Bani Bhagat Beni Ji

Bhagat Beni Ji is one of the contributors to the Guru Granth Sahib who is mentioned not only in the compositions of other Bhagats but also in the composition of Guru Arjan Sahib, the Bhatts, and Bhai Gurdas Ji’s Vars. According to the ‘Meharban Wali Janamsakhi,’ Bhagat Beni Ji was also among the Bhagats who met Guru Nanak Sahib in Ayodhya. Furthermore, various accounts related to his life can be found in the ‘Parchis’ of Bhai Darbari Das and various sources associated with the Bhakti movement of North India.

Reference of Bhagat Beni Ji in the Guru Granth Sahib and Sikh Literature
According to Giani Gurdit Singh, Bhagat Beni Ji was not mentioned by anyone before Guru Arjan Sahib. The Guru, in his composition, mentioned Bhagats from ancient times, such as Ajamal, Valmiki, Dhru, Ganika, Sudama, etc., and Bhagats from the medieval period, such as Dhanna, Trilochan, Jaidev, Sain, Kabir, Namdev, Ravidas, and Beni: beṇī kaü guri kīo pragāsu. re man tū bhī hohi dāsu. -Guru Granth Sahib 1192.

In the Guru Granth Sahib, Bhatt Kalashar Ji includes Bhagat Beni Ji among the devotees who sang the praises of Guru Nanak Sahib:
bhagatu beṇi guṇ ravai sahaji ātam raṅgu māṇai. jog dhiāni gur giāni binā prabh avaru na jāṇai.
-Guru Granth Sahib 1390.

Bhai Gurdas Ji, in the tenth Var, also mentions an incident related to Bhagat Beni Ji’s life. According to this Var, Bhagat Beni Ji would sit in solitude and meditate upon IkOankar and never speak of it to anyone. When he returned home, he would tell his family that he had been to the royal court. When his family would ask for essential items for their household needs, he would put it off with some excuse. One day, while Bhagat Beni Ji was absorbed in the meditation, IkOankar appeared at his home in the form of a king. IkOankar consoled his family and gave them ample provisions. Later, IkOankar came to Bhagat Beni Ji and bestowed him with love. Bhai Gurdas Ji writes:
gurmukhi beṇī bhagati kari jāi ikāṁt bahai liv lāvai. karam karai adhiātamī horasu kisai na alakhu lakhāvai.
ghari āiā jā puchīai rāju duāri gaïā ālāvai. ghari sabh vathū maṅgīani val chalu karikai jhatu laṅghāvai.
vaḍā sāṁgu vartadā oh ik mani parmesaru dhiāvai. paij savārai bhagat dī rājā hui kai ghari cali āvai.
dei dilāsā tusikai aṇgaṇtī kharcī pahuncāvai. othahuṁ āiā bhagat pāsi hoi daïālu hetu upjāvai.
bhagat janāṁ jaikāru karāvai.14. -Bhai Gurdas Ji, Var 10, Pauri 14.

According to Pandit Narain Singh Giani, Bhagat Beni Ji was distressed due to poverty. On the advice of a saintly being, he turned to the devotion of IkOankar. Unable to meet their household needs, Bhagat Beni Ji’s wife, in despair, threatened to end her life. However, he still remained immersed in devotion to IkOankar. Pleased with his devotion, IkOankar came in the form of a king and fulfilled all his family’s needs. But, according to the account presented by Giani Gurdit Singh, Bhagat Beni Ji became detached from the world after seeing a deceased person and, following the method taught by the saintly being, engaged in IkOankar’s devotion. The rest of the narrative is similar to the above accounts. However, instead of IkOankar appearing in the form of a king, it is mentioned that another devotee, moved by divine inspiration, came forward to help him.

About the Life of Bhagat Beni Ji
There are different accounts regarding the life of Bhagat Beni Ji. According to Pandit Narain Singh Giani, his name was Braham Bhat Beni. He was a Brahmin by caste, born in 1573 CE (Vikram Samvat 1630) in Asni Nagar. This town is located in Maharajganj Tehsil of Raebareli district, Uttar Pradesh, India. However, Professor Sahib Singh has written that Bhagat Beni Ji was a resident of Bihar and lived before Guru Nanak Sahib (1479-1539 CE).

Parshuram Chaturvedi, based on the language of Bhagat Beni Ji’s compositions, has estimated his era to be prior to that of Bhagat Kabir Ji. According to him, Bhagat Beni Ji can be considered a contemporary of Bhagat Namdev Ji. Regarding Bhagat Beni Ji’s birthplace, Chaturvedi suggests that since Bhagat Beni Ji’s compositions had gained popularity in Panjab, it is likely that he was a resident of a western province. The influence of the Nath Yogis and Sant Mat traditions is evident in Bhagat Beni Ji’s Bani. The ideas expressed in his compositions clearly indicate that by his time, the Nath Yogis and the Sant tradition had gained significant prominence in his region.

Giani Gurdit Singh, based on a text titled ‘Bhagatmal,’ mentions three distinct personalities associated with the name ‘Beni.’ The first was Braham Bhat. The second and third were prisoners. Giani Gurdit Singh does not provide further details about these two prisoners. Regarding Braham Bhat Beni Ji, he notes that some writings mention his birth year as 1513 CE (Vikram Samvat 1570), which is a few years before Guru Nanak Sahib’s passing. However, it is unlikely that Bhagat Beni Ji lived before Guru Nanak Sahib. If that were the case, his name would have been recorded in ancient texts. Guru Amardas Sahib and Guru Ramdas Sahib would also have mentioned his name in their compositions. Therefore, it can be concluded that if Bhagat Beni Ji lived before Guru Ramdas Sahib, he was not widely known at that time.

Thus, although there is no concrete information available about the birth date and birthplace of Bhagat Beni Ji, his lifetime can be estimated to be sometime between the end of Guru Nanak Sahib’s era (1469-1539 CE) and the time of Guru Arjan Sahib (1563-1606 CE). Regarding Parshuram Chaturvedi’s assertion that Bhagat Beni Ji was a contemporary of Bhagat Namdev Ji, Giani Gurdit Singh’s argument that Bhagat Ji is not mentioned anywhere before Guru Arjan Sahib can be considered valid. However, definitive information regarding his birth, birthplace, and life details still requires further research.

Common elements between the Compositions of Guru Nanak Sahib and Bhagat Beni Ji
There are notable similarities between the compositions of Guru Nanak Sahib and Bhagat Beni Ji. Based on these parallels, Prof. Sahib Singh suggests that Guru Nanak Sahib had in his possession, Bhagat Beni Ji’s compositions. In contrast, Giani Gurdit Singh believes that Bhagat Beni Ji’s works were influenced by Guru Nanak Sahib. Both scholars agree that Bhagat Beni Ji’s composition in Srirag closely resembles Guru Nanak Sahib’s ‘Pahare’ composition in theme, structure, and vocabulary. Likewise, Bhagat Beni Ji’s composition in Rag Prabhati reflects similarities with several of Guru Nanak Sahib’s Sabads in Rag Prabhati, Asa Ki Var, and Sahaskriti. Giani Gurdit Singh further highlights the influence of Guru Nanak Sahib’s compositions on Bhagat Beni Ji’s composition in Rag Ramkali. The primary difference in their views lies in their understanding of Bhagat Beni Ji’s timeline. Prof. Sahib Singh asserts that Bhagat Beni Ji lived before Guru Nanak Sahib, while Giani Gurdit Singh contends that Bhagat Beni Ji lived after Guru Nanak Sahib or during his later years.

The compositions of Bhagat Beni Ji outside Guru Granth Sahib
Giani Gurdit Singh has mentioned seven compositions attributed to Bhagat Beni Ji that are found outside the Guru Granth Sahib. These compositions are recorded in the religious text of Dadu Panthis, titled ‘Sarvangi.’ Some of these compositions are as follows:

Stanza 1
brahamrandhar sathān bāṭī, nirārlambh nirāghāṭī.
nirākār, nirādhār, nirbisi kāyā.
mūl gahi ākār gājai, panc sovai yek jāge.
desi re desatā candā bilāyā.13.
mrit biḍ sanneh aisā, tiraṇ agre bind jaisā.
vahai bind je gagan rāshai, tat tin pāyā.
man pavnai jot lavai, anāhad jo shabad bāvai.
beṇīdās nivās carṇā, trabhavaṇ rāyā.

Stanza 2
rāg rāmkalī 3:
tarhāṁ niranjan rām re santo.
gurmukhi būjhai birlā koī. ṭek.
iṛā piṅgulā aur sukhmanā, tīni basai ik ṭhāī.
trabeṇī saṅgam prāg tīrath, man manjan karai tithāī.
dasvāṁ davārā aparampārā, param purakh kī ghāṭī.
tāṁ mai hāṭu hāṭ mai ālā, ālā bhītari thātī.
guṇ palav sākhā bicārī, āpaṇā janam na juvā hārī.
asur nadī kā bāṁdhe sūr, pachim pher caḍhāvai sūr.3.
bīj mantar le hirdai rahai, manvā ulaṭi suni so gahai.
ajaru jarai tahāṁ nījhar jharai, tahāṁ srī jagnāth jo goshiṭh kare.4.
dev asthāne tahāṁ kiyā nīsānī. tahāṁ cand nā sūr pavan nahīṁ pānī.upjī sākhī gurmukh jāṇī, bāje shabad anāhad bāṇī.5.
aisī kalā kā jāṇai bhev, bheṭe tāhi param gurdev.
mastak padam devāle maṇī, tahāṁ niranjan tribhavaṇ dhaṇī.6.
cahu disi dīyā joti divāl, palo anant mūl vic ḍāl.
sarab kalā le āpaṇe rahai, man māṇik ratan sau gahai.7.
jāgatu rahai na alī al bhāshai, pāṁcoṁ indrī diḍh kari rākhai.
guru kī sākhī rākhai cīti, kāyā deve krishan prīti.9.
sāt shabad nirmāil bājai, ḍhulai kavan asaṅkhi dhuni gājai.
daitāṁ mardan gur ko giān, beṇī jācai hari ke dhayān.9.8.
aisā yog dhayāvai re bālā, mukati hai dāsī. karam ke sab bandhan chūṭe, akalu abnāsī. ṭek.
sahaj kī pākhuḍī jāgī, aradh uradh kalā tayāgī. cand sūraji sami havā, braham loya lāgī.1.
tahāṁ shabad gājai moh mājai, sār setī sār bājai. cāhatī cāhatī yek saṅkhaṇī bhāgī, tahāṁ sīni bāṁje tīni gāṁjai.
tīni moṭe yog sājai, mīn jaise drishṭi rākhai, unmanī māhīṁ.3.
tahāṁ dhuni setī manu mānayā, āpā setī jāp jānayā. gur sikhai bhayā parcā, bhed tahāṁ nāhīṁ.4.
tahāṁ bisham kāyā sahaj jhanḍī, jurā mahit upādhi khanḍī. sindh sayāl caran lāge, bhaye nirdandī.5.
tahāṁ ādi shabdai surati sāī, bind kolai caḍhī bāī. kāl ke bhai tahāṁ bhāgā, sanshaṇī bandī.6.
sakati setī sakati rātā, āp setī āpu jātā. āp cīnahai bhayā parcā, pinḍ tahāṁ muktā.7.
tahāṁ khecarī nahīṁ bakhānī, sahaj madhe kāl jāṇī. bhayā beṇī payanḍ pundarak sīdhā, bhaye nirbāṇī.8.9.

Stanza 3
ceti re ātamā cet, āp setī āp het. jantar mantar mori muḍhā kauṇ sādhai putta.
gayān khaṛag bāṁdhī net, mukati davāre het. rām rāi dayā kīnī, chuṭāre sahajai saṅket.
kari ajapā jāp mālī, trikuṭī sandhi prajālī. sushmanā aṅg rākhai jogaṇī hamārī, mūl cakra uṛiyāī.
bāilai anhad bāṇī anrūp joti, bhed lāī lai tālī.1.
māyā madhe prīt loṭ, jīti le man kachoṭā. māyābandhū moṭi kari lai giān jo goṭā.
jāli prakīrati viūti oṭā, tālī (ṛī) lāgī gurū bheṭā. hari pāsi bhishyā māṁgī, maiṭaayā re ṭeṭā.2.
mukh ammrit rahai giān garāsai, rahat budhi vā pāsai. ardhai urdhai tarai te, bāī shabdai jās, hirdai baṭbā budhi besās.
aushadhi sahaj prakāsh, āsaṇ samādhi lāgī, jagannāth pās.3.
mudrā shekharī man pravān, jaṭā jūṭ pinḍ prāṇ, gorakhī janjālī khelai nakhshash sān
sunn setī rahai dhayān, gāvai beṇī ek giān, anhad sīgī bājai, akul nisān. aisā re ātamā rām lakhiyā nā jāī. prithavī āp tej bāī, akul rahiā samāī. ṭek.
tahāṁ dekhat rūp nā raṅg, kehari joṛe mātaṅg bāi bed nā hoṛai.
kanak jhāl takāl, uṭhan lāgī kamāl, tini ghari ghari nāṭhoṁ dīpak jānai.
karam ko jab bhadai hoi, dhūl madhe lakhe soī, bāi kai ghar tej cīnahai yah gur kī dayā.
man pavan thok bāṭ, bajar ke khule kapāṭ, tahāṁ kachu cinah lāgi lai lāyā. jaise re khāṁḍ kī paulī, shīr dhat tāhi bolī, hotā hotī sanmukkha.
bharam nā kījai gāvai kunt beṇīdās boshadī sahaje prakāsh. ammrit pīyo pachai bish nā pījai.3.2. (pages 254, 256, 257).

Stanza 4
rāg bhairoṁ
sohaṅ hansā ḍakāvar, shabad anuhād bājai bherī. ṭek.
āsaṇ baiṭhe jarai anaṅg, vayāpak bāt kahai sarbaṅg. jo bujhṇā te būjho āi, karam kalit jīv kahāṁ samāi.1.
aradh kaval te uradh dharai, param tatta lai aushadi bharai. sohaṅ hansā ye de baṅk, shabad anāhad lāī lai ḍaṅg.2.
ik bīs sahans lahir kā bās, mūl gahai garjai ākās. suni manḍal mai dīpak jarai, tahāṁ man devtā kautigu karai.
davādas lahir aṅg bhari rahī, thūl samūl gahai gati nahīṁ. beṇī bhaṇai rām so hete, nirbishash bhayā gayā saṅket.4.22.

Giani Gurdit Singh has written about the aforementioned work, stating that although it may not be considered as authentic as Bhagat Ji’s compositions in the Guru Granth Sahib, it still affirms Bhagat Ji’s mindset and perspective on the spiritual path. It is evident across all the compositions that Bhagat Beni Ji had fully internalized the Gurmat (Guru’s thought) ideology. Consequently, these compositions align with Gurmat principles.

From a historical perspective, no information has been found regarding the revelation of Bhagat Beni Ji’s compositions.