Bani Bhagat Beni Ji

Bhagat Beni Ji is one of the fifteen Bhagat contributors to the Guru Granth Sahib. The Guru Granth Sahib contains three of his Sabads. The first Sabad is recorded in Sirirag (Srirag) on page 93. This Sabad has five stanzas of four lines each. The second is recorded in Rag Ramkali on page 974. This Sabad has nine stanzas, of which the first and the fourth stanzas have two lines each; the second, third, fifth, sixth, and eighth stanzas have four lines each; and the seventh and ninth stanzas have six lines each. The third is recorded in Rag Prabhati on page 93. This Sabad has five stanzas, each with four lines. In all three of these Sabads, there are separate rahau stanzas, each consisting of two lines.

The instruction ‘pahariā kai ghari gāvaṇā’ is written in the title of Bhagat Beni Ji’s first Sabad. Under the title ‘Pahare’ in the Guru Granth Sahib, the compositions of Guru Nanak Sahib (1469-1539 CE), Guru Ramdas Sahib (1534-1581 CE), and Guru Arjan Sahib (1563-1606 CE) are recorded. In the titles of these compositions, ‘gharu 1’ (first Ghar) is mentioned. Therefore, ‘pahariā kai ghari gāvaṇā’ indicates that Bhagat Beni Ji’s Sabad is also to be sung in ‘first Ghar.’

The theme of the compositions recorded under the title ‘Pahare’ in the Guru Granth Sahib is to inspire beings towards good deeds by describing the stages of life according to the four periods of the day or night. The theme of Bhagat Beni Ji’s Sabad matches with the theme of other compositions recorded under the title of ‘Pahare’ in the Guru Granth Sahib, especially those revealed by Guru Nanak Sahib. For this reason, Bhagat Beni Ji’s Sabad is also instructed to be sung in the ‘Pahare’ style.

However, this Sabad describes the four different stages of life—the womb, childhood, youth, and old age—without using the four periods of the day or night. In the womb, a child’s focus is entirely on IkOankar (the Divine). But childhood is spent in games and amusements. In the prime of youth, indulgence in food, drink, and vices take over. In old age, along with the body weakening, one’s consciousness also remains engaged in vices. In this way, one’s entire life is wasted. Bhagat Beni Ji states, O being! Due to what false thinking are you engrossed in illusion? After wasting life in worldly desires and vices, only regret remains in the end. Therefore, make efforts for your liberation in time because liberation is possible only while one is alive; there is no liberation after death:
beṇī kahai sunahu re bhagtahu maran mukati kini pāī.5.

In the second Sabad of Bhagat Beni Ji, the practices of Hatha Yoga and bathing at pilgrimage sites are described, emphasizing that all such methods are encompassed within the remembrance of IkOankar’s Nam. A true seeker is not dependent on these practices in any way. A seeker absorbed in the remembrance of the Nam experiences complete bliss. They transcend the influence of natural elements. Through the illumination of Nam, all their anxieties vanish.

In the third Sabad, the rituals performed by Vaishnavites, Shaivites, and followers of other traditions are described. According to Bhagat Beni Ji, as long as the heart remains impure, all such rituals are merely displays. Without understanding the true essence of IkOankar’s Nam, life is futile. To experience a connection with IkOankar, the teachings and guidance of the Wisdom (Guru) are of utmost importance.