Let us see some important events in the life of saint-poetess Meera.
Meera had to suffer widowhood at a very early age. Her husband king Bhojraj was wounded in a war in 1526 and died. This was a severe blow to her. Her father too died while fighting a war with Babar in 1527. In this war her father-in-law, Rana Sanga too was wounded and was killed by some cruel ministers by poisoning him. Meera was terribly pained by all these sorrowful events which happened in succession. She started to feel detachment (Vairagya) from this ephemeral world. Her feeling of devotion to Lord Krishna intensified. One of her couplets gives an idea about her Vairagya.
“Kon Kare Janjal, Jag Me Jeevan Thoro,
Jhoothi Re Kaya Ne Jhoothi Re Maya, Jhootho Sab Sansar”
(Meera Sur Singhavali – page 779)
Meaning: Why fight in this world, when the human life is so short? This human body and attachment to this body both are false and illusive. This world itself is ephemeral i.e. false.
There are a lot of difference of opinion about Meera’s Sadguru (spiritual master). Some historians say that saint-poet Ravidas (also called Raidas) was her Sadguru. But some historians say that Meera had no Sadguru. However the latter opinion is incorrect as she herself has declared that saint-poet Ravidas was her Sadguru in some of her couplets. She says,
“Nahi Main Peehar Sasare, Nahi Piyaji Ri Sath
Meera Ne Govind Milya Ji, Guru Miliya Raidas||”
(Meera Bruhatpadavali Part 1, page 201)
This couplet prooves that Meera’s Sadguru was saint-poet Raidas.It is because of saint-poet Ravidas’s guidance Meera reached her Spiritual goal. Meera was in love with God and attaining Him was her goal. She was love-lorn due to her devotion to Lord Krishna. She says,
“Khojat Phiru Bhed Va Ghar Ko, Koi Na Karat Bakhani
Raidas Sant Mile Mohi Satguru, Deenhi Surat Sahrudani
Main Mili Jai Pai Piya Apna, Tab Mori Peer Bujhani||”
(Meera Bruhatpadavali Part 1, page 207)
In order to fructify the human birth Meera chose the path of devotion. After severe austerities she attained the knowledge of the Self. Her soul got immersed in the love of Lord Krishna. Meera did not care for the traditions and social norms. She had great devotion to saint Raidas which was against the orthodox social norms and practices. The contemporary brahmins of her times as well as the orthodox ministers were extremely angry with her. Meera became a target of criticism for these people.
Meera did not want anything from the outside world. She had no connection with the external world where people believed only in false rituals, age-old traditions and practices devoid of any devotion for God. Her desire to attain God was the sole support of her life. She could not get sleep at night; she did not like food. She used to lie in the holy feet of Lord Krishna with tears flowing incessantly from her eyes. She longed and suffered without Krishna the way a fish suffers when taken out of water. She had even asked an astrologer when she would meet her God. She says,
“The Kaho Mane Joshi Ram Milan Kab Hosi||”
(Meera Sur Singhavali, Page 479)
Meera has also expressed her emotions about Rana in her couplets piteously. She writes,
“Bhali Buri To Main Nahi Keenhi, Rana Kyon Hai Risayo
Thane Mhane Deha Divi Hai, Jyarau Hari Gun Gayo||”
(Meera Sur Singhavali, Page 281)
Meaning: Oh Ranaji! Why do you trouble me? I have not committed any sin. Devotion to God is not a sin. I am a devotee of the Supreme God, who has created this entire universe. In what way am I concerned either with the caste or family (Kul)! I am devoted to the holy feet of Lord Krishna.
But Rana was a dimiwit. He had no understanding of the spiritual science. He was intereseted more in the traditions and the prestige of his royal family. His hatred and anger had no place in Meera’s life. Her heart was filled with the devotion to her Sadguru and Supreme Lord Krishna. Meera did not get much guidance from her Sadguru. She used to be very sad for not getting guidance and the holy company of her Sadguru sufficiently. There is no historical record suggesting an initiation of Meera by her Sadguru. However, available historical records give us a clue which touches the the cord of our hearts. When saint Ravidas arrived at Chittod, he stayed in the locality of the socially outcaste people. Meera used to discard all her royal jewellry and attire and visit him in a simple robe. In those days, the lower caste people were dominated by the upper caste people in Chittod. But Meera used to go visit Ravidas and enjoy his holy company. She used to sit on the mud-floor along with other disciples and place her head in the holy feet of her Sadguru. She used to accept Prasadam from saint Ravidas. These facts are supported in one of Meera’s poems where her sister-in-law, Uda tries to change Meera’s mind by speaking to her. Meera has written what Uda said to her in the following words.
“Ab Meera Man Lijyo Mhari, Thane Sakhiyan Baraje Sari
Rana Barjai, Rani Barjai, Barjai Sab Pariwari
Sadhan Ke Dhing Baith Baith, Laj Gamai Sari
Neet Prati Uth Neech Ghar Javo, Kul Ku Lagao Gari||”
(Meera Sur Singhavali, Page 264)
But why would Meera listen to the words of Uda? After all she was devoted to Lord Krishna and Sadguru was her guide.
But why would Meera think the way Uda and others from the royal clan thought? Ranaji was no less stubborn. He virtually put her under some kind of arrest. Meera was nothing but a flame of Paramatma. Meera was a fragrant breeze emanating from God which wanted to turn the whole world devotional. She used to tie her Dupattas to each other, jump out of the palace and visit her Lord Krishna in the temple. As she was not getting enough company of her Sadguru, Meera used to be sorrowful. Meera considered Sadguru to be equivalent to Paramatma. The number of people who criticised her in Mewad increased. Such people started to float rumours that she was almost mad and had deviated from the virtuous path. They even started to say that she was a stigma to the royal family of Mewad. But Meera was unperturbed. She bore all the criticism quietly.
Rana Ratan Singh tried to assasinate his maternal uncle, Surajmal and was killed in the process in 1531. After his death, his younger brother Vikramaditya ascended the royal throne. But Vikramaditya too was short-sighted and stubborn like Ratan Singh. He too came under the influence of the ministers and became an enemy of Meera. He had even planned to get her killed. He had asked his assistant to keep a poisonous cobra inside the basket of flowers and presented it to Meera. Although Meera put her hand inside the basket, the cobra turned into a flower wreath. Meera herself has written a couplet as follows,
“Petya Basak Bhejiyo, Yo Che Motida Ro Har|
Nag Gala Me Pahariyo, Mhare Mahal Bhayo Ujiyar||”
(Meera Sur Singhavali, Page 279)
Meera was saved by the grace of her Krishna.
Rana made yet another attempt on her life. He arranged to place needles, the tips of which were dipped in deadly poison, below her mattress on her cot. However, no sooner Meera lay on her cot, the needles turned into the rose petals. Lord Krishna was with her to save her life! By then Meera had attained the knowledge of the Self, Aatmagyan! She knew that the soul of a being was deathless and eternal. She says in a couplet,
“Aaj Kal Ki Main Nahi, Rana Jad Yo Brahmand Chayo|
Medatiya Ghar Janam Liyo Hai, Meera Nam Kahayo||”
(Meera Sur Singhavali, Page 281)
Meaning: Oh Rana! This is not the first time that I have visited this world. I have been visiting this world since time immemorial. It is just that in this birth, I have been born in Medata family and is known by name Meera.” Thus Meera clearly explains the transmigration of the soul. She explains the transmigration of the soul in the following way,
“Lakh Chaurasi Ro Choodlo, Peryo Main Kai Vaar|
O To Pati Dehi Ko Sangi, Mo Pati Sirajanhar||
Janam Janam Keeya Pati Keta, Vishaya Te Nar Naar|
Main To Rachi Rangalu Rangi Govind Hari Bharatar||”
(Meera Sur Singhavali, Page 407)
Meaning: I have worn the bodies of 84 lakh different species many times. In different births, I have had many husbands with different bodies. However, I have got the realization that my true husband is ShriHari, who is the creator of this Universe and I am fully immersed in His glory.
Rana made a last attempt. This time he made a very clever move. He mixed poison in Charanamrita i.e. Teertha of the holy feet of God and sent it to Meera through his assistant, Dayaram. Meera was immersed in singing the glory of God; but she realized that Charanamrit was poisoned. Even then she drank it. Nothing happened to her! She has written about this event in her couplets as follows:
“Piyaji Mhare Naina Aage Rahajyo Jee|
Naina Aage Rahajyo Mhane
Bhool Mat Jajyo Jee|
Bhau Sagar Me Bahi Jat Hoon,
Beg Mhari Sudh Leejyo Ji ||1||
Ranaji Bhejya Bikhaka Pyala,
So Imrit Kar Deejyo Ji |
Meera Ke Prabhu Giradhar Nagar,
Mil Bichudan Mat Keejyo Ji ||2||
Meera was not interested in the royal grandeur and the kingdom. The saints have always been tortured for continuing their worship to thier Ishtadevata, disinclination for accepting the dry and meaningless rituals, non-observance of the caste system as well as the differences between rich and poor. Meera was no different. Her life too was filled with sorrows and sadness. Meera was destined to receive the social hatred, vilification of the ministers, Ranaji’s torture and unceasing ill-luck; but she never complained about all these.
There are some more stories of the troubles Meera had to face. But in spite of suffering all these troubles, Ranaji and his advisers were unaffected. They started to threaten her. Finally Meera, fed up with the obstacles in the path of her devotion, left Chittod. There is a story about her departure from Chittod. After she was continuously harassed by Ranaji, she wrote a letter to the saint-poet Tulsidas of Kashi, who wrote to her,
“Jake Priya Na Ram Sanehi|
Tajeea Tahi Koti Bairi Sam Yadyapi Param Sanehi||”
Meaning: There is no good friend as Shri Ram. Even if you have a crore good friends, you may abandon them for Lord SriRam.
Somewhere about in 1534 Meera left Chittod. Thereafter chittod was invaded by the king Bahadurshah of Gujarat in 1535. During this war the people of Chittod were massacred mercilessly and there was unprecendented loss of human beings. Rana Vikramaditya ran away or perhaps was helped by his ministers to run away. Thus Chittod remained a kingdom without a king.
Meera reached Medata, her home where she was born and brought up. Her uncle, Viramdev was very supportive of her and gave her the shelter. But Meera’s detractors were there too. The whole of Rajasthan was under the rule of the orthodox people who were merely interested in carrying out the rituals, Karm-Kand, without knowing the true spirit behind them. Strict observance of traditions and orthodox rituals was rampant in the Rajasthan society. Meera criticised observance of fast as well as pilgrimages. Orthodox people did not like it. Viramdev was saddened to know that Meera was being criticised by her detractors. Neither he wanted to stand in the way of Meera’s progress on the path of spiritual science, nor he wanted to displease the ministers and the important citizens. He faced a dilemma. Meera realized his dilemma and left Medata for ever. From there she went to Vrindavan and met many holy ascetics and devotees. On observing people committing frauds under the name of religion even in Brindavan, Meera was truly pained. She left Vrindavan too. Scholars say that she left Vrindavan to reach Gujarat. It is said that she chose to visit Gujarat as she was hopeful of meeting her Sadguru, Shri Ravidas there. She lived in Gujarat for a long period of time. She has composed many immortal devotional songs in Gujarati language. She is considered as a topmost poetess in Gujarati literature.
Administration in Chittod changed. After the cruel and inhuman massacre of the people during the war, the rest of the ministers made Vikramaditya the king of Chittod again. Chittod was in the process of getting reestablished. However, just after a year, Rana Vikramaditya was killed by his cousin brother, Banavir. Banavir was born as an illegitimate child of Prithviraj, the brother of Rana Sanga (Meera’s father-in-law). Banavir was declared as the king in 1537. In 1540, Kunwar Uday Singh, younger brother of Vikramaditya killed Banavir and ascended the throne of chittod. In spite of all this turbulent period, the people of Chittod had not forgotten Meera; they still sang the songs composed by her with great devotional fervour. It is said that the unfortunate events that happened at Chittod were the result of the humiliation meted out to saint Meera. A strong feeling rose in the minds of the citizens of Chittod that all of them must ask for the forgiveness to the supreme saint, Meera and atone for their sins. They felt that she should be invited to return to Chittod and only then Chittod would prosper. Rana Uday Sing understood the feelings of the people and asked a few brahmins to go to Dwaraka and fetch Meera with them. He instructed them not to return without bringing her back.
Now Meera had completely discarded the love for the worldly life and matter. Her contact with the Mewad royal family was severed. She was happy with her present life of a mendicant. She refused to go to Chittod along with the brahmins. Brahmins requested her; they prayed her earnestly to return, but Meera was unmoved. Brahmins were unwilling to become the victims of the wrath of Rana Uday Singh. Therefore they they told her that if she did not accompany them, they too would not return and would go on fast unto death. Meera was faced with a dilemma. She neither wanted to return to Chittod nor she wanted to be the cause of the death of the brahmins on account of observing fast unto death. A few days passed in this way. Finally she was moved by the state of the brahmins. One day she told them that she was willing to go with them to Chittod on the following day morning.
On the evening of the previous day, she entered the temple of Lord Krishna. Early morning when the doors of the temple were open, Meera was not seen inside the temple. Her dupatta lay hanging on the hand of Lord Krishna. People realized that Meera had merged into the idol of her beloved Lord Krishna for ever. Brahmins returned to Chittod with the stunning story of Meera’s merging into Lord Krishna. Slowly Mewad started to forget Meera. The historians of Mewad did not mention Meera in their records. When Meera merged in her Lord in 1546, she was 48 years old.
The one, who accepted Lord Krishna as her husband at the tender age of five, finally merged in Him permanently. May be, Chittod and historians of Rajasthan might have ignored her, but it is the divine pastime of Lord ShriHari, who has spread the fragrance of her devotionally soaked compositions all over the world. Today, everyone, from North to South and from East to West knows about saint-poet Meera, her devotion and her unparalleled poetry. My salutations to saint Meera!
Meera, on account of continued sufferings, insults, humiliations had gone beyond such things as praise, vilification, honour and dishonour. She had attained equipoise and her mind was completely devoted to Krishna. She says,
“Mana Tu Vrikshan Ki Lat Lei Re, Tharo Kai Kare Bhav Dar Re||
Katanvala Su Bair Nahi Hai, Nahin Sinchan Ko Saneh Re|
Jo Koi Bave Kankar Pathar, Tinako Bhi Phal Dei Re||
Pavan Chalave, Indra Jhakole, Dukh Sukh Aapahi Sahi Re|
Seet Gaham To Sir Par Sahihai, Panchin Ko Sukh Dei Re||
(Meera Sur Singhavali, Page 768)
Meaning: The devotee should be compassionate and tranquil like a tree. As a tree neither bears animosity with a woodcutter nor love for the gardener, a devotee too should neither have enmity with a person who villifies him/her nor have love for the person who praises him/her. Just as a tree gives fruits to a person who throws stones at it, remains unperturbed even during cyclone and rains, a devotee too should be perseverant. Just as a tree suffers from heat and cold but still gives happiness to the birds, a devotee should help others in spite of his/her sufferings in this world.
We have also seen that during Meera’s period, entire Rajasthan was under the influence of orthodox people who believed in meaningless rituals, traditions and age-old practices. Meera wanted to show them the true path to salvation. She writes,
“Sadhan Karana Chahi Re Manava, Bhajan Karana Chahi|
Prem Lagaana Chahi Re Manava, Preet Karana Chahi||
Nit Nahan Se Hari Mile, To Main Jal Jantu Hoi|
Phal Phool Khai Hari Mile, To Main Banar Bandar Hoi||
Trin Bhakhan Se Hari Mile, To Bahutahi Mile Ajaa |
Tulasi Puje Hari Mile, To Main Pujoo Tulasi Jhad ||
Pathar Puje Hari Mile, To Main Pujoo Pahad ||
Doodh Pia Te Hari Mile To Bahut Hai Bhakti Vala |
Meera Kahe Bina Prem Ke Naahi Mile Nand Lalaa ||
(Meera Sur Singhavali, Page 760)
Meaning: To attain the Lord, singing His bhajans (His Glories) is the only path. Chanting His holy name alone is the true devotion. If one attained God by mere bathing in a holy river, then the germs and worms living in the river water are superior to humans. If by eating fruits and bulbs one were to attain Lord ShriHari, then monkeys are superior to humans. If one could attain Lord ShriHari by eating the leaves of the trees, then sheep were more fortunate than humans. Meera said that if she could attain Lord by worshiping a stone then she would worship a mountain. Finally she says that without offering loving devotion to God, it is impossible to attain Him.
Thus, we see that Meera’s thoughts and compositions were truly rovolutionary for the people who were immersed in following idiotic traditions.
Saint Meera does not believe in bathing in the holy waters as well as going on pilgrimages; she thinks it is a sheer waste. She knows that one should devote to the unfathomable God, who is the creator of this universe. She is desirous of the darshan of the eternal Paramatma. She says,
“Ban Jaoon Charanan Ki Dasi Re | Dasi Main Bhai Udasi ||
Aur Dev Koi Na Janoo | Hari Bin Bhai Udasi ||
Nahi Nhaoo Ganga Nahi Nhaoo Jamuna | Nahi Nhaoo Prayag Kashi ||
Meera Kahe Prabhu Giradhar Nagar | Charan Kamal Ki Pyasi ||
(Meera Sur Singhavali, Page 815)
Meera was very desperate to have the darshan of her Sadguru. She says that she does not know anything other than surrendering herself at the feet of her Sadguru. She says that it is because of the grace of her Sadguru she realized that the Maya (illusion) of the external world is nothing but an ephemeral dream. It is because of her Sadguru’s grace the ocean of the worldly existence (Bhavasagar) has dried. Now she says that she is not worried about floating in the Bhavasagar. She writes,
“Mohe Laagi Lagan Guru Charanan Ki|
Charan Bina Kachuvai Nahi Bhavai, Jag-Maya Sab Sapanan Ki||
Bhavasagar Sab Sookhi Gayau Hai, Phikar Nahi Mohi Taranan Ki||
Meera Ke Prabhu Giradhar Nagar, Aas Vahi Guru-Saranan Ki||
(Meera Brihat Padavali, Page 235)
Meera says that none belongs to Jeevatma except the holy name of the Prabhu in this mortal world. She says that she is unabashed in the holy company of the saints and ascetics by the grace of her Sadguru. She says that she has been freed from the ties of the worldly life.
“Ab To Mera Ram Nam Doosara Na Koi ||
Mata Chodi Pita Chode, Chode Saga Bhai |
Sadhu Sang Baith Baith Lok Laaj Khoi||
Sant Dekh Daud Aai, Jagat Dekh Roi |
Prem Aansu Dar Dar, Amar Bel Boi ||
Marag Me Tarag Mile, Sant Ram Doi |
Sant Sada Sheesh Rankhu, Ram Hriday Hoi ||
Ant Me Se Tant Kadhayo, Peeche Rahi Soi |
Rane Bhejya Vish Ka Pyala, Peevat Mast Hoi||
Ab To Bat Phail Gai, Janai Sab Koi |
Das Meera Lal Giradhar, Honi Ho So Hoi||
(Meera Sur Singhavali, Page 410)
On June 25, 2008 at 1:31 pm M. G. Pujar said:
In the following bhajan, Meera says that she has fallen in love with the holy name of ShriHari, who is Paramatma. She says that Lord ShriHari is seated in her heart, just as a thread is woven through the beads. He is seated in the heart of every being but still He is independent of all. He belongs to them who love His holy name; that is, to chant His holy name is the easiest path to attain Him.
“Hari Nam Se Neh Lagyo Re, Ab Lagyo Re Mhare
Hari Nam Se Neh Lagyo||
Yo Rasiyo Mhare Man Me Basiyo| Jyoon Mala Bich Tago Re||
Sab Me Basat Sabahi Se Nyaro| Nahin Nedo Nahin Aago Re||
Dasi Meera Sharan Shyam Ki| Jeevan Maran Bhay Bhago Re||
(Meera Sur Singhavali, Page 871)
Meeray says the day she had the darshan of Prabhu, her heart was filled with His devine form. She says how would she live without Him? She says that she has been waiting for Him at her door. Finally she says that she is an instrument in His hands and that people say that she has deviated from the virtuous path.
“Naina More Baan Padi, Saai Mohi Daras Dikhai|
Chit Chadhi Mere Madhuri Moorat, Oor Bich Aan Adi||
Kaise Pran Piya Bin Rakhoon, Jeevan Moor Jadi||
Kabaki Thadhi Panth Niharoon, Apne Bhavan Khadi||
Meera Prabhu Ke Hat Bikani, Log Kahe Bigadi||
(Meera Brihat Padavali, Page 127)
On June 25, 2008 at 2:16 pm M. G. Pujar said:
In the following compositions which are autobiographical, one can cleary realize that Meera was determined to attain Lord Krishna and was not afraid of the royal clan who were constantly torturing her.
From these poems it becomes clear that she was not perturbed by the vilification of the people as well as the domestic hindrances. She was progressing on the path of devotion fearlessly. She says that her Sadguru has cleansed her heart. She says she has found out her true husband who is none other than the Lord Krishna.
“Rana Ji Ab Na Rahoongi Tori Hatki|
Sadhu Sang Mohin Pyara Laagai, Laj Gai Ghoonghat Ki||
Peehar Medata Choda Apna, Surat Nirat Dou Chatki|
Satguru Mukar Dikhaya Ghat Ka, Nachoongi De De Chutki||
Haar Singaar Sabhi Lyo Apna, Choodi Karki Patki|
Mera Suhag Ab Mokoo Darasa, Aur Na Jane Ghatki||
Mahal Kila Rana Mohin Na Chaye, Sari Resam Patki|
Hui Divani Meera Dolai, Kes Lata Sab Chitki||”
(Meera Sur Singhavali, Page 280)
In one of her poems, she says, “O Sisodya (The Sisodia [also known as Shishodia or Shishodya or Sisodya or Sisodhya] are a Rajput clan who ruled the kingdom of Mewar in Rajasthan.), what harm would you do to me? I am singing the glories of Govind. If Rana gets angry he would keep me far away, but if ShriHari gets angry, where would one go? On chanting His holy name, one would cross the ocean of the worldly life.”
“Sisodyo Roothyo To Mharo Kai Kar Lesi,
Mhe To Gun Gobind Ka Gasyan Ho Mai||1||
Ranoji Roothyo Banro Des Rakhasi,
Hari Roothya Kithe Jasyan Ho Mai||2||
Lok Laj Ki Kan Na Mana,
Nirabhai Nisan Ghurasyan Ho Mai||3||
Ram Nam Ki Jhajh Chalasyan,
Bhau Sagar Tar Jasyan Ho Mai||4||
Meera Saran Sanwal Giradhar Ki,
Charan-Kanwal Lapatasyan Ho Mai||5||
On June 26, 2008 at 11:28 am M. G. Pujar said:
Some excellent composition of Meera written in Gujarati also speak volumes about her sufferings at the hands of Ranaji and her Vairagya. She writes,
“I do not like your town, Ranaji, even though it may be colourful. There are no ascetics in your town, the people residing in your town are like a heap of garbage. Ranaji, I have discarded all my jewellery including the bangles in my hands. I have given up Kumkum and Kajal and I have left my hair untied. Meera’s God is Giradhar Gopal.”
“Nahin Bhavai Tharo Desad Lojee Rangroodo||
Thara Desa Main Rana Sadh Nahin Chai, Log Base Sab Koodo||
Gahana Ganthi Rana Hum Sab Tyaga Tyagyo Kararo Choodo||
Kajal Tiki Hum Sab Tyagya Tyagyo Hai Bandhan Joodo|
Meera Ke Prabhu Giradhar Nagar Bar Payo Chai Roodo||”
Meera asked Rana, “Why do you have enemity with me? I have left your palace and abode; I have also quit your town. After giving up Kajal and Kumkum I have worn the saffron robes. Meera’s God Giridhar Nagar turned the deadly poison into Nectar.”
“Ranaji The Kya Ne Rakho Mhansoo Bair||
The To Ranaji Mhane Isana Lago Jyoon Bricchan Main Kair|
Mahal Atari Hum Sab Tagya, Tagyo Thanro Basano Sahar||
Kajal Tiki Rana Hum Sab Tagya Bhagavi Chadar Pahar|
Meera Ke Prabhu Giradhar Nagar Imrit Kar Diyo Jahar||”
http://www.youtube.com/watch?v=fi8gLoI7B9A-Prem Lagana Chahi Re Manwa Film Yatrik (1952) Music Pankaj Malik.
The devotees may ask a question as to why at all she agreed to marry Bhojraj when she was in love with Lord Krishna. Following is the account that clarifies this point.
Meera was soft-spoken, mild-mannered, gifted, sweet, and sang with a melodious voice. She was reputed to be one of the most extraordinary beauties of her time with fame spreading to several kingdoms and provinces. Her fame spread far and wide. RAna Sangram Singh, commonly known as RAna Sangha, the powerful King of Mewar, approached Rao Duda for Meera’s hand in marriage to his son Bhojraj (also known as RAna Kumbha or KumbhaRAna). Bhojraj wanted to marry Meera for her pious nature and divine intent. Rao Duda agreed to the union. However, Meera could not bear the thought of marrying a human being when her heart was filled with thoughts of every nature, all about her Krishna. But unable to go against her beloved grandfather’s Rao Duda’s word, she finally consented to the marriage. It is also said that Lord Krishna intervened timely in her dream to advise her, “if the gopikAs could do their duty to their husbands, tend their families and above all be totally devoted to me all the time, you can do the same thing. Do your duty. I shall not leave you any time”. Meera was wedded to RAna Kumbha in 1513, before she turned 14.
As ordained, Meera was dutiful. She left for Mewar with the RAna Kumbha. She obeyed her husband’s commands.
Scholars maintain that KumbhaRAna was a great devotee of the Lord himself, and wrote the treatise known as ‘Rasipriya’ and a grammatical work ‘SangIta rAjam’ on the immortal work of Jayadeva, GIta Govindam. He had sought Meera’s hand out of admiration for her devotion and love to the Lord, which he felt he shared. It is ironic that the RAna should forget this in the years that followed.
On April 14, 2009 at 10:52 am M. G. Pujar said: After her household duties were over, Meera would go to the temple of Lord Krishna, worship, sing and dance before the image daily. The little image would get up, embrace Meera, play on the flute and talk to her. KumbhaRAna’s mother and other ladies of the palace did not like the ways of Meera, as they were worldly-minded and jealous. Meera’s mother-in-law forced her to worship Durga and admonished her often. But Meera maintained, “I have already given up my life to my beloved Lord Krishna”. Meera’s sister-in-law Udabai formed a conspiracy and began to defame the innocent Meera. She informed RAna Kumbha that Meera was in secret love with some one, that she witnessed Meera talking to her lover(s) in the temple, and that she would show him the persons if he would accompany her one night. The ladies further raved that Meera, by her conduct, had brought a great slur on the reputation of the RAna family of Chitore. The enraged Kumbha ran with sword in hand towards Meera, but as luck would have it Meera had gone to her Krishna temple. A sober relative of the RAna counseled him, “RAna! You will forever repent for your hasty behavior and consequences. Enquire into the allegation carefully and you will find the truth. Meera is a great devotee of the Lord. Remember why you sought her hand. Out of sheer jealousy the ladies might have concocted scandals against Meera to incite you and ruin her”. Kumbha calmed down and accompanied his sister who persistently took him to the temple at dead of night. RAna Kumbha broke open the door, rushed inside and found Meera alone in her ecstatic mood talking and singing to the idol.
The RAna shouted at Meera, “Meera, show me your lover with whom you are talking now”. Meera replied, “There sits He—my Lord—the Nanichora who has stolen my heart”. She went into a trance. The ladies floated other rumors that Meera was mixing very freely with Sadhus. Meera was unaffected by such scandals and continued to invite BhAgavathAs to join her in Krishna bhajan at the temple. She stood unruffled in the face of accusations from the royal family. When questioned about her marital responsibilities, Meera responded that it was Krishna to whom she was married. KumbhaRAna was heart-broken but remained a good husband and sympathizer of Meera until his death.
One historical version of Meera’s life states that the RAna Kumbha died in a battle within ten years of their marriage, as did her sympathetic father-in-law RAna Sangha (who named Meera his successor before dying). At this juncture, the RAna’s relatives began persecuting Meera in various ways, even though Meera had no desire for the throne. The tortures and torments came from the brother and successor of KumbhaRAna (Meera’s late husband) and his cousin sister Udabai. I
When the torture and scandals continued, Meera sent a letter to Goswami Tulsidas and asked for his advice2. She wrote, “Simply because I am constantly tortured by my relatives, I cannot abandon my Krishna. I am unable to carry on with my devotional practices in the palace. I have made Giridhar Gopala my friend from my very childhood. I feel a total bondage with him. I cannot break that bond”.
Tulsidasji sent a reply: “Abandon those who cannot understand you and who do not worship RAma or SyAma, even though they are your dearest relatives. Prahlada abandoned his father; VibhIshana left his brother RAvana; Bharata deserted his stepmother; Bali forsook even his Guru; the Gopasthrees, the women of Vraja, disowned their husbands to get to their Krishna. Their lives were all the happier for having done so. The relation with God and the love of God are the only elements that are true and eternal; all other relationships are unreal and temporary”. Meera met up once again with her Guru and mentor Raidas, who is said to have lived to a ripe age of 118 years. She went into the slums often to be in the satsang of this great teacher. This was the impetus and inspiration behind the many queries and controversies that she raised about Kulam (family lineage)in her songs.
There are, once again, two versions to Meera’s final communion with her Supreme Lord Krishna. In one version, the following took place on Krishna’s JanmAshtami at the temple of Ranchchorji (Krishna). There was much happiness all around in the temple of the Lord. The light of the lamps, the sound of the bhajans and the energy from the devotees’ ecstacy had the air. With Ektari in one hand and cymbals or chiplya in the other the great tapasvini was singing ecstatically with her Giridhar Gopala smiling in front of her closed eyes. Meera stood up and danced singing a song ‘Mere Janama MaRAna ke sAthee’ (meaning: O Lord, my friend during my life and thereafter in death), and when the song ended, Kumbha gently approached her and requested her to come back. Meera said, ‘RAnaji, the body is yours and you are a great devotee, but my mind, emotions and the soul are all HIS. I do not know what use am I to you in this state of mind’. Kumbha was moved and he started singing with her in unison. Meera rose up abruptly, stumbled and fell at the flowers which were offered at the holy feet of GiridhAri. ‘Oh, GiridhAri, are you calling me, I am coming’. While Kumbha and the rest of the devotees watched in awe, there was a lightning which enveloped Meera and the doors of the sanctum sanctorum closed on their own. When the doors opened again, Meera’s saree was enveloping Lord Krishna’s idol and her voice and the flute accompaniment were the only sounds that could be heard.
In the second version, Meera was invited back to Mewar by the RAna just as she had reached Dwaraka. Reluctant to leave her Krishna, Meera asked permission to spend the night at the temple of Ranchhorji. The next morning her lifeless body was found lying at its feet. It is believed that her spirit entered the deity during the night.
Historians and scholars put this date at 1546 A.D.
All in all, the supreme devotee Meerabai reached her true abode, the Vaikuntha to be with Lord ShriHari forever, never to return to this mortal world filled with transient joys and long-lasting sorrows. But before leaving this world of Maya, she set the highest standards of pure mind, total and unconditional devotion and complete surrender (Sharanagati) to the Lord Krishna, the Monarch of Kaivalyadham.
================================================================ Know something about the history of the classical bhajans
The Bhaktikal in India - The age ruled out by Akbar was a great gift to India . He was not only responsible for the good governance in India . He had many incredible qualities in him . Though he was a muslim but even then he had a great respect for the hindus and the Hinduism in his heart . Whatever may be the reason for the grace of God on India at that time but it really was a great time for indians and India . All the people in India were blessed .All had a calm mind and a very sentimental heart in which god lived himself .The saints like Kabirdas ,Surdas , Mirabai , Tulsidas , raidas and many others took birth allover in India .They all possessed a great devotion for God.They were always satisfied . ================================================================
On March 6, 2010 at 2:56 pm tejas said:
Respected Pujariji
the second story seems 2 b true. i m no historian but an ardent admirer of Sri Meerabai.bcoz Meerabai was know to wear white/saffron, after the death of Rana kumbha/Bhojraj.so there is no chance of him being there at the time Meera left for Golok dham. But most importantly, there is no question of Her body to b found, as in, it is renowned that She went away “sadeha”. meaning with the body. Her body was no material body. She was soooooooooooooooooooo Krishanized that She didnt even have the formality of Her soul leaving Her body. WO Girdhar me sama gayi. And Girdhar took Her away to Golok Vrndavan. And if someone still thinks that Her body was found, then the cremation place of such a great deevotee wud b very famous then n now, but bcoz there is no such place, there is no queation of it being famous. She for sure went ‘sadeha with Krishna’ to Golok dham.
Got a blessed opportunity to visit the place where Meerabai prayed day night to meet her Giridhar.. got a chance to climb those stairs which Meera ji walked to get a glimpse of her Gopal 500 years back.....
The whole experience can't be written in words, it can only be felt.....
Meera had to suffer widowhood at a very early age. Her husband king Bhojraj was wounded in a war in 1526 and died. This was a severe blow to her. Her father too died while fighting a war with Babar in 1527. In this war her father-in-law, Rana Sanga too was wounded and was killed by some cruel ministers by poisoning him. Meera was terribly pained by all these sorrowful events which happened in succession. She started to feel detachment (Vairagya) from this ephemeral world. Her feeling of devotion to Lord Krishna intensified. One of her couplets gives an idea about her Vairagya.
“Kon Kare Janjal, Jag Me Jeevan Thoro,
Jhoothi Re Kaya Ne Jhoothi Re Maya, Jhootho Sab Sansar”
(Meera Sur Singhavali – page 779)
Meaning: Why fight in this world, when the human life is so short? This human body and attachment to this body both are false and illusive. This world itself is ephemeral i.e. false.
There are a lot of difference of opinion about Meera’s Sadguru (spiritual master). Some historians say that saint-poet Ravidas (also called Raidas) was her Sadguru. But some historians say that Meera had no Sadguru. However the latter opinion is incorrect as she herself has declared that saint-poet Ravidas was her Sadguru in some of her couplets. She says,
“Nahi Main Peehar Sasare, Nahi Piyaji Ri Sath
Meera Ne Govind Milya Ji, Guru Miliya Raidas||”
(Meera Bruhatpadavali Part 1, page 201)
This couplet prooves that Meera’s Sadguru was saint-poet Raidas.It is because of saint-poet Ravidas’s guidance Meera reached her Spiritual goal. Meera was in love with God and attaining Him was her goal. She was love-lorn due to her devotion to Lord Krishna. She says,
“Khojat Phiru Bhed Va Ghar Ko, Koi Na Karat Bakhani
Raidas Sant Mile Mohi Satguru, Deenhi Surat Sahrudani
Main Mili Jai Pai Piya Apna, Tab Mori Peer Bujhani||”
(Meera Bruhatpadavali Part 1, page 207)
In order to fructify the human birth Meera chose the path of devotion. After severe austerities she attained the knowledge of the Self. Her soul got immersed in the love of Lord Krishna. Meera did not care for the traditions and social norms. She had great devotion to saint Raidas which was against the orthodox social norms and practices. The contemporary brahmins of her times as well as the orthodox ministers were extremely angry with her. Meera became a target of criticism for these people.
Meera did not want anything from the outside world. She had no connection with the external world where people believed only in false rituals, age-old traditions and practices devoid of any devotion for God. Her desire to attain God was the sole support of her life. She could not get sleep at night; she did not like food. She used to lie in the holy feet of Lord Krishna with tears flowing incessantly from her eyes. She longed and suffered without Krishna the way a fish suffers when taken out of water. She had even asked an astrologer when she would meet her God. She says,
“The Kaho Mane Joshi Ram Milan Kab Hosi||”
(Meera Sur Singhavali, Page 479)
Meera has also expressed her emotions about Rana in her couplets piteously. She writes,
“Bhali Buri To Main Nahi Keenhi, Rana Kyon Hai Risayo
Thane Mhane Deha Divi Hai, Jyarau Hari Gun Gayo||”
(Meera Sur Singhavali, Page 281)
Meaning: Oh Ranaji! Why do you trouble me? I have not committed any sin. Devotion to God is not a sin. I am a devotee of the Supreme God, who has created this entire universe. In what way am I concerned either with the caste or family (Kul)! I am devoted to the holy feet of Lord Krishna.
But Rana was a dimiwit. He had no understanding of the spiritual science. He was intereseted more in the traditions and the prestige of his royal family. His hatred and anger had no place in Meera’s life. Her heart was filled with the devotion to her Sadguru and Supreme Lord Krishna. Meera did not get much guidance from her Sadguru. She used to be very sad for not getting guidance and the holy company of her Sadguru sufficiently. There is no historical record suggesting an initiation of Meera by her Sadguru. However, available historical records give us a clue which touches the the cord of our hearts. When saint Ravidas arrived at Chittod, he stayed in the locality of the socially outcaste people. Meera used to discard all her royal jewellry and attire and visit him in a simple robe. In those days, the lower caste people were dominated by the upper caste people in Chittod. But Meera used to go visit Ravidas and enjoy his holy company. She used to sit on the mud-floor along with other disciples and place her head in the holy feet of her Sadguru. She used to accept Prasadam from saint Ravidas. These facts are supported in one of Meera’s poems where her sister-in-law, Uda tries to change Meera’s mind by speaking to her. Meera has written what Uda said to her in the following words.
“Ab Meera Man Lijyo Mhari, Thane Sakhiyan Baraje Sari
Rana Barjai, Rani Barjai, Barjai Sab Pariwari
Sadhan Ke Dhing Baith Baith, Laj Gamai Sari
Neet Prati Uth Neech Ghar Javo, Kul Ku Lagao Gari||”
(Meera Sur Singhavali, Page 264)
But why would Meera listen to the words of Uda? After all she was devoted to Lord Krishna and Sadguru was her guide.
Rana Ratan Singh tried to assasinate his maternal uncle, Surajmal and was killed in the process in 1531. After his death, his younger brother Vikramaditya ascended the royal throne. But Vikramaditya too was short-sighted and stubborn like Ratan Singh. He too came under the influence of the ministers and became an enemy of Meera. He had even planned to get her killed. He had asked his assistant to keep a poisonous cobra inside the basket of flowers and presented it to Meera. Although Meera put her hand inside the basket, the cobra turned into a flower wreath. Meera herself has written a couplet as follows,
“Petya Basak Bhejiyo, Yo Che Motida Ro Har|
Nag Gala Me Pahariyo, Mhare Mahal Bhayo Ujiyar||”
(Meera Sur Singhavali, Page 279)
Meera was saved by the grace of her Krishna.
Rana made yet another attempt on her life. He arranged to place needles, the tips of which were dipped in deadly poison, below her mattress on her cot. However, no sooner Meera lay on her cot, the needles turned into the rose petals. Lord Krishna was with her to save her life! By then Meera had attained the knowledge of the Self, Aatmagyan! She knew that the soul of a being was deathless and eternal. She says in a couplet,
“Aaj Kal Ki Main Nahi, Rana Jad Yo Brahmand Chayo|
Medatiya Ghar Janam Liyo Hai, Meera Nam Kahayo||”
(Meera Sur Singhavali, Page 281)
Meaning: Oh Rana! This is not the first time that I have visited this world. I have been visiting this world since time immemorial. It is just that in this birth, I have been born in Medata family and is known by name Meera.” Thus Meera clearly explains the transmigration of the soul. She explains the transmigration of the soul in the following way,
“Lakh Chaurasi Ro Choodlo, Peryo Main Kai Vaar|
O To Pati Dehi Ko Sangi, Mo Pati Sirajanhar||
Janam Janam Keeya Pati Keta, Vishaya Te Nar Naar|
Main To Rachi Rangalu Rangi Govind Hari Bharatar||”
(Meera Sur Singhavali, Page 407)
Meaning: I have worn the bodies of 84 lakh different species many times. In different births, I have had many husbands with different bodies. However, I have got the realization that my true husband is ShriHari, who is the creator of this Universe and I am fully immersed in His glory.
Rana made a last attempt. This time he made a very clever move. He mixed poison in Charanamrita i.e. Teertha of the holy feet of God and sent it to Meera through his assistant, Dayaram. Meera was immersed in singing the glory of God; but she realized that Charanamrit was poisoned. Even then she drank it. Nothing happened to her! She has written about this event in her couplets as follows:
“Piyaji Mhare Naina Aage Rahajyo Jee|
Naina Aage Rahajyo Mhane
Bhool Mat Jajyo Jee|
Bhau Sagar Me Bahi Jat Hoon,
Beg Mhari Sudh Leejyo Ji ||1||
Ranaji Bhejya Bikhaka Pyala,
So Imrit Kar Deejyo Ji |
Meera Ke Prabhu Giradhar Nagar,
Mil Bichudan Mat Keejyo Ji ||2||
Meera was not interested in the royal grandeur and the kingdom. The saints have always been tortured for continuing their worship to thier Ishtadevata, disinclination for accepting the dry and meaningless rituals, non-observance of the caste system as well as the differences between rich and poor. Meera was no different. Her life too was filled with sorrows and sadness. Meera was destined to receive the social hatred, vilification of the ministers, Ranaji’s torture and unceasing ill-luck; but she never complained about all these.
There are some more stories of the troubles Meera had to face. But in spite of suffering all these troubles, Ranaji and his advisers were unaffected. They started to threaten her. Finally Meera, fed up with the obstacles in the path of her devotion, left Chittod. There is a story about her departure from Chittod. After she was continuously harassed by Ranaji, she wrote a letter to the saint-poet Tulsidas of Kashi, who wrote to her,
“Jake Priya Na Ram Sanehi|
Tajeea Tahi Koti Bairi Sam Yadyapi Param Sanehi||”
Meaning: There is no good friend as Shri Ram. Even if you have a crore good friends, you may abandon them for Lord SriRam.
Somewhere about in 1534 Meera left Chittod. Thereafter chittod was invaded by the king Bahadurshah of Gujarat in 1535. During this war the people of Chittod were massacred mercilessly and there was unprecendented loss of human beings. Rana Vikramaditya ran away or perhaps was helped by his ministers to run away. Thus Chittod remained a kingdom without a king.
Meera reached Medata, her home where she was born and brought up. Her uncle, Viramdev was very supportive of her and gave her the shelter. But Meera’s detractors were there too. The whole of Rajasthan was under the rule of the orthodox people who were merely interested in carrying out the rituals, Karm-Kand, without knowing the true spirit behind them. Strict observance of traditions and orthodox rituals was rampant in the Rajasthan society. Meera criticised observance of fast as well as pilgrimages. Orthodox people did not like it. Viramdev was saddened to know that Meera was being criticised by her detractors. Neither he wanted to stand in the way of Meera’s progress on the path of spiritual science, nor he wanted to displease the ministers and the important citizens. He faced a dilemma. Meera realized his dilemma and left Medata for ever. From there she went to Vrindavan and met many holy ascetics and devotees. On observing people committing frauds under the name of religion even in Brindavan, Meera was truly pained. She left Vrindavan too. Scholars say that she left Vrindavan to reach Gujarat. It is said that she chose to visit Gujarat as she was hopeful of meeting her Sadguru, Shri Ravidas there. She lived in Gujarat for a long period of time. She has composed many immortal devotional songs in Gujarati language. She is considered as a topmost poetess in Gujarati literature.
Administration in Chittod changed. After the cruel and inhuman massacre of the people during the war, the rest of the ministers made Vikramaditya the king of Chittod again. Chittod was in the process of getting reestablished. However, just after a year, Rana Vikramaditya was killed by his cousin brother, Banavir. Banavir was born as an illegitimate child of Prithviraj, the brother of Rana Sanga (Meera’s father-in-law). Banavir was declared as the king in 1537. In 1540, Kunwar Uday Singh, younger brother of Vikramaditya killed Banavir and ascended the throne of chittod. In spite of all this turbulent period, the people of Chittod had not forgotten Meera; they still sang the songs composed by her with great devotional fervour. It is said that the unfortunate events that happened at Chittod were the result of the humiliation meted out to saint Meera. A strong feeling rose in the minds of the citizens of Chittod that all of them must ask for the forgiveness to the supreme saint, Meera and atone for their sins. They felt that she should be invited to return to Chittod and only then Chittod would prosper. Rana Uday Sing understood the feelings of the people and asked a few brahmins to go to Dwaraka and fetch Meera with them. He instructed them not to return without bringing her back.
Now Meera had completely discarded the love for the worldly life and matter. Her contact with the Mewad royal family was severed. She was happy with her present life of a mendicant. She refused to go to Chittod along with the brahmins. Brahmins requested her; they prayed her earnestly to return, but Meera was unmoved. Brahmins were unwilling to become the victims of the wrath of Rana Uday Singh. Therefore they they told her that if she did not accompany them, they too would not return and would go on fast unto death. Meera was faced with a dilemma. She neither wanted to return to Chittod nor she wanted to be the cause of the death of the brahmins on account of observing fast unto death. A few days passed in this way. Finally she was moved by the state of the brahmins. One day she told them that she was willing to go with them to Chittod on the following day morning.
On the evening of the previous day, she entered the temple of Lord Krishna. Early morning when the doors of the temple were open, Meera was not seen inside the temple. Her dupatta lay hanging on the hand of Lord Krishna. People realized that Meera had merged into the idol of her beloved Lord Krishna for ever. Brahmins returned to Chittod with the stunning story of Meera’s merging into Lord Krishna. Slowly Mewad started to forget Meera. The historians of Mewad did not mention Meera in their records. When Meera merged in her Lord in 1546, she was 48 years old.
The one, who accepted Lord Krishna as her husband at the tender age of five, finally merged in Him permanently. May be, Chittod and historians of Rajasthan might have ignored her, but it is the divine pastime of Lord ShriHari, who has spread the fragrance of her devotionally soaked compositions all over the world. Today, everyone, from North to South and from East to West knows about saint-poet Meera, her devotion and her unparalleled poetry. My salutations to saint Meera!
“Mana Tu Vrikshan Ki Lat Lei Re, Tharo Kai Kare Bhav Dar Re||
Katanvala Su Bair Nahi Hai, Nahin Sinchan Ko Saneh Re|
Jo Koi Bave Kankar Pathar, Tinako Bhi Phal Dei Re||
Pavan Chalave, Indra Jhakole, Dukh Sukh Aapahi Sahi Re|
Seet Gaham To Sir Par Sahihai, Panchin Ko Sukh Dei Re||
(Meera Sur Singhavali, Page 768)
Meaning: The devotee should be compassionate and tranquil like a tree. As a tree neither bears animosity with a woodcutter nor love for the gardener, a devotee too should neither have enmity with a person who villifies him/her nor have love for the person who praises him/her. Just as a tree gives fruits to a person who throws stones at it, remains unperturbed even during cyclone and rains, a devotee too should be perseverant. Just as a tree suffers from heat and cold but still gives happiness to the birds, a devotee should help others in spite of his/her sufferings in this world.
We have also seen that during Meera’s period, entire Rajasthan was under the influence of orthodox people who believed in meaningless rituals, traditions and age-old practices. Meera wanted to show them the true path to salvation. She writes,
“Sadhan Karana Chahi Re Manava, Bhajan Karana Chahi|
Prem Lagaana Chahi Re Manava, Preet Karana Chahi||
Nit Nahan Se Hari Mile, To Main Jal Jantu Hoi|
Phal Phool Khai Hari Mile, To Main Banar Bandar Hoi||
Trin Bhakhan Se Hari Mile, To Bahutahi Mile Ajaa |
Tulasi Puje Hari Mile, To Main Pujoo Tulasi Jhad ||
Pathar Puje Hari Mile, To Main Pujoo Pahad ||
Doodh Pia Te Hari Mile To Bahut Hai Bhakti Vala |
Meera Kahe Bina Prem Ke Naahi Mile Nand Lalaa ||
(Meera Sur Singhavali, Page 760)
Meaning: To attain the Lord, singing His bhajans (His Glories) is the only path. Chanting His holy name alone is the true devotion. If one attained God by mere bathing in a holy river, then the germs and worms living in the river water are superior to humans. If by eating fruits and bulbs one were to attain Lord ShriHari, then monkeys are superior to humans. If one could attain Lord ShriHari by eating the leaves of the trees, then sheep were more fortunate than humans. Meera said that if she could attain Lord by worshiping a stone then she would worship a mountain. Finally she says that without offering loving devotion to God, it is impossible to attain Him.
Thus, we see that Meera’s thoughts and compositions were truly rovolutionary for the people who were immersed in following idiotic traditions.
“Ban Jaoon Charanan Ki Dasi Re | Dasi Main Bhai Udasi ||
Aur Dev Koi Na Janoo | Hari Bin Bhai Udasi ||
Nahi Nhaoo Ganga Nahi Nhaoo Jamuna | Nahi Nhaoo Prayag Kashi ||
Meera Kahe Prabhu Giradhar Nagar | Charan Kamal Ki Pyasi ||
(Meera Sur Singhavali, Page 815)
Meera was very desperate to have the darshan of her Sadguru. She says that she does not know anything other than surrendering herself at the feet of her Sadguru. She says that it is because of the grace of her Sadguru she realized that the Maya (illusion) of the external world is nothing but an ephemeral dream. It is because of her Sadguru’s grace the ocean of the worldly existence (Bhavasagar) has dried. Now she says that she is not worried about floating in the Bhavasagar. She writes,
“Mohe Laagi Lagan Guru Charanan Ki|
Charan Bina Kachuvai Nahi Bhavai, Jag-Maya Sab Sapanan Ki||
Bhavasagar Sab Sookhi Gayau Hai, Phikar Nahi Mohi Taranan Ki||
Meera Ke Prabhu Giradhar Nagar, Aas Vahi Guru-Saranan Ki||
(Meera Brihat Padavali, Page 235)
Meera says that none belongs to Jeevatma except the holy name of the Prabhu in this mortal world. She says that she is unabashed in the holy company of the saints and ascetics by the grace of her Sadguru. She says that she has been freed from the ties of the worldly life.
“Ab To Mera Ram Nam Doosara Na Koi ||
Mata Chodi Pita Chode, Chode Saga Bhai |
Sadhu Sang Baith Baith Lok Laaj Khoi||
Sant Dekh Daud Aai, Jagat Dekh Roi |
Prem Aansu Dar Dar, Amar Bel Boi ||
Marag Me Tarag Mile, Sant Ram Doi |
Sant Sada Sheesh Rankhu, Ram Hriday Hoi ||
Ant Me Se Tant Kadhayo, Peeche Rahi Soi |
Rane Bhejya Vish Ka Pyala, Peevat Mast Hoi||
Ab To Bat Phail Gai, Janai Sab Koi |
Das Meera Lal Giradhar, Honi Ho So Hoi||
(Meera Sur Singhavali, Page 410)
On June 25, 2008 at 1:31 pm M. G. Pujar said:
In the following bhajan, Meera says that she has fallen in love with the holy name of ShriHari, who is Paramatma. She says that Lord ShriHari is seated in her heart, just as a thread is woven through the beads. He is seated in the heart of every being but still He is independent of all. He belongs to them who love His holy name; that is, to chant His holy name is the easiest path to attain Him.
“Hari Nam Se Neh Lagyo Re, Ab Lagyo Re Mhare
Hari Nam Se Neh Lagyo||
Yo Rasiyo Mhare Man Me Basiyo| Jyoon Mala Bich Tago Re||
Sab Me Basat Sabahi Se Nyaro| Nahin Nedo Nahin Aago Re||
Dasi Meera Sharan Shyam Ki| Jeevan Maran Bhay Bhago Re||
(Meera Sur Singhavali, Page 871)
Meeray says the day she had the darshan of Prabhu, her heart was filled with His devine form. She says how would she live without Him? She says that she has been waiting for Him at her door. Finally she says that she is an instrument in His hands and that people say that she has deviated from the virtuous path.
“Naina More Baan Padi, Saai Mohi Daras Dikhai|
Chit Chadhi Mere Madhuri Moorat, Oor Bich Aan Adi||
Kaise Pran Piya Bin Rakhoon, Jeevan Moor Jadi||
Kabaki Thadhi Panth Niharoon, Apne Bhavan Khadi||
Meera Prabhu Ke Hat Bikani, Log Kahe Bigadi||
(Meera Brihat Padavali, Page 127)
On June 25, 2008 at 2:16 pm M. G. Pujar said:
In the following compositions which are autobiographical, one can cleary realize that Meera was determined to attain Lord Krishna and was not afraid of the royal clan who were constantly torturing her.
From these poems it becomes clear that she was not perturbed by the vilification of the people as well as the domestic hindrances. She was progressing on the path of devotion fearlessly. She says that her Sadguru has cleansed her heart. She says she has found out her true husband who is none other than the Lord Krishna.
“Rana Ji Ab Na Rahoongi Tori Hatki|
Sadhu Sang Mohin Pyara Laagai, Laj Gai Ghoonghat Ki||
Peehar Medata Choda Apna, Surat Nirat Dou Chatki|
Satguru Mukar Dikhaya Ghat Ka, Nachoongi De De Chutki||
Haar Singaar Sabhi Lyo Apna, Choodi Karki Patki|
Mera Suhag Ab Mokoo Darasa, Aur Na Jane Ghatki||
Mahal Kila Rana Mohin Na Chaye, Sari Resam Patki|
Hui Divani Meera Dolai, Kes Lata Sab Chitki||”
(Meera Sur Singhavali, Page 280)
In one of her poems, she says, “O Sisodya (The Sisodia [also known as Shishodia or Shishodya or Sisodya or Sisodhya] are a Rajput clan who ruled the kingdom of Mewar in Rajasthan.), what harm would you do to me? I am singing the glories of Govind. If Rana gets angry he would keep me far away, but if ShriHari gets angry, where would one go? On chanting His holy name, one would cross the ocean of the worldly life.”
“Sisodyo Roothyo To Mharo Kai Kar Lesi,
Mhe To Gun Gobind Ka Gasyan Ho Mai||1||
Ranoji Roothyo Banro Des Rakhasi,
Hari Roothya Kithe Jasyan Ho Mai||2||
Lok Laj Ki Kan Na Mana,
Nirabhai Nisan Ghurasyan Ho Mai||3||
Ram Nam Ki Jhajh Chalasyan,
Bhau Sagar Tar Jasyan Ho Mai||4||
Meera Saran Sanwal Giradhar Ki,
Charan-Kanwal Lapatasyan Ho Mai||5||
Some excellent composition of Meera written in Gujarati also speak volumes about her sufferings at the hands of Ranaji and her Vairagya. She writes,
“I do not like your town, Ranaji, even though it may be colourful. There are no ascetics in your town, the people residing in your town are like a heap of garbage. Ranaji, I have discarded all my jewellery including the bangles in my hands. I have given up Kumkum and Kajal and I have left my hair untied. Meera’s God is Giradhar Gopal.”
“Nahin Bhavai Tharo Desad Lojee Rangroodo||
Thara Desa Main Rana Sadh Nahin Chai, Log Base Sab Koodo||
Gahana Ganthi Rana Hum Sab Tyaga Tyagyo Kararo Choodo||
Kajal Tiki Hum Sab Tyagya Tyagyo Hai Bandhan Joodo|
Meera Ke Prabhu Giradhar Nagar Bar Payo Chai Roodo||”
Meera asked Rana, “Why do you have enemity with me? I have left your palace and abode; I have also quit your town. After giving up Kajal and Kumkum I have worn the saffron robes. Meera’s God Giridhar Nagar turned the deadly poison into Nectar.”
“Ranaji The Kya Ne Rakho Mhansoo Bair||
The To Ranaji Mhane Isana Lago Jyoon Bricchan Main Kair|
Mahal Atari Hum Sab Tagya, Tagyo Thanro Basano Sahar||
Kajal Tiki Rana Hum Sab Tagya Bhagavi Chadar Pahar|
Meera Ke Prabhu Giradhar Nagar Imrit Kar Diyo Jahar||”
Meera was soft-spoken, mild-mannered, gifted, sweet, and sang with a melodious voice. She was reputed to be one of the most extraordinary beauties of her time with fame spreading to several kingdoms and provinces. Her fame spread far and wide. RAna Sangram Singh, commonly known as RAna Sangha, the powerful King of Mewar, approached Rao Duda for Meera’s hand in marriage to his son Bhojraj (also known as RAna Kumbha or KumbhaRAna). Bhojraj wanted to marry Meera for her pious nature and divine intent. Rao Duda agreed to the union. However, Meera could not bear the thought of marrying a human being when her heart was filled with thoughts of every nature, all about her Krishna. But unable to go against her beloved grandfather’s Rao Duda’s word, she finally consented to the marriage. It is also said that Lord Krishna intervened timely in her dream to advise her, “if the gopikAs could do their duty to their husbands, tend their families and above all be totally devoted to me all the time, you can do the same thing. Do your duty. I shall not leave you any time”. Meera was wedded to RAna Kumbha in 1513, before she turned 14.
As ordained, Meera was dutiful. She left for Mewar with the RAna Kumbha. She obeyed her husband’s commands.
Scholars maintain that KumbhaRAna was a great devotee of the Lord himself, and wrote the treatise known as ‘Rasipriya’ and a grammatical work ‘SangIta rAjam’ on the immortal work of Jayadeva, GIta Govindam. He had sought Meera’s hand out of admiration for her devotion and love to the Lord, which he felt he shared. It is ironic that the RAna should forget this in the years that followed.
The RAna shouted at Meera, “Meera, show me your lover with whom you are talking now”. Meera replied, “There sits He—my Lord—the Nanichora who has stolen my heart”. She went into a trance. The ladies floated other rumors that Meera was mixing very freely with Sadhus. Meera was unaffected by such scandals and continued to invite BhAgavathAs to join her in Krishna bhajan at the temple. She stood unruffled in the face of accusations from the royal family. When questioned about her marital responsibilities, Meera responded that it was Krishna to whom she was married. KumbhaRAna was heart-broken but remained a good husband and sympathizer of Meera until his death.
One historical version of Meera’s life states that the RAna Kumbha died in a battle within ten years of their marriage, as did her sympathetic father-in-law RAna Sangha (who named Meera his successor before dying). At this juncture, the RAna’s relatives began persecuting Meera in various ways, even though Meera had no desire for the throne. The tortures and torments came from the brother and successor of KumbhaRAna (Meera’s late husband) and his cousin sister Udabai. I
When the torture and scandals continued, Meera sent a letter to Goswami Tulsidas and asked for his advice2. She wrote, “Simply because I am constantly tortured by my relatives, I cannot abandon my Krishna. I am unable to carry on with my devotional practices in the palace. I have made Giridhar Gopala my friend from my very childhood. I feel a total bondage with him. I cannot break that bond”.
Tulsidasji sent a reply: “Abandon those who cannot understand you and who do not worship RAma or SyAma, even though they are your dearest relatives. Prahlada abandoned his father; VibhIshana left his brother RAvana; Bharata deserted his stepmother; Bali forsook even his Guru; the Gopasthrees, the women of Vraja, disowned their husbands to get to their Krishna. Their lives were all the happier for having done so. The relation with God and the love of God are the only elements that are true and eternal; all other relationships are unreal and temporary”. Meera met up once again with her Guru and mentor Raidas, who is said to have lived to a ripe age of 118 years. She went into the slums often to be in the satsang of this great teacher. This was the impetus and inspiration behind the many queries and controversies that she raised about Kulam (family lineage)in her songs.
In the second version, Meera was invited back to Mewar by the RAna just as she had reached Dwaraka. Reluctant to leave her Krishna, Meera asked permission to spend the night at the temple of Ranchhorji. The next morning her lifeless body was found lying at its feet. It is believed that her spirit entered the deity during the night.
Historians and scholars put this date at 1546 A.D.
All in all, the supreme devotee Meerabai reached her true abode, the Vaikuntha to be with Lord ShriHari forever, never to return to this mortal world filled with transient joys and long-lasting sorrows. But before leaving this world of Maya, she set the highest standards of pure mind, total and unconditional devotion and complete surrender (Sharanagati) to the Lord Krishna, the Monarch of Kaivalyadham.
================================================================
Know something about the history of the classical bhajans
The Bhaktikal in India - The age ruled out by Akbar was a great gift to India . He was not only responsible for the good governance in India . He had many incredible qualities in him . Though he was a muslim but even then he had a great respect for the hindus and the Hinduism in his heart . Whatever may be the reason for the grace of God on India at that time but it really was a great time for indians and India . All the people in India were blessed .All had a calm mind and a very sentimental heart in which god lived himself .The saints like Kabirdas ,Surdas , Mirabai , Tulsidas , raidas and many others took birth allover in India .They all possessed a great devotion for God.They were always satisfied .
================================================================
On March 6, 2010 at 2:56 pm tejas said:
Respected Pujariji
the second story seems 2 b true. i m no historian but an ardent admirer of Sri Meerabai.bcoz Meerabai was know to wear white/saffron, after the death of Rana kumbha/Bhojraj.so there is no chance of him being there at the time Meera left for Golok dham. But most importantly, there is no question of Her body to b found, as in, it is renowned that She went away “sadeha”. meaning with the body. Her body was no material body. She was soooooooooooooooooooo Krishanized that She didnt even have the formality of Her soul leaving Her body. WO Girdhar me sama gayi. And Girdhar took Her away to Golok Vrndavan. And if someone still thinks that Her body was found, then the cremation place of such a great deevotee wud b very famous then n now, but bcoz there is no such place, there is no queation of it being famous. She for sure went ‘sadeha with Krishna’ to Golok dham.
in search of Meera....... To chittorgarh
The whole experience can't be written in words, it can only be felt.....