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indiariaz (22 months ago | reply)
From the Large Jug, Drink
From the large jug, drink the wine of Unity,
So that from your heart you can wash away the futility of life's grief.
But like this large jug, still keep the heart expansive.
Why would you want to keep the heart captive, like an unopened bottle
of wine?
With your mouth full of wine, you are selfless
And will never boast of your own abilities again.
Be like the humble stone at your feet rather than striving to be like a
Sublime cloud: the more you mix colors of deceit, the more colorless
your ragged wet coat will get.
Connect the heart to the wine, so that it has body,
Then cut off the neck of hypocrisy and piety of this new man.
Be like Hafiz: Get up and make an effort. Don't lie around like a bum.
He who throws himself at the Beloved's feet is like a workhorse and will
be rewarded with boundless pastures and eternal rest.
From: Drunk on the Wine of the Beloved
Translated by Thomas Rain Crowe
List of Poems:
All the Hemispheres
From The Large Jug, Drink
I Have Learned So Much
Let Thought Become Your Beautiful Lover
School of Truth
Laughing At the Word Two
I Know the Way You Can Get
I've Said It Before and I'll Say It Again
Tired of Speaking Sweetly
Like The Morning Breeze
We Might Have To Medicate You
A Potted Plant
No More Leaving
Let Thought Become Your
Beautiful Lover
Let thought become the beautiful Woman.
Cultivate your mind and heart to that depth
That it can give you everything
A warm body can.
Why just keep making love with God's child-- Form
When the Friend Himself is standing
Before us
So open-armed?
My dear,
Let prayer become your beautiful Lover
And become free,
Become free of this whole world
Like Hafiz.
From: 'The Gift'
Translated by Daniel Ladinsky
I Have Learned So Much
I
Have
Learned
So much from God
That I can no longer
Call
Myself
A Christian, a Hindu, a Muslim,
a Buddhist, a Jew.
The Truth has shared so much of Itself
With me
That I can no longer call myself
A man, a woman, an angel,
Or even a pure
Soul.
Love has
Befriended Hafiz so completely
It has turned to ash
And freed
Me
Of every concept and image
my mind has ever known.
From: 'The Gift'
Translated by Daniel Ladinsky
School of Truth
O fool, do something, so you won't just stand there looking dumb.
If you are not traveling and on the road, how can you call yourself a guide?
In the School of Truth, one sits at the feet of the Master of Love.
So listen, son, so that one day you may be an old father, too!
All this eating and sleeping has made you ignorant and fat;
By denying yourself food and sleep, you may still have a chance.
Know this: If God should shine His lovelight on your heart,
I promise you'll shine brighter than a dozen suns.
And I say: wash the tarnished copper of your life from your hands;
To be Love's alchemist, you should be working with gold.
Don't sit there thinking; go out and immerse yourself in God's sea.
Having only one hair wet with water will not put knowledge in that head.
For those who see only God, their vision
Is pure, and not a doubt remains.
Even if our world is turned upside down and blown over by the wind,
If you are doubtless, you won't lose a thing.
O Hafiz, if it is union with the Beloved that you seek,
Be the dust at the Wise One's door, and speak!
From: 'Drunk On the Wind of the Beloved'
Translated by Thomas Rain Crowe
I've Said It Before and I'll Say It Again
I've said it before and I'll say it again:
It's not my fault that with a broken heart, I've gone this way.
In front of a mirror they have put me like a parrot,
And behind the mirror the Teacher tells me what to say.
Whether I am perceived as a thorn or a rose, it's
The Gardener who has fed and nourished me day to day.
O friends, don't blame me for this broken heart;
Inside me there is a great jewel and it's to the Jeweler's shop I go.
Even though, to pious, drinking wine is a sin,
Don't judge me; I use it as a bleach to wash the color of hypocrisy away.
All that laughing and weeping of lovers must be coming from some other place;
Here, all night I sing with my winecup and then moan for You all day.
If someone were to ask Hafiz, "Why do you spend all your time sitting in
The Winehouse door?," to this man I would say, "From there, standing,
I can see both the Path and the Way.
From: Drunk on the Wind of the Beloved
Translated by Thomas Rain Crowe
Tired of Speaking Sweetly
Love wants to reach out and manhandle us,
Break all our teacup talk of God.
If you had the courage and
Could give the Beloved His choice, some nights,
He would just drag you around the room
By your hair,
Ripping from your grip all those toys in the world
That bring you no joy.
Love sometimes gets tired of speaking sweetly
And wants to rip to shreds
All your erroneous notions of truth
That make you fight within yourself, dear one,
And with others,
Causing the world to weep
On too many fine days.
God wants to manhandle us,
Lock us inside of a tiny room with Himself
And practice His dropkick.
The Beloved sometimes wants
To do us a great favor:
Hold us upside down
And shake all the nonsense out.
But when we hear
He is in such a "playful drunken mood"
Most everyone I know
Quickly packs their bags and hightails it
Out of town.
From: 'The Gift'
Translated by Daniel Ladinsky
We Might Have To
Medicate You
Resist your temptation to lie
By speaking of separation from God,
Otherwise,
We might have to medicate
You.
In the ocean
A lot goes on beneath your eyes.
Listen,
They have clinics there too
For the insane
Who persist in saying things like:
"I am independent from the
Sea,
God is not always around
Gently
Pressing against
My body."
From: 'The Gift'
Translated by Daniel Ladinsky
A Potted Plant
I pull a sun from my coin purse each day.
And at night I let my pet the moon
Run freely into the sky meadow.
If I whistled,
She would turn her head and look at me.
If I then waved my arms,
She would come back wagging a marvelous tail
Of stars.
There are always a few men like me
In this world
Who are house-sitting for God.
We share His royal duties:
I water each day a favorite potted plant
Of His--
This earth.
Ask the Friend for love.
Ask Him again.
For I have learned that every heart will get
What it prays for
Most.
From: 'The Subject Tonight Is Love'
Translated by Daniel Ladinsky
No More Leaving
At
Some point
Your relationship
With God
Will
Become like this:
Next time you meet Him in the forest
Or on a crowded city street
There won't be anymore
"Leaving."
That is,
God will climb into
Your pocket.
You will simply just take
Yourself
Along!
From: 'The Gift'
Translated by Daniel Ladinsky
indiariaz (22 months ago | reply)
Wild Deer
O Bearer, bring the wine that brings joy
To increase generosity, & let perfection buoy
Give me some, for I have lost my heart
Both traits from me have kept apart
Bring the wine whose reflection in the cup
Signals to all the kings whose times are up
Give me wine, and with the reed-flute I will sing
When was Jamshid, and when Kavoos was king
Bring me the elixir whose grace and alchemy
Bestows treasures, from bonds of time sets free
Give me so they'll open the doors once again
Of long life and the bliss that will remain
Bearer give the wine that the Holy Grail
Will make claims of sight in the Void and thus fail
Give me so that I, with the help of the Grail
All secrets, like Jamshid, themselves avail
Speak of the tale of the wheel of fate
proclaim to the kings and heroes of late
This broken world is in the same state
As seen by Afrasiab, the mighty, the great
Whence his mobilizing army generals
Whence cunning heroes' war cries and calls
Not only his palace has gone to the dust
Even his tomb is destroyed and long lost
This barren desert is in the same stage
As the armies of Salm & Toor were lost in its rage
Bring the wine whose reflection in the cup
Signals to all the kings whose times are up
Well said Jamshid, the old majestic king
Worthless is this transient stage and ring
Come Bearer, that fire, radiant, bright
Zarathushtra, beneath the earth, seeks so right
Give me wine, in the creed of the drunk
Whether fire-worshipper or worldly monk
Come Bearer, that wholesome drunk
Who is forever in the tavern sunk
Give me, ill repute bring to my name
The cup and the wine I shall only blame
Bring Bearer, the water that burns the mind
If lion drinks, forest will burn and grind
Courageous, I'll go hunting lions of fate
Mess up this old wolf's trap and bait
Bring Bearer, that high heavenly wine
That angels with their scent would entwine
Give me wine, I'll burn it like sweet incense
Its wise aroma I will sense now and hence
Bearer, give me the wine that makes kings
Witnessing its virtues, my heart sings
Give me wine to wash away all my flaws
Joyous rise above this rut's deadly claws
When the spiritual garden is my abode
Why have me bound to a board on this road
Give me wine and then see the Ruler's face
Ruin me & see treasures of wisdom and grace
And when I hold the cup in my hand
In the mirror everything I understand
In my drunken state, kingship proclaim
A monarch, when I am drunken and lame
Drunken, pearls of wisdom unveil
In hiding secrets, the selfless fail
Hafiz, drunken, songs will compose
From its melody Venus' song flows
O singer, with the sound of the stream
Of that majestic song muse and dream
Till I make my work joy and ecstasy
I will dance and play with robe of piety
Given a crown and throne by his fate
The fruit of the kingly tree of this estate
Ruler of the land, and Lord of the time
The grand and fortunate King of the clime
He is the greatness vested in the Throne
comfort of bird and fish from Him alone
For the blessed, he is light of the eyes
Yet he is the gift of the soul of the wise
Behold, O, auspicious bird
The happy inspiration to be heard
The world has no pearls in its shells like Thee
Fereydoon and Jamshid had no heirs like Thee
Instead of Alexander, be here many a year
Know thy heart and discover joy is near
But seditious fate many plans may devise
Me and my drunkenness troubled by Beloved's eyes
One, for his work, may pick up the sword
Another's business only deals with the word
O Player, play the song of the new creed
To music of the stream tell to my rival breed
Finally with my enemy I have a chance
At victory, in the skies I can glance
O Player, play something pleasing to the ear
With a song and a Gahzal begin a story, dear
My sorrows have tied me to the ground
Raise me with my principles that are sound
O singer, with the sound of the stream
Play and sing that majestic song I dream
Make the great souls happy with you
Parviz and Barbad remember too
O Player, paint a picture of the veil
Listen, inside, they tell a tale
Sing a minstrel's song, such
That Venus' harp dances with her touch
Play so the Sufi goes into a trance
Drunken, in Union, leaves his stance
O Player, tambourine and harp play
With a lovely tune, sing and sway
Deceptions of the world make a vivid tale
The night is pregnant, what will it entail
O Player, I'm sad, play one or two
In his Oneness, as long as you can, play too
I am astounded by the revolving fate
I don't know who will next degenerate
And if the Magi set one on fire
Don't know whose light will then expire
In this bloody resurrection field
Let the cup and jug their blood yield
To the drunk, of a good song, give a sign
To friends bygone, a salutation divine
NEXT Poem
Ó Shahriar Shahriari
Los Angeles, Ca
December 20, 2001
from Hafizonlove.com
indiariaz (22 months ago | reply)
Are you looking for me? I am in the next seat.
My shoulder is against yours.
you will not find me in the stupas, not in Indian shrine
rooms, nor in synagogues, nor in cathedrals:
not in masses, nor kirtans, not in legs winding
around your own neck, nor in eating nothing but
vegetables.
When you really look for me, you will see me
instantly --
you will find me in the tiniest house of time.
Kabir says: Student, tell me, what is God?
He is the breath inside the breath.
Kabir
indiariaz (22 months ago | reply)
Chalti Chakki Dekh Kar, Diya Kabira Roye
Dui Paatan Ke Beech Mein,Sabit Bacha Na Koye
Looking at the grinding stones, Kabir laments
In the duel of wheels, nothing stays intact.
Bura Jo Dekhan Main Chala, Bura Naa Milya Koye
Jo Munn Khoja Apnaa, To Mujhse Bura Naa Koye
searching for the wicked, met not a single one
When searched myself, "I" found the wicked one
Kaal Kare So Aaj Kar, Aaj Kare So Ub
Pal Mein Pralaya Hoyegi, Bahuri Karoge Kub
Tomorrows work do today, today's work anon
if the moment is lost, when will the work be done
Aisee Vani Boliye, Mun Ka Aapa Khoye
Apna Tan Sheetal Kare, Auran Ko Sukh Hoye
Speak such words, sans ego's ploy
Body remains composed, giving the listener joy
Dheere Dheere Re Mana, Dheere Sub Kutch Hoye
Mali Seenche So Ghara, Ritu Aaye Phal Hoye
Slowly slowly O mind, everything in own pace happens
Gardner may water a hundred buckets, fruit arrives only in its season
Sayeen Itna Deejiye, Ja Mein Kutumb Samaye
Main Bhi Bhookha Na Rahun, Sadhu Na Bhookha Jaye
Give so much O God, suffice to envelop my clan
I should not suffer cravings, nor the visitor goes unfed
Bada Hua To Kya Hua, Jaise Ped Khajoor
Panthi Ko Chaya Nahin, Phal Laage Atidoor
In vain is the eminence, just like a date tree
No shade for travelers, fruit is hard to reach
Jaise Til Mein Tel Hai, Jyon Chakmak Mein Aag
Tera Sayeen Tujh Mein Hai, Tu Jaag Sake To Jaag
Like seed contains the oil, fire in flint stone
Your heart seats the Divine, realize if you can
Kabira Khara Bazaar Mein, Mange Sabki Khair
Na Kahu Se Dosti, Na Kahu Se Bair
Kabira in the market place, wishes welfare of all
Neither friendship nor enmity with anyone at all
Pothi Padh Padh Kar Jag Mua, Pandit Bhayo Na Koye
Dhai Aakhar Prem Ke, Jo Padhe so Pandit Hoye
Reading books everyone died, none became any wise
One who reads the words of Love, only becomes wise
Dukh Mein Simran Sab Kare, Sukh Mein Kare Na Koye
Jo Sukh Mein Simran Kare, Tau Dukh Kahe Ko Hoye
In anguish everyone prays to Him, in joy does none
To One who prays in happiness, how sorrow can come
indiariaz (22 months ago | reply)
I have been thinking of the difference between water
and the waves on it. Rising,
water's still water, falling back,
it is water, will you give me a hint
how to tell them apart?
Because someone has made up the word
'wave,' do I have to distinguish it
from water?
There is a Secret One inside us;
the planets in all the galaxies
pass through his hands like beads.
That is a string of beads one should look at with luminous eyes.
Kabir
indiariaz (22 months ago | reply)
Bhagat Kabir Ji was a revolutionary saint-poet of the Bhakti Movement. He emphasized the equality and fraternity of all mankind. Once Bhagat Kabir Ji was going to sell cloth he had made himself. He met some Sadhus (a renunciate spiritual devotee) on the way whom he gave the entire cloth free of cost.
Saint Kabir Das (kabir, Arabic for "great", dasa, Sanskrit for "slave" or "servant"), is widely acknowledged as one of the great personality of the Bhakti movement in North India. He was as is widely acknowledged born in Year 1398 A.D.(71 years before Guru Nanak). Kabirpanthis (followers of Kabir) say that he lived upto the age of 120 years and give date of his death as 1518, but relying on the research of Hazari Prasad Trivedi, a British Scholar Charlotte Vaudenville is inclined to lend credence to these dates and has proven that 1448 is probably the correct date of Saint Kabir's demise.
He is one of the medieval Indian saints of Bhakti and Sufi movement whose compositions figure in Sikh Scripture, the Guru Granth Sahib. From among all of them, Kabir's contribution is the largest, 227 Padas in 17 ragas and 237 shlokas. Under each raga or musical mode marking a section of the Holy Book, Kabir's hymns appear at the head of Bhagat Bani, a generic name for the works of contributors other than the Gurus. The presence of a substantial amount of Kabir's verse in the Sikh Scripture and chronologically he being the predecessor of Guru Nanak, founder of the Sikh faith, led some Western scholars to describe him as the forerunner of Sikhism. Some have even called him the preceptor of Guru Nanak There is, however, ample evidence to prove that Guru Nanak and Kabir had ever met their periods of time in fact do not coincide. Kabir's compositions do figure in what are known as Goindval Pothis, anthologies of the hymns of the Gurus along with those of some of the Bhaktas prepared in the time of Guru AmarDas, Nanak III. They were inclucled in the Guru Granth Sahib as well But this happened much later when Guru Arjan, fifth in spiritual line from the Founder, compiled the Holy Book Besides his own works and those of his four predecessors, he entered in it hymns of some saints and mystics, both Hindu and Muslim, Kabir was one of them.
Kabir lived in the fifteenth Century after Christ, which was a time of great political upheaval in India. As is true of many contemporary religious teachers, very little reliable information concerning Kabir's life is available, though there is no dearth of legend gathering around him. Kabir's life was centred around Kashi, also called Banaras (Varanasi) Legend has it that he was actually the son of a Brahmin widow who abandoned him and that he was found by a Muslim weaver named Niru, who adopted the boy and taught him the weaver's trade. It is not clear whether he ever married, but tradition gives him a wife named Loi and two children. His caste was that of Julaha and from his sayings his caste's heriditary occupation of weaving. On the basis of modern research, it seems probable that Kabir belonged to a family of non-celibate yogis converted, not long before and to a considerable degree superficially to Islam. From the writings of Kabir it seems that his knowledge of Islam was slight, rather in his poetical utterances (Bani) a wealth of Hathayoga terminology and a thought structure which bears obvious resemblance to Nath Yogis. Nath Yogis in addition to the yogic conception that all truth is experimental, i.e. to be realized within the body with the aid of psycho-physical practices, concentration, control of breathing and thus making the body incorruptible and the yogis immortal.
Bhakti movement was started by hindu saints while Sufi mysticism by Muslim saints in medieval India (1200-1700). Kabir immensely contributed to the Bhakti Movement and is considered a pioneer of Bhakti along with Ravidas, Farid, and Namdev. His concept of love as a path of suffering may possibly indicate, in some measure, a debt to the Sufis. These and other elements from Nath tradition, bhakti and sufism, kabir combined with his own mystical nature and produced synthesis which is the distinctive religion of Kabir. Tradition tells us that Swami Ramanand was his Guru (a teacher).
In fifteenth century, Benaras was the seat of Brahmin orthodoxy and their learning center. Brahmins had strong hold on all the spheres of life in this city. Thus Kabir belonging to a low caste of Julaha had to go through immense tough time of preaching his idealogy. Kabir and his followers would gather at one place in the city and meditate. Brahmins ridiculed him for preaching to prostitutes and other low castes. Kabir satirically denounced Brahmins and thus won hearts of people around him. There is no doubt that single most famous important person from the city of Benaras today is none other than Saint Kabir.
Kabir through his couplets not only reformed the mindset of common villagers and low caste people but give them self confidence to question Brahmins. It was 100 years after him that Tulsidas broke the hegemony of Brahmins by writing Ram Charitra Manas, a poem of Ramayana at Benaras which went against the tradition of Brahmins. Kabir was in fact first person to go against Brahmins and be so successfull. Benaras was devasted by an attack by a Muslim invader Tamur Lang or "Tamur the lame" during his time. Kabir also denounced mullahs and their rituals of bowing towards kaba five times a day. Because of open condemnation of established and popular religoins, Kabir became an object of the wrath of both Hindus and Muslims in and around Benaras. Kabir travelled in and around Benaras to preach his beliefs.
Kabir believed in sell-surrender and God's bhakti. The Kabirpanthis follow a lite of singing the praises of God, prayers and a simple and pure life of devotion. Kabir recommends ceaseless singing of God's praises. He virtually suggests withdrawal from the world. He is against al1 ritualistic and ascetic methods as means to salvation. It is true that Kabir refers to some yogic terms in describing the meditational and mystic methods of the yogis. But, there is no ground to suggest that he himself recommends the yogic path. In fact, far from recommending yoga, he is quite strong in condemning ascetic or yogic methods, and says that yogis, in their meditations, become prey to maya. The point will, however be considered further while comparing Radical bhakti with Nathism.
The moral tone is quite strong in Kabir's hymns. "Kabir deck thyself with garments of love. Love them is given honour whose body and soul speak the truth." "The ruby of goodness is greater than all thc mines of rubies, all the wealth of three worlds resides in the goodness of heart. When thc wealth of contentment is won, all other wealth is as dust." "Where there is mercy, there is strength, where there is forgivenesss there is He." "The man who is kind and practises righteousness, who remains passive in the aftairs of the world, who considers creatures of the world as his own self, he attains the immortal Being; the true God is ever with him. Kabir suggests inward worship and remembrance of God. For him, true worship is only inwards. Put on the rosary inward. By counting beads, the world will be full of light. He clearly suggests moral discrimination betwecn good and bad deeds. What can the helpless road do, when the traveller does not walk understandingly. "What can one do, if, with lamp in hand, one falls in the well." "Or goes astray with open eyes. Discern ye now between good and evil."
It is not surprising that Kabir's satire was brought to bear not simply on the vices and weaknesses of men but reached through and beyond them to the very system themselves. It was the authority of Vedas and Quran that more then the authority of Brahmin or Qazi which Kabir attacked. He rebelled against the pretension of resolving by the means of books or by way of authority, the mystery of human conditions and the problem of liberation (Moksha). He spent his last 40 days living in a place where it was believed that if you die you will born as a Donkey in next life.
Kabir is a firm advocate of ahimsa. His doctrine extends even to the nondestruction of flowers. " The life of the living you strike dead and you say your slaughter makes it dedicated. It is blood haunting you and those who taught you." "They fast all day, and at night they slaughter the cow; here murder, there devotion; how can this please God? O' Kazi, by whose order doth thou use thy knife." "When you declare the sacrifice of an animal as your religion, what else is sin. If you regard yourself a saint, whom will you call a butcher ?" "The goat eats grass and is skinned, what will happen to those who eat (goat's) meat? "Do not kill poor jiva, murder will not be forgiven even if you hear a million Puranas. Among the fifty commandments laid down for the followers of Kabir, vegetarianism is one of them. For Kabir, moral life involves adherence to ahimsa.
In common with all monastic, ascetic or otherworldly sects, Kabir does not think well of women. Ihere is almost a tirade against them in the hymns of Kabir. Woman is characterised as "a black cobra', thc pit of hell and the refuse of the world." She is considered to be a hurdle in the path of thc spiritual progress of man. He spoke, "woman ruins everything when she comes near a man; Devotion, salvation and divine knowledge no longer enter his soul." His views, about woman are also evident from all his vehement attacks against maya. Almost everywhere he links maya to a woman who is out to entice and entrap man, and destroy his spiritual life. Such views about woman from a married person arc, indeed, quite uncommon. The cosmological views of Kabir give a clear clue to his worldview. He finds Niranjana to be the creator of the world; maya or woman. And this woman stands between man and god. She is there to entice him away from Him.
Kabir composed no systematic treatise, rather his work consists of many short didactic poems, often expressed in terse vigorous language in the form of Padas, Dohas, and Ramainis (forms of poetry in Indian languages). Besides his work recorded in 1604 A.D. in Guru Granth Sahib by Guru Arjan Dev, Nanak V, and preserved inviolate since, two other collections exist - Kabir Granthavali, and Bijak. In his poems, he was quick to tell the illustrations of moral and spiritual truth in the incidents of everyday life , and many of his similes and metaphors are very striking.
Bhagat Kabir ji is ranked 5th as regards the volume of Bani contributed to SGGS ji, and from the 15 bhagats, he contributed the maximum number of hymns. His total contribution is 541 hymns set to 18 different musical measures (Ragas). Kabir has been accepted as the most revolutionary of all the saints of the Bhagati movement. He was the prominent disciple of Ramanand, and din't hesitate to strike blows at futile religious observances & formalism. Ramanand once advised him to get up early in the morning & remember the Lord. This advice impressed him so much that he propogated this throughout is life, awakening masses from their daily slumber of ignorance and uniting them with the Lord.
The Brahmin lobby claim Kabir was born in Banaras to a Brahmin & was later brought up by a weaver couple-Ali Neeru and Neema- of Uttar Pradesh, who found the baby abandoned on the bank of Lahar Talan in the forest. This story seems to have been conocted by Pandits who often generally claim that scholars are born in their so-called high caste only. SGGS ji does not support these claims. SGGS ji on Panna 67, 328, 970 and 1364 amply clarify and leave no doubt whatsoever whom Kabir was.
As he came of age, he was married to a God-fearing maiden named Loi. She was the daughter of Neti, a noble-hearted weaver. Kabir and Loi had one son; Kamala and one daughter; Kamali. Kabir was attracted to Hinduism in his younger days. His couplets and slokas impress upon man to become a good human being and treat all other as his equal. They are very effective in leading a person on the path of righteousness. According to Kabir, all human beings are Divine in essence. Thus, they are all equal. None of them is either good or bad. The same Divine spirit is manifested in all of them, and all that happens here is under His will.
Whoever dies, let him die such a death, that he does not have to die again. ||1||
Besides loving devotion which is the main and dominant theme of Kabir's Bani as included in SGGS ji, his aim was to free a man from the evil tendencies of ego, deceit, etc. based as they are on superstitions and futility. He criticises casteism, idolatary and empty ritualism. He had an undying urge to transform a person into a being who is noble and pious spiritually, socially and morally. To achieve his mission, Kabir openly denounced the false superstitions, rituals and practtices, in all religions, that had no relevance with the upliftment of human soul with the help of convincing examples. In a hymn included at Aang 324 of SGGS ji, he ridicules the idea that mundan (ritual shaving off a Hindu child's hair) can lead to God-realisation. He says that had it been so, the sheep would have attained liberation several times in its life, since it undergoes the same ritual so often. Similiarly, he counteracts the Brahmin's boast of high caste.
If you are indeed a Brahmin, by thy birth from a Brahmin mother,
then why didn't you come by some other way? ||2||
With the help of another example, he refused to accept the superior status of Brahmins:
How is it that you are a Brahmin, and I am of a low social status?
How is it that I am formed of blood, and you are made of milk? ||3||
Says Kabeer, one who contemplates God,
is said to be a Brahmin among us. ||4||7||
According to Bhagat Kabir, high family, high caste or high status are of no consequences on the path to God-realisation, rather they become hindrances. In a couplet, Kabir teaches mankind the vital message of reaching God, with the example from everyday life:
From this simple, but vital example, we learn that God-realisation requires 3 constituents:
· Guru
· Discarding of egotistical beastlty temperament of an elephant
· Inculcating the humility of an ant
Bhagat Kabir has been equally straightforward while criticising some rtuals of the Muslims. In a hymn he states; If a Muslim becomes deserving of heaven because of the sunnat (circumcision): what about their women folk?
According to a reference in S.L. Sondhi's book, Sant Kabir, Kabir relates an anecdote to make us aware of the purity of the water of the Ganges. Considering the Brahmin's claim that the water of the Ganga washes off all sins, Kabir hands over a bowl of such water to the Brahmins, but they refuse on the excuse that the bowl had become impure through the touch of a low caste man like Kabir. On this, Kabir satirises the Brahmins and says that if the water of the Ganga fails to keep the bowl pure, how can it purify our souls from all evils? The Brahmins have no answer to it.
Kabir ji was a dauntless mouthpiece of truth. His straight forwardness and truthful frankness resulted in both the Hindu Pandits & Muslim Quazis (priests of both religions) holding grudges against him. Consequently at the time when Sikander Lodhi arrived in his town, Kabir had to suffer many a humliation at his hands because of the instigations given to him against Kabir, by the heads of both sects. But Kabir did not waiver, and bore all tortures and humiliations with calmness, accepting all these as His will. However, Kabir remained firm in his views. He has referred to this incident in his hymn included in the Scripture under Gaund measure.
Many attempts were made to torture Kabir to the point of submisson, but Kabir ji was headstrong and took these tortures as His will. Ultimately, Sikander Lodhi was impressed by his personality, and out of respect to his wisdom and old age, acquitted him. Referring to Kabir's love for the Divine, deep faith and reverence for Him, Bhai Gurdas had said: "Brother! There is no difference between Lord Rama & Kabir (who has a oneness with Him, though his bodily vesture gives him a separate entity)".
The followers of Kabir have come to be known as Kabir panthis. They have their principle centre at Kashi. Two of his disciples, Dharam Das and Surat Gopal have completed his compositions under the title 'Kabir Bijak'. However, 541 slokas of Kabir that find a place in SGGS ji are considered important because of their genuineness. Since the entire text of the Scripture has ever been inviolable, the text of Kabir's hymns therein has also remained intact and unaltered.
Kabir ever strived to cultivate in mankind the feelings of love, compassion and co-operation with others. Like many other great beings, he stressed the importance of a householder's life because this teaches mankind to live together and unites man intimately. Therefore, he has no hesitation in submitting to the Lord the 'memorandum of demands' for a happy household life. i
Your humble servant shall perform Your devotional worship service with love. ||3||
He then goes on to say that he doesn't ask for these out of greed, rather these are the bare essentials of his life and none can do without them. Through this hymn, Kabir ji has beautifully shown us the precept of 'hand on job and heart in God'.
Giani Gian Singh, Sikh chronicler, writes that Kabir ji & Guru Nanak Dev ji met in 1506AD in village Pusa; this may have occurred during the latter years of his life, but there is no apparent proof for this.
The hymns composed by Kabir ji, even during the last years of his life when he was well over 100 years old, reflect his revolutionary spirit. According to him, the place where God's name is recited is pious, and there is no other basis of piety. Before discarding his bodily vesture, Kabir ji shifted his residence to Maghar. At the time, people believed that he who dies at Maghar suffer hell, and those that die in Kashi, enter heaven. Kabir ji braved this revolutionary and courageous deed to prove he futility of such notions. Guru Amar Das ji has strongly supported Kabir ji's stand in a hymn on Aang 491 of SGGS ji, making it clear that visiting pilgrimages or breathing our last in any certain place carries no meaning as God resides in the mind.
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