Ravidass‟s low caste but high spiritual status, however, posed a serious challenge to the oppressive Brahminical structures of domination. The traditional Brahminical institution of varnashrama dharma failed to confront Ravidass‟s pragmatic and revolutionary reasoning based on equality, dignity and fraternity. Instead, the Brahmins attempted to undermine his low caste profile by appropriating him in the Hindu fold. They concocted stories to project him as a Brahmin in his previous life. Thus challenged by the surging popularity of Ravidass, among the lower and upper castes alike, Brahmins knitted layers of mythological narratives about his mythical high caste in his previous life. This was done, probably, to preclude the lower castes from rallying around his name. Yet another device adopted by the twice born to diminish his popularity was to present him as a Guru of the Chamars only.“This was the final masterstroke to minimize his influence on the society as a whole”. Significantly, though Ravidass was himself a Chamar, his egalitarian social philosophy has historically won him many disciples among the upper castes too. Jhali, Queen of Chittor; Mirabai, Rajput princes and daughter-in-law of King of Mewar, Sangram Singh; Prince Veer Singh Dev Vaghela of Rewa of Madhya Pradesh; and Prince of Kanshi have been among the most prominent ones.
Dalit activists and academics have been condemning the process of Brahminisation of Ravidass. They ridicule the so-called Brahminical narratives and interpretations about Ravidass and also refuse to accept Ramanand as his Guru. Ravidass never mentioned the name of Ramanand in his most authentic bani recorded in the Guru Granth Sahib. Instead, he mentioned the names of various Sants such as Jaidev, Namdev and Kabir. Some radical Dalits claim “that his Guru was Sardanand, and emphasize his ability to defeat Brahmins time and again in debates”. Thus the process of Brahminisation has not only failed to assimilate Ravidass in the fold of the upper castes, it further strengthens the bond between him and the ex-untouchables. The latter feel proud of being known as only Ravidassias. They consider Guru Ravidass and his bani as a paragon of their struggle for social equality, justice and dignity.
Source – Paper, Ravidass, Dera Sachkhand Ballan and the Question of Dalit Identity in Punjab by Ronki Ram