to get his due...! There is no escape...!! In one fundamental sense, human history is the history of rebels.. and Namdev was rebelling through his verses against the atrocious caste system.

Albert Camus famously said 'I rebel therefore I exist'.. in The Rebel. Man rebels against many layers... parents, family, caste, class, own country, an  empire...Kafka rebelled against his  domineering father( The Metamorphosis) and against the overpowering bureaucracy in...The Trial and The Castle. Lady Chatterley (Constance Reid) rebelled against her husband (Sir Clifford Chatterley)... Lady Chatterley's Lover- DH Lawrence, Mrinalini rebelled against her family (Mrinaliner Chitthi- Tagore) Gandhi/Mandela rebelled agaist imperial rulers, Martin Luther King( jr) rebelled against American white supremacist.... and today Palestinians are rebelling against Israelis..

In our own country we hear rebelling voices in many corners....

Rebel is universal (and perhaps eternal)....!!!

Temple that swivelled!

A reader suggested that it was the Sri Krishna temple at Udupi that swivelled. Another reader confirmed it:

"The entry to the Lord Srikrishna temple in Udupi temple is from the backside and the presiding deity is worshipped through  a window. It is believed that the Lord turned to face the window to give Darshan to a devotee who was denied entry."

I have not visited this temple. 

---

[i] (Source: https://www.searchgurbani.com/amrit-keertan/shabad/16586/Mo-Ko-Thoon-Na-Bisaar-Thoo-Na-Bisaar )

 

Mo Ko Thoon Na Bisaar Thoo Na Bisaar
ਮੋ ਕਉ ਤੂੰ ਨ ਬਿਸਾਰਿ ਤੂ ਨ ਬਿਸਾਰਿ ॥

This shabad is by Bhagat Namdev in Raag Malar on Page 842
in Section 'Hor Beanth Shabad' of Amrit Keertan Gutka.

ਮਲਾਰ ॥

Malar ||

Malaar:

ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੮੪੨ ਪੰ. ੧
Raag Malar Bhagat Namdev

 

ਮੋ ਕਉ ਤੂੰ ਨ ਬਿਸਾਰਿ ਤੂ ਨ ਬਿਸਾਰਿ ॥

Mo Ko Thoon N Bisar Thoo N Bisar ||

Please do not forget me; please do not forget me,

ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੮੪੨ ਪੰ. ੨
Raag Malar Bhagat Namdev

 

ਤੂ ਨ ਬਿਸਾਰੇ ਰਾਮਈਆ ॥੧॥ ਰਹਾਉ ॥

Thoo N Bisarae Rameea ||1|| Rehao ||

Please do not forget me, O Lord. ||1||Pause||

ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੮੪੨ ਪੰ. ੩
Raag Malar Bhagat Namdev

 

ਆਲਾਵੰਤੀ ਇਹੁ ਭ੍ਰਮੁ ਜੋ ਹੈ ਮੁਝ ਊਪਰਿ ਸਭ ਕੋਪਿਲਾ ॥

Alavanthee Eihu Bhram Jo Hai Mujh Oopar Sabh Kopila ||

The temple priests have doubts about this, and everyone is furious with me.

ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੮੪੨ ਪੰ. ੪
Raag Malar Bhagat Namdev

 

ਸੂਦੁ ਸੂਦੁ ਕਰਿ ਮਾਰਿ ਉਠਾਇਓ ਕਹਾ ਕਰਉ ਬਾਪ ਬੀਠੁਲਾ ॥੧॥

Soodh Soodh Kar Mar Outhaeiou Keha Karo Bap Beethula ||1||

Calling me low-caste and untouchable, they beat me and drove me out; what should I do now, O Beloved Father Lord? ||1||

ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੮੪੨ ਪੰ. ੫
Raag Malar Bhagat Namdev

 

ਮੂਏ ਹੂਏ ਜਉ ਮੁਕਤਿ ਦੇਹੁਗੇ ਮੁਕਤਿ ਨ ਜਾਨੈ ਕੋਇਲਾ ॥

Mooeae Hooeae Jo Mukath Dhaehugae Mukath N Janai Koeila ||

If You liberate me after I am dead, no one will know that I am liberated.

ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੮੪੨ ਪੰ. ੬
Raag Malar Bhagat Namdev

 

ਏ ਪੰਡੀਆ ਮੋ ਕਉ ਢੇਢ ਕਹਤ ਤੇਰੀ ਪੈਜ ਪਿਛੰਉਡੀ ਹੋਇਲਾ ॥੨॥

Eae Panddeea Mo Ko Dtaedt Kehath Thaeree Paij Pishhanouddee Hoeila ||2||

These Pandits, these religious scholars, call me low-born; when they say this, they tarnish Your honor as well. ||2||

ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੮੪੨ ਪੰ. ੭
Raag Malar Bhagat Namdev

 

ਤੂ ਜੁ ਦਇਆਲੁ ਕ੍ਰਿਪਾਲੁ ਕਹੀਅਤੁ ਹੈਂ ਅਤਿਭੁਜ ਭਇਓ ਅਪਾਰਲਾ ॥

Thoo J Dhaeial Kirapal Keheeath Hain Athibhuj Bhaeiou Aparala ||

You are called kind and compassionate; the power of Your Arm is absolutely unrivalled.

ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੮੪੨ ਪੰ. ੮
Raag Malar Bhagat Namdev

 

ਫੇਰਿ ਦੀਆ ਦੇਹੁਰਾ ਨਾਮੇ ਕਉ ਪੰਡੀਅਨ ਕਉ ਪਿਛਵਾਰਲਾ ॥੩॥੨॥

Faer Dheea Dhaehura Namae Ko Panddeean Ko Pishhavarala ||3||2||

The Lord turned the temple around to face Naam Dayv; He turned His back on the Brahmins. ||3||2||

ਅਮ੍ਰਿਤ ਕੀਰਤਨ ਗੁਟਕਾ: ਪੰਨਾ ੮੪੨ ਪੰ. ੯
Raag Malar Bhagat Namdev

 

[ii] https://sufinama.org/dakni-sufi-kavya/namdev-dakni-sufi-kavya-2

 

hiin diin jaat morī pañDhrī ke raayā

aisā tum ne naama darjī kāykū banāyā

Taal binā leke naamā de.ul meñ gayā

puujā karte bahan unne bāhar Dhakāyā

de.ul ke pīchhe naama allarv pukāre

jidar-jidar naama udar de.ul hī phīre

naanā varn gvā unkā ek varn duudh

tum kahā ke bahān ham kahā ke suud

man mero suī tan mero dhāga

khechar-jī ke charan par naama siñpī laagā

 My Note

The word 'deul' meaning a temple derives from Sanskrit 'dev' (a divine being). While mandir is also a popular word for temple, deul being the habitation of a dev may be more apt. Hindi has both the words - deval and mandir. In Odia, deula means a temple, and also refers to the Kalinga architecture for temples - Shikhar Deula, Pidha Deula, Khakhara Deula, etc. Interesting to note that Sant Namdev used the word deul and SGSS retained the word!