Wisdom of the Mystics: Ravidas ji

In this episode, The Bearded Mystic Podcast discusses discusses the teachings of the mystic Ravidas Ji. The episode explores Ravidas Ji's poems and delves into their profound wisdom, emphasizing the concepts of oneness, unity in diversity, and the true understanding of spirituality.

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Transcript

Rahul N Singh: 0:01

Hello and welcome to another episode of The Bearded Mystic Podcast and I'm your host Rahul N Singh. Thank you very much for joining today, for taking out the time to watch or listen to this podcast episode. If you are really interested in supporting The Bearded Mystic Podcast, and you've found great benefit in listening or watching these episodes, then please do support this podcast on Patreon where you can get ad free and bonus episodes along with other benefits depending on the tier that you select. Your support means everything, and it really does help the podcast keep running efficiently and smoothly, and also widens the audience that this message can reach to. If you would like to know more about it, the details are in the show notes and video description below. On Saturdays at 11:00 AM Eastern Standard Time there is a free virtual meditation session along with discussion and Q&A. If you're interested in meditating with us as a community, then you can find out the details in the show notes and video description below. Please do like, comment, and subscribe if you're watching this on YouTube and if you're listening to this on your favorite podcast streaming app, then please do give this podcast a five star rating. It helps the podcast get up in the charts and allows the algorithm to bring this podcast to new listeners and also do review the podcast if you can and make sure you do follow or subscribe to keep getting future episodes. Today we will be continuing on with a series called Wisdom of the Mystics and as you know, last month we looked at the teachings of Namdev Ji, and today we will be looking into the teachings of Ravidas Ji, or Raidas Ji, and he is the famous guru of Mirabai, who we will be looking at next month, so we are looking forward to learning from both of them. So, Ravidas Ji is the one that blessed Mirabai with this wisdom to see her Sri Krishna as the Lord. Now, we will get started with Ravidas Ji's poems and let's start with the first one. Between you and me, between me and you, what difference is there? The same as between gold and the bracelet made from gold, between water and its ripples. If I do not commit sin, O Eternal One, then how you should have gained the name of purifier of sinners. You are the Lord, who possesses the faculty of knowing others thoughts. The servant is known from his master, and the master from his servant. Grant me the wisdom to worship you with full concentration of mind and body. Some rare saints may explain to me about the unity in diversity, says Ravidas. Very beautiful teachings, a lot to grasp, again, these poems... Always have something of nature if you notice in them, but also they give us some analogies which we can relate to and which we can then decipher going forward. So he first begins with between you and me, between me and you, what difference is there? So initially Brahman. But, ultimately we know that when we realise this truth, we realise there's always been this eternal oneness. And that's why he says, between you and me, between me and you, what difference is there? Is there a difference? The answer obviously is no, it's a rhetorical question, somewhat. So this is a question, someone who's realized will always ask and will always guide you into thinking about oneness. Then he says, the same as between gold and the bracelet made from gold, between water and its ripples. Now think about it, the gold is not different to the bracelet that's made from the gold. It's still gold. You know, I can have a bracelet, I can have a chain here, a necklace, a ring. It can be made out of gold. It may be a bracelet, a ring, necklace, whatever, but ultimately, it's all made from one same substance, which is gold. It's just a modification of gold. But it's still the same thing. We just call it something different. Same thing between water and its ripples. The ripples are water itself, it's not anything different, it's not anything separate to it. So this is something we can understand as well, that there's no... Separation. Yeah, although there's multiple, there's a multiplicity of name and form, but ultimately it's just the one. Yeah, it's the one that's playing this game of name and form. Then he says, and this is an interesting one, because you know, when people who are in duality, this may say, or there's some philosophies that believe that, oh, I'm a sinner. I have done a lot of bad things in my life. I've done bad karma in my life. Who knows what I did in my past What then? You know, so, Ravidas Ji goes a step further. He says, if I do not commit sin, O Eternal One, then how should you have gained the name of purifier of sinners? It's an interesting line. So he says, if I do not commit sin, if I do not commit bad deeds, then you cannot be called the purifier of sinners. The purifier of bad karma, right? You only have that name because of sin, so it's okay. Again, it's a very subtle line, a subtle leap you have to take to understand this. So he's saying, because of my actions, you, you have been given a name. Again, remember between me, you and me, and between me and you, what difference is there? Then he says, you are the lord who possesses the faculty of knowing others thoughts. So, if it's the same one, then it knows the thoughts of everyone, because everyone is the one itself. So, anyone who thinks they have a separate thought out of this one, is misguided, there's only the one. Then he says, the servant is known from his master, and the master from his servant. Let's translate the servant to disciple and master to a guru. The disciple is known from his guru and the guru is known from his disciple. If you think of it in this way because I feel this is what Ravidas Ji is trying to say. The disciple is as good as the guru, and the guru is as good as the disciple. So you know sometimes we think that there are false gurus. Most likely, if you deeply look, there are false disciples there. And whenever there's a good guru, there's a guru that you respect and you like, you'll notice that there are disciples there that are good. I'm not saying that everyone is good, or everyone is bad. In, in any case, what I'm saying is, you'll find that the majority is of that. So, a good guru, a decent guru, a genuine guru will have genuine disciples. And between the disciples and the guru, they know they're one and the same. They know, the ultimate understanding is that they're one and the same. And they, there's only this one reality. There's no need to entertain this difference when it's met its course, yeah. There's a... There's a beautiful relationship you get with a Guru when there's a oneness there, when there's a true unity and these, the idea of separation and difference, when that ends, then I believe the Guru is born in that moment. Before they're just a teacher that you learn from, but the moment you become one with the Guru, that's when the Guru is born, that's when the relationship really blossoms and it becomes a deep leveled friendship, deep deep leveled friendship. Then he says, grant me the wisdom to worship you with full concentration of mind and body. So again, of this one, grant me the wisdom, give me the viveka, give me the discernment to understand that you are the only real one. So that with the full concentration of mind and body, my whole body and mind should be able to concentrate on you. When we sit down for meditation, sometimes we're aching, sometimes our mind is going elsewhere. Now he's saying, allow me to have that discernment, that strength to just concentrate fully on you. No other thoughts should enter, no other feelings should enter, nothing else should enter, only the remembrance of you. Then he says, some rare saints may explain to me about the unity in diversity, says Ravidas. Only rare people talk about unity in diversity. How many people understand that even though there's diversity, there's a single thread going through that diversity. That there's unity, that there's oneness in that diversity. How many people accept it? How many people really practice it? Only a rare few discuss it. Everybody else is telling you how you're different. There's only one unique you, everyone else is different. You're unique to everyone. You know, if you ever get into the, uh, trap of... This um, law of attraction, get whatever you desire, whatever you dream, you know, you're Tony Robbins and all these type of people. When you fall under their trap, I'm not saying it's not beneficial, I think it's beneficial for some. But once you fall under their trap, they always say that you're different to everyone. Their fundamental message is that you're different. They're saying you're different. I've done this. I'm, think about it. They're saying they're rich. How are they rich? They've, they've put these seminars for thousands of dollars. You pay for it. Who's made them rich? You. But a lot of people don't see this. They'll say to you, Oh, yeah, I've got successful businesses. Which business? They're talking about this one. And because they're successful here, they invest in other businesses. But guess who gave the money? You. So they're not rare saints, those people. The rare saints are those who are spiritual, who say that you are not different to the Lord, you're not different to God, you're one and the same. Do not fall under the trap of the appearance of the world, that diversity, even that is held by the One. That has arisen from the One, that's the reflection of the One. This diversity is united. So, it's pretty simple, right? If you think about it. But only a rare few ever talk about it, and even today, the takers of truth are extremely rare, very, very rare, and that's the way it is. It's always been this way, it's never been different, it's always been this way. So that's the end of the first quote. Now let's get to the second one. He says, and we'll read the whole poem, then we'll go line by line. All souls are a part and parcel of the Atma who is true and self illuminated. He is self existent, continuous and sustains without food. The man, creation of five elements, remains busy in the imagination of God. He is the beginning, middle and end of this world. He is eternal authority and constant. He is independent. He remains present in the elements of earth, insects, moths, etc. He is absorbed in everything. He is the lord of everyone, and is complete in all respect. He is the creator. He is neither auspicious nor inauspicious. He is himself in the master, and himself is the servant. He is above duality. He is the abode of God. There is neither religion nor irreligion. Neither freedom, nor enslavement, neither old age, nor death. Ravidas says, the God is present in all visible and invisible objects. He is the only one on this earth who is to be known. He is only self illuminated. We'll go through this together and we'll... discuss what it means. All souls are part and parcel of the Atma. If you notice here, he says part and parcel. So once that's established, he's saying they're one. It's the one same Atma, which is Brahman. So he says all these souls that you see, that you claim are different, they're all part of the One. In fact, they are the One. And that one is true. Because, remember, it's ultimately real because it's changeless and it's self illuminated. It doesn't need anyone else to shine the light upon it. It is light itself. So, it is self existent. It does everything by itself, it doesn't need somebody to shine their light upon it, even their light is shining from Its light, so that's what that means, he is self existent, nothing has created it, nothing can destroy it, it's continuous, it's everlasting, and sustains without food, it doesn't need food for sustenance. It doesn't have a body, therefore it doesn't need food. The man creation of five elements remains busy in the imagination of God. We are all just a dream of God. You can see it that way. Once you see it that way, you also start realising, well, if this is all the imagination of God, why should I take this too seriously? Yes, take one task seriously, and that is, one must become jivan-mukt. That is the only task to be taken seriously, but everything else with a smile. Even that task, if you do it with a smile, but with seriousness and sincerity, then, you know, you're going to achieve what you need to achieve. In fact, you'll realize you've attained already what you had to attain. Then the other way you can interpret this is that sometimes man just imagines things about God. Doesn't know what God is, but imagines what God is. Oh, God must be up there. God must have a big beard. God must be compassionate. God must be this. God must be that. But do they know what God is? Have they experienced what God is? That's the question. Have we experienced God? Have we truly experienced the oneness? Have we experienced that unity and diversity? Have we experienced that it is self existent and continuous and eternal? Have we experienced that we are part and parcel of the Atma? Have we? Then he says he is the beginning, middle and end of this world. Because it is the world. It is, we are living in its imagination. It is the beginning, middle and end. He is the eternal authority. And constant. Everything happens according to His will. Basically, that's what that's saying. And it's constant. It's continuous. He's independent. He's not dependent upon anyone. If the atheist denies Him and the believer believes in Him, it doesn't matter to the One. It doesn't matter to Brahman. What is Brahman going to do with belief or disbelief? Nothing. He remains present in the elements of earth, insects, and moths. So even though, you know, as Ravidas Ji says, he's absorbed in everything. Even though he's absorbed in everything, he's present in all elements of the earth, in all living beings, despite this, he's independent. He's beyond that too. So, he's trying to tell us that he's both the transcendent and the imminent. Then he says, He is the lord of everyone and is complete in all respect. He is the creator. So, ultimately, He is the lord of everyone. Why? Because He is everyone. And He is complete in all respect. Remember, if you say that God, we are a part of God, that means we are separate and God has lost something. But God is one. Therefore, and since he's absorbed in everyone, he's complete in all respect. So the part, it doesn't mean that it's separate, but it's still united. Then, he says, he is the creator. Now this is interesting, because in traditional Vedanta, God is seen not simply just as the creator. We tend to see, only in Advaita Vedanta, we see that this Brahman is actually manifested in Maya. And it is maya itself, because there's only one reality. So, in that way, we say he's the creator, yeah? And then, he's neither auspicious nor inauspicious. You know, people think about, oh, there's auspicious timings. He's neither that, or they say God says that this is the auspicious time. And then God says it's an auspicious time. And then when did he say it's an inauspicious time? If you do this, this will happen against you. You know people believe in horoscopes. If you believe in horoscopes, you don't believe in this One. Maybe you do. But you should know that the horoscopes is only of nature, not of the One. If you understand that, then it's all good. Then we are all fine. But if you believe that God created horoscope, then no. He himself is the master and himself is the servant. This one is the master and this one is the servant. This One is the guru and this One is the disciple. He is above duality. Do not try to bring this One into duality. Do not try to bring this one into separation, in ignorance. It's above it. My Guru is better than yours. That is the same problem. That's duality. I'm a better disciple than the other person. That's duality. The true understanding, like in the Ribhu Gita, there is a line that says there is no Guru, there is no disciple. Why? Because there's only Brahman, there's only Shiva. Why should I say there's something else, when it's only the One? And here you're saying, He Himself is a Guru, He Himself is a disciple. He Himself is the Master, He Himself is the Servant, He Himself is the Das. Das meaning Servant. And in Bhakti movement, when someone says Das, what they're doing is, is they are, they're keeping themselves humble. Because you know, with awakening, with enlightenment, very easy it is to get an ego, a subtle ego of I've achieved something spiritually. So that's why if you keep yourself humble as a daas, as a servant, then all is good, all is well. Then he says in the abode of God there is neither religion nor irreligion, neither atheism nor theism. For God it doesn't matter if you deny him, okay. You accept him, okay. We think, oh, if you accept God, you're better. You know, the argument for religious people when they speak to atheists is, what harm is it if you believe there's a God? If you're right, good. If you're wrong, what are you going to do then? That's the argument people use. Here, Ravidasji says, in the abode of God, there is neither religion nor irreligion. There's realisation only. There's no belief nor non belief like you said earlier. So, whenever somebody says, What's the harm in believing God? This simple question can be asked back what's the harm in not believing in God, what if you're wrong? Then you wasted all your life believing in some imagination. And then there's neither freedom nor enslavement You see, in the true way, in The true understanding There is no liberation and there's no bondage of the Atma. Neither freedom nor enslavement Wow look at it think about this? In the abode of God in realization is there mukti? No. In realization are you bound? Are you trapped? Are you enslaved? No. You see there's pair of opposites here yeah and you're seeing here how if you're capturing what I'm talking about, what you're seeing is there's a space above this, these pair of opposites, and we have to reside there. It's not a space, but for the sake of words, I have to use space, but there's this transcendence that happens, which allows you to kind of see the map, see the terrain of the pair of opposites. Then he says, neither old age nor death. In realisation, where's death and where's old age? You're forever young, because you're the One. You're eternal, you're constant, you're continuous. And then he says, Ravidas says God is present in all visible and invisible objects. He is the only one on this earth who is to be known. He is only self illuminated. Ultimate teaching. This is non duality completely. He says, Ravidas says, God is present in all visible and invisible objects. Whatever you see and do not see, it's present. For example, you cannot see space. You see the absence of objects. But even in this absence of objects, it is there. In the objects, it is there. What you can see, it is there. What you cannot see, it is there. He is the only one on this earth. It is the earth. It's the only One. All this manifestation that you see in this world is nothing but this One. And that is to be known. That One is to be known. Nothing else. Nothing more needs to be known. Once you know this, then you can learn about other things, but first know about this One. And he says he is only self illuminated. Only this One is self illuminated. Nobody can give you illumination. The Guru shows you how to become self illuminated. Actually, it doesn't show you how, it tells you, you are self illuminated, realise it now. And that's the power of the Guru. So here, Ravidas Ji is very clear, it's a very non dual message, and we have to try to grasp this very teaching. Okay, the third poem, and the last one of the day. If you see carefully, you will find that the people are reciting the name of God superficially, only to show and to gain cheap praise. A man will get the praise according to his meditation upon God's name. See the hypocrites, they receive education from me and later start quarrelling with me. Those silly persons, by ignoring the vast kingdom of the One, of God, feel proud in little what they have achieved. Such disturbed people strike a false bargain. But the pretenders involved in the false deeds forget the truth. Water flows downstream, not upstream. Keep your bundle of knowledge with you. Those people are looting the wealth belonging to others in small parts. Ravidas says, O saints, listen to me and perform true worship. So very, very deep. Again, it's something to reflect upon and again, I've chosen this as a last poem. Because it's very easy to get into the false imagery of being religious or spiritual or non dual. And only when we listen to a Guru, when we listen to a true teacher, a true spiritual teacher, do we really understand how to be. And I've seen this in my life, where if I follow what my Guru says I'm happy. The moment I go astray, I realize that problems are starting to occur. And it's not that problems aren't occurring when I'm in the awareness of the Guru's teachings. It's more or less because when I'm not aware of the Guru's teachings, my problems start appearing right in my face. When I'm in the Guru's teachings, the problems appear, but they don't disturb me. So let's go into this poem. It's really, really remarkable. And actually they're more or less like kind of, uh, they're group of sayings that are together. So he says, if you see carefully, you will find that the people are reciting the name of God superficially only to show and to gain cheap praise. Think about this, the katha vachaks, the people who do these long discourses on the scriptures, or people who just say Hari Rama, Hari Krishna, Hari Krishna, Hari Krishna, or they recite the name Radha Krishna, Radha Krishna, anything like that, yeah, or they do the Lord's Prayer, or they do the Namaz, anything. Anyone doing any of these things, they recite the names only superficially. Why? Oh, you know, look, this person's so spiritual, so religious, look what they're doing. You know, for example, I see this a lot, when people think just because someone has an attendance, means that they are spiritual, or they're really religious, they're really dedicated. How do we know someone is really dedicated? How do we know? You can have someone go to the mandir every day. They can go to any place of worship any day, and they may go home and treat their family like crap. What is the point? What, what, what is the point of such? But, to the people around in the Mandir, they're like, what a religious person. Look, we should be inspired by him or her, but at home they torture their loved ones. So that's why Ravidas Ji says if you see carefully you will find that the people are reciting the name of God superficially only to show and to gain cheap praise. It's superficial. It doesn't mean anything. There's no depth. They know that if they do this they will get praise. Hence they do it. He says a man will get the praise according to his meditation upon God's name. Reciting it is not enough, remembering it is more important, meditating upon it is more important, bringing the essence of the Lord within and without, that is ultimate. There's so many people now, they just do the singing, they do the chanting, and they're like, you know, I'm very spiritual. Next thing you know they call themselves swamis and rishis and acharyas and all sorts. Why? Just because they can sing the name of God? Do they know God? Do they feel the presence of the One? Or do they still think of God Sri Krishna or something else? Where is that silent awareness upon God's name, upon the Lord? When is that there? If you're reciting or chanting, you're just distracting the mind. Chanting is to invite meditation. Chanting is not the ultimate, the only thing to do. You have to start meditating. Meditating is so important. And that's what Ravidas Ji is saying. Then he says, See the hypocrites. They receive education from me and later start quarreling with me. And this is one thing we find actually, and it is hypocritical. We want to learn from a teacher, and then we start fighting with the teacher afterwards. Now, Ravidas Ji is not saying that these people are wrong for asking questions. He's not saying this. But when we become, when we start quarrelling, when we start... Acting the opposite of what we're being taught. That's the real argument. Saying that you're against the teaching of a Guru is not more important than being against it by action. If the Guru says be a good human being and you say why should I be a good human being? Other people are bad to me. That's one thing. But then if you start being bad to others, that's the real argument. That's the real quarrelling. Being argumentative with words is not as bad as actually doing the deed that is worse. That's true hypocrisy. We say, oh, we learn so much from our Guru. We learn so much from our scriptures. And then the next thing we're doing the exact opposite. Or they achieve a little bit in spirituality. And suddenly they think they know everything. We see this in the pseudo non dual circles. They understand non duality very superficially. And then if I come along and I talk about knowing the foundation, they start arguing with me. You're missing the point. I'm saying, have you even got to the point? You haven't even got to the point yet. You're in love with the reflection of the point. To understand the point, you need the foundation. That's why I often say, you want to understand spirituality, first read things like the Tattvabodh, Atmabodh, Aparoksha Nubhuti, then read the Bhagavad Gita, then read the Upanishads, then read Ashtavakra Gita. there's a series that you have to go through. Then you'll understand non duality when the Guru shows you the truth. These things are meant to prepare you for the Guru. And Ravidas Ji is very right. They just learn one thing, then what happens? Those silly persons, by ignoring the vast kingdom of the One, they feel proud in little, in what little they have achieved. They see the reflection and suddenly think they know this One. I know Brahman now. Do you truly understand that you are Brahman? Oh, is Brahman still something separate? Yeah, let me go back to pseudo non duality. When they say, you're simply this, yes, ultimately this teaching is correct. You're simply this. Absolutely correct. But, if you ignore saying that, the whole foundation to how you got to that teaching, to that conclusion of there's just simply this, then you're wrong, then you're becoming proud of what you've achieved. And then, if your argument is always, but there's simply this, there's just simply this, there's no seeker, there's no enlightenment, there's no this. Although, ultimately you're correct, but not everybody's there, and not everybody understands this. And you always need context before you even begin with that And that's the difference between someone fully educated in this and someone partly educated, partly understood Someone who has fully realised this truth knows when do I need to entertain duality for a bit so I can get them to non duality That's the difference. And that's what I found in the teachers that I admire. That they do this very seamlessly. They entertain duality, then they go straight to non duality. That's, that's the difference. And then it says such disturbed people strike a false bargain. They think they've achieved something. You know like if you go to a store and they're selling a piece of stone. for a million dollars and they're saying this is there's no stone like this it's the most precious stone it will change your fortune give me a million dollars it's yours and then that person says I haven't got a million but I've got 10, 000 will you accept 10, 000? The person selling and be like oh what about 20 from 1 million they go to 20, 000 and they said, okay, and then the person says 15 then. So the customer buys it for 15, 000 and then at night, the stone seller is picking up stones from the beach and selling them the next day. So these people are like that. They thought they brought a stone for 15, 000, they got a bargain. When really it can be found on the beach and anyone has access to it. He says, but the pretenders involved in the false deeds forget the truth. See, if you have to pretend to be spiritual, you're forgetting the truth. You're forgetting the reality. Because you have to keep up the pretense. So how can you be in the reality if you're keeping up the appearance, the pretense? They have to pretend to be non duality all the time. Non duality is understanding that duality is part of this non duality. It's a play of this non duality. That's why there's no conflict. But those that believe that non duality is the only thing and duality doesn't exist, or doesn't have an appearance, they get stuck. Because how can you then defend your actions? How can you defend your words? The moment you speak, you have become a hypocrite in that moment. That's the problem with these pseudo non dualists, and they become so false, they forget the truth. There's one person I spoke about, Ariana Reflects, she emailed me to say, can you remove your reaction to my video? I, I accepted it for now, but, such people, you say such nonsense, then they come back to you and say, I was wrong. I need to save myself. Then Ravidas Ji says, Water flows downstream, and not upstream. Keep your bundle of knowledge with you. Again, look at the analogy that he's using. He's saying, Water flows downstream, not upstream. Have we ever seen water go up? No, we've always seen water go down. Because of gravity. So he says this knowledge, even if it appears here in your mind, is meant to go down, meaning it's meant to immerse the full self of you. So he says keep your bundle of knowledge with you if you think it's only in the head. Then he says, those people are looting the wealth belonging to others in small parts. Why? Because they're being false. The real people aren't being praised. The true, honest disciples aren't being praised, the true, honest gurus aren't being praised, but these show off gurus, they're being praised. You know, especially the ones that add like 10, 000 things to their names. Like, Guru Nanak Ji, he just says, Nanak says. Has he added anything else to his name? Has, uh... Kabir Ji added anything to his name, Ravidas Ji added anything to his name, no, they don't need that stuff, nowadays you have people, Mahamandaleshwar, Brahmarshi, Maha Brahmarshi, this is not that, 1008, whatever, they, I mean I'm not saying people aren't genuine who have this, that's fine, but nowadays anyone becomes a Jagatguru too. Anyone, just anyone becomes a paramahamsa. From where? These people are looting the wealth belonging to others in small parts. What they're saying is, you're taking the attention. Ravidas says, oh saints, listen to me and perform true worship. What's the true worship? There's only this One. Worship this One. Stay focused on this One. Meditate on this One. That's it. No need to do anything else. Follow the Guru's words, which is always to be, remain in the awareness of formless awareness. That is the Guru's teaching and remain there. And that is the end of today's episode. Thank you very much for listening. 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Let's end with the Shanti mantra and the Soham mantra. Soham Soham. I am That. I am That. Aum Shanti Shanti Shanti Aum Peace Peace Peace Namaste.