SANT : THE WEAVER OF GOD’S NAME 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’ 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 is the only human teacher to illegitimate son of a 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.

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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 -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 . 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 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 , 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. Granth Sahib of the that suggests his Once during his childhood he was so upset nearness to Kabir than Goswàmi Tulasi Dàs, at the prospect of an animal sacrifice on a a great devotee of Ràma, the incarnation of festive day that his father had to reverse the Vishnu. Though this type of realization decision. While going to sell clothes in the might be common with sàdhakas of many market he donated the entire lot to a other paths, this definitely points to Shabd- shivering recluse. màrg. Let us relish the remarkable inner Given to marriage by his parents, Kabir journey and realization of Ràmànanda was in favour of a family life rather than through his poem. forced celibacy; sublimation was the bliss of Where need I go, for within my home I have his natural spiritual experiences. He used to been dyed in the divine hue. My mind has work daily in his loom earning his living ceased from its wanderings—it has become ‘Like Paul the tentmaker, Boehme the lame. cobbler, Bunyan the tinker, Tersteegen the

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ribbon-maker, he knew how to combine pervading Reality which is beyond words vision and industry; the work of his hands and “beyond the beyond,” being identified helped rather than hindered the impassioned with shunya, the void, or what Kabir calls meditation of his heart. . . .’ writes Evelyn sahaj, the ineffable state. . . ,’2 writes Underhill (Underhill/Songs of Kabir/ Sivananda. Introduction). He carried a portable loom wherever he Some anecdotes of Kabir’s life : went and worked on it. His love for loom pride and humility and living on his humble labour motivated There was a learned Brahmin versed in him to live even on poverty rather than the Vedas and other scriptures. He named asking for any help from anybody. He was in himself Sarvajit as he defeated many great good sense a precursor to M. K. Gandhi, scholars. His mother once met Kabir and enamoured with his charka, almost to the was initiated by him. She asked her arrogant extent of obsessive love for it. son to defeat Kabir. With books loaded on a Fifteenth century was the time for the bullock he went to meet Kabir and efflorescence of ‘Bhakti Poetry’ in India by challenged him to a debate in any aspect of the great devotees and poets like Vidyàpati, philosophy or scriptures. Kabir admitted his Umàpati, Mirà Bài, Ravidàs (also known as ignorance. Admitting his defeat, he told Raidàs or Ruhidàs), Narsi Mehta and the Sarvajit that he had not even seen so many great Sri Chaitanya Mahàprabhu. This trend books at a time. Elated, Sarvajit asked him actually started in Tamil Nadu in the sixth to give it in writing to which Kabir said that century initiated by the Vaishanavite and he was unlettered but knew only to sign his Shaivite saints. Kabir’s life and work name. So Sarvajit wrote in paper, ‘Sarvajit enriched this movement. has defeated Kabir’ and Kabir signed it. He Thus the syncretistic tendencies of took it to his mother. But when he brought it Bhakti religion had reached its full out before her to read, it read, ‘Kabir has development. defeated Sarvajit’. Perplexed, he again went Kabir was a religious reformer and had to Kabir and again wrote it and Kabir signed his own distinct way of teaching the without any dispute. But it became the same aspirants which is called ‘panth’. His as he came to show it to his mother. He followers therefore are called Kabirpanthis. repeated this effort several times but got the ‘Kabir attempted to transcend the religious same result each time. He said to his mother boundaries of northern India and to promote that Kabir must be a magician who changed harmony between , , and the words of his certificate as he approached other non-Hindu religions. In this he was a his mother. The mother, however, replied forerunner of Ramakrishna and Gandhi. His that due to the impurities of his mind eclectic faith focused on bhakti, devotion to Sarvajit could not know Kabir. She said, God. Kabir was a master of the “interior ‘Son, in order to argue about what the religion,” which was loving surrender to scriptures say, you had to study them God who dwelt in the heart.’ Names of God thoroughly. In the same way, to draw Kabir tend to be Vaishnava, for Kabir’s guru was into a debate you should learn from him Ràmànanda. But though Kabir often what his message is. . . . See how humble he mentions Ràm, Hari, and the “name of is, not ashamed to admit his own ignorance. Ràm,” he is using these as names for the all- To defeat Kabir, you have to be humble with

32 Bulletin of the Ramakrishna Mission Institute of Culture March 2017 SANT KABIR : THE WEAVER OF GOD’S NAME him, for arrogance can never vanquish punishment to be withdrawn. Brother and humility.’ (Sethi 21-22) sister got married in the usual way without Sarvajit again went to Kabir and learnt any hassle. things at his feet and was initiated as his disciple. Swami Sivananda writes, however, Real and illusion that this episode had taken place when A devotee was under the illusion that Sarvajit came to Kashi and challenged whenever he closed his eyes Krishna with Ràmànanda. The latter deputed Kabir to face Gopis danced before his eyes. Kabir sat the challenge. before the devotee and asked him to hold the hands of Krishna as he danced before him. Prejudice As advised, he caught hold of his hand but ‘Tatwa’ and ‘Jiwa’, two Brahmin Krishna tried to free his hand. At this the brothers, were seekers of truth. They lived man opened his eyes and found that he was on the banks of Narmada near Baroach. A holding his own hand. Kabir said that the banyan tree on an island just opposite their Krishna he daily saw dancing before his eyes house withered. The two brothers washed was his mental projection and that it was the feet of the holy men visiting the nearby good that the illusion was broken. Shukla Tirth and sprinkled that holy water at Nevertheless it may be stated here that the root of the tree for years without any all were not illusions when people really saw result. During one of Kabir’s visit to Gujarat such dances or held conversation with their the brothers invited him. Traditionally Kabir beloved Godhead like Sri Ramakrishna’s washed his feet before entering the inhouse direct contact with Mother Kàli. But such and one of the brothers collected a few drops happenings are always rare and possible of his feet-washed water and sprinkled it to with such saints like Sri Ramakrishna or the roots of the tree. In a few days the tree Sant Kabir. Kabir had the capacity to discern began to be rejuvenated with new leaves. It which is real vision and which is illusory. is said that still now the tree stands covering an area of some four acres which is 12 miles Kafir and Momin east of the city of Baroach called ‘Kabir Jahan Gasht Shah, a Muslim dervish met Vat.’ many holy men in India. Hearing about However, the effect of the brothers’ Kabir he wanted to meet him. One day Gasht acceptance of the discipleship of the saint came to Kabir. But he was shocked when he proved to be ominous. The whole Brahmin saw a pig tied to Kabir’s hut. Incensed, he community of the area ostracized their turned back. Seeing him going back family. As a result, they could not get (Knowing his approach Kabir did it appropriate matches for their son and deliberately to teach him) Kabir came out daughter. They went to their Master who and asked why he was going back. He advised them to announce that they would replied, ‘Kabir, I had heard that you are a get their son and daughter married to each pious man, but I have found that you have other. At this the whole community was kept an impure being at your door. I stunned and shocked. After their requests to expected you to know the tenets better— the brothers to reverse their decision failed, your conduct befits a kafir.’ there was a meeting of the community and Kabir came near and offering a Salaam they, as a special case, allowed the said, ‘Friend, I have kept the impure one

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outside my house; you have given it shelter meals. ‘I’m sure that he’ll come, for flies within your heart. Did not your eyes flash always swarm around sugar,’ she said. with anger and hatred for me? Are anger and Numbers of yajnas were performed, hatred pure and within the tenets of numbers of sadhus came but not Kabir. religion?’ (Sethi 27) Dharam Das lost all money, his business The dervish was nonplussed. Kabir led dwindled. Frustrated, he felt like committing him into the house and said that in God’s suicide and proceeded to a remote place of creation no being should be despised. How the river to drown himself. Suddenly that could one love God with disdain and hatred smiling radiant face appeared before him. in heart? He further said that there was no Dharam Das said, ‘Day after day, for months such thing as kafir or infidel and momin or I have searched for you from place to place. faithful to Islam. He further explained that I performed dozens of yajnas. . . .’ one who injures God’s creature is a kafir and The reply was, ‘It had to be so. Your one who loves God and sees Him in all His wife said, “Flies always swarm around creatures is a true momin. Jahan Gasht spent sugar”. Had I come earlier, you would a few days in Kabir’s elevating company. always have thought devotees can be won over by wealth.’ Raising Dharam Das he True devotee and perfect Master said, ‘Arise, Dharam Das, and remember One Dharam Das, a wealthy that those who run after wealth like hungry businessman, was worshipping some stones dogs after a piece of bread, are not true on the bank of Ganges with his wife. While devotees. A perfect Master covets nothing passing by that way Kabir stopped and from disciples. . . . Satguru is a giver, not a commented that the large stones must be for beggar. Material wealth is like the shadow of weighing two seers and the smaller ones for a tree—it never stays in the same place. Do a quarter. Annoyed at this, Dharam Das not worry, I will give you the wealth of looked at the speaker who spoke again, ‘Tell Nàm. . . .’ (Sethi 27-30) me, have they ever spoken to you, have they The merchant and his wife, Amna were ever responded to your prayers?’ Saying this initiated by Sant Kabir and they settled as he vanished. his successor. Months passed. Dharam Das and his wife were performing a havan, a religious God saves a true devotee rite, in which clarified butter was being Hindu priests and Muslim Maulvis poured and incense were burnt profusely. accused ‘heretic Kabir’ of blasphemy for Suddenly Kabir appeared and said, ‘Dharam disregarding all tenets of established Das, you seem to be a great sinner.’ religions. They complained against him to Startled, his wife returned the charge on Sultan Sikander Lodi (1489 to 1520) who Kabir. Then Kabir pointed out how they ordered him to be brought to the court. were burning large number of innocent lives Brought before the Sultan, Kabir greeted which resided inside the logs being burnt. him as one would do to another man. Kazi And he did not wait. With the radiant face of charged him for not properly bowing to the the saint floating before his eyes, the Sultan. Kabir replied that he knew only One merchant felt deep remorse. The wife then King and he bowed only to Him. While the gave a wise suggestion to hold yajna Hindus charged him with being a man of ceremony and invite all sadhus for free low caste with many other faults, the

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Muslims charged him with heresy, calling behaviour of the elephant from Sri him kafir. Kabir said that the in-dwelling Ramakrishna’s story. God is neither a Hindu nor a Turk. He said in this parable that once a mad Impressed by his straightforwardness and elephant was running amok and a devotee personality, Sikander Lodi dismissed the did not flee from its path in spite of warning charges against him. But the orthodoxy from the mahout on the belief that Nàràyana made all cliques to bring Kabir back to the or God was also in its heart, so it mustn’t do court. But looking at the Hindu and Muslim any harm. He ignored the mahout’s warning accusers present there, he just smiled. The and was thrown by the elephant aside by its Sultan asked what amused him. He said, trunk. The injured man was told by his Guru among other things, that, ‘They could never that it was a fact that Nàràyana was in the bear to stand together in the court of the heart of the animal, but was not the same King of kings, but today it amuses me to see Nàràyana residing in the heart of the them standing united in the court of a mahout? When he believed in the godliness worldly king, a mortal like all others.’ of the elephant, why didn’t he recognize the The invectives of the dignitaries godliness of the mahout? convinced the Sultan that Kabir was guilty Here is a reply to a puzzle whether in of blasphemy. In rage he ordered Kabir to be spite of the in-dwelling divinity one ill drowned. Kabir said, ‘Lord, I live and have behaves with others or always behaves well. always lived under Thy shelter. The world Perhaps it is a fact that the Divine allows a looks upon Thy lovers as its enemies. In life being certain freedom to act according to its and in death, dear Lord, Thou alone art my condition and reap the fruit of its actions. In support, my succour.’ (Sethi 34-35) two stories as we see here, one elephant Hands and feet bound by heavy chains, disobeys its keeper being influenced by the he was then thrown into the river but the higher consciousness of the man in danger waves broke the chains and Kabir was seen and the other elephant acts according to its floating on the water. They said that it was a frenzy as surmised by its keeper; it acts trick played by the magician. Kabir said, ‘O according to its mental state. I think there is Kabir, no one is mine in this world; in the no single rule which has to be followed as water and on the earth, my saviour is the God’s ways are incomprehensible to Lord.’5 He was then thrown at the feet of the ordinary mortals. The complexity of the elephant which refused to trample him in world is so varied that no single solution to spite of being goaded by the mahout. ‘In its its problems can be guessed. heart too dwelt the Lord’6, said Kabir. Let us go back to Kabir. Legend has it Coming to the point of trampling by the that after the elephant refused to hurt him, he elephant we prefer to pause. Elephants have was then thrown into fire. But again, Kabir so far trampled or thrown many with their emerged un-burnt emitting divine radiance. trunks—animals and humans. Here, in spite Ashamed, Sikander Lodi then ordered of being goaded by the mahout, the elephant him to be unchained and admitted that he did not abide by his order. The elephant is could not realize his greatness! Guilty, he also Nàràyana; God dwells in it. So it saves bent his head and Kabir pardoned the Sultan. the son of God, Kabir. It is one side of the This brings us close to the legend of a story. But we hear another aspect of the great lover of Lord Vishnu, Prahlàda, who

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was equally and in the same manner The lines that ‘I have reaped the persecuted by his demon father benefit / Of my precious human birth’ Hiranyakashipu. However, he always reminds us of the lament of another emerged unhurt by God’s grace. The two eighteenth century Saint-poet of Bengal, stories seem to have been weaved in the Ramprasàd Sen, the Kàli-worshipper. He same thread. said in one of his songs:

Unwavering faith O mind, you don’t know agriculture: Such a fertile field Saint Kabir, it is said, became older than as human being hundred years and he decided to leave remains fallow. Benares to settle at Maghar or Magahar, a Gold it would yield small town, 175 miles off Benares. The after cultivating. . . .10 popular belief is that one dying in Benares would not be reborn, and go to heaven; but The last miracle one dying at Maghar would be reborn as a One afternoon Saint Kabir was found donkey. Nevertheless Kabir decided to leave lying on the floor covered with a white the most auspicious place of the Hindus. sheet, his face radiating peace and bliss According to Swami Sivananda, though without life in it. The river of his life merged Kabir’s life was spared, he was banished into the ocean of infinity. from Kashi and this took place in 1495 A.D. There was a great dispute over the dead when Kabir was fifty-six. He says, it was body of the saint. Hindus led by king Vir Sikander Lodi who banished him. This is the Singh Baghela and Muslims led by nawab opinion of some others too. Bijli Khan claimed his body in order to Anyway Kabir’s disciples were shocked. burn and bury it ceremoniously. When the Even his enemies never dreamt it. Kabir shroud was removed, a large quantity of always loved to go against tradition and flowers was found under it. Half of the superstition. So he said, ‘A hundred sinner flowers was taken by the king of Kashi and will not escape the fires of hell even if he burnt on the bank of holy Ganga. The ashes dies in Benares; but a saint of God, even if were then buried and a temple was built. he dies in Magahar, emancipates the entire This temple is known as Kabir Chaura—a 7 fold of his disciples.’ He said, ‘I have great place of pilgrimage for the followers ascended the divine throne and met the Lord. of Kabir. The other half of the flowers was God and Kabir have become one: no one can taken by the Muslims and buried at 8 distinguish who is who.’ Maghar. A mosque was built over the The Saint-poet wrote: grave. This is a place of pilgrimage for the What I was once Mohammedans. I am not now, ‘Whether it was really a miracle or the I have reaped the benefit faithful removed the body substituting it Of my precious human birth; with flowers was not known’, opines V. K. . . . . Says kabir: Listen friends, Sethi in his Kabir the Weaver of God’s Let no doubts remain: Name. Many of the biographers of Kabir He who has true faith in the Lord, have similarly questioned the veracity of this For him, holy Kasi and barren Magahar miracle, though the faithful remain firm in Are the same.9 their notion.

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REFERENCES

1 Kabir Sakhi Sangrah. p. 75:4, as quoted in reproduced in Sethi 36. Sethi 7. 6 Adi Granth, Gond, Kabirji. p. 871; as 2 Overview of World Religions: Division of reproduced in Sethi 36. Religion and Philosophy: University of 7 Adi Granth. Asa. Kabirji. p. 484. Sethi 39. Cumbria: PHILTAR Religion; PHILTAR 8 Adi Granth. Ramkali. Kabirji. p. 969. Sethi Home (under Hinduism). Doctrines: (http:// 39. www.philtar.ac.uk/encyclopedia/hindu/ 9 Kabir Granthabali 167:402; as referred in devot/kabir.html) Sethi 40. 3 Bijak. p. 32. As quoted in Sethi 12. 10 Bandhon Sengupta. Ràmprasàd o tànr 4 Adi Granth; under Rag Basant. p. 1195 as in samagra rachanàbali. Calcutta: M. C. Sethi 13. Sarkar and Sons P. Ltd. Song No. 238, 5 Adi Granth, Bhairau, Kabirji. p. 1162; as p. 300.

WORKS CITED

1 Sethi V. K., Kabir the Weaver of God’s 3 Evelyn Underhill, introducer of Songs of Name. Baba , Punjab: Kabir translated by Rabindranath Tagore . Third Ed. 1998. and published by The Macmillan Company, 2 Swami Sivananda. Kabir. (Life Divine New York. 1915 – (http://www.sacred- Society at Tehri Garwal, Uttarakhand, texts.com/hin/sok/sok001.htm) and also India.) in the Net. http:// introducer of One Hundred Poems of Kabir sivanandaonline.org/public_html/ published by Sahitya Akademi, New Delhi. ?cmd=displaysection§ion_id=1627 2004.

* Sri Aju Mukhopadhyay is a Pondicherry-based writer and author of a number of books.

(Continued from page 20) Therefore, we look forward to those The Vedas must stand revealed once who are endowed with these means more in a new setting to serve the (meditation and tapasyà) to uncover the vision and mission of the present meanings and thereby remove obscurity. age.

REFERENCES

1 , Complete Works, Vol. 5, 5 Ibid., p. 314. p. 15. 6 Ibid., Vol. I, p. 350. 2 , The Complete Works, 7 Ibid., pp. 351-52. Vol. 4, p. 262. 8 Sri Aurobinda, A Vedic Index (Quoted in the 3 Ibid., p. 209. cover page). 4 Ibid., Vol. 2, p. 169. 9 Sri Aurobindo, Complete Works, Vol. 16, p. 4. * Swami Suparnananda is Secretary, The Ramakrishna Mission Institute of Culture. This is the text of his address given last year at the Institute before an audience of Sanskrit experts.

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