ShantaAdvanced

थारो विरुद्ध घेटे कैसी भाईरे

Tharo Viruddh Ghete Kaisi Bhaire

1 min read 1 verses

1 verses · ~1 min

थारो विरुद्ध घेटे कैसी भाईरे॥ध्रु०॥ सैना नायको साची मीठी। आप भये हर नाईरे॥१॥ नामा शिंपी देवल फेरो। मृतीकी गाय जिवाईरे॥२॥ राणाने भेजा बिखको प्यालो। पीबे मिराबाईरे॥३॥

इति

Rasa: Shanta
Stanzas: 1
Lines: 4
Reading time: ~1 min
Form: Pada
Metre: pada
Rhyme: AABB

The poem radiates a serene and devotional atmosphere, emphasizing the divine protection afforded to those who fully surrender to the Almighty regardless of their worldly station. Visually, the scene unfolds as a sequence of miraculous interventions: a barber shaving God himself, a tailor-poet restoring life to a clay cow within the temple, and a courageous princess calmly sipping from a vessel of deadly poison. These vignettes symbolize the triumph of unconditional faith over societal prejudice and mortal danger, casting the tone as one of steady, transcendent assurance in the face of persecution.

थारो विरुद्ध घेटे कैसी भाईरे (Tharo Viruddh Ghete Kaisi Bhaire), by Mirabai runs to 4 lines, set as Refrain followed by three stanzas. Its governing rasa is Shanta, shaded by Adbhuta. The metre is pada. Rhyme falls as AABB.

It belongs to the 1498 · 1546 span of Mirabai's working life, and keeps the plain, spoken register that period is known for.

Read it for भक्तों के लिए भगवान द्वारा रूप बदलना and सच्ची भक्ति की शक्ति और ईश्वरीय चमत्कार. 2 words in it carry older or regional senses, so the poem rewards a second pass.

The verse is hung beside Narasimha Disemboweling Hiranyakashipu: Radiating an atmosphere of fierce cosmic intensity balanced by serene devotion, the scene depicts the lion-headed deity Narasimha disemboweling the arrogant demon king Hiranyakashipu across his lap, while the young…

Words worth pausing on

विरुद्ध: यश या कीर्ति (यहाँ 'बिरद' का रूप)
शिंपी: दर्जी (नामदेव की जाति)

The Poet

मीराबाई

Mirabai

1498 · 1546

In the vast tradition of Indian devotional literature, Mirabai stands as an absolute force of fearless independence. Born around 1498 into a royal Rajput family in Rajasthan, she rejected every expectation placed upon a woman of her aristocratic stature. Following the death of her husband, she refused to commit Sati, refused to mourn according to courtly protocol, and instead declared herself eternally married to Lord Krishna. Her entire life became an act of spiritual rebellion against feudal patriarchy. She left the palace, mingled with the lower castes, accepted the leather-worker Ravidas as her guru, and composed ecstatic, deeply personal poetry (bhajans) that mapped the fierce agony and joy of divine love. According to enduring historical memory, she survived multiple assassination attempts by her furious in-laws before leaving Mewar entirely. Five centuries later, her voice remains universally alive. Her songs are sung in temples, villages, and classical concerts across the subcontinent. She did not merely write Bhakti poetry; she weaponized devotion to achieve total personal liberation.