SANT KABIR : THE WEAVER OF GOD’S NAME SAINTS AND MYSTICS Sant Kabir : The Weaver of God’s Name AJU MUKHOPADHYAY ost scholars agree with the A great religious reformer, the founder of a Kabirpanthis that ‘Niru’, a poor sect to which nearly a million northern Mweaver, and his wife ‘Nima’ Hindus still belong. His wonderful songs found the infant Kabir on a lotus leaf in survive; the spontaneous expressions of his Lahar Tank in Benares. But it is said that the vision and his love; and it is by these, not by the didactic teachings associated with his names of his parents seem to have emerged a name, that he makes his immortal appeal to century after Kabir’s death, or perhaps even the heart. Though Mohammedan legends later. Niru and Nima were Julaha or Muslim speak of the famous Sufi Pir, Takki of weavers who lived on the outskirts of Kashi. Jhansi, as Kabir’s master in later life, the Hindus believe that Kabir was the Hindu saint is the only human teacher to illegitimate son of a Brahmin widow. whom in his songs he acknowledges Muslims believe he was a child of Muslim indebtedness . the disciple of Ràmànanda, parents. The theory of his immaculate birth joining in the theological and philosophical has been rejected by most scholars. Kabir arguments which his master held with all the great Mullahs and Brahmans of his day; and himself declared: ‘I am neither a Hindu nor a 1 to this source we may perhaps trace his Musalman’. acquaintance with the terms of Hindu and Living on earth simply, touching the Sufi philosophy. sky with enormous spiritual Kabir was plainly a heretic; and his accomplishments and composing poetry and frank dislike of all institutional religion, all music, Kabir remained a legend and external observance—which was as mystery in his lifetime and beyond. Many thorough and as intense as that of the of the stories about his life and poetry have Quakers themselves—completed, so far as been repeated by various authors. A ecclesiastical opinion was concerned, his disciple of the great Hindu pundit-preacher reputation as a dangerous man. (Underhill/ Songs of Kabir/Introduction) and philosopher-reformer, Saint Ràmànanda, he was at the focal point of Swami Sivananda writes: Bhakti cult and was steeped in Hindu philosophy and esoteric practices. ‘I am the Kabir was born in 1440 A.D. The probable child of Allah and of Ràm’, he said. date of his death is 1519 A.D. as mentioned Temple and mosque, idol and holy water, in ‘Kabir Ka Santi’. A Kazi was called in to give the child a name. The Kazi told Niru scriptures and priests were usually that the child was a demon and should be renounced by him. He cared little whether killed immediately. A miracle happened. people knew him as a Brahmin or a The knife was plunged into the heart of the Mohammedan, a Sufi or a Vedantin, a child. No drop of blood came out. Kabir Vaishnavite or a Ràmànandi.2 uttered a verse which made them understand Evelyn Underhill wrote about him, that he was not ordinary flesh and blood. Bulletin of the Ramakrishna Mission Institute of Culture March 2017 29 AJU MUKHOPADHYAY Then the name ‘Kabir’ was given to the from his biographer, V. K. Sethi. He writes: child. The word ‘Kabir’ means ‘great’ in the Ràmànand used to worship his deity through Arabic language. (Sivananda/Kabir) mental imagination. Once he forgot to place In his book Kabir the Weaver of God’s the garland in deity’s neck before putting Name, V. K. Sethi writes that he was born in the crown on his head. His garland wasn’t of 1389 and lived up to 1518. a size to go over the crown. He stopped perplexed what to do. Kabir was waiting Guru-shishya relationship outside beyond the curtain to pay obeisance to his Guru. He said from outside, Here is a very interesting story as to how ‘Gurudev, untie the knot of the garland Kabir established himself as the disciple of and then tie it around the idol’s neck.’ the famous Guru Ràmànanda. The story Ràmànand was startled. How could reveals that a strong will makes the Kabir know of his predicament? . The impossible possible. vulnerable sage called out to one of his disciples, ‘Remove the curtain, for what can Ràmànand, a great sage of Banaras at that one hide from Kabir?’ Ushered into his time, was a staunch devotee of the presence, Kabir respectfully bowed to his Vaishnava school of Hindu religion. He was Master, but Ràmànand stood up and a great saint and philosopher of his time. embraced him. Ràmànand was an orthodox pundit and Once, on the death anniversary of religious leader. He would not look at the Ràmànand’s ancestors, preparations were untouchables and would not entertain a low made to make an offering of rice to the caste. Kabir, [was] a Muslim of no standing. departed souls. Kabir said to his Guru, ‘Sir, So it was almost impossible for him to gain this lowly Kabir is perplexed: The crows eat his discipleship. But Kabir was so up the rice, how can it reach your enamoured of him from his early age. Once ancestors?’ (Sethi 12) in the early pre-dawn twilight when Ràmànand used to take bath at the Ganga, But these were at the initial stage. Kabir Kabir lay down at the steps of the river ghat was a true seeker and visited many places and the sage without knowing or seeing and met many holy men and in his own way stepped over him, hitting his head with his realized the hollowness of rituals and modes foot. Startled, he uttered, ‘Ràm, Ràm!’ At of worship. Though Ràmànanda was this Kabir silently got up and declared that upholder of Hindu metaphysics and strictly he was the disciple of great Ràmànand. followed the traditions, he had the Ràmànand’s Hindu disciples were much catholicity to accept Kabir’s finding his perturbed at this and questioned why their truth. It has been stated that he even master had granted such a person a discipleship. The Guru denied and Kabir sometimes allowed himself to be guided by was brought in. Habitually as to such Kabir’s intuitive truth and his ideas which persons to avoid looking at them, he spoke changed the Guru in certain matters. The to Kabir from behind a curtain. He asked Guru would hear him more, barriers being why Kabir made such a false claim as to be removed between them, take his hints of his disciple. Kabir replied, ‘Sir, I was inner path and its ways. Ahmed Shah, in his initiated on the steps of the ghat. You impartial introduction to the Bijak, remarks: touched my forehead with your foot and ‘There is every reason to suppose that gave me the mantra, ‘Ràm Ràm’. (Sethi 11) Ràmànand was largely influenced by And his relationship with his Guru Kabir.’3 It has been opined that the became legendary. Here are some taken acceptance of low-caste devotees in his fold 30 Bulletin of the Ramakrishna Mission Institute of Culture March 2017 SANT KABIR : THE WEAVER OF GOD’S NAME like Ravidàs, Dhannà, Sadnà and some One day my mind was overcome with a others confirms this fact. longing to meet the Lord; I prepared Though Kabir proudly maintained that sandalwood paste and perfumes from he was the disciple of the great Ràmànanda, saffron, mask and many a fragrant herb, and proceeded to the temple to worship the it transpired that in course of time he Lord. adopted some other spiritual methods to suit But that Lord, my Guru revealed to me his purpose. After his maturity a realized within my heart. Wherever I go, I find water Kabir taught his disciples a path of God- and stone, while Thou, O Lord, fillest each realization based on ‘Shabd Marg’, a path of particle of the creation. outward pursuits but going inside in search I delved into Veda and Purana, and I of God. searched; only go there if God is not here. Ràmànanda was initially a saint of Shri Oh Satguru, I sacrifice my all to You, You tradition of the Vaishnava cult worshipping who have cut the chains of my confusion, Lord Vishnu and Lakshmi. But later he my delusion. The Lord pervades all, says Ràmànand, and the Guru’s Shabd eradicates switched over to Ràma and Sità. He was not a million Karma.4 a Shabd-màrgi. Though Kabir was steeped in Hindu philosophy and ideas and followed the path of Ràmànanda in arguments in Kabir : A spiritual leader different stages of religious debates, he Kabir showed signs of a spiritual acquired, it has been rightly argued, his inclination from an early age and maintained leaning towards Shabd-màrg from a it and proved a master of it in his mature different source. Going inward is the way of age. Born with keen intellect, a discerning the Yogis. This was the path of some great mind, extraordinary judgement and sàdhakas like Jaidev, Nàmadev, Hazrat understanding, he was above the average Nizamuddin, Khwaja Muinuddin and some people of his age and society. During his others. Whatever way one chooses, finally adolescence he sometimes remained aloof God-realization happens at the inner level of from family matters and got immersed in heart and psyche, the inner chamber of the spiritual introspection much to the dislike of devotee. his parents. Yet he was the cynosure of his In this context a poem, the only poem by family and friends due to his affectionate, Ràmànanda which has found place in Adi compassionate nature and kind disposition.