In the thousand-year tradition of Hindi literature, apart from Surdas, Kabir and Nirala are the only poets who have the reputation of a great poet without writing any epic. In these too, Kabir appears far ahead when considered from the point of view of relevance.
Still nothing can be said with absolute certainty about the birth and death of Kabir, but Acharya Ramchandra Shukla has considered the birth of Kabir in Samvat 1456 and death in Samvat 1575 at the age of 120 years. According to this, about four and a half hundred years have passed since Kabir. But no effect of this flow of time on Kabir’s popularity and relevance is visible, but his relevance has increased with time.
birth stories of kabir
There are many stories related to the birth of Kabir, one of which is that Swami Ramanand blessed the widow of one of his disciples to be a daughter by mistake, from which Kabir was born. Then she threw the boy out due to localization, from where he was brought to his house by a weaver named Neeru and Kabir was brought up in his house.
It is said that Kabir became a disciple of Ramanand when he grew up, while the Muslims believe that Kabir took initiation from the Muslim mystic Sufi Shaikh Taqi. In the midst of these conflicting things, the truth is that Kabir remained in contact with Vaishnavas, he had the company of Sufi saints and did not shy away from mystic siddhis. But the personality that Kabir has made is independent and original, despite being influenced by the talk of all these sects, sects and sects.
hurt on outlandish pomp
Thus, there can be many points of current relevance of Kabir. Whether it is his attack on external ostentation or opposition to caste-religion or protest against discrimination in the name of religion-religion, many such themes present in Kabir’s works increase his contemporary relevance. But what makes him the most special thing about Kabir is that whatever the subject, he speaks truthfully without any ambiguity.
While criticizing religious hypocrisy and external ostentation, they do not see whether it is a Hindu or a Muslim, they call wrong from an absolute sense of wrong. On the one hand, if they take a dig at the idolatry of Hindus by saying ‘Pahan pooje Hari meet, I worship pahar’, on the other hand, ‘Kakar pathar jod ke masjid liya banaye, wa chadh mullah bang de kya dehra hua khuday’ on the hypocrisy of Islam. Don’t hesitate to take a dig.
compositions for unity
Kabir’s era was the period of the rule of Muslims, but even then, while attacking the violence of Muslims, he boldly says, ‘Din ko roza raha hai, raati hanat hai cow, yahan khoon vai vandgi, why kar khushi khodaye’.
Explaining to both Hindus and Muslims, he says, ‘Hindus say Mohi Ram Piara, Turks say Rahmana. Dou fight amongst themselves, go to maram na kou.’ In fact, the society which was in front of him during Kabir’s time was divided in many ways in which he used to sing such compositions to bring unity.
Overall, it is meant to say that Kabir does not follow the tradition of selective protest and criticism in his works. They speak the truth in an absolute sense and do not bring the idea of who will benefit and who will suffer from this truth. They also give advice to both Hindus and Muslims.
In fact, this is the ideal way of telling the truth. But it is sad that in this country which sings Kabir’s sakhiyan, there is only a tradition of selective protest and criticism in today’s time.
Kabir was illiterate, but his method of telling the truth in an absolute sense has elevated his intellectual consciousness far above the so-called intellectuals of today. If he was afraid of the rule of Muslims and backed down from his criticism and criticized only Hindus, would his writings have the same thing as it is now and would he have got the same prestige as it is today? Certainly not. But Kabir did not choose the path of selective protest and whatever he felt was right or wrong from his absolute contemplation, he boldly said, this is the reason that even after passing centuries, he remains a classic.
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