Bhakta Razzab - Gopinath Parik ‘Gopesh’
Bhakta Razzab
Gopinath Parik ‘Gopesh’
President, Sahitya Sarovar Sanstha
Jaipur
Our eternal and timeless culture places great importance on spirituality, which has its roots in the Vedas. The Vedas primarily delve into the analysis of knowledge, worship, and action. The Brahmana sections of the Vedas primarily explain actions, the Aranyaka sections focus on worship, and the Upanishads elucidate knowledge. The six schools of philosophy were structured to investigate the essence of the self, drawing from these three streams of spirituality. Among these philosophies, Vedanta holds special significance. Various scholars presented their interpretations of Vedanta, leading to diverse schools of thought, often associated with Vaishnava Acharyas, which are still prevalent in India today. However, these intricate philosophical debates are accessible only to Sanskrit scholars and intellectuals.
During the medieval period, saintly figures propagated the principles of spirituality and mainly Vedanta philosophy in vernacular languages. They presented the complex doctrines of philosophy in simple terms through worldly analogies, making them accessible to the common people. The discourses and writings of these saints reflected their profound experiences, upright character, and lofty personalities, which facilitated the spread of their noble ideas and beneficial principles. Among such saints, Kabir, Nanak, Namdev, and Dadu are particularly notable. Their teachings and philosophies are found in their hymns and writings.
Daduji’s hymns are imbued with the principles of Nirguna (formless) Advaita and Nirguna Bhakti. Like Kabir, Daduji criticized caste distinctions, social hierarchies, and other social rigidities, but without Kabir’s sharpness. Daduji embodied humility, simplicity, and egolessness, which are reflected in the authenticity of his hymns. Regarding such saints, Nabhaji remarked in Bhaktamala:
"In Kaliyuga, they appear to guide the faithful. Their profound presence astonishes none who hear of the saints' greatness."
India also witnessed other traditions advocating formless worship, such as the Ramsnehi sect, Satyanami sect, Kabir sect, Nanak sect, and Lal Das sect. However, the Dadu sect gained significant prominence in Rajasthan, where it had many followers. Dadu Dayalji was born in Ahmedabad in the year 1544 CE. He traveled to various places, including Kardala (1572), Sambhar (1583), and Amer (1590). Later, he settled in Narayana in 1603 and passed away in 1604. Daduji spent around ten years in Amer, Jaipur. Before the reign of Raja Man Singh (1585), Raja Bhagwant Das was deeply influenced by Daduji.
Daduji had many disciples, among whom 52 are considered the principal ones:
"Dadu Din Dayal had fifty-two disciples."
Among them, Saint Razzab is considered a key disciple, who upheld Daduji’s saintly tradition. Swami Raghavdas writes in Bhaktamala about Razzab:
"He sang of the formless and the immaculate,
Composed poetry resonating with truth.
His works reflected profound thought,
He served and carried Dadu’s name with care."
The first scholarly research on Saint Razzab was conducted by Shri Harinarayan Purohit from Jaipur (Sirsi). Later, scholars like Brajlal Verma and Brajendra Kumar Singhal also elaborated on Razzabji’s life.
Razzabji was born into a Muslim Lohar Pathan family in Sanganer (Jaipur). When he was sixteen, his marriage was arranged in Amer, where Daduji resided at the time. Razzabji often visited Amer to listen to Daduji’s teachings and was greatly influenced. On his wedding day, he expressed a desire to meet Daduji in his groom’s attire before the ceremony. Accompanied by some friends and his younger brother Bajid, Razzabji went to Dadu’s hermitage near Maotha Lake in Amer. Finding Daduji in meditation, his companions suggested leaving, but Razzabji insisted on waiting.
When Daduji opened his eyes after meditation, Razzab respectfully bowed at his feet. Seeing him in wedding attire, Daduji remarked:
"You have prepared for a virtuous deed, but what cause does this service serve?"
Hearing this, Razzab realized the truth and placed his wedding crown on his younger brother's head. He lay prostrate at Daduji’s feet and became his devoted disciple, adopting the groom’s attire for the rest of his life as a symbol of this realization.
Razzabji’s father, Chand Khan Pathan, who served as an assistant commander in Amer’s army, arranged for the wedding to proceed with his younger son. Razzabji, however, stayed with Daduji, traveling wherever he went. Swami Ramcharan commented:
"Dadu granted Razzab enlightenment with a single word,
Razzab abandoned all and became like his Guru."
Razzabji studied Daduji’s teachings deeply and propagated them. He is credited with organizing Dadu’s hymns and also authored two significant works: Razzab Bani and Razzab ki Sarvangi. Scholars have interpreted Sarvangi to mean a comprehensive collection encompassing all aspects of saintly teachings.
Razzabji emphasized universal values, rising above narrow beliefs. He opposed animal slaughter and meat consumption, teaching:
"Call it by the name of the Mother; it is a part of her essence.
Why would Razzab consume it, knowing it is his kin?"
Razzabji witnessed Daduji’s final moments, describing it as:
"Guru Dadu’s mortal frame turned to camphor.
Razzab witnessed the wondrous union of the manifest and unmanifest."
After Daduji’s passing, Razzabji played a pivotal role in appointing Garibdasji as the spiritual successor at Narayana. He then resided at his hermitage in Sanganer. Among his many disciples, Govind Das, Chhitar Das, and Mohan Das were notable. Saint Razzabji devoted 122 years of his life to spiritual contemplation and teaching, passing away in 1689 CE.