Friday, September 24, 2010

Who is Satguru Kabir saheb ji Maharaj ?

 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Sadguru Kabir was born in 1398AD(Vikram era 1455). In his rise, fifteenth century saw non-scriptural God-affirmation and God-devotion. He was a great yogi and mystic as well as a hard worker and a wise weaver. He realized the real nature of the world and the supreme reality. He rediscovered, realized and reaffirmed the conception of religion as an exploration of the divine inside man's consciousness. Under his leadership, this approach to religion as an adventure of consciousness became a mighty trend and that is known as the Bhakti-movement.Inspired by true spiritual leaders like saint Kabir, the truly religious minded people had out grown the strange hold of dogmas. Yogi is a systematic discipline and makes the practitioner calm and serene. Its field of working is consciousness.

  meetha sab se booliye, sukh upje chahun or
 vasi karan eek mantra hai, tajiye bachan kathor
Sadguru Kabir was a great yogi and he realized the true nature of Dharma. A man grows on dharma, as he grows on his being and knowledge.Kabir stands for unity- a higher synthesis to transform human existence as a whole. Kabir calls for peace of conscience through self discipline and self education which can be developed in the creative process and through active participation in public life. For Kabir, man is the creator of his own attitude  to the world  and to himself, to society, to the times, to nature and to people. This great philosophical power is worthy of our age wherein we want to achieve a regenerated spiritual world system.

  Saanch barabar tap nahin, jhooth barabar paap
 jake hriday saanch hai, take hriday aap
Sadguru preached a higher life accessible to all, who fulfill the conditions of such a higher life-a higher level of consciousness, where the great truths of life can be seen and experienced. Sadguru Kabir's spirituality is deeply introspective. Yoga is a great discipline of inward looking. Sadguru Kabir realized the true science of interiority and attained the higher vision. Thus , he could  speak the truth and could criticize the false hood of each and every sect or group, and still he earned love and respect from all because all knew that he was speaking  only the truth, without any malice to anybody..
To conclude we can say Kabir remains the most influential philosopher of our time. He does  not propound any ideology or rigid principles, but shows a simple way of life which guides us back upon the right path.

 mutthi baandh ke aaya jagat mein. haath pasaare jayega
karle bande apni karni, nahin to phir pachtaye ga
Saint Kabir was appeared on the full moon day in the month of Jyeshth of the Vikrami year 1456 that corresponds to the year 1398 AD. It was Monday on that day. Regarding the appearance of Kabir, there is a famous Doha (couplet) which is taken as an authentic indicator in Kabir-pantha (a sect formed by the followers of Kabir). This couplet clearly ascertains the day of Kabir's appearance :
Chaudah Sau Pachpan Saal Gaye, Chardravar Ek Thath Thaye.
                 Jeth Sudi Barsayat Ko, Pooranmasi Tithi Pragat Bhaye.

Thus, this couplet describes the passing of fifty-five years. As for the year, both 1455 and 1456 (of the Vikrami era) are described traditionally as the year of Kabir's appearance. When one says 1455, it is always followed by 'passed' – that is the year 1455 had passed before the appearance of Kabir. Of course, the passing of the year 1455 marks the beginning of the year 1456. There is no doubt in it. By all means, therefore, the day of Kabir's appearance falls on the turn of the year 1455 and the beginning of 1456 in Vikrami era.
Now, the question arises that the year has been described to close in the month of Jyeshtha (that corresponds to June of Gregory calendar). It is said that in the fourteenth and fifteenth centuries, passing of the summer season marked the closing of a year… and every new year, which probably was based on the seasons, started after the month of Jyeshtha. Hence, the Vikrami year 1456 seems to be the more authentic and proven year of Kabir's appearance and it is accepted as the true. It is also true that it was Monday on that full moon day. Full moon day in the month of Jyeshtha is still regarded as an auspicious day even in modern era, and it is known as ‘Vata-Savitri’.
On that full moon day in the month of Jyeshtha, Neeru was bringing his wife Neema from her parental home in Mandur village (present Maduadeeh) after gauna (the custom of bride’s second coming to groom’s home after her marriage). The village Mandur (present Maduadeeh) is situated in the southern part of Varanasi. Neeru's residence was in Naraharpura locality (present Kabir-chaura) of Varanasi. The summer season was at its peak and it was the mid-day sun in the month of Jyeshtha. Neeru and Neema were travelling in a palanquin via the eastern jetty of Lahartara pond. Neema felt thirsty because of intense heat. She was badly perplexing when the palanquin made a halt beside a verdant mound near Lahartara pond, and all the travelers began to rest under the shade of a tree. There were many gardens and orchards on the mound. Neeru soon began to nap under the influence of cool breeze that blew from the mound while Neema reached the bank of the pond to quench her thirst.
Folding both of her palms in a cup shape, Neema lifted some water. As she was about to drink it, she heard the cries of a baby. Neema stopped drinking and raised her eyes. She noticed a newborn baby lying on the ground at some distance from the pond. The baby was thrashing its limbs violently and crying relentlessly. For a moment, Neema stood in hesitation. But then, gathering her courage, she approached the baby. The baby was extremely beautiful and had some supernatural touch that attracted Neema. But still she was hesitant for babbling tongues of the society. Very soon, affection overcame dilemma and inner-fighting… and she lifted the baby in her lap. Neema reached to her husband Neeru.
Sight of a newborn baby in the lap of Neema startled Neeru. For some time they continued to fight over the issue whether to take the baby home or not. They were afraid of defamation of their family on one hand…and on the other, punishment by the government over the matter of abandoned child was also frightening them. As long as the debate continued between them, motherly compassion took firm hold in the heart of Neema. Ultimately, Neeru gave away before the insistence of his wife Neema… and they decided to foster the baby facing everything… and fetching water from the pond, Neema poured two drops of water into the mouth of the baby. The face of the baby bloomed like a fresh flower. Those two drops of water proved like the nectar for the baby. Divine virtues were visible in the baby. Getting the baby in that manner was proving like a boon for Neeru and Neema for the each passing moment. First, taking the baby as the grace of Allah, Neeru and Neema wanted to leave him on a bunch of lotus flowers at the same spot where Neema had found him. But the Nature did not let it happen. In later course of time, a temple was constructed at the same spot by Kabir-chaura Math. This ancient temple is the remains of 'Lahartara-Kabir-Udbhav-Sthal' (the place of Kabir's origin). At the same spot, Neema had lifted the baby into her lap. At this same spot, the sights of Neeru and Neema had fallen simultaneously at the baby. This, supremely sacred spot, has become a great place of pilgrimage for the world. The moment, Neeru and Neema had sighted the baby simultaneously, was the moment of Kabir Saheb's origin and the place where both of them touched the baby simultaneously became a supremely sacred place of Kabir Saheb's origin. In any case, a consensus was reached between Neeru and Neema. And they brought the baby home. Thereafter, the newly-wed couple began to foster the baby facing all kinds of social allegations.
Neeru and Neema belonged to the Muslim weaver community. Weaving cloths was their main profession. Barely two or three generation's back, the ancestors of Neeru had accepted Islam. Before that, they belonged to Hindu weaver community. Hence, Neeru still had mixed-customs and was not so orthodox in his religious outlook. Neema, on the other hand, had hailed from an orthodox Mohammedan family. Thus, Neeru was somewhat generous, whereas his wife Neema was a strict follower of the religion. Consequently, they had many differences between them. The baby was forced to be brought up in such a family atmosphere, which had an air of mixed-customs. Nonetheless, mother always has a leading role in the fostering and molding a baby according to her own customs and culture. Neema wanted to raise the child strictly according Islamic traditions and customs.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Naming Ceremony
As child grew, his parents decided to carry out his naming ceremony. Accordingly, Neeru and Neema organized a naming ceremony in which a Kazi had been invited to name the child as per the Islamic traditions. As the Kazi opened a page of holy Qur-an, it suggested four names – 'Kabir', 'Akabar', 'Kubra', and 'Kibria'. First among them – Kabir, meant 'great' and was related to God. Other names were simply synonyms to the first one. A second Kazi was therefore summoned. He too tried to pick a proper name by randomly opening a page of holy Qur-an, but again names like 'Jind', 'Khijar', 'Peer' and 'Haque' appeared. But still the problem remained unsolved because the first name Jind and the fourth name Haque pertained to God, while the second and third names were too glorious to be given a son of a petty weaver. However as long as all these ceremonial exercises lasted, the name 'Kabir' had taken a firm hold in the minds and hearts of Neeru and Neema. Thus, ultimately the boy got this name Kabir, though the Kazis were strongly opposing the couple to name their son as Kabir. But the couple ultimately decided to name their son as Kabir despite the strong oppositions by the Kazis. And hence the boy got the name Kabir. It was with the naming ceremony and the name itself that the seeds of rebellion sprouted in the life of Kabir. It is true that the Kazis, in the beginning, had strongly opposed the name of boy and calling him as Kabir. When Kabir attained boyhood, he began to share the burden of his parents in their work… and that’s why he could not initiate his formal education.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Education and institutions of education like Hindu and Moslem primary schools in those days were largely in the hands of Pundits and Maulavies. Since Kabir belonged to a low-class weaver family, he was turned away from both Hindu and Moslem primary schools. He could not get his right to the basic education. Thus, Kabir could not read primary books either in Pathashalas of Pundits or Maktabs of Maulavies. But later on, he received the complete knowledge of written words in the company of pious people. Thus, the general saying about Kabir that he had no knowledge of letters or that he was illiterate shows nothing but complete ignorance :
Masi Kagad Chhuo Nahin, Kalam Gahi Nahin Haath.
             Charo Jug Ka Mahatam, Mukhahin Janahin Baat.

Based on this couplet, there is a tradition of declaring Kabir as a totally illiterate person. This is a blind tradition, on which the learned ones never consider. In fact this couplet points to that experience based spiritual knowledge to gain which one does need neither ink, paper nor pen. The second line of this couplet says that all through the four ages, ascetics and sages have been relating this knowledge orally. Their experience is of course the source of their knowledge. This knowledge of the self or the spiritual knowledge -- whatever it is called, is gained by experience only. The logic that Kabir does not support touching ink, paper and pen is also absolutely incorrect because in another couplet, describing the glory of Hari, he says –
Saat Samundra Masi Karun, Lekhani Sab Banraye.
Dharati Sab Kagad Karun, Hari Gun Likha Na Jaye. Thus, in this couplet, Kabir speaks of writing. He says that no one can describe the virtues of Hari even if one makes ink from all the seven seas, pen from all the forests and paper from the entire earth. Both these couplets talk about the heights of spirituality and both of them are linked with the experience of the self-knowledge. Isolated considerations on one or two couplets does not clear anything about the depth of Kabir's greatness. Couplets of Kabir contain more than one meaning. Trying to explain, therefore, these couplets superficially and taking their metaphysical meaning just outwardly are wrong traditions. Some people have become expert in such kind of exercise.
Just try to study analytically the words of that literate saint whom you declare as totally illiterate and contemplate on his sayings. You will discover what kind of illiterate he was. In the 'Beejak' of Kabirvaani, there is a section of 'Gyana-chauntisa'. The section contains a poem according to the sequence letters in Hindi alphabet. Each letter of this poem describes complete knowledge of spiritual philosophy. In spite of this, you declare Kabir as an illiterate person with no knowledge of letters. This attitude can be described with no word other than ignorance. Kabir initiated a sect of knowledge. Language was like the Kalpa-Vriksha (wish-tree) of his tongue. Acquiring the knowledge of letters would not have been a difficult task. By all means, from Kabirvaani (collection of the sayings including couplets created by Kabir) it is clear that he had acquired the formal knowledge of reading and writing.
I cannot in favour of regarding kabir as a Pundit of written knowledge. I have analyzed the realities of his life. He was strictly against the bookish knowledge and held totally different ideals regarding education. He never gave much importance to the text-bookish knowledge. From the Vaani of Kabir, it becomes apparent that he regarded acquisition of such a capability as education as would act as a catalyst to stimulate the thoughts. He was not ready to recognize such education as would retard one's thoughts :
Pothi Parh-Parh Jag Mua, Pundit Bhaya Na Koy.
             Dhai Akhar Prem Ka, Parhai So Pundit Hoy.

This couplet clearly demonstrates his thinking about the education. Kabir had learnt the language of love. Such a knowledge as would lead one to the arena of love comprising of just two and a half letters, was his goal. And he definitely achieved his goal.

 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Great Talisman of Guru
Kabir was a man of spiritual indignation since his childhood. There were no religious gathering, Satsang, etc. in Kashi where Kabir would not be present. In such gatherings, Kabir would often put witty queries before the Pundits and Mullahs. Such questions always pinched those learned people, leading to quarrels between them. And always, the Pundits and Mullahs expelled Kabir from the gatherings because they were unable to answer Kabir's witty questions. But their excuse would be that Kabir was the son of a weaver and hence did not deserve pious company.
Pundits and Mullahs would often give excuse that spiritual discussion was not a business of Niguras (one without a formal teacher). Having a formal Guru was a tradition then. Thus, pinched by these ridicules, Kabir began to roam here and there in search of a Guru. He was searching a real Guru. He happened to hear about Swami Ramanandji and reached his Ashram (hermitage). But the inmates of the hermitage prevented Kabir from meeting Swami Ramanand because they regarded Kabir no more than a petty Moslem weaver. Swami Ramanandji was a magnanimous saint and always contemplated for the social causes. The dejection of not being able to see Swami Ramanandji was too strong for Kabir to reject it. He fretted a lot. At last Kabir returned to his home after acquiring full knowledge about the daily routine of Swamiji.
Swamiji used to visit the jetty on the bank of the Ganges everyday early in the morning. Next day, Kabir reached there earlier and laid on steps at the Ghat of Punchganga. As usual, Swamiji also arrived there wearing charan-paduka (wooden sandals). As he was stepping down, his feet struck at Kabir. Kabir began to weep. Swamiji patted Kabir's head and said – "Don't cry O son ; speak Rama-Rama." Kabir was awaiting for this mantra and moment. He got this great talisman of Rama's name. Kabir returned to his home and declared himself a disciple of Swami Ramanand, wearing a basil rosary around his neck and smearing his forehead with sandalwood paste.
His mother Neema was the first person to see Kabir's new guise. That guise of Kabir a Hindu ascetics startled her and she came running to the hermitage of Swami Ramanandji. There she informed Swamiji that she had come from the dwellings of Julahas (weavers) and that Kabir was her son whom he had taken in his discipline and converted into a Hindu ascetic. Amazed Swamiji summoned Kabir at once. When Kabir arrived there, Swamiji, asked him gently stroking his head – "O son ; why do you speak lie ? Tell me when I made you my disciple ? Why are you defaming me ?" With folded hands, Kabir replied politely – "Maharaja, I was mentally very much disturbed. I had came to see you yesterday but the saints at your hermitage did not let me in. Then I had your sight at the Punchganga ghat today at dawn. You had yourself preached me patting my head to recite the name of Rama. I am salved with this talisman of Rama's name. Maharaja, to your disciples also, you give the same talisman. You have greatly obliged me by giving this talisman in the name of Rama. Even the scriptures speak a lot about the glory of Rama's name.
These words opened the eyes of Swamiji. He could not contain him and getting up from his seat, Swamiji hugged Kabir and kept kissing him for long. Swamiji said "O son, You are not an ordinary person. You are a Yogi from many births and in future, you will be the most prominent the saints. It is my blessings." Kabir felt overwhelmed by the blessings of Swamiji, whereas his mother, Neema returned home losing all of her hopes and expectations.
Soon afterwards, a rumor spread in Kashi that even the Moslems were becoming the disciples of Swami Ramanand. Even Kabir, who was a Moslem weaver, had become a disciple of Swamiji. Swamiji had greatly facilitated Kabir. Now, the religion won't survive in Kashi. Kaliyug’s advent has really occured; even a Julaha would become a saint and religious teacher. People from all the religious sects – Brahmin, Sanyasi, Shaiv, Vaishnava, Shakt etc. were cursing Swami Ramanandji and accusing him of degrading the religion. They also began to form a united front against Kabir.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Social Evils and Religious Ostentation
Very soon, Kabir observed that the followers of both the religious were treading the wrong path. Both, Hindus and the Moslems, exaggerate their respective religious, whereas path of both of them was wrong. He therefore decided to raise a voice of protest against the evils that had seeped into both the religious. Both of them had lost sight of their religious goal, and hence lost their way. Hindus observed fast on Ekadashi (eleventh day in every phase of lunar month) but did not train their mind. They remained starving all along the day, but began to guzzle milk, and devour flour of water chestnut and other sweet meats and took to the violence in the name of their deities. They ate even inedible things and tarnish their mind :
Hindu Barat Ekadashi Sadhe, Dhudh Singhaura Seti.
Ann Ko Tyagain Mana Ko Na Hatake, Paaran Karain Sagauti. Smililary, during the month of Ramazan, Moslems, observe Roza (day-long fast); but begin to cut cows, buffaloes and chickens in the evening. On one hand, they commit violence in the name of Allah and feel happy and on the other they pray him. What kind of devotion is this ?
Din Ko Rahat Hain Roza, Raati Hanat Hain Gaya.
             Yahan Khoon Ve Bandagi, Kyonkar Khushi Khodaya.
This is no pity and kindness in the hearts of both the Hindu and the Turuk Moslem. One kills after much torturing while the other cuts with a jerk. Kabir says that the homes of both of the Hindu and Turuk Moslem are ablaze. Their path is, nevertheless, same. They both recite Vedas and Qur-an, but do not understand the meaning. Kabir says that neither the Hindus knows Rama, nor the Turuks (Moslems) recognize Allah. Had they known Rama and Allah, they would not commit such abhorrent deeds.
Our Pandeyji has become a butcher. He kills the goat and run to cut the buffalo, and has no pity in his heart. He takes bath early in the morning, summers sandal-wood-paste on the forehead and sits on a high seat… makes the people worship with elaborate rituals, but, within a blink of the eye, he gets indulged in violence and causes much blood bath. Still Punditji regards himself as a pious person and sits on a high seat. Kabir says that he feels laughing because common men approach such Pundits to have the initiation granted by them –
Unche Kul Mein Janamian, Karani Unch Na Hoye.
               Subaran Kalash Sura Bhariyan, Sadhu Nindya Soye.
Pandeyji is devoid of pious deed and his conduct is not a bit holy. Still he recites the tales for the atonement of sins, but himself commits wretched acts. How can such people lift the others, who are themselves fallen. Kabir says that Turuks kill the cows, but even the Pundits are not behind them; their violence is no less than that of the Turuks. In the Kaliyug, the Babhans (Brahmins) have really degraded and the Turuks have no fraternity with any one.
Pundit and Mullah have together divided the society. They have created a division among the people. The almighty creator had created a single human race. Pundits and Mullahs divided it into race, cast and creed. Kabir asks the Brahmins – "If you are Brahmins, there should have been a totally route of your birth, because you hold yourself superior to others." Similarly, he asks the Turuks – "If you call yourself Turuk, why don't you then take birth in circumcised form." "If Janeu Sanskar (thread ceremony) is necessary to be a Brahmin, then your better half would remain a shudrini without a Janeu. Why do you eat then the food touched by her ? Thus you spread contamination to the others." He said to the Moslems – "Had the Allah made you a Moslem, He would have sent you a circumcised form. You carry out circumcision of the males, but your wife remain without circumcision life-long. Won't she be called a Hindu. You have no answers to these questions. No distinction can be made between the milks of black and white cows. Similarly, the human beings are same… it is totally wrong to distinguish them." Kabir says addressing the Pundits and Mullahs – "Does your body have milk and ours blood ? If it is true, I will accept this distinction." Of neither Pundits nor Mullahs had an answer to this challenge.
Pundits and Mullahs have even divided that eternal God also. God is one and is present in every particle. There can not be two Gods. It is shear madness. Allah, Rama, Raheem, Keshav, Hari and Hazarat, all are same and one; only the names are different. Such as gold is one, but can be shaped into different kinds of ornaments, all identified with different names. The difference lies in how the people recite and hear his name. As the Namaz, so is the Puja. Mahadev and Mohammad are same… Brahama and Adam are also same. Those who live on the same piece of land are neither Hindu nor Moslem. The Pundits who recite the Vedas and the Mullahs who utter the Qur-an… both only do have the different names. Pitcher is same as the urn. Kabir says that both the Hindu and Moslem are misguided. One of them cuts the goat and the other cow. They both are wasting their lives in useless disputes.
Both the Pundit and the Mullah are breaking their heads in confusion. They are creating the differences between Veda and Kiteb, heaven and hell, man and woman only to train their own interests. It is all made from the same soil. The whole creation has come into being from the single sound (Nada) and dot (Bind). Hence all are similar to each other. One day, everything would be destroyed. None of them could be traced then. These opportunists would then just keep on looking for. Everyone has same skin, bones, urine and faces, blood, and openings on the body. They have all been created from the same drop. How can they be then distinguished as Brahamin or Shudra? Rajoguna (the middler virtue) Brahama, Tamoguna (the lowermost virtue) Shankar and Satoguna ( the uppermost virtue) Vishnu, the same Rama resides in the heart of everyone… no one is Hindu, and no one is Moslem.
Kabir saheb says that Allah and Rama are nothing but two different names the Supreme Being. He is the soul of everyone and stays in the heart of everyone. He bestows His kindness and pity on everyone alike. Nothing is going to happen without His grace… no matter, how hard you work. You keep your mind contaminated and act like a butcher, but superficially you hide your ill-actions posing as gentle people. Unless and until you abandon your ill-actions, all your Vaju and telling of beads before an idol are useless. As long as you have demerits, bowing down in Mosques will not benefit you. Even namaz is futile if you have craftiness in heart. If your intentions are right and you really wish to worship him, there is no need of such religious ostentation's.
Similarly, pilgrimage to Mecca-Madina and Kaba is futile unless and until your heart is pure. Hindus observe fast on the eleventh day in each phase of every lunar month. Moslems observe thirty-day-long fast in the month of Ramazan every year.
Kabir saheb asks both of them that to whom the other days of the year belong to than those twenty-four and thirty days. Why is the fast not observed on those days ? Hindus puss those twenty-four days in very holy and excellent way whereas Moslems observe hard penance during the whole month of Ramzan. But this is not enough. A man must observe penance at every moment of his life and keep it as pure as possible. No one knows what will happen the very next moment. Purity of the mind is the greatest worship. Once, the purification of mind is achieved, a person would never commit wrong deeds.
Once again, addressing the Hindus and Moslems, Kabir saheb says – "O Moslem brothers, you say that Khuda stays in the mosque, who rules then all the other places ? When Khuda is present in every particle, why then you confine Him within the mosque ? Similarly, Hindu brothers say that their Bhagawan stays in the idols, places of pilgrimage and the temples. Who then is present at all other places where no idol or temple is present ? Hindus say that Hari lives in the East and the Moslems say that Allah lives in the West.
“But the fact is that Ishwar and Allah are present in the hearts of all the living beings. Keshav and Kareem are also present in the heart. Turn the pages of Vedas and Qur-an, thus scriptures also say that Rama and Raheem are present in every living being." Kabir saheb says – "I am the child of Allah and Rama; He is my Guru… He is my Peer. I have no faith in any other thing than Him.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Soul is God
Kabir had firm belief in the existence of one God. Name of his God is 'Rama.' That Rama is present in the heart of every living being as well as in all the particles. Kabir identifies this form of Rama, who stays in the heart of everyone, with the soul. Such as, musk is present in the navel of the musk deer, but it keeps on searching it among the grasses. How can it find the musk ? Similarly, Kabir saheb identifies Rama, who is present in everywhere and in everyone. With soul that is present within everyone, but the people search him in outside world. In such situation, a person would keep on searching him life-long, but he would not find him because the way of his search is wrong.
The Supreme Being is present in everyone in micro form, but he is not visible to anyone. Such as red colour is hidden in henna leaves; oil in the sesame seeds, fire in the stone and wood, cream in the milk, and fragrance is hidden in the flower : similarly the soul is present in all the animate and inanimate things. Such as, all these materials appear when efforts are made to recover them : similarly with severe penance and consequent liberation; one experiences his real-self, the soul. Sadagurus (attuned teachers) show the path that leads to this experience. With the illumination of knowledge, Sadaguru removes the darkness from one's innermost state. As soon as the innermost state is illuminated, one begins to experience the existence of his real-self i.e. the soul.
Kabir saheb says that the man keeps on looking out side of him for that element of the self, which is actually present within his body. Addressing the soul, which is present within the body, Kabir says – “Where do you keep on looking for me, I am already with you. I am not in pilgrimage, nor in the idol… I’m also not present in desolation... I also don’t stay in telling of beads, recitation of name, and observing of fast. Similarly, I’m present neither in temple and mosque nor in Kaba and Kailash. I’m not to be found in rituals, Yoga and Sanyasi also. Prana (vital energy), Pinda (body) and vast stretches of sky and universe are also not my home. Those who have firm faith and make efforts, find me in a moment. But to arrive at that particular moment, one has to make hard penance for several lives… birth-by-birth.”
Rama whom Kabir saheb regards as his Ishwar, that Rama is not the son of the king Dashrath. Rama of Kabir is far above and far from the life-death-cycle. That Rama is soul, whom Kabir has called Rama again and again. That soul is immortal, beyond-the-reach-of-aging-effect, , intangible, invisible, inexpressible, desire-less and infinite. Rama of Kabir never takes incarnation. He is far above the cycle of coming in and going from the world. Those, who come and go, are lasting. But Kabir's Rama is everlasting.

 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Incarnating God
Kabir saheb was strictly against the tradition incarnationism. He refused to regard all those twenty-four incarnations as God, who have been described in Pauranic tales. Kabir saheb says –
Dasrath sut tihun lokahin jana, Rama nama ka maram hai Anna.
Even Dashrath's son Rama himself does not understand the spirit of that very everlasting Rama who is far beyond the limits of time and space. That Rama is free from all the bandages. Kabir says that he who comes and goes is in fact illusion. Alakh Niranjan Rama is far from all illusions. Alakh Niranjan Rama never takes incarnation. He is free from illusion, and Himself Niranjan.
The first incarnation of Madhusudan Vishnu in the fish-form, who killed Shankhasur and salved the Vedas, is not Hari. Similarly, Kachchhap (Tortoise) which is regarded as the second incarnation of the Lord; but he too is not God. The Almighty God has an impartial view for all and is supremely kind. He has no animosity for anybody and nobody is his enemy. That Parmeshwar (Supreme God) had not taken Nrisingh incarnation that killed Hiranyakashipu. Even the Varah (boar) incarnation is not a form of Parmeshwar, who had rescued the earth from an enormous mass of faeces. Parameshwar is not that Sheshanaag also who supports the earth.
Killing, beating and chastising are not the tasks of that Supreme Power. Punishing the evil ones and salving the devotees are also not the premise of that Supreme Power.
All the tasks of that intangible, invisible, shapeless and formless Brahma, that is Supreme Power, are above the percepts of the three virtues. But the people don't ever stop to think over this reality. They call Nrisingh as God, who appeared from a broken pillar and saved the devotee Prahlad to killing his father Hiranyakashipu. But even Nrisingh is not Ishwar. That Supreme Power has not also snatched the kingdom and wealth of Bali, because that intangible, Supreme element is shapeless and formless. What has been described in Puranas as the plays of God is nothing but illusion. Even Parashurama had not stain Sahastrarjun and the Kshatriyas. He even did not marry Sita, the daughter of Janak, nor did He build a stone-bridge over the sea to reach Lanka after the abduction of Sita. Those, who worship that Rama, the son of Dasharath, who reached Lanka and killed Ravan along with his family and had a human-like body, are imprudent, blind and ignorant.
Jagadishwar, the Supreme being had not arrived in Gokul is Gopi-Gwala either. He is also not that intangible Rama, who had killed Kansa as Krishna. Parameshwar bestows kindness and pity on each and everyone. When He is the soul of everyone, has can He be defeated by anybody or defeat anybody. That Supreme being had not taken Buddha incarnation also. But the human being, who is devoid of knowledge, uselessly accuses Ishwar that the Supreme being kills powerful and formidable demons.
That Supreme being would not take Kalki incarnation in Kaliyuga, nor He would kill the demon Kalinjar, the ruler of Kaliyuga. It is not the work of that intangible Paramatma to kill someone deceitfully or suppress someone by force. It is the illusion of Parameshwar that carried out all these tasks in the form of ten incarnation. That illusion is endowed with special power, whom the ignorant people worship like God. Kabir saheb says – "I tell you again and again that He who takes birth and dies eventually is not that Supreme Being. It is simply an illusion of Parameshwar."
Kabir saheb says – "O brothers, follow that Supreme being who is present within you and is the soul of every one. You are Him, just contemplate over it and experience, this presence. When you have the knowledge of that Supreme Being, you will have supreme joy and be free from he cycle of life and death. That all pervasive element neither takes birth in the dynasty of Dasharath nor kills Ravan, the king of Lanka. He was already present in the heart of Devaki, hence question of His entering her womb does not arise. Similarly, there was no reason of Him playing with Yashoda like her baby because He was present in Yashoda's heart also.
He is present on the earth since eternity, hence He does not need to show His plays on earth. He is present in the netherworlds also, hence there is no justification of Him entering the netherworlds and deceive Bali in Vaman incarnation. For the same reason, He is present in the heart of Ravan also, so He does not need to fight Ravan in the form of Ramachandra. Similarly, He is present in the heart of Hiranyakashipu, hence that Supreme Being does not require to take Nrisingh incarnation and kill Hiranyakashipu.
Similarly, Ishwar did not do the task of salving the earth from the captivity of Hiranyaksha and Shankhasur because He is present in their hearts also. In the form of Parashurama he did not slay the Kshatriyas also because He was present in their hearts. He holds the entire universe on his fingertip; why then He is required to lift a petty mountain like Govardhana ? All these are definitely not the tasks of that Supreme Being.
He is neither needed to become Shaligram (small-black-round-stone, that symbolize Lord Vishnu), nor is He required to wander through the forests with a milkmaid. That Supreme Being protects the entire universe, hence He is not required to row the boat of Manu in the form of a fish during Pralaya. When He holds the whole earth; it is not a big job for Him to support the mountain Mandarachala as a turtle. That Supreme Being is free from any shape and form… He never assumes a particular appearance, hence question of this leaving an ephemeral body in Dwaraka does not arise. He does not get His body fixed in Jagannathpuri also. He does not require outwardly honour… whether anybody worships Him or not, it does not make a difference for Him. He is himself an honour for Him.
That Supreme Being is far above these incarnations. All these then major and twenty-four minor incarnations are a creation of human imagination. All those characters, who bore tangible body, can never be that Supreme Being. Kabir saheb believes that the Supreme Being is unlimited and can not be tied to any incarnation. He is far beyond the percepts of name and appearance and without getting Him, salvation is impossible. Thus, in contrast to the incarnations of God, Kabir saheb prays and praises the glory of that Supreme Being who can not be tied to any limits; even an effort of it should not be made.
Kabir saheb says that the Supreme Being has no form and He can not be described with any name. He can be known with experience only. When He is far from the percepts of name and form, how can the tales and ballads be created about Him ? Tales are told about one who has a name and a form. Devotional songs, however, can be sing only for the one who has a name and a form. That Supreme Being is something extra ordinary, nothing can be told about Him. Such as a voyager can not cross a river until and unless he boards a boat no matter how hard and how much he may cry before that, similarly. One has to descend completely in his conduct behavior and life-style the wish to find that Supreme Being. Body of such a person seems to stay in the world, but his mind mingles with that Supreme Being. Then it does not matter where his body roams or stays, his mind always stays with the Supreme Being.

 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
One can not get Rama without Rahani-Gahani
Kabir saheb often wonders that it is not known to him what principle the Pundits talk about other than Rahani and Gahani (adoption of total devotion in one's life-style). This principle of Pundits is incorrect. Pundits say that merely reciting Rama-Rama, our would get free from his sins… no matter worse one's sins might have been… a simple recitation of name is a sure way of getting rid of the sins. If one were to get rid of his sins by simply reciting Rama-Rama, recitation of sugar would have left the month sweet. Hands and feet would have been burnt by saying fire. Thirst would have been quenched by saying water and saying food would have sated the hunger. Had the salvation been so easy, with reciting of Rama's name the only condition, all the people of the world would have been salved. Salvation is not that easy.
Even a parrot can recite Rama-Rama when trained by a human being, but it does not and can not understand the importance of Rama. A parrot can recite Rama, only as long as it is in the contact of humans, as soon as it is separated, it forgets this 'knowledge'. Similarly, ignorant and imprudent person recites Rama-Rama when he sees the other doing the same. But just like the parrots, such imprudent person does not know what is the name of Rama or what is its importance. Hence, he does not get the fullest benefits of secreting Rama's name. All this discussion is not against reciting the name of Rama; it is simply against the imprudence.
Once the Sadhak begins to relish Rama's name, he can not be deprived from its joy in his life. He who recites the name of Rama without knowing Him, can not continue to do so, his mind will begin to wander here and there once he his separated from the company of pious and learned ones -- because, at the level of thoughts, he does not understand the importance of Hari. Such as a parrot, which has gone to forest, forgets Rama, similarly ignorant human being also forgets Rama.
Singing devotional songs for Rama and contemplation on this virtues are imperative for human life. But before beginning to sing devotional song, it is equally imperative to understand its process fully from a learned Guru. All the efforts are rendered futile without a Guru. Such as one does not get rich simply by pronouncing wealth-wealth – one has to make sincere efforts to get wealthy – one has to find a proper way of making money. If one were to get wealthy simply by pronouncing wealth-wealth, nobody would have remained poor in the world.
Ignorant people have love for mundane and illusionary comforts only. They recite Rama's name only superficially, because they are the follower of illusion. But they keep on proclaiming that they are a devotee of Hari, and learned and all that. Kabir saheb say that with reciting name of Rama, creatures of this world are taken to the abode of Yama tied in the noose of death. One has to go to Yamalok (the abode of Yama) without a knowledge of Rama; Rama who is the sent of everyone… who is all pervasive… who is eternal, indestructible and present in the entire universe. Knowledge of Rama is knowing that only one soul is present in all the living beings, including us.
Knowledge of Rama is the continuous contemplation that we are Rama, you are Rama… all the animate and inanimate beings are Rama… this whole world belongs to Rama. One has to train his mind through continuous contemplation to develop such an attitude.
Kabir saheb says – "My Lord is present in every living being. Not a single corner is free from his presence. Rama and Rahim are one, and Keshav and Karim are not different. Paramatma (Supreme Being) is not present in any temple and mosque, He is present in every living being. Those, who do not know that soul. Which present right within their body, are ignorant. They commit blunder and wretched Karmas… sacrifice cow, buffalo and other animals just in the name of Ishwar and Allah and also commit abhorrent deeds… they lye the votive animals into helpless position and file their neck with knife slowly but painfully… ultimately kill the animals cutting their throats and say that they do use to do Halal (to kill slowly and painfully) the animals in the name of Khuda. Kabir saheb declares all such people as imprudent.
Kabir saheb says – You know nothing about the origin of those animals like cow and goat, whose flesh you call as pure and holy. Those animals and their flesh originate from the organic fluids of their parents. How can you then call these animals as holy ? Organic fluids of the parents can never be declared as holy… but you call such a body, that has originated from such impure and unholy things, as holy. How is it possible ? … Moreover, you eat relishly that unholy flesh. This is your stupidity. But be sure that whoever preached you to sacrifice animals, his and your own throats shall be cut birth after birth : because it is simple rule, blood for the blood. Shame ! on you that are indulged in wretched deeds so far.
Now your age is advancing. Your hair have turned gray, but your heart has not become pure. Hence your salvation seems impossible. It is useless that you observe Roza and crow and offer Namaz because your deeds are not excellent. Without the purity of conduct, these Roza, crowing and offering Namaz would not benefit you. You uselessly sit with a rosary and Tasabeeh in the cells of mosques and temples. You waste your lives in that cellar because of not having true knowledge.
Brahmins among Hindus studies Vedas and Puranas and Maulavis in Moslems studies Qur-an. Kabir saheb says that both are unaware of the fact. Kabir saheb does understand that the purpose of Mullah's crowing in the mosque is to initiate the people for Namaz; but most of the people presume that the Mullah is crowing as if Allah were deaf. Even a cock is better that the Mullah, for it crows at right time to wake up the people. Hindus worship stone idols in the temple. Can the God be present in a stone idol ? It is better to worship the stone mill at home, which grinds the cereals that we eat. Thus, Kabir saheb ridicules at the crowing of Mullah and worship of stone idols.
Kabir saheb says that both the Hindu and the Moslem have not found the right path. Hindus boast about themselves but don't let anybody their pitcher. On one hand, they fan untouchability and on the other, they themselves roll at the feet of prostitutes. Moslems too boast about themselves, but Kazis and Mullahs cut chickens and commit all sort of wretched deeds… make engagement at home and marry the daughter of their own aunt.
Kabir saheb says – It makes me laugh to see the Hinduism of Hindus. A cow dies at the river bank. Fish devour with caress of that cow, and Hindus eat those fish after roasting and frying them. Where their Hinduism goes then ? Moslems shun the pigs. But when a pig dies at the river bank, its also devoured by the fish in the river. Moslems too eat those fish relishingly. Where their adherence to Islam remains then ? When anybody expires in home, all the people of home and from neighbor-hood mourn for the deceased, but they bring the dead bodies from outside, eat them collectively and make merry, dance and sing. All it means to say that both the Hindu and the Moslem have lost their way. Via what way then, they will reach Swarg and Bahisht (heaven) because both of them do such deeds that lead them to the hell.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Kabir Saheb encounters with Sikandar Lodi
Kabir saheb had occurred during regime of Delhi Sultanate. Sikandar Lodhi was the Sultan than at Delhi. He was a cruel ruler and everybody feared him because of his cruelty. Since Kabir saheb was raising a voice of protest against the religious ostentation's of both the Hindus and Moslems, Pundit, Mullah, Shaiv, Sanyasi, Bambhan and Baniya etc. all of them had begun to unite against him. Hindu Pundits said that Kabir was anti-religious, while Moslem Maulavis declared him a Kafir because he did not follow the Islam despite being a Moslem. But at local level, i.e. within Benaras, they did not succeed at suppressing Kabir.
But Pundits and Maulavis bother convinced that neither Hunduism nor Islam would survive unless and until Kabir was not suppressed and his tongue not reigned. Kabir regarded Pundit as a low grade creature and Mullah as devoid of knowledge. He said that Rama was present in his house, and temple and mosque are a place of keeping stone and discharging night soil… regarded Vedas and Qur-an as human creation… inspired each and all to seek Rama and Rahim, Keshav and Kareem in their own heart… declared fast, Ekadashi and Roza as falls… and said that pilgrimage to Kashi and Kaba, Dwaraka and Mecca was a wastage of time.
…Above all, people, mostly poor began to through around Kabir, He was provoking them against the religion and social organization… teaching them his own way of liberation that the liberation could be achieved through toil and hard labour… he is doing away with the difference between higher and lower, caste and creed and above all between the Hindus and the Moslems… creating new, revolutionary poems, which are being recited aloud in every lane and locality by the down-trodden class. He declares Pundits and Mullahs in deep slumber… declares the heaven and the hell no more than the human imagination. Kabir does not regard anything like sin and pious deed. Kabir poses such questions as put even the Pundits and Mullahs in tight corner.
Kabir saheb's aggressive stances had caused great fuming and fretting among the Pundits, Mullahs, Vaishnavas, Shakt and Sanyasis of Kashi. All of them wished to get rid of Kabir at any cost, but were finding themselves helpless before the spiritual power confidence of Kabir and the support of the masses for him. Many times, they collectively confronted him but in vain. It was beyond their imagination even that the masses might support and ordinary, poor person so strongly. All the public stood beside Kabir and was ready to do or die for him.
It was during one such time of frenzy that Sikandar Lodhi was about to tour Sasaram via Jaunpur. When the news of Sultan's staying in Jaunpur reached Kashi a huge religious gathering took place there against Kabir saheb, in which the flag bearers of all the religious took place. After the meeting, all of them reached Jaunpur and collectively lodged a complaint in the court of Sikandar Lodhi against Kabir saheb. Along with the Pundits and Mullah, Kabir's mother Neema had also gone to complain because she too was fed up by the activities of her son. Thus Pundits and Mullahs got extra support for their back-biting against Kabir. Sultan Sikandar Lodhi assured them all that he would make a two day halt at Benaras on route to Sasaram, and investigate the matter himself. Sikandar Lodhi also assured that even the great warrior could not stand him, so Kabir was also not a match against him.
From the stern stance of Sikandar Lodhi, a wave of joy roam among the Pundits and Mullahs and they returned to Benaras expecting a sure elimination of the thorn named Kabir. Sikandar Lodhi was accompanied by his Guru Shekh Taqi also. Sikandar Lodhi consulted him that despite being a Julaha (weaver), where did Kabir get such a power from that flag bearers of all the religious had begun to see him as their rival. Shekh Taqi said – "Jahanpanah, as the people of Kashi tell about Kabir, all the symptoms appear like that of a true Faqueer." Shekh Taqi had some comprehension of spirituality, hence had guessed that Kabir was a true saint… that was why he spoke of such spiritual heights. But Sikandar Lodhi was reluctant to give up so easily. "Its all right, but who had given a Julaha a right to comment arbitrarily on the religion and religious leaders ?" Argued the Sultan. Sikandar Lodhi also argued – How the system would work when even the petty people also begin to comment openly on the religion. No difference would remain between the common and elite classes.
Would the Kazis and Mullahs, Pundits and Purohits (Priests) cut the grass, if even the poor and down trodden people begin to preach religion ? Those, whom Allah has made poor, should remain poor. Shekh Taqi also nodded before the argument that Parvardigar, you speak the truth. One should do the job for which Allah has given him birth.
Next day, accompanied by a huge army, Sikandar Lodhi arrived in Kashi. Very soon the news spread like a forest-fire that Badshah Salamat had come. Now he would do justice. It can easily be guessed how much fed up the Banbhan (Brahmins), Baniya, Kazi, Mullah, Vaishnava, Shakt, Sanyasi etc. would have been from Kabir Saheb. Sikandar Lodhi held a open court at Dashashwamedh Ghat, where since morning a huge crowd of anti-Kabir people thronged, Sikandar Lodhi ordered the Kotwal of Kashi to arrest Kabir saheb from his residence in Julahas' dwellings and bring him in the court. Kotwal himself went to the dwellings of Julahas accompanied by some Pundits and Mullahs. A huge crowd of Kabir's supports had thronged in and around his hut also. Kotwal was also aware of the miracles and glory of Kabir, hence he politely requested Kabir to come to the court of Sikandar Lodhi.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Tying up of Kabir by Sikandar Lodi
At first, Kabir saheb plainly refused to appear in the court of Sikandar Lodhi. He said – What I have to do with Badshah in the court ? I have neither stolen nor picked up anything. I simply sing in praise of Rama and weave cloths to earn my livelihood. Kotwal said – All the people of Kashi, including your mother Neema, have lodged a complaint with Badshah against you. Badshah is very angry. It you don't come on your own, we will take you forcibly.
Kabir saheb said it is not that I am afraid of meeting any Badshah. I regard all the people equally. King and the beggar… rich and poor, all are equal in my eyes. Even though, I made no mistake, but still I will go with you. Thus Kabir saheb got ready to appear in the court. He put a basil rosary around his neck… smeared sandal-wood-paste on the forehead, donned a turban and inserted a crest of peacock’s feathers in it. Kabir saheb never used to put such an attire. For the first time his dark complexioned body appeared so seducing that even Kamadeva would have been no match against him. His mind was over whelming with joy and eyes had a spellbinding effect. His voice appeared so sweet and cool that would quench even volcano in a moment. For the first time, Kabir saheb had exhibited his power of Yoga.
When Kabir saheb reached the court, thousands of his supporters also followed him. When Sikandar Lodhi saw such a huge crowd he inquired the Kazi about it. Kotwal informed them that they were the supporters of Kabir. Kabir saheb stood silently before Sikandar Lodhi. Kazi said – O Mastana (Whimsical one), this is Badshah Salamat, he is very kind-hearted, bow before him, he will forgive all your crimes. But Kabir remained stood like a statue. Kazi again asked Kabir to bow down before the Badshah. Kabir saheb said – Who is the Badshah ? What kind of Badshah ? There only one Badshah in the world whom I know and He is Rama. I bow before and salute only my Badshah Rama. Only Rama is my Badshah. He has the power of turning a king into a beggar and a beggar into a king. He can make sesame seed in to a huge palm tree, and vice versa. Without His wish, not even a single leaf moves in the world.
Sikandar Lodhi asked Kazi what kind of discussion was taking place. Kazi informed – Jahanpanah ! Kabir refuses to salute you. He declares some 'Rama' as his Badshah. For the first time, Sikandar Lodhi raised his eyes to look at Kabir. But he felt as if he were looking at a glowing fire-ball. His eyes dazzled by the glory of Kabir saheb, and he began to faint because of anger. Next moment, gathering his consciousness, Sikandar Lodhi shouted – “Kabir” now you will live no more. I will see who is your Rama and how He save you ? At that time Kabir uttered the following Sakhi (couplet) –
Jaako Rakhe Sainya, Maar Sake Na Koy !
          Baal Na Banka Kari Sakai, Jo Jag Bairy Hoy !!
Sikandar Lodhi said furiously – Kabir now get ready to go to the hell, nobody can save you. Then Sikandar Lodhi ordered his soldiers to enchain Kabir and throw him into the Ganges. Soldiers carried out the order perfectly and threw Kabir saheb into the Ganges after enchaining him tightly. Kabir saheb knew the procedure of Jalasana. With his Yoga-power he removed the chains and sat on the water surface taking a comfortable posture, come aside -
Ganga Gusain Gahari Gambhir !
Janjeer Bandhi Kari Kharai Kabir !
Mana Na Digai Tana Kahai Ko Darai !
Charan-Kamal Chitt Rahyo Samai !
Ganga Ki Lahari Meri Tooti Janjeer !
Mrig Chhala Par Baithe Kabir !

Pundit and Mullahs began to babble again – Jahanpanah. Kabir is a magician… he knows exorcism also. If you leave him like this, he will not let anybody live peacefully. Such a huge crowd is with him. Jahanpanah, he can even dethrone you and snatch your kingdom. It is not good for you either to leave him alive. Kabir can do anything, anytime. We have seen his miracles many times in Kashi.
Such kind of babbling fanned Sikandar's anger further. He said – Kabir knew exorcism, hence came out of water unhurt. But this time, his exorcism will not do.
This time lot of woods piled into a huge pyre. Then Kabir saheb thrown on it after tying in a bundle and the pyre was set ablaze. But the fire could not burn Kabir saheb. Such as, the gold begins to glow more brilliantly after roasting in the fire, similarly, when Kabir saheb was thrown into the fire, he came out glowing like the gold. His body was glowing so brilliantly that even the gold would have felt ashamed.
Lakareen Manjh Daari Agini Prajari Dai !
Nai Maanon Bhai Deh Kanchan Lajaavahin !!
Now Sikandar Lodhi felt fed up of his futile attempts. This time, he put the responsibility of killing Kabir on his teacher Shekh Taqi and the Kazi. Kazi told Sikandar Lodhi about a natural and simple way of killing Kabir in the army of Sikandar Lodhi, there was a rogue elephant. It would have been the easiest way to get Kabir crushed by that elephant, the rogue elephant was very notorious killer and had killed hundreds of people under his heavy feet. In order to kill Kabir, the elephant was made to drink lot of intoxicating alcohol so that its anger could surge even higher. Peelvan (mahout) was also made to drink similar wine so that he could not make even minor mistake out of mercy.
Once again, arms and legs of Kabir saheb were tied securely and he was then thrown before the inebriated, rogue elephant. Kazi ordered the mahout to drive the elephant and trample Kabir, even though Kazi was also familiar with the grace of Paramatma. No one can hurt him, Who has the grace of that Supreme Being… He is the omnipotent. Mahout kept on hitting the elephant with his curb, but instead of marching ahead, the elephant moved back trumpeting loudly, because a lion-like ferocious animal was visible to the elephant guarding Kabir saheb. Even the mahout could see that ferocious lion. What crime has the saint committed, that he has been thrown before a rogue elephant in such a hapless condition. But the elephant bows before that saint, who is lying before it in a bundle-like form. But Kazi and mullahs are all blinds, they can not see anything. They have three times tied Kabir, still they are not ready to believe his virtues. Shekh Taqi said to Sikandar Lodhi – Jahanpanah ! Kabir is indeed a true Faqueer. Get up from throne and beg his pardon. Anger of a saint can bring havoc. I understand now that you can do no harm to Kabir. Allah is exceptionally gracious on him. Hearing these words, Sikandar Lodhi began to shiver with fear. He shouted at the Pundits, mullahs and Kazis and asked them to run away and get lost -
Kaha Aparaadh Sant Haun Kinha, Bandhi Pote Kunjar Kun Deenha!
Kunjar Pote Bahu Vandan Karai, Ajahun Na Sujhai Kaji Andharai !!
Getting up from his throne, Sikandar Lodhi fell at the feet of Kabir and begged for his pardon. He said – Kazi and Mullahs do not know the dignity of a saint. Saints are really kind and gracious. Kabir saheb at once forgave Sikandar Lodhi happily. Sikandar Lodhi tried to give him many parts of his kingdom and inaccessible wealth of gold and silver. But Kabir saheb had nothing to-do with the gold and silver and other royal luxuries. Kabir sahib said – Lodhi, all the wealth and luxuries not going to last for eternity. Singing of devotional songs for my Rama is the gold and silver and everything. This throne and kingdom are the causes of sorrow. Nothing is greater in the world than the devotion to Rama. Rama has given me everything. I don't want anything from you. Then Kabir saheb and his supporter returned to his hut happily :
Singh Roop Keso Darpavai, Tate Hasti Nikati Na Avai !
Peelvan Kun Darsan Deenun, Maali Gayand Paro Tahan Keenu !
Peechhai Syaah Sikandar Deethaa, Kabir Aagen Sindh Baitha !
Peelvan Hasti Kari Nyara, Bhai Karamat Abaki Bara !
Sancha Rama Kabir Tumhara, Abakai Rakhau Jeev Hamara !
Kazi Mullah Maram Na Janai, Sirjanhar Tumhari Manai !
In Kabir-panth, it is famous that Kabir saheb was tied fifty-two times. But historically with Sikandar Lodhi, these three incidents are famous. Kabir's whole life had been full of strange incidents. In all probabilities, attempts on his life would have been made more than fifty-two times. Kabir saheb life has been a life of struggles. Since birth till his heavenly departure, every moment of his life has this kind of incident or that. Kabir saheb's whole life is, in a way, a tied up bundle (Kasani).
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Society Testing Kabir
When Sikandar Lodhi left Kashi after facing a defeat, all the Pundits, Mullahs, Shaiv, Shakt and Sanyasi decided determinedly that they would not let Kabir live peacefully in Kashi. Attempt would be made to socially insult him leading to his boycott from the society. All of them, therefore, hatched a conspiracy untidily that the public should be provoked against Kabir… if the public could be provoked against him, he would automatically lose the ground.
One day Kabir saheb was returning home in the evening after selling the cloths. In the middle of the bazaar a wretched woman came forward and began to cry holding Kabir saheb's hem, and said – You roam in guise of a Sadhu and I am starving here. I have kept our relation a secret for so many days. But you are not a Sadhu, you are an imposter, you cheat the people in the guise of a Sadhu. I will expose your real character today in the mid of the market. You are a cruel deceiver… is it your asceticism ? You deceive the simple and powerless ladies. How long will you keep on deceiving the people in the guise of a Sadhu ? Here, I am forced to loiter hungry and naked. My whole body has turned black and a fire keeps on burning in my stomach.
When the woman was posing that preplanned act, a crowd of Brahmin, Maulavi, Shaiv, Shakt, Baniya and Sanyasi gathered there. They were all simultaneously making noise that Kabir was devil, an imposter Sadhu, was sinking the religion in religious attire. Undoubtedly, he has made many followers, now he is deceiving the gullible masses. But all is exposed today that a helpless woman is pining for even a single grain and Kabir is enjoying all kinds of luxuries in the guise of Sadhu.
But the whole action was preplanned. Brahmins of Kashi had concluded that all the four charans (Parts) of Kaliyug had been completed, that was why so many sins had flooded Kashi. Those, who had no knowledge of religion… who had been deprived of religious rights, were also posing as Sadhus and religious leaders. Kabir was a Julaha, even then all the people were falling over each-other in their eagerness to get the dust from his feet. If he was not opposed timely, the entire earth would sink in the sins. Considering thus, they had paid that wretched woman and got her ready for that action with Kabir saheb.
Kabir saheb understood that it was a preplanned conspiracy hatched against him. Kabir saheb said to that wretched woman, “I am the faultier. Come with me to my home. There is enough cereals, why then you loiter lure and there in such a dire condition.” Thus bring that wretched woman to his home, Kabir saheb treated her well like a divine guest, welcomed her with floral garlands and moved Aarati of Dhoop-deep, Navaidya etc. around her. Then with folded hands Kabir saheb said – O mother ! Paramatma has sent you to my litter hut.
By now, shame had begun to emerge in the mind of that wretched woman. She felt unbearably indebted. With fear she began to wail and said that she had committed such a big sin just for petty greed. 'You are really a saint.' She was so freighted of a saint's curse that she fainted and fill unconscious. Kabir saheb assured her – O mother ! Don't fear me. It is not your fault. In the guise of criticism, you have brought ornaments on my forehead. Thus Kabir saheb removed whatever blemishes that woman had in her mind and showed her the way to knowledge. By the grace of Kabir's sweet and soft tone, her mind filled with holiness. She too began to recite Rama-Rama. Since that day she stayed there as a disciple of Kabir.
The conspires were defeated this time also. But then they began to spread rumor in the town that Kabir was imposter, crafty. He had allowed a wretched woman to stay with him in his hut. Nothing could be more direct evidence than that. Bearing all the allegations Kabir thought that he was indeed the lowest among all. Such rumors had led to some isolation from the society. So Kabir accepted that isolation silently because thronging of people in and around his hut was posing serious obstacles in his contemplation over the virtues of God. Kabir knew that all those rumors would not harm his dignity. He was really to accept the greatness of others, if they were ready to be pleased by that.
With time, the public of Kashi understood that the rumors were spread by his opponents. They again began to believe in the holiness of Kabir and again, a huge crowd began to throng in and around his hut. Even after this shameful defeat, Pundits, Mullahs, Shaiv-Shakt and Sanyasis began to hatch another conspiracy. Religious frenzy is so powerful that even after repeated defeats, the players do not give up their attempts. Before Kabir saheb, Pundits and Mullahs saw their religion losing its path.
God knows why Pundits never felt ashamed at their repeated defeats. This time they were share that their conspiracy would provoke the public so much that their frenzy would then not spare Kabir. Sadhus' curse would act as ghee in the fire, they thought. Kabir saheb's curse would act as ghee in the fire, they thought. Kabir saheb's reputation had reached far and wide. So to make a notch in the reputation, Pundits sent four Brahmins with shaven heads and disguising us the followers of Kabir into the your directions. Those imposters spread the message that on the day of Basant Panchami (fifth day in the spring season) Kabir saheb would organize a grand feast. Invitation had been sent to all up to sixteen kosa (couple of miles) in the four directions. The imposters were also carrying basil leaves with them that showed that Sikandar Lodhi had come to Kashi and after his defeat, he gave Kabir immense wealth. Kabir had no indignation for accumulating wealth, hence he had organized that grand feast to feed the poor, the down-trodden and Sadhus and Mahatmas.
On the appointed day, a very huge crowd thronged at the hut of Kabir. That sight was really unprecedented for him, but he understood that some conspiracy had been hatched against him once again. Kabir had full faith on the Lord, so he left his hut and went to a desolate spot. It is said that an able person kept his honour and in the guise of Kabir, he welcomed and fed all the invited guests. Everyone felt overwhelmed by the hospitality. There was no dearth of anything for anyone. All the people ate to their fill and received desired Dakshina. Everyone returned that day praising Kabir heartily and singing about his virtues. They were shouting loudly -- Kabir is great, Kabir is great.
Meanwhile, Kabir was sitting at a desolate place and sunk in singing Ramadhun. One of the saints, who was returning from the feast after eating to his fill and taking due Dakshina, said to Kabir – Why are you telling the rosary here in isolation ? Go to the hut of Kabir saheb, a grand feast is still going on there and desired Dakshna is also being distributed. Kabir saheb thought – Definitely, my Lord has bestowed his grace on me. The spontaneously, he uttered the following couplet –
Na Kachhu Kiya Na Kar Saka, Na Karane Jog Sarir !
Jo Kuchhu Kiya To Hari Kiya, Bhaya Kabir-Kabir !! The place, where the feast had been organized is still used to organize public feast at the Matha in Kabir-chaura. The feast has a great reputation. Kabir-panthis, devotes, Sadhus, ascetics and Sikhs regard this place as a land of God's grace and invariably taste the Prasad at the feast. It is said that food never falls short at the feast.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
The Setup
With time, the public of Kashi understood that the rumors were spread by his opponents. They again began to believe in the holiness of Kabir and again, a huge crowd began to throng in and around his hut. Even after this shameful defeat, Pundits, Mullahs, Shaiv-Shakt and Sanyasis began to hatch another conspiracy. Religious frenzy is so powerful that even after repeated defeats, the players do not give up their attempts. Before Kabir saheb, Pundits and Mullahs saw their religion losing its path.
God knows why Pundits never felt ashamed at their repeated defeats. This time they were share that their conspiracy would provoke the public so much that their frenzy would then not spare Kabir. Sadhus' curse would act as ghee in the fire, they thought. Kabir saheb's curse would act as ghee in the fire, they thought. Kabir saheb's reputation had reached far and wide. So to make a notch in the reputation, Pundits sent four Brahmins with shaven heads and disguising us the followers of Kabir into the your directions. Those imposters spread the message that on the day of Basant Panchami (fifth day in the spring season) Kabir saheb would organize a grand feast. Invitation had been sent to all up to sixteen kosa (couple of miles) in the four directions. The imposters were also carrying basil leaves with them that showed that Sikandar Lodhi had come to Kashi and after his defeat, he gave Kabir immense wealth. Kabir had no indignation for accumulating wealth, hence he had organized that grand feast to feed the poor, the down-trodden and Sadhus and Mahatmas.
On the appointed day, a very huge crowd thronged at the hut of Kabir. That sight was really unprecedented for him, but he understood that some conspiracy had been hatched against him once again. Kabir had full faith on the Lord, so he left his hut and went to a desolate spot. It is said that an able person kept his honour and in the guise of Kabir, he welcomed and fed all the invited guests. Everyone felt overwhelmed by the hospitality. There was no dearth of anything for anyone. All the people ate to their fill and received desired Dakshina. Everyone returned that day praising Kabir heartily and singing about his virtues. They were shouting loudly -- Kabir is great, Kabir is great.
Meanwhile, Kabir was sitting at a desolate place and sunk in singing Ramadhun. One of the saints, who was returning from the feast after eating to his fill and taking due Dakshina, said to Kabir – Why are you telling the rosary here in isolation ? Go to the hut of Kabir saheb, a grand feast is still going on there and desired Dakshna is also being distributed. Kabir saheb thought – Definitely, my Lord has bestowed his grace on me. The spontaneously, he uttered the following couplet –
Na Kachhu Kiya Na Kar Saka, Na Karane Jog Sarir !
            Jo Kuchhu Kiya To Hari Kiya, Bhaya Kabir-Kabir !!

The place, where the feast had been organized is still used to organize public feast at the Matha in Kabir-chaura. The feast has a great reputation. Kabir-panthis, devotes, Sadhus, ascetics and Sikhs regard this place as a land of God's grace and invariably taste the Prasad at the feast. It is said that food never falls short at the feast.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Adages related to family life of Kabir Saheb
There are many adages related for the family life of Kabir saheb. Many people believe that Kabir was married and raised a family despite living an ascetic life… they regard Loi as his wife, and Kamaal and Kamaali as his son and daughter respectively. But there is no authentic proof supporting this hypothesis. There is no description in the written history and literature of Kabir's wife anywhere. Of course, Kabir saheb was a Grihasth saint. But being a Grihasth saint does not mean that Kabir saheb was leading a married life. He had always opposed the tendency of deserting home and family and stay in the forest to observe penance. He stood in favour of staying at home, doing labour to earn a living and at the same time singing devotional songs. Thus Kabir saheb stay home all through his life, did hard labour and observed severe penance, hence he came to be known as a Grihastha saint. Every thing can be obtained at home – Yoga and Bhog. Kabir said that the same mind loiters in the Jungle and stays at home. So why not train the mind right at home.
On the bank of the Ganges, lived a Vanakhandi sage. Kabir used to meet him regularly. One day, when both the saints were talking to each-other, some object arrived there tied in a Loi (bundle) and floating on the waters of the Ganges. They at once recovered the bundle form and found a little girl in it. Since she was tied in a Loi, she got the same name Lio. She began to live at the hermitage of Vanakhandi sage. After the death of Vanakhandi sage, Loi began to live at the hermitage of Kabir. But there she lived as Kabir saheb's disciple and not as her wife. But this seems to be more a folklore than reality. In Kabir-vaani or in any contemporary literature, there is no mention of Loi as the wife of Kabir saheb.
Kamaal lived at a hermitage near Jhunsi. He was on expert of Pranayama and holding his breath for long. One day, when he held his breath up, it remained hold for long. The inmates of the hermitage thought that Kamaal was dead, so they cast him into the Ganges, Coincidentally, Kabir saheb was in Jhunsi that day he was taking bath in the Ganges when Kamaal came floating their. Kabir saheb understood that it was not a cadaver, but a living person. He got him fished out and made him to release his breaths. Kamaal then got-up as if from a deep shimmer. Many more saints were also bathing there. When they saw Kabir resurrecting a dead person, all of them said in amazement – Kabir saheb, you have done Kamaal (wonder) today. Since then the found man came to be known as Kamaal and began to live with Kabir saheb. Kabir also regarded him as his son. Kamaal, later on became a reputed saint in the lineage of Kabir –
Buda Bans Kabir Ka, Upaja Poot Kamaal !
Two types of lineage are identified one based on beliefs (Naad vansh) and the second that starts physically (Vind vansh). Tradition of disciples forms the lineage of the saints. That is based on the belief (Naad vansh). Kamaal was also an influential saint and held the sway in Kashi… and had a reputation among the saints.
One day, a rich businessman invited Kamaal to his home for Satsanga. After the Satsanga and feast the businessman saw him off giving him some gold coins. But Kamaal was a true ascetic like Kabir, he also never accepted money at such occasions. So, Kamaal plainly refused to accept those coins from the business man. But the businessman some how managed to insert many coins into the turban of Kamaal.
When Kamaal Saheb returned to the hut and removed his turban, the coins fell on the ground. Kabir saheb was also sitting there at that time. Seeing the coins falling on the ground he commented satirically – Now you have begun to collect wealth in Satsangs. Of course Kabir saheb did not know that the businessman had secretly inserted those coins into the turban of Kamaal Saheb. But those worlds, spoken satirically, came to be known after Kamaal saheb's name -
Booda Bans Kabir Ka, Upaja Poot Kamaal !
             Rama-Naam Chhodi kai, Ghar Le Aya Maal !!
But Kamaal saheb was a saint who followed life-long the ideals of Kabir saheb. Kamaal saheb never created his own philosophy, but regarded the Vaani of Kabir saheb as whole and inspired the people to follow that. He himself led his life according to the Vaani of Kabir. After the demise of Kabir, KamaaL saheb was asked to continue the tradition of Kabir saheb (Kabir-parampara). But Kamaal saheb was a whimsical saint, so he left Kashi and migrated to Gujarat. His Samadhi (memmorial) is in Ahmedabad. Some people say, however, that his Samadhi is in Magahar also.
Kamaali was the daughter of Shekh Taqi. She used to always remain ill. Shekh Taqi had come to Kashi with Sikandar Lodhi and witnessed the miracles and greatness of Kabir saheb. Shekh Taqi lived most of the time in Jhoonsi. When Kabir saheb visited Jhoonsi, Shekh Taqi invited him to his home. In Kashi also, prolonged spiritual discussion used to take place between them. So they had become fast friends. When Kabir saheb visited Shekh Taqi's home, Taqi's daughter was bed-ridden due to years long illness. Feeling pity over her, Kabir saheb asked her stroking her head gently -–Why do you remain ill, daughter ?
Shekh Taqi said – Kabir saheb, God knows what has happened to this girl. She has been lying on the bed for many years. Kabir saheb said – It is all Allah's wish. He is the performer of every thing. Nothing can happen without his kindness. From today now this girl shall be all right. Allah has begun to bestow his mercy on her.
As soon as Kabir sahib uttered these words, the girl began to feel better. Seeing the improvement in the girl's health, Shekh Taqi said – Kabir saheb, you have shown Kamaal (wonder) today. After some days, the girl migrated to Kashi and began to live at the hermitage of Kabir saheb as his daughter. Later on, she was married in Multan. But her life after marriage was a painful one. Hence, at one place, she had said that she was better in her spinster hood rather than as a married woman.
Kabir saheb used to live at his home, but he had renounced everything… preached everyone about the way to salvation in toil and hard labour. It was even necessary in the time of Kabir saheb. Had not Kabir saheb developed this path, the way of Sadhana ( Mental training ) and salvation would have been lost. Hence he developed the tradition of working saints. It was meant by Grihasth saint that one should live in the world and feel the miseries of the world in heart and depart ultimately to attain salvation. Kabir saheb lived his life exactly according to this philosophy. That is why he is regarded as an ideal person even today.
Like Sanakadik sagas, Kabir saheb was also an abstained saint, free from passion and come passion. Kabir saheb used to say that a woman did not look good near Sanakadik sagas and saints… If somehow a woman manages to stay near the saints, she would definitely put blemish on them at any time… such as one can not avoid getting his hands black if he handles a black Haandi (earthin pot) -
Naari Nahin Sobhai, Sanakadik Ke Saath !
Kabahun Kai Daag Lagavahin, Kaari Haandi Haath !! From the unbiased evaluation of Kabir's Vaani and his personality, it never appears that Kabir saheb's lived as a married. There is no other saint in India. Who has praised so much about the importance of celibacy. Speaking about the importance of one drop of semen, Kabir saheb says to Kazi that protecting that one drop of semen, a man can achieve immortality -
Ek Boond Dei Nahin Jharanaa, Ta Kazi Ko Jara Na Marana ! Abiding by the celibacy, a man can put off his old age for ever and get rid of the cycle of life and death. It would not be just to associate such a saint, who has so much praised the adherence to celibacy, to the married life. Whatever anecdotes are found of Kabir saheb's family life, are totally imaginative. There are no authentic evidences that could support those anecdotes. Even in Kabir Vaani and contemporary history. There is no mention of Kabir's married life. Pundits had off course tried to defame Kabir saheb many time paying wretched women and attaching them with Kabir saheb in the mid-market. Kabir saheb had to face such allegations many times in his life. But every time, he accorded full honour to those wretched women like his own mother and sister. Kabir saheb knew that art of winning the favour of all, so the Pundits and Mullahs never succeeds in their conspiracies.
If Kabir saheb had a wife, it would not have been necessary to defame him exposing his alleged relations with wretched women and vamps. Also, attempts are not made to defame a married man by frequently showing his relations with the wretched woman. There were scores of women, who came forward at the behest of jealous Pundits to defame Kabir saheb, but got so influenced by him that they accepted his disciple hood and began to live at his hermitage. Such a great are the life and philosophy of Kabir saheb, but the people are so ignorant that they keep on making petty allegations on him.
During the medieval period womenfolk was simply an object of amusement and a means to satisfy sexual drives of Naths and Sidhas, royalties and even common men were not behind. Kabir saheb has criticise woman and declared her a way to the hell only to undo the physical attraction for her so that people could abstain from unnecessary indulgence in sensual pleasures with women and live a peaceful life of asceticism. On the other hand Kabir saheb overwhelmingly praises the chaste women. He says that a woman is the mother, and sister. A woman is so respectable and so venerable that even Prahlad, Dhruv and all of us have taken birth from her. If a woman is chaste, she deserves to be worshiped, if characterless then she gave the way to hell.
There are many incidences of Maya in Kabir saheb's life. Many times, Maya comes to dodge him or to provide him with all the comforts. But kabir saheb says – I am a devotee of Rama and always in his refuge. ‘Maya’ your magic will not affect me. Maya says – Kabir, I have come from the heaven and I have come to provide you with far greater comforts than is available in the heaven. Come on, accept me, all the comforts and luxuries will be attracted to you.
As the insistence of Maya increases, Kabir saheb says – If you wish to live with me, you can live with pious feelings. I have a mother at my home, if you wish to live there as my Maasi (mother's sister). I will accept you. At another place, Kabir says to Maya – If you wish to live as a sister with my mother, I will gladly accept you.
Thus Kabir saheb regards and accepts, in his couplets, Maya or other women as his mother's sister or his own sister. Nowhere he says that… I have one wife or two wives, you come with me as my third wife –
Tum Ghari Jahu Hamari Bahanan, Vish Lagain Tumhere Naihan !
                        Ajan Chhandi Niranjan Raate, Na Kisi Hun Ka Dena !
Bali Jaun Taki Jini Tum Pathai, Ek Mai Ek Bahana !
                      Jati Julah Naam Kabira, Bani Bani Firau Udasi !
Aasi-Paasi Tum Fir-Fir, Vaiso Ek Mau Ek Maasi ! Thus there is no authentic proof for Kabir saheb's wife, still the intellectuals have tried to prove that Kabir saheb had three wives. In Granth saheb, there is a stanza that Kabir saheb has addressed to Asha (expectation), Trishna (desire) and Bhakti (devotion). But ignoring the allegory, the intellectuals have tried to prove that they were the names of Kabir's three wives. Such intellectuals, who are submerged in the darkness of ignorance, should have better avoided to write a commentary on Kabir saheb. By their action, these intellectuals create confusion about Kabir saheb. Should they face any problem in understanding the mysterious and allegoric stanza of Kabir saheb, they must consult the matter with Kabir-panthi saints and intellectuals. Because only these Kabir-panthi saints fully understand the cryptic meaning of the traditional Kabir-vaani. For example, take the following couplet –
Meri Bahuriya Ki Dhaniya Naun, Le Rakhaun Ramajaniya Naun !
             Ek Thee Kurupa Aur Duje Sarupa !
In the couplet, Kabir saheb recounts the names of his three Bahuriyas (wives). One with the name Dhaniya, is Bahuriya became Ramajaniya. She moves in all the households,. In fact, it is hope that everyone keeps in his heart, which Kabir saheb describes as Ramajaniya. Hope does not leave the houshold of a single person Second wife is Trishna (desire) that Kabir saheb has described as Kurupa (the ugly one), and the third wife is Sarupa (the pretty one), which kabir saheb has used in the sense of devotion. There is one more stanza in Granth saheb –
‘Ye Balak Kaise Jeeve Raghurai, Isaki Raksha Karai Khudai.’
Most of the intellectuals interpret this stanza in the sense of Kabir saheb’s children, that Kabir saheb does not do anything for a living, O God ! how would these children, be raised ? Only the Khuda can protect them now. But actually, the meaning of this stanza is self-explicit. Thinking about all the human beings, Kabir saheb says – How would the welfare of these children be assured ? They come in this world, but never take to singing devotional songs or worship that almighty Paramatma. God knows if they would ever get the human body again. O God ! show them the correct path of living in this world. You are the only one. Who can protect these children. All the living beings in the world are the children of God (Paramatma).
Many adages and folklore have also been created about Kabir saheb. The reason for so many adages and folklore associated with Kabir saheb is that he always spoke the truth. Since speaking truth is generally disliked by the common people, hence so many adages and folklore were created an attempt to defame Kabir saheb. These adages and folklore are thus no more than the part of many such attempts made to defame Kabir saheb. With time, these came to become an integral part of the social life and personality of Kabir saheb. Hence one should not accept all that is confusing. Life and personality of Kabir saheb have been as pure and holy as the Ganges is.
It is absolutely unjust as well as nonsense to draw conclusion from his couples, that Kabir saheb had a married life. Unjust and nonsense because nowhere in those stanzas and couplets had Kabir said anything about his private or family life. If we begin to interpret from those couplets about Kabir’s family life, there are many more stanzas and couplets that present Kabir saheb as a woman –
Dulhini Gavahu Mangalchar !
          Hamare Ghar Aye Ho Raja Raam Bhartaar !
Tan Rat Kari Main Man Rat Karidun, Panch Tat Baraatee !
              Raamdev Morai Panhune Aaye, Main Jovan Main Maati !
Kabir saheb has a broad view regarding love. Who has known the element of love, he has known everything. In the field of love, love between the spouses is really unique in itself. Kabir saheb has associated the love of the spouses to the Supreme Being. Not only this, assuming him self to be the wife, Kabir saheb makes formal marriage with the Supreme Being.
Words like Bhartaar ( husband ), Tan-Rat ( physical intimacy or indulgence ), Man-Rat ( mental intimacy or indulgence). Barati ( members of he marriage procession ), Joban ( Youth ) and Maati, express the broadness and relish-ness of Prem-ras ( a stream of Hindi literature that is devoted to love.) –
Kahai Kabir Hame Byaahi Chale Hain, Puris Ek Avinasi !
The Pati ( Lord ) of Kabir saheb is not a tangible Leeladhari (one of the incarnations of God ), but He is intangible, Paramasatta Parameshwar (Supreme Being) who is the Lord of everyone.
Some of the words, used by Kabir saheb, like Sant (saint), Bahuriya (wife or bride), Khasam (husband), Byaahi (marriage), Dulaha (bridegroom), Sindoor (Vermilion), Cholana (applying vermilion in the parting line of hair of a married woman), Deedar, Jagana (having first sight of the bride and groom), Sundari (pretty woman), Mangalachaar (auspicious singing at the arrival of bride and groom), Virahini (separated woman), Suhaag (living husband) etc. can be interpreted as the words expressing love between the spouses. Who else, for Kabir saheb, can be the Ram (husband or Lord) other than that Paramtatva (Supreme being) ? Of course no one. But finding such a husband is not that easy. Whoever, till date, has found such a husband, has found after prolong during in the flames of Sadhana (mental training). Such a beloved husband is obtained only when the love illuminates the heart. When the husband is not obtained, fire of separation begins to burn in the heart of the bride. This fire is indeed lethal. In the love of the spouses, Kabir saheb plays the role of the wife and uses vermilion also –
Kabir Rekh Sendoor Ki, Kajal Diya Na Jaya !
      Nainun Ramahaya Rami Rahaya, Dooja Kahan Samaya !!
But on the basis of these couplets, Kabir saheb can not be proved a woman-though he repeatedly declares himself as the Bahuriya (bride) of Rama. He regards Rama as his husband. Had the literature not accepted the love of the spouses, Kabir saheb would have definitely been proven to be a woman, exactly like the intellectuals had proved the existence of his three wives in their explanation of Kabir’s spiritual couplets. There are many more couplets, which have different mysterious and allegoric meanings from their apparent meanings.
Kabir saheb repeatedly says –
Vastu Antai Khoje Antai, Kyon Kar Aavai Haath !
That is, the thing is placed at some place and searched at another, how it would be found then ?
In a couplet of Beejak, Kabir saheb says that he has illuminated both the clause. My present world has been put in right condition and the next world will also be all right – because in the home of my parents I have devoured twelve lovers, who were in the form of husbands similarly of devoured sixteen lovers in the home of my in-laws... tied my mother-in-law and sister-in-law to the pole of my cot, on which of sleep... I even separated the Bhasur (elder brother of husband) from me...
Mai Main Eino Kul Ujiyari !
     Barah Khasam Naiharai Khayo, Sorah Khayo Sasurri !
         Sasu Nanad Patiya Mili Rakhalaun, Bhasurhin Paralau Gari !
Jaraun Mang Main Taasu Nari Kee, Jin Saravar Rachal Dhamari ! If this couplet is explained only on the verbal basis, it would appear that Kabir saheb presents himself as a woman and recounts his experience in the homes of his parents and of the in-laws... speaks of the incidents through mother-in-law, sister-in-law, elder brother-in-law and neighbours, which take place with a newly-wed bride in the home of her in-laws. But through this allegory, he in fact discusses about spirituality. It is totally wrong to associate these spiritual allegories to the mundane conduct or interpret them like as such.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Journeys of Kabir Saheb and his disciples
Kabir saheb had traveled many times across the length and breadth of India and to the neighbouring countries. He made continuous journeys to all the four directions – North, South, East and West. There was only one reason and only one purpose of undertaking those journeys – to propagate Bhakti-Andolan (devotion moment) throughout India. All across the country many saints and devotees had appeared who followed the tradition of Kabir. Perhaps, there has not been any other revolution as widespread and popular as Bhakti-Andolan was. In this regard, there is a famous couplet of Kabir that deserves mention here –
Bhakti Draavid Upaji, Laaye Raamanand !
           Prakat Karee Kabir Ne, Saat Dweep Nau Khand !!
Thus, Bhakti-Andolan had a wide acceptance among the public, that is why it could be propagated among the masses. The poor Indian public accepted Bhakti-Andolan because most of the people were feeling suppressed and cheated by the system of the Pundits and Mullahs. Almost all of the people were deprived of the rights to religion and education. Above all, the most extraordinary point with Kabir’s teaching was that he was preaching the public about the most simple and usual way to liberation... such as : it is not necessary to stay isolated in closed caves and caverns and observe severe penance with closed eyes to attain liberation... people can attain liberation right at their home, engaged in their profession and living a family life... and can tread the path of religion.
Holiness of the mind is the main driving force behind this attainment of liberation. Acts (karma)of a mane with pious mind will also be holy and then where-ever such a man goes, his travelling becomes like a pilgrimage. Whatever he does becomes a worship. What can be the simpler and more natural way than this ? There is no need to do away with the difference between the home and the jungle, keep the eyes closed and plug the ears. Penancist torture their bodies… inflict pains to observed penance, but it is not necessary either. Holiness of mind is goal of Sadhana (mental training). With the holiness of mind, heart also gets pure and when the existence of the soul will be experienced through Sadhana, one would continue to experience the real self forever… happiness of mind would see sky as limit then. That unparalleled form of Paramatma (Super Being) then come to stay forever with you as the experience of the self.
Kabir saheb traveled all through his life far and near, towns and villages, lanes and by-lanes only to wake the people up from their slumber. Kabir saheb wanted them to tread the path that he had discovered. But the path of truth is not liked by all the people. More over it is like treading on the thorny path. Hence at one occasion Kabir saheb says out of irritation –
Des-Videsaun Haun Fira, Gaaw-Gaaw Kee Khori !
Aisa Jiyaraa Naa Mila, Lavon Fatak Pachhori ! It can easily be felt through the agony of this couplet that how many times Kabir saheb would have traveled across India and abroad. He made relentless efforts to wake the people up and bring them on to the right path while travelling through the towns and villages, lanes and localities. Those, who had some prudence and the light of knowledge, began to follow him... rest of the people however were left behind... because joining Kabir-Panth is not as easy as visiting the aunt’s home. One has to cut his head and place it on the ground to tread the path of Kabir saheb – that is, one has to renounce everything for treading the path of Kabir saheb. So, Kabir saheb was compelled to declare ultimately in desperation that he could not find a single person who would be ready to renounce his everything and himself on the path of devotion. Dedication, total dedication, is necessary to tread on the path of devotion.
During the many journeys that Kabir saheb made across the length and breadth of India, he met many important people. In Gujarat, Kabir saheb happened to meet two brothers who were then observing severe penance. Their names were Tatva and Jeeva. They were Brahmins and had taken vow that they wold accept only that person as their Guru, who would turn the shriveled branch of Banyan tree green, which they had planted in their courtyard. Their logic was how can anybody make the world a lively place, who cannot resurrect a shriveled branch. In their opinion, the world was also no more than a shriveled branch.
Kabir saheb visited that village, where Tatva and Jeeva were observing penance, and uprooting the shriveled branch turned it into a lively, lush green one before replanting it. Both the brothers were overwhelmed with joy because their years-long penance was successfully completed. Both of them accepted the disciple-hood of Kabir saheb. That branch, which Kabir saheb had resurrected, still stands there as a verdant Banyan tree and is known as Kabir-vata. Archeological department of Gujarat government looks after this tree.
Similarly, on one of his tours, Kabir saheb reached Pithoragarh, where he met Bhagawan Goswami. Bhagawan Goswami was a Mahatma of Harivyasi sect and had renounced his every worldly things. After meeting with Kabir saheb, he was so impressed that he accepted the disciple-hood of Kabir and left his Harivyasi sect. Though he did abandon the attire of Harivyas sect, yet taking to the way shown by Kabir saheb, he passed his later life in the propagation of Kabir-vaani. Later on Bhagawan Goswami founded an important branch of Kabir-panth and propagated the teachings of Kabir in Bihar and adjoining regions. The branch founded by him is famous as Bhaagu branch in Kabir-panth. Dhanauti is the main center of this branch.
On his tours to the Eastern India, Kabir saheb met a saint named Jaagu saheb near Cuttack in Utkal Province (Orissa). Jaagu also became his disciple and propagated Kabir-vaani in the eastern regions. Jaagu saheb had erected an imposing hermitage near Cuttack and founded Jaagu branch of Kabir-panth there. The main center of this branch was near Cuttack. Later on, a dispute started between the inmates of the hermitage and the king of Cuttack over the issue of idol-worship. As a result of this dispute, the king got the hermitage demolished. Idol-worship is not practiced in Kabir-panth. Sadhus of Kabir-panth even protested against idol-worship. For long the dispute continued with the king. When ultimately the king decided to get the hermitage demolished, the Mahant decided to leave the place. Then they migrated to Hazipur in district Vaishali and constructed a new hermitage there. Jaagu and Bhaagu were thus two famous disciples of Kabir saheb.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Kabirpanth-Achariya Suratigopal Saheb
Suratigopal was also a prominent disciple of Kabir saheb. While Kabir saheb was on tours to south India, a learned lady had met him in Tiruanantpuram near Madras. She was the mother of Suratigopal. She had expressed her worries to Kabir saheb about her son, that my son Sarvanand is plagued by the ego on his knowledge. He keeps on travelling throughout the country with loads of books and treatises and debates with the learned ones just to get himself called as Sarvajit. He returns victorious from every place and insists us to call him as Sarvajit. She said Maharaj, by your grace, his ego can be removed. Kabir saheb asured the lady and said – Send your son to Kashi whenever you get a chance.
Once Sarvanand returned home after emerging victorious in every direction, and said – ‘Mother, this time I have defeated all the Pundits in entire India. Now called me Sarvajit.’ Mother said – ‘O son, you are not yet complete victorious. Your victory is incomplete yet. Go to Kashi and defeat Kabir there, only then I will call you Sarvajit.’ Sarvanand said – ‘Mother, I had gone to Kashi also. Kabir is a weaver saint. He does not believe in religious scriptures. What will of discuss with him there ?’ But the insistence of mother once again sent Sarvanand to Kashi.
So taking a few cart-loads of scriptures Sarvanand once again arrived in Kashi. Inquiring the way, he reached at the platform known as Kabir-chabutara, where Kamaali was lifting water from a well. Sarvanand inquired her for the way to reach Kabir saheb. Seeing the cart-loads of scriptures, Kamaali understood that Punditji had come to have a debate with Kabir saheb. Citing a couplet of Kabir saheb, Kamaali showd Sarvanand the way to Kabir –
Kabir Ka Ghar Sikahr Par, Jahan Silhali Gail !
         Panv Na Tikai Pipilika, Pundit Laade Bail !! 

The reply deeply pinched Sarvanand. He though : When a girl, who stays in the vicinity of Kabir, can reply so wittingly, how would the replies of Kabir saheb then ?

Pandit Sarvanandji reached to Kabir saheb proposed for a debate with him. Kabir saheb said – I have not read these scriptures. How can I debate with you on these books ? Sarvanandji said – I had already told my mother about it. Not known why then she insisted me to come to you for a debate ? If you don’t want to have a debate, then write in your handwriting a Vijayshri (winning note) for me.
Kabir saheb said – you write a Vijayshri in your handwriting, I will put my signature on it. In the winning note, Sarvanandji wrote – ‘Kabir lost and Sarvanand won.’ Kabir saheb put his signature on it. In jubilant mood, Sarvanandji took the winning note and returned to his home and handed that note to his mother. But when, the winning note was opened, the matter had been reversed. It was found written in the note – ‘Kabir Jeeta, Sarvanand Haara’ i.e. ‘Kabir won, Sarvanand lost.’ Pundit Sarvanand said – ‘How can it happen, mother ? I had myself written in my handwriting on this winning-note.’ For long, Pundit Sarvanand kept fretting that how could this miracle happen. Then he remembered the words of Kamaali. Then all the incidents flashed back in his mind... remembering the words of Kabir; he felt as if a storm were setting in his heart.
Pundit Sarvanand began to though that the girl was speaking the truth that Kabir’s home is on a lofty peak. Even an ant can not hold its legs there. What a depth of spirituality ? I very futilely was wasting my life in carrying the loads of these scriptures. Thus, as the darkness of ignorance dispersed, a light of knowledge illuminated the heart of Punditji... he felt no more attachment with the world... renunciation began to emerge in his mind... the whole mundane conduct began to appear as futile. That is the grace of Sudguru (true teacher). Spontaneously Pundit Sarvanand uttered – ‘Mother, you have opened my eyes. I was misguided by the confusion. Now by your grace, I am saved from the agony of life and birth.’ Since that moment, Pundit Sarvanand felt intense love for Kabir saheb. He said to mother – ‘Mother, I will depart for Kashi right today.’
Once again, Pundit Sarvanandji reached at Kabir-chabutara in Kashi. Meeting Kabir saheb, he begged for his pardon and said, ‘I will remain obliged life-long for the grace you have bestowed on me. You are a true-teacher... an ocean of kindness... an ocean of knowledge... unfathomable like the sea and forgiving like the earth. It is not my defeat but my victory. When I opened the winning-note, then I felt as if my defeat had changed into my victory. I could not stay put even for a moment. Now, kindly remove my darkness, O ture teacher.’ Kabir saheb said – ‘Punditji, now your love has annihilated in Nirati (absence of attachment for mundane object). Earlier, you were Sarvajit (win all) of the scriptures, now you are Sarvajit of your senses also.’ Thus, formally carrying out convocation custom for Pundit Sarvanandji, he was renamed as Suratigopal. Since he had a knowledge of the scriptures also, he got another name Shrutigopal. After the demise of Kabir Saheb, Suratigopal became the head Acharya of Kabir-panth. It was Suratigopal who developed the places like Kabir-choura, Magahar, Lahartara and Neeruteela as a centers of pilgrimage for Kabir-panth. He was appointed as the first Acharya of Kabir-panth. A scheme was worked out under the supervision of Suratigopal to propagate Kabir-panth all over the country. According to the scheme, Jaagu saheb, Bhaagu saheb, Kamaal saheb, Padmnaabh saheb migrated out of Kabir-chaura and founded many more kabir-mathas in order to propagate and expand Kabir-panth.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Padmnaabh Saheb
Padmnaabhji was also a prominent disciple of Kabir saheb. The exact place of his origin is not known. But it is certain that he used to live with Kabir saheb and went daily in the morning to have a dip in the Ganges. Every morning a rich man also came there – to commit suicide by drowning himself in the Ganges, but could not do that. One day, Padmnabhji asked that rich man – ‘Why do you come here daily to commit suicide, but can not do so ?’ The rich man replied – ‘I am afflicted with leprosy and my family members have driven me out of my own home. I want to die, but the affection for the family comes in the way – so I can not die either.’
Padmnabhji said – ‘Sethji, its not a big thing. Reciting ‘Rama’ thrice, take three dips in the Ganges, your leprosy will disappear.’ The rich man followed the command and was fully cured. Padmnabhji felt as if he had done a good deed in his life. He was getting over whelmed with joy and narrated the whole incident to Kabir saheb. But instead of feeling happy, Kabir saheb got angry with Padmnabhji and directed him to get out of the hutch and complete his Sadhana. Kabir saheb said – ‘you have lessened the glory of Rama’s name. There was no need to recite Rama thrice. The talisman of Rama’s name is so powerful, that simply pronouncing ‘Ra’ can control all the forces of the universe.’ Padmnabhji realized his mistake and went out of the hutch to undertake an intense Sadhana. Later on, he migrated to Gujarat and propagated Kabir-vaani there. Associating Kabir-panth to the glory of Rama, he founded a branch Rama-kabir.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Kashi's King: Raja Veerdev Singh
After the incidence of Sikandar Lodhi’s arrival in Kashi and his conceding defeat, the influence and importance of Kabir saheb had in creased tremendously. A fair-like crowd always began to stay at Kabir-chabutara. When the king of Kashi Veerdev Singh Joo Dev came to learn about Kabir saheb, that such a great saint lives in Kashi, I should have a sight of him. But the king was very haughty also – because he was the king – so instead of going himself, he sent four messenger to summon Kabir saheb to his court. When the messengers reached the hermitage and informed Kabir saheb about their king’s wish, Kabir sabeh plainly refused to go with them – ‘What I have to do in the court ? Who says that a saint must decorate the court of a king ?; he said. The messengers said – ‘If you don’t come by yourself, we will take you forcibly because it is the wish of our king to have a sight of you.’ Kabir saheb thought – the king is haughty... it is necessary to crush his ego. When the messengers remained importunate, Kabir saheb agreed to visit the court of Kashi king.
Kabir saheb and Ravidasji held some discussion, but did not let other saints and devotees know what they discussed between them. Kabir saheb decided to himself act a play and got the consent of a chaste woman to co-operate in the play. Then filling a bottle with water Kabir set out wobbling like a drunkard for the royal court. He was walking through the market resting a hand on the shoulder of the woman and holding the bottle in the other. Rest of the saints were wondering what had happened to Kabir saheb. In no time, a huge crowd gathered on the roads and began to follow Kabir saheb. It was really an amazing scene – Kabir saheb walked wobblingly taking support of the woman and the crowd followed them shouting slogans against them. Even the supporters of Kabir saheb were unable to understand the matter.
The king of Kashi was holding his court at that time. The king, ministers and all the courtiers were seated at the respective positions. Kabir saheb reached the court, he still appeared like a drunkard. The king and the courtiers were startled at the behaviour of Kabir saheb. The king even closed his eyes out of shame. Many of the courtiers laughed and many turned their faces away. The king was feeling extreme shame, because he had wanted to take preaching from Kabir saheb. But now, the king ordered his guards to remove Kabir saheb out of the court... ‘Kabir has lost his senses.’ At the command of the king, guards began to dray Kabir saheb out of the court. Then Kabir saheb saluted the chaste woman, who had been co-operating with him and facing all types of allegations, and requested her to return home.
When the guards proceeded to expel Kabir saheb out of the court, he began to pour water from the bottle on his feet. The water gushed out with tremendous force. The flow of one bottle water was so intense that everyone full in surprise. The king himself got up from the throne and approached Kabir saheb. ‘What is this Tamasha (joke) ?’ the king asked. Kabir saheb said – ‘This is not a Tamasha. This is question of someone’s protection.
Kabir saheb told the king – ‘In Jagannathpuri, the hut of Raamharsh Panda has caught fire and even his feet are burning in the fire. I have extinguished that fire that was ablaze the hut. Pouring water on my feet I have quenched the burning of his feet also.’ The king could not believe his ears and fell in surprise again. Then he got the incidence in Jagannathpuri investigated. The investigator, on his return, reported that the incidence was hundred percent correct. Raamharsh Panda had informed the investigator that indeed his hut had caught fire, and Kabir saheb timely arrived there to extinguish it. ‘My feet were also burnt, Kabir saheb treated them also,’ said Raamharsh Panda.
The king began to shiver with fear. He held a quick discussion with the queen. The king said – ‘Such incidence has taken place with Kabir saheb. He is a great saint, a siddha. If he cursed us out of anger, we would loss our entire kingdom. We have insulted a saint. Insulting a saint may have horrible consequences. We should at once go to the saint and expiate for our sin otherwise we will lose our kingdom.’
Then the king and the queen removed their royal attires and donned simple clothes... the king picked an axe and the queen took a bundle of dried woods on her head. Then walking via the main road, both of them reached at the hut of Kabir saheb. Kabir saheb had seen them coming from a distance. He asked them to remove their disguise. The king and the queen said – ‘We have no other way to expiate for insulting a saint. If you don’t forgive us, we shall cut ourselves into pieces with this axe and burn ourselves putting this bundle of woods on fire.’ Kabir saheb said – Saints don’t get angry with anybody. Mind of a saint always remains pure and they always make efforts to purify all the people.’ Since that day, the king and the queen accepted the disciple-hood of Kabir saheb.
During his travels to the central parts of India, Kabir saheb toured Bandhavgarh also. The king of Bandhavgarh, Ram Sing came to meet Kabir saheb. The king accorded a grand welcome to Kabir saheb and other saints of his group and treated them well. Thus Kabir saheb and other saints were very pleased by the felicitation and treatment. Kabir saheb asked the king of Bandhavgarh to seek a blessing. The king Ram Sing sought, in blessing that ‘may my clan continue for many generations.’ Kabir saheb blessed the king – ‘ May your desire be fulfilled.’
Thus by the grace and blessings of Kabir saheb, clam of Bandhavgarh king is still continuing without a break. One Shrimad Raghuraj Singh of Bandhavgarh king’s clan, had written the first commentary on the main Vaani of Kabir saheb known as ‘Kabir Beejak’. This commentary proved to be extremely popular in Kabir-panth and among the learned people. Tradition of publishing commentary on Beejak began after that first commentary. Bandhavgarh king Ram Singh and many more kings of his lineage contributed continuously their mite in the propagation of Kabir-panth. Kabir saheb never stopped orating against the established system. But the kings of Bandhavgarh and Kashi provided him with full protection and acted as a shield for Kabir saheb.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Guru Nanakdev
During his tours in Punjab, Kabir saheb and other saints of his group had stayed near Choraknala. Much time had passed since they started on the tours and group was getting bigger and bigger everyday. All the saint to were writhing with hunger and thirst. Guru Nanakdevji was a young man at that time and had come out to do some business. His maternal grand-father had given him some gold coins with the instructions to do some in valuable business. When Guru Nanakdevji saw the saints pining for food, he felt that no business could be more valuable than feeding those starving saints. So Guru Nanakdev fed that group of saints to their fill and stayed with them many days for Satsang.
The second meeting between Guru Nanakdev and Kabir saheb took place on the Girnar mountain. A great assembly of the saints had gathered on Girnar mountain. Many saints, Mahatmas, Yogi, Faqueer, Siddha-nath and spiritual leaders from all the communities had attended the assembly. Arrangements had been made for millions of people. A devotee of Guru Nanakdevji was also touring Gujarat for business purpose. When he came to know about Guru Nanak’s arrival, he thought that the time was apt to have a sight of Guruji. Much time had passed since the devotee had left home. So he had nothing that he could present to Guruji. It would not be proper to go empty-hands to have a sight of Guruji. At the beginning of the journey, his wife had packed some sweet balls made of sesame seeds. Those sweet balls were also finished, but a single sesame seed had remained in his pocket. So the devotee put that single sesame seed at the feet of Guru Nanakdevji as his dedicated gift.
Guru Nanakdevji inquired about the well being of the devotee. The devotee told – ‘I have been touring Gujarat for business purpose. I came to know that a great meet has been organized here and you have come to attend it. So I also came here to have a sight of you.’ After that, the devotee returned but left Guru Nanakdevji in dilemma, because in that single sesame seed was present fervent faith and complete dedication of the devotee. Guru Nanakdevji was thinking deeply how to use this single sesame seed and where to use it. Kabir saheb was also sitting beside him. Seeing Guru Nanakdevji in dilemma, Kabir saheb said – ‘Sardarji, where; in which world, are you sunk ?’ Guru Nanak said – A devotee had just come and given this single sesame seed as a gift. I am thinking how to use it. It is indeed a serious matter for me.’
Kabir saheb said – ‘Sardarji, give me the sesame seed.’ Taking the seed, Kabir saheb got it added to some of the raw materials meant for cooking food for the community feast. When all the devotees had eaten in the feast, all of them were belching the aroma of sesame seed. Thousands of devotees might have eaten in the feast, but all of them were now talking about the aroma of sesame only. Guru Nanakdevji asked Kabir saheb – ‘Kabir saheb, what miracle have you done ?’ And Guru Nanakdevji recited this couplet –
Til Ghotat Taari Langi, Dil Dariya Ke Teer !
               Nanak Ki Sansay Miti, Satguru Milai Kabir !!

After this incidence, Guru Nanakdevji met Kabir saheb in Amar kantak, where the mighty river Narmada rises, and they continued to meet with each-other subsequently. It was Kabir saheb who had designated Guru Nanakdevji as the ‘Santon Ka Saradar’ (the governor of the saints), because Guru Nanakdevji had become the convener-in-chief of the saints’ groups.
By now, Kabir saheb had grown old. Even his Ek Tara (a musical instrument with a single string) had begun to play sad tune –
Yaha Rahana Nahin Des Virana Hai ! and
                 Chala-Chali Ki Bela Hai ..Yahan Ab Do Dino Ka Mela Hai. !!

Hearing this, the whole atmosphere of the hermitage had begun to become easy with an air of sadness, Kabir saheb had just returned after travelling throughout India. Possibly it was his last journey, though he had made uncountable journeys throughout India and the neighbouring countries.
 Jab Mein Tha Tab Hari Nahin‚ Ab Hari Hai Mein Nahin,
Sab Andhiyara Mit Gaya‚ Jab Deepak Dekhya Mahin
Kabir Saheb's journey to Maghar
This time, Kabir saheb’s body appeared extra-ordinarily worn out. His hair and beard had turned gray like the fibers of the sun hemp. From the constricting veins and wrinkles on the face one could easily guess that this body belonged to some centenarian great man. By the powerful influence of Yoga, Kabir’s body was still radiant. At heart, he was still enthusiastic to undertake even hard work. One can easily guess the harsh conditions that might have existed six hundred years ago, particularly while making journeys because no fast means of transport were available those days.
This time, when Kabir saheb returned from a long journey, all of his prominent disciples gathered around him. Many of them had accompanied him on the journeys, so they were quite aware of the problems Kabir saheb had faced during the journey. All of them were insisting unanimously that Sadguru saheb should not undertake more travels. ‘Now is the time to give some rest to your worn out body. Problems in the world are unending. People have so much pains, so much miseries... that will never come to an end. Sadguru saheb, you have yourself experienced that,’ they insisted.
While Kabir saheb was on his tours, Nawab Bijali Khan Pathan, the ruler of Magahar, had arrived in Kashi and was awaiting there eagerly for the return of Kabir saheb.
He wished to take Kabir saheb to Magahar with him because at that time Magahar was reeling under prolonged drought and famine because of a curse of a saint. Bijali Khan Pathan knew that only Kabir saheb was such a saint and Faqueer at that time who could undo the effect of the saint’s curse and rescues Magahar from the clutches of famine. Since Magahar was the domain of Nawab Bijali Khan Pathan, it was natural for him to think about and ensure the well being of his subjects. Besides, Magahar had been declared as a hell on the earth, so Nawab Bijali Khan Pathan was also eager to get this designation removed from the name of Magahar.
As soon as Kabir saheb returned from the journey, Nawab Bijali Khan Pathan also arrived there to see Kabir saheb. In Kashi, first of all, Bijali Khan accepted the disciple-hood of Kabir saheb, then he related the condition of Magahar, that the people there are forced to live under the condition of prolonged drought and famine... ‘only a great saint like you can do away with the agony of drought and famine... the land of Magahar has been calling you for years,’ the Nawab requested. Kabir saheb was very kind-hearted. He could not contain himself after hearings about the woes of the people in Magahar and at once gave his consent to visit there. Bijali Khan Pathan was overjoyed by the decision. He at once sent some of his men to herald the arrival of Kabir saheb in Magahar in advance.
When the disciples and Kashi king Veerdev Singh learnt about the decision they felt very sad. All of them said – ‘Sadguru, now your age is not fit to make more travels. Moreover you have just returned after a long journey, and once again you are making your mind to undertake another.’
Kabir saheb said – ‘I am a traveler of the life and path simultaneously... whether be it the journey of life or on a path... a man must never feel nervous. This human body also is a journey. No one knows, how many incarnations one travels through before getting into this human body. Hence, I have said, and say it again –
‘Bahata Paani Niramla, Bandha Ganda Hoy’.
A saint is only that who keeps on travelling always, constant travelling makes the inner atmosphere of a man pure. And the purity of a man is the only way to salvation.
A Vyasji from Mithila was the fast friend of Kabir saheb. He was a learned person and had full command over the religious scriptures. Both of them were very informal with each-other. In a requesting tone, Vyasji said –
Kabir saheb, now please put off this journey. People come to Kashi at their last time and you are planning to go to Magahar when your last time seems near. According to the writings in Puranas Magahar is a hell-region, and a man, who dies there, takes rebirth as an ass. Kashi is a region of redemption, you should stay in Kashi and leave your ephemeral body here.’
At this Kabir saheb said –
Jo Kabira Kashi Marai, To Raamhin Kaun Nihoraa’
The words of Vyasji became the last challenge for Kabir saheb. Kabir saheb said – “For all through my life, I kept on fighting against radical thinking, ostentation and superstitions. But still, this greatest superstition attached to Kashi remains. If I don’t break it, people will cease to have faith in their devotion to Rama and even the path to liberation will be lost forever. The name of Rama is so great that whoever knows its essence, sees Kashi and Magahar alike. Without the devotion for Rama, no one can experience the light of Knowledge. Only the ignorant people believe that after dying in Magahar, one takes rebirth as an ass. For the learned once there is liberation everywhere. I have conquered the death, so I have no fear whether of die in Kashi or Magahar. Only I can break this tradition of radical superstition.’
Kabir saheb said – ‘Vyasji, if you are really a Vyas from Mithila, a learned person having full command over scriptures and if you have obtained a knowledge of the self according to the scriptures, you should also choose to die in Magahar.’ At that time, all the region outside Kashi was known as the hell, that is Magahar. These words of Kabir saheb pinched Vyasji and he at once left Kashi. Beyond the Ganges, opposite to Raaj Ghat, Vyasji erected his hutch where he lived till last and left his ephemeral body to attain salvation. Even today, Vyasnagar is situated in Trans-Ganges area opposite to Raaj Ghat.
When Kabir saheb finally began his departure for Magahar, leaving Kashi, thousands of people gathered there. They were getting sentimental and wailing and crying – Kashi will become like a desert without Kabir saheb. Such as a marriage procession has no importance and decor without the groom... a fruitless tree and waterless river have no importance... an elephant has no attraction without Gajamukta (a pearl that was supposed to emerge from the head of an elephant)... a human being has no importance without new clothes, similarly, without Kabir saheb. Kashi will have no importance.’ Indeed the sorrow of Kabir saheb’s leaving Kashi was so great that people began to feel as if some calamity would be fell on them.
A huge crowd also departed from Kashi to Maghar accompanying Kabir saheb. Among the Gurubhai (those who have been disciples together under the same Guru) were Saint Ravidasji, Senji, Peepaji and Dhannaji. Among the disciples were included Suratigopal saheb, Jaagu saheb, Bhaagu saheb, Kamaal saheb, Padmnabh saheb and Malook saheb, Kashi king Veerdev Singhji was leading the procession. The king of Bandhavgarh Ram Singh had also joined the crowd. It was indeed a huge procession, in which many kings and royalties and all the important saints were participating. Crowd of common people could be spotted separately. The difference of Hindus and Moslems was absent in the journey procession, because followers of both the religious were the disciples of Kabir saheb.
When the procession of the saints reached Gorakhpur, Kabir Saheb decided to make a halt in Kasarbal village at the bank of Aami river. Kabir Saheb made a small fire ( Dhooni ) right at that place to sit comfortably and ordered Bijali Khan Pathan that Bhajan Keertan (singing of devotional songs with music) would be organized there first, ‘so arrange for the feast.’ In the feast, Baba Gorakhnath, the then supremo of Gorakhnath peeth, had been also invited. Many other important Nath, Siddh, Yogi etc. of the Gorakhpur region had also attended that spiritual gathering. Arrangements had been made on large scale for the feast. But the water was in short supply. Kabir Saheb said to Gorakhpnathji – ‘Nathji, it is your area. Kindly arrange for the water in the feast.’ Gorakhnathji pressed the ground with his thumb and a fountain of water sprang from the earth. But it was not sufficient to meet the entire demand for water. So Kabir Saheb invoked the clouds.
In no time, clouds gathered in the sky and soon it began to rain torrentially flooding all the surrounding areas. Rivers-rivulets, ponds, wells etc. all filled with water. A wave of joy ran across the people. The entire region of Magahar was now free from the curse. The public began to shout slogans praising Kabir Saheb and Bijali Khan. In Kasarbal Village, Kabir Dhooni and Gorakh Talaiya are still famous among the people. Unfortunately, the Uttar Pradesh government has filled Gorakh Talaiya and constructed a highway on it... thus there is now no trace of Gorakh Talaiya in Kasarbal village, but Kabir Dhooni still exists there as an historical place.
After the feast was over, Kabir Saheb and all of his followers crossed the river Aami and pitched their tents there. Now, Aami had begun to flow with tremendous force. At some distance from the river, a Parn Kutir (hut of leaves) was erected for Kabir saheb. There too a grand feast had been organized. The river was flowing at a distance from the purnkuti and where the feast had been organized. Kabir saheb invoked the river and the river bent slightly and flowing in reverse direction, acme to touch the parnkuti. Still at this place, the river flows in a bow-shape course.
Kabir saheb called all of his disciples hear him and addressing them said – ‘Now, all of my work is finished. Make a bed of flowers in the parnkuti. I want to rest forever now.’
So a bed of flowers was made and Kabir saheb closed himself in the parnkuti. As soon as Kabir saheb closed himself in the parnkuti, Kashi king Raja Veerdev Singh and Nawab Bijali Khan Pathan hold discussion for some time. Then both of them parted and stood at the opposite corners. Both of them had come with their armies, so both the parties were now prepared for war, just to take possession of Kabir saheb’s body.
Now the Hindus and Moslem followers and devotees of Kabir saheb were ready to fight with and kill each other. Hindu followers were claiming that they would cremate Kabir saheb as per their rituals, while Moslem followers claimed that they would busy him as per their custom. Hindus claimed that Kabir saheb was their Guru, while Moslems claimed that he was their Peer. Both the groups drew out sword and Kurukshetra-like atmosphere became there around the parnkuti. There was panic among the common devotees and followers. Some people began to even run amok amidst the raising slogans of Rama and Allah. Forgetting all the principles, the devotees and followers were griped by an impulse of frenzy.
Meanwhile, a loud thundering sound came from within the parnkuti and a bright beam of light illuminated the sky and entire Magahar region. Attention of the mob now attracted towards the sky. This seemingly impossible, miraculous event shook the conscience of the devotees and the followers. They were now no more covered by the darkness of ignorance.
Spontaneously all them realized the futility of their fight. The beam of bright light was spreading slowly and everyone felt that through that beam, Sadguru saheb wanted to broadcast some important message for the devotees... ‘Yours and my body neither belongs to a Hindu nor to a Moslem. This ephemeral human body is an effigy of five elements. Each of these elements finally anihilates within its source. This is the ultimate fact and eternal rule of the nature. A microcosm soul stays in this body. That soul is imaging and immortal. It can never be destroyed. This mingles with the Paramatma to be anihilated in Paramatatva (Supreme element). Water has mingled with water. Now all the hair pulling would not get you even an essence of all this. You are all afflicted with passion, attachment and narrow mindedness, you would not get anything in this condition.
...All through my life I preached you about the ephemeral nature of this world. Aatma (soul) is immortal and the only truth. I passed my life among you to make you realize this fact and gulp the potions of immortality. But like the moths that thrive on Neem tree, you like Neem only. Potions of ambrosia does not pass below your throat. Now no expiation would get you anything... the bird has flown away long ago. Now you would not get even the why in place of khoya (condensed milk). Like the fish, earth-worm and snake, you are old caught in mundare lust and luxuries. Such as these creatures lose their life running after short comforts, similarly you will also lose your lives. Believe in my teachings and follow the righteous course, your welfare is hidden in it.’
All of the warriors automatically dropped their swords. The entire mob stood unmoved. All the people began to pull their hair in a gesture of expiation and wail loudly. When the doors of the parnkuti were opened, the body was not found inside it, for which they were ready to kill one another only a few moments ago. Only a few flowers and bed-sheet were all that the followers could find the Hindus and Moslems devotees and followers divided the sheet and flowers between them. Hindus built a Samadhi in Magahar on the flowers they had received and the Moslems buried the flowers they received to build a tomb over there. Suratigopal saheb also brought some flowers to Kabir-chaura in Varanasi and will a Samadhi exactly at that spot where Kabir saheb lived and practiced Sadhana and worked all through his life.
Thus, ultimately it happened that the same communalism and religiousity, against which Kabir saheb kept on protesting and struggling, that same frenzy divided Kabir saheb in to two distinct religious moments after his departure. All long his life, Kabir saheb kept on preaching about the futility of Hindu and Moslem religious and that day he was buried in two religious. It is the first instance in the world that a saint had been buried in two religious and the followers of both the religious worship as per their own rituals and customs the Samadhi and the tomb of a single and same saint. Thus, this Samadhi and tomb represent the biggest center of faith for the human beings of the entire world.
Thus, the journey of Kabir saheb’s life ended in Magahar. He attained salvation in Magahar, but his name has become immortal. Hence, he says about his life and death...
‘Hum Na Marihain, Marihani Sansara…Hum Ko Mila Jiyavanhara’.
The of Kabir saheb’s life had never been blemished. He put his vesture off as clean as it was given to him.


Bhushan said...

कबीर साहब के बारे में बहुत सी जानकारी एकत्रित करके यहाँ रख दी है. बहुत अच्छा लगा. कबीर ज्वलंत मशाल हैं और अपने समय के संत सत्गुरु वक़्त (true Guru of the time) हैं.

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