मेघ समाज को एक सूत्र मैं पिरोने के लिए भगत महासभा दूआरा भगत नेटवर्क चलाया जा रहा है !इस में भगत एस एम् एस नेटवर्क के इलावा भगत ईमेल नेटवर्क चलाया जा रहा है !सभी मेघ भाइयों से अपील है की भगत नेटवर्क का मेम्बर बनिए तां की हम अपने समाज की सभी सूचनाएं घर घर तक पहुंचा सकें !


Sunday, July 19, 2009

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.


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.


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.

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.

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.

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.

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.

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.

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.

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.

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).


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