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Kabir: in the Bliss of Sahaj

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Kabir: in the Bliss of Sahaj Kabir: In the bliss of Sahaj s Kabir: In the bliss of Sahaj My mind has returned To its own primal state; I realized the Lord When I died while living. Says Kabir: I am merged In the bliss of Sahaj; I no longer know fear, Nor inspire it in others. “Having recognized the Lord within, my thoughts rest only in Him. Now wherever I cast my eyes, I see none else but Him.... Since realization came, here, there, everywhere the Lord alone I see.” Kabir ranks among the world’s greatest poets. He lived in the Indian city of Benares about a hundred years before Shakespeare, his life spanning most, if not all, of the 15th century. Like most Indian writers, Kabir is little known in the west. His poetry, often difficult to translate to English because of his use of arcane words and allusions, is nonetheless simple, immediate and deep. Kabir was more than a poet. He was a philosopher and a man of the spirit. He was wise and humble and close to God. He http://www.sol.com.au/kor/20_03.htm (1 of 8) [5/5/2001 7:27:50 AM] Kabir: In the bliss of Sahaj was a saint. In India he is perhaps the most quoted of writers, but, at the same time, in his life he criticized all the religious sects of his country. Regardless of this, he is still mentioned with respect and honour by even those most tradition-bound. This paradox can be accounted for by the fact that Kabir spoke the Truth. He, simply, had Wisdom. It was this wisdom that told Kabir where he could find the truth. He went to the bank of theRiver Ganges in Benares and he stayed there waiting for a great realized soul called Ramanand who alsio happened to be of the Brahmin caste. When Swami Ramanand came back after his bath, Kabir immediately caught hold of his feet. If somebody catches hold of the feet of any brahmin, especially after bath, that Brahmin would be typically outraged. But Ramanand was a saint. He was not a brahmin. “He said, ‘My son, what do you want?’ “He said, ‘Sir, give me initiation. I want self realization.’ And Swami Ramanand immediately agreed. “Ramanand’s followers objected saying, ‘Sir, he is a Muslim. He’s an orphan, brought up in a Muslim family. How can you give realization? He’ll not accept any of the principles from the Hindu religion.’ Ramanand looked at Kabir and he could see a great seeker there. He replied, ‘You don’t know him. I know him.’ And he took him with him and Kabir became a great saint at the feet of the mighty Ramanand He went to a man who did not belong to his religion, who may not have accepted him, who might have just thrown him in the river in anger but he knew also through his wisdom that Ramanda was the one who will love him because they were both Seekers of Truth. It is interesting to note that Swami Ramanand in this story fulfilled his own prophesy, for it had been him, years before, who had blessed Kabir’s mother to have an illustrious child. Ramanand accepted his new disciple without knowing his identity. While Kabir properly honoured and respected his guru, there were differences in their understanding of reality. While Kabir scorned the outward rituals of the established ways, Ramanand still held them in reverence. While a traditionalist of the established order, Ramanand did allow Kabir to grow in his own way — and to the benefit of both men. With time, Ramanand came around to Kabir’s ways. It was the guru who changed. Swami Ramanand had the habit to perform a daily puja to Lord Ram. He did this not with his hands, but with his attention. Washing, decorating and making offerings, Ramanand’s worship was in his mind. One day in his house, Ramanand performed his puja. Kabir, the disciple, sat outside, separated by a curtain. To his consternation, Ramanand realized he had made a mistake. He had mentally placed the crown on his God before placing the garland. The garland was not large enough in circumference to fit over the crown and the crown could not be removed once placed. What was he to do? Ramanand pondered his predicament. To remove the crown now would be disrespectful. From outside, from behind the curtain, Kabir spoke: “Gurudev, untie the knot of the garland and then tie it around the idol’s neck.” The guru was startled. How could Kabir have known his problem? No words had been spoken. Nothing was there to be seen. The swami called to his senior disciples, “Remove the curtain, for what can one hide from Kabir?” Ramanand stood up and embraced his disciple. He also began to embrace Kabir’s outspoken views. Kabir’s knowledge of the Inner Path would soon gain the guru’s acceptance. To understand Kabir, we should go back to his roots. Born of a low, but skilled, caste, between the two worlds of Hindus and Muslims, Kabir understood life. “I do not quote from the scriptures,” he wrote. “I simply see what I see.” It is said that he invented his own caste — a caste below all others. Says Kabir: Lord, I weave the cloth of Thy Name The fruitless toil Of weaving for the world http://www.sol.com.au/kor/20_03.htm (2 of 8) [5/5/2001 7:27:50 AM] Kabir: In the bliss of Sahaj Has come to an end; I have attained The dazzling state of bliss — Free from fear, free from pain, I am the weaver, O Lord, of Thy Name; I weave and reap the profit Of inner rapport with Thee. I am the weaver of the Lord’s Name. Kabir rejected the outward show of the sadhus, ascetics, all “God men” around him, who he described as “the thugs of Benares.” God is to be found, not in the temple, but inside: I have met Him in my heart. When a stream enters the Ganges, it becomes the Ganges itself. Kabir is lost in the Ganges. Kabir knew true knowledge is taught by life: There is nothing but water in the holy pools. I know, I have been swimming in them. All the gods sculpted of wood or ivory can’t say a word I know, I have been crying out to them. The sacred Books of the east are nothing but words. I looked through their covers one day sideways. What Kabir talks of is only what he has lived through. If you have not lived through something it is not true. Kabir stood firm on the Path of the Spirit: “Religion devoid of love is heresy,” he declared. “Yoga and penance, fasting and alms-giving are, without meditation, empty,” he affirmed. There are many incidents and stories told about Kabir’s life, how he spoke out unhindered, addressing the spiritual confusions that surrounded him. One such dramatic sequence took place in the king’s court. When a neighbouring sultan visited Benares, the king, an admirer of Kabir, was persuaded to summon the poet for the sultan’s inspection. To the shock of all present, Kabir, rather than bowing and humbling himself, merely offered a common greeting no different than he would to any man. When asked to explain his behaviour, Kabir noted that there is only one king in the world — God. “Within the Hindu and the Muslim,” he added, “dwells the same God.” The sultan, although not entirely a noble ruler, saw something in Kabir’s remarks. He was impressed by Kabir’s candor. He knew that it was no ordinary man who stood before him, but a true lover of God. Kabir’s transgressions were dismissed. It was however the priests, both Hindu and Muslim, who, in alliance, campaigned and organized a case against the poet-saint. Assembling allies and witnesses in a political move against Kabir, who they felt was threatening their authority in the community, they forced him to return to the court to face trial. On his return, Kabir only smiled. “All my life,” he began, “I have tried to impress upon the Hindus and Muslims that God is one, the Father of both. I pleaded with them to join hands in worshipping the Lord of All, but they rejected my plea. They could never stand together in the court of the King of kings, but today it amuses me to see them standing united in the court of a worldly king, a mortal like all others.” http://www.sol.com.au/kor/20_03.htm (3 of 8) [5/5/2001 7:27:50 AM] Kabir: In the bliss of Sahaj This was too much. The united front of the Muslim and Hindu “holy men” convinced the sultan of Kabir’s guilt as a heretic. Kabir was sentenced to death by drowning, but when thrown to the river his chain broke and Kabir floated away unharmed. The charge of magician was added and Kabir was set out to be trampled by an elephant, but the animal would not cooperate. “In its heart, too,” Kabir explained, “dwells the Lord.” Not to give up in defeat, the conspirators put Kabir to a fire. This time, however, he emerged, it is said, emitting a divine radiance. Everyone was speechless in awe, including the sultan. To his credit, the sultan ordered Kabir freed of his ties. He approached the poet with remorse and guilt. “I did not realize your greatness,” he said at last.
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