Kabir

Template:Short description {{#invoke:other uses|otheruses}} Template:Use dmy dates Template:Use Indian English Template:Infobox philosopher Template:Hinduism small Template:Vaishnavism Template:Sikhism sidebar Template:Sufism Kabir (Template:Flourished 15th century)<ref name="Machwe_1968"/>Template:Rp was a well-known Indian devotional mystic poet and sant. His writings influenced Hinduism's Bhakti movement, and his verses are found in Sikhism's scripture Guru Granth Sahib, the Satguru Granth Sahib of Saint Garib Das,<ref>Template:Cite book</ref> and Kabir Sagar of Dharamdas.<ref name=britannicakabir>Template:Cite encyclopedia</ref>Template:Sfn Template:Sfn Today, Kabir is an important figure in Hinduism, Sikhism and in Sufism.<ref>Template:Cite book</ref> He was a disciple of Ramananda, the founder of the Ramanandi Sampradaya.

Born in the city of Varanasi in what is now Uttar Pradesh, he is known for being critical of organized religions. He questioned what he regarded to be the meaningless and unethical practices of all religions, primarily what he considered to be the wrong practices in Hinduism and Islam.<ref name=britannicakabir/>Template:Sfn During his lifetime, he was threatened by both Hindus and Muslims for his views.Template:Sfn When he died, several Hindus and the Muslims he had inspired claimed him as theirs.Template:Sfn

Kabir suggested that "truth" is with the person who is on the path of righteousness, who considers everything, living and non living, as divine, and who is passively detached from the affairs of the world.Template:Sfn To know the truth, suggested Kabir, drop the "I", or the ego.Template:Sfn Kabir's legacy survives and continues through the Kabir panth ("Path of Kabir"), Sant Mat sect that recognizes Kabir as its founder. Its members are known as Kabir panthis.Template:Sfn

Early life and backgroundEdit

The years of Kabir's birth and death are uncertain.Template:Sfn Template:Sfn Some historians favor 1398–1448 as the period Kabir lived,Template:Sfn Template:Sfn while others favor 1440–1518.<ref name=britannicakabir/><ref name=lorenzen06>Template:Cite book</ref>Template:Sfn Generally, Kabir is believed to have been born in 1398 (Samvat 1455),<ref name="Machwe_1968">Template:Cite book</ref>Template:Rp on the full moon day of Jyeshtha month (according to the historical Hindu calendar Vikram Samvat) at the time of Brahmamuharta. There is a considerable scholarly debate on the circumstances surrounding Kabir's birth. Many followers of Kabir believe that he came from Satloka by assuming the body of light, and incarnated on a lotus flower and claim that the rishi Ashtanand was the direct witness of this incident, who himself appeared on a lotus flower in the Lahartara Pond.<ref>Template:Cite book</ref>

A few accounts mention that Kabir, in the form of in infant, was found at Lahartara Lake by a Muslim weaver named Niru and his wife Nima, who raised him as their child.Template:Sfn

Kabir is believed to have become one of the many disciples of the Bhakti poet-saint Swami Ramananda in Varanasi, known for devotional Vaishnavism with a strong bent to monist Advaita philosophy teaching that God was inside every person and everything.Template:Sfn Template:Sfn Template:Sfn Early texts about his life place him with Vaishnava tradition of Hinduism as well as the Sufi tradition of Islam.Template:Sfb According to Irfan Habib, the two manuscript versions of the Persian text Dabestan-e Mazaheb are the earliest known texts with biographical information about Kabir.<ref name=ihabib>Template:Cite journal</ref> The Dabestan-e-Mazaheb states Kabir is a "Bairagi" (Vaishnava yogi) and states he is a disciple of Ramanand (the text refers to him repeatedly as "Gang").

Kabir's family is believed to have lived in the locality of Kabir Chaura in Varanasi (Banaras). Kabīr maṭha ({{#invoke:Lang|lang}}), a maṭha located in the back alleys of Kabir Chaura, celebrates his life and times.Template:Sfn Accompanying the property is a house named Nīrūṭīlā ({{#invoke:Lang|lang}}) which houses Niru and Nima graves.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

PoetryEdit

Kabir's poems were in Sadhukkadi, also known as Panchmel Khichri, borrowing from various dialects including Khadi boli, Braj, Bhojpuri, Haryanvi, Marwari, Punjabi, and Awadhi.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Kabir also wrote in pure Bhojpuri, for instance his poems like mor hīrā herāïl bā kichaṛe me is written in pure Bhojpuri.<ref>Template:Cite book</ref> They cover various aspects of life and call for a loving devotion for God.Template:Sfn Kabir composed his verses with simple words. Most of his work was concerned with devotion, mysticism and discipline.Template:Sfn

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Kabir and his followers named his verbally composed poems of wisdom as "bāņīs" (utterances). These include songs and couplets, called variously dohe, śalokā (Sanskrit: ślokā), or sākhī (Sanskrit: sākṣī). The latter term means "witness", implying the poems to be evidence of the Truth.Template:Sfn

Literary works with compositions attributed to Kabir include Kabir Bijak, Kabir Parachai, Sakhi Granth, Adi Granth (Sikh), and Kabir Granthawali (Rajasthan).Template:Sfn However, except for Adi Granth, significantly different versions of these texts exist and it is unclear which one is more original; for example, Kabir Bijak exists in two major recensions.Template:Sfn The most in depth scholarly analysis of various versions and translations are credited to Charlotte Vaudeville, the 20th century French scholar on Kabir.Template:Sfn

There are 82 works attributed to Kabir as mentioned in Kabir and the Kabir panth by Westcott.<ref>Template:Cite book</ref> Shyamsundar Das himself brought to light two marked manuscripts which he published in 1928. One of these manuscripts carried the date 1504 and the other 1824.Template:Cn

Kabir's poems were verbally composed in the 15th century and transmitted viva voce through the 17th century. Kabir Bijak was compiled and written down for the first time in the 17th century.Template:Sfn Scholars state that this form of transmission, over geography and across generations bred change, interpolation and corruption of the poems.Template:Sfn Furthermore, whole songs were creatively fabricated and new couplets inserted by unknown authors and attributed to Kabir, not because of dishonesty but out of respect for him and the creative exuberance of anonymous oral tradition found in Indian literary works.Template:Sfn Scholars have sought to establish poetry that truly came from Kabir and its historicity value.Template:Sfn

AuthenticityEdit

Kabir's poems can be found in a wide variety of publications and websites, but the discussion of authenticity is ongoing.Template:Sfn It seems certain that minor changes will have occurred through the centuries and it is also possible that poems written by others have been attributed to Kabir.

Rabindranath Tagore's English translation and compilation, Songs of Kabir, was first published in 1915 and has been a classic reprinted and circulated particularly in the West.Template:Sfn Template:Sfn One critic (V.C. Mishra) has gone so far as to suggest that only sixTemplate:Sfn of its hundred poems are authenticTemplate:Sfn and also raises the question of whether the translator projected theological perspectives of the early 20th century onto Kabir.Template:Sfn The same essay adds that the presumed unauthentic poems nevertheless belong to the Bhakti movement in medieval India and may have been composed by admirers of Kabir who lived later.Template:Sfn

PhilosophyEdit

File:Saint Kabir with Namdeva, Raidas and Pipaji. Jaipur, early 19century, National Museum New Delhi (2).jpg

Kabir with Namadeva, Raidas and Pipaji. Jaipur, early 19th century

According to Linda Hess, "Some modern commentators have tried to present Kabir as a synthesizer of Hinduism and Islam; but the picture is a false one. While drawing on various traditions as he saw fit, Kabir emphatically declared his independence from both the major religions of his countrymen, vigorously attacked what he considered the follies of these religions, and tried to kindle the fire of a similar autonomy and courage in those who claimed to be his disciples.Template:Sfn He adopted their terminology and concepts, but vigorously criticized them both.Template:Sfn Template:Sfn He questioned the need for any holy book, as stated in Kabir Granthavali as follows:

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Many scholars interpret Kabir's philosophy to be questioning the need for religion, rather than attempting to propose either Hindu–Muslim unity or an independent synthesis of a new religious tradition.Template:Sfn Kabir rejected the hypocrisy and misguided rituals evident in various religious practices of his day, including those in Islam and Hinduism.Template:Sfn

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In Bijak, Kabir mocks the practice of praying to avatars such as Buddha of Buddhism, by asserting "don't call the master Buddha, he didn't put down devils".Template:Sfn Template:Sfn Kabir urged people to look within and consider all human beings as manifestation of God's living forms:

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Charlotte Vaudeville states that the philosophy of Kabir and other sants of the Bhakti movement is the seeking of the Absolute. The notion of this Absolute is nirguna which, writes Vaudeville, is same as "the Upanishadic concept of the Brahman-Atman and the monistic Advaita interpretation of the Vedantic tradition, which denies any distinction between the soul [within a human being] and God, and urges man to recognize within himself his true divine nature".Template:Sfn Vaudeville notes that this philosophy of Kabir and other Bhakti sants is self-contradictory, because if God is within, then that would be a call to abolish all external bhakti. This inconsistency in Kabir's teaching may have been differentiating "union with God" from the concept of "merging into God, or Oneness in all beings". Alternatively, states Vaudeville, the saguna prema-bhakti (tender devotion) may have been prepositioned as the journey towards self-realization of the nirguna Brahman, a universality beyond monotheism.Template:Sfn

David N. Lorenzen and Adrián Muñoz trace these ideas of God in Kabir's philosophy as nirguna Brahman to those in Adi Shankara's theories on Advaita Vedanta school of Hinduism, albeit with some differences.Template:Sfn

Influence of IslamEdit

Lorenzen in his review of Kabir's philosophy and poetry writes, "the extent to which Kabir borrowed elements from Islam is controversial. Many recent scholars have argued that he simply rejected Islam and took almost all his ideas and beliefs from the Hindu tradition. Contemporary Kabir Panth sadhus make roughly the same argument. Most of the vocabulary used in his songs and verses are borrowed directly from the Hindu tradition. Some scholars state that the sexual imagery in some of Kabir's poems reflect a mystic Sufi Islam influence, wherein Kabir inverts the traditional Sufi representation of a God-woman and devotee-man longing for a union, and instead uses the imagery of Lord-husband and devotee-bride.Template:Sfn Other scholars, in contrast, state that it is unclear if Sufi ideas influenced Bhakti sants like Kabir or it was vice versa, suggesting that they probably co-developed through mutual interaction.Template:Sfn

Kabir left Islam, states Ronald McGregor.Template:Sfn Kabir, nevertheless, criticized practices such as killing and eating cows by Muslims, in a manner Hindus criticized those practices:

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Persecution and social impactEdit

Kabir's couplets suggest he was persecuted for his views, while he was alive. He stated, for example,

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Kabir response to persecution and slander was to welcome it. He called the slanderer a friend, expressed gratefulness for the slander, for it brought him closer to his God.Template:Sfn Winand Callewaert translates a poem attributed to Kabir in the warrior-ascetic Dadupanthi tradition within Hinduism, as follows:Template:Sfn

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The legends about Kabir describe him as the underdog who nevertheless is victorious in trials by a Sultan, a Brahmin, a Qazi, a merchant, a god or a goddess. The ideological messages in the legends appealed to the poor and oppressed. According to David Lorenzen, legends about Kabir reflect a "protest against social discrimination and economic exploitation", they present the perspective of the poor and powerless, not the rich and powerful.Template:Sfn However, many scholars doubt that these legends of persecution are authentic, point to the lack of any corroborating evidence, consider it unlikely that a Muslim Sultan would take orders from Hindu Brahmins or Kabir's own mother demanded that the Sultan punish Kabir, and question the historicity of the legends on Kabir.Template:Sfn

LegacyEdit

File:Kabir-stamp-370x630.jpg

Indian postage stamp portraying Kabir, 1952

File:Painting of bhagat Kabir with attendants, circa late 17th century.jpg

Painting of bhagat Kabir with attendants, circa late 17th century

Kabir literature legacy was promoted by two of his disciples, Bhāgodās and Dharamdas. Songs of Kabir were collected by Kshitimohan Sen from mendicants across India, these were then translated to English by Rabindranath Tagore.Template:Sfn

New English translations of Songs of Kabir is done by Arvind Krishna Mehrotra. August Kleinzahler writes about this: "It is Mehrotra who has succeeded in capturing the ferocity and improvisational energy of Kabir’s poetry".<ref>Template:Cite news</ref>

Kabir's legacy continues to be carried forward by the Kabir panth ("Path of Kabir"), a religious community that recognises him as its founder and is one of the Sant Mat sects. This community was founded centuries after Kabir died, in various parts of India, over the seventeenth and eighteenth centuries.Template:Sfn Its members, known as Kabir panthis, are estimated to be around 9.6 million.Template:Sfn They are spread over north and central India, as well as dispersed with the Indian diaspora across the world, up from 843,171 in the 1901 census.Template:Sfn

There are two temples dedicated to Kabir located in Benares. One of them is maintained by Hindus, while the other by Muslims. Both the temples practise similar forms of worship where his songs are sung daily. Other rituals of aarti and distributing prasad are similar to other Hindu temples. The followers of Kabir are vegetarians and abstain from alcohol.Template:Sfn

Kabir, Guru Nanak and the Guru Granth SahibEdit

File:Nanak and Mardana with Kabir.jpg

Guru Nanak (right) and Bhai Mardana (foreground) with Bhagat Kabir (left). This painting is found in the B-40 Janamsakhi, written and painted in 1733. The painting was made by Alam Chand Raj

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Kabir's verses were incorporated into Adi Granth, the scripture of Sikhism, with verses attributed to Kabir constituting the largest non-Sikh contribution.Template:Sfn

Some scholars state Kabir's ideas were one of the many influencesTemplate:Sfn Template:Sfn on Guru Nanak, who went on to found Sikhism in the fifteenth century. Other Sikh scholars disagree, stating there are differences between the views and practices of Kabir and Nanak.Template:Sfn Template:Sfn Template:Sfn

Harpreet Singh, quoting Hew McLeod, states, "In its earliest stage Sikhism was clearly a movement within the Hindu tradition; Nanak was raised a Hindu and eventually belonged to the Sant tradition of northern India, a movement associated with the noted poet and mystic Kabir."Template:Sfn Surjit Singh Gandhi disagrees, and writes, "Guru Nanak in his thought pattern as well as in action model was fundamentally different from Kabir and for that matter other radical Bhaktas or saints (saint has been erroneously used for such Bhaktas by McLeod). Hence to consider Kabir as an influence on Guru Nanak is wrong, both historically and theologically".Template:Sfn

McLeod places Guru Nanak in the Sant tradition that included Kabir and states that their fundamental doctrines were reproduced by Guru Nanak. JS Grewal contests this view and states that McLeod's approach is limiting in its scope because, "McLeod takes into account only concepts, ignores practices altogether, he concentrates on similarities and ignores all differences".Template:Sfn

In popular cultureEdit

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Bust of sant Kabir in Independence day flower show, Lal Bagh, Bangalore (2024)

Neeraj Arya's Kabir Cafe marries Kabir's couplets with contemporary music adding elements of rock, Karnatic, and folk. Popular renderings include 'Halke Gaadi Haanko', Chadariya Jhini and Chor Awega. Kabir Cafe claims that living their lives just as Kabir suggests has led to them experiencing some of these truths and it reflects in their performances.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Noted classical singer, late Kumar Gandharva, is well recognized for his renderings of Kabir's poetry.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Documentary filmmaker Shabnam Virmani, from the Kabir Project, has produced a series of documentaries and books tracing Kabir's philosophy, music and poetry in present-day India and Pakistan. The documentaries feature Indian folk singers such as Prahlad Tipanya, Mukhtiyar Ali and the Pakistani Qawwal Fareed Ayaz. Kabir festival was organized in Mumbai, India in 2017.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

The album No Stranger Here by Shubha Mudgal, Ursula Rucker draws heavily from Kabir's poetry. Kabir's poetry has appeared prominently in filmmaker Anand Gandhi's films Right Here Right Now (2003) and Continuum. Pakistani Sufi singer Abida Parveen has sung Kabir in a full album.Template:Cn

A music album titled Kabeera - The Thinker, by Indo-Canadian Vandana Vishwas features some of the selected Kundaliyaan and rare poems penned by Kabeer Das in a contemporary musical arrangement.

CriticismEdit

Kabir has been criticised for his depiction of women. Nikky-Guninder Kaur Singh states, "Kabir's opinion of women is contemptuous and derogatory".Template:Sfn Wendy Doniger concludes Kabir had a misogynist bias.Template:Sfn Schomer states that for Kabir, woman is "kali nagini (a black cobra), kunda naraka ka (the pit of hell), juthani jagata ki (the refuse of the world)". According to Kabir, a woman prevents man's spiritual progress.Template:Sfn

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In contrast to Singh's interpretation of Kabir's gender views, Dass interprets Rag Asa section of Adi Granth as Kabir asking a young married woman to stop veiling her face, and not to adopt such social habits.Template:Sfn Dass adds that Kabir's poetry can be interpreted in two ways, one literally where the woman refers to human female, another allegorically where woman is symbolism for his own soul and Rama is the Lord-husband.Template:Sfn