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Kabir

Kabir (1398–1518)[1]: 14–15  was a 15th-century Indian mystic poet and saint. 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,[2] and Kabir Sagar.[3][4][5]

Kabir
Painting of Kabir weaving, c. 1825
Born1398[1]: 14–15 
Died1518 (Aged - Approx. 120 years)
Main interests
Influences

Born in the city of Varanasi in what is now Uttar Pradesh, he is known for being critical of both organized religion and 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 the Hindu and Muslim religions.[3][6] During his lifetime, he was threatened by both Hindus and Muslims for his views.[7] When he died, several Hindus and the Muslims he had inspired claimed him as theirs.[4]

Kabir suggested that "Truth" is with the person who is on the path of righteousness, considered everything, living and non living, as divine, and who is passively detached from the affairs of the world.[4] To know the Truth, suggested Kabir, drop the "I", or the ego.[7] Kabir's legacy survives and continues through the Kabir panth ("Path of Kabir"), a religious community that recognises him as its founder and is one of the Sant Mat sects. Its members are known as Kabir panthis.[8]

Early life and background

The years of Kabir's birth and death are unclear.[9][10] Some historians favour 1398–1448 as the period Kabir lived,[11][12] while others favour 1440–1518.[13][3][14] Generally, Kabir is believed to have been born in 1398 (Samvat 1455),[1]: 14–15  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.

A few accounts mention that Kabir in the form of a child was found at Lahartara Lake by a Muslim weaver called Niru and his wife Nima who raised him as his parents.[15]

Kabir is widely 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, everything.[4][16][17] Early texts about his life place him with Vaishnava tradition of Hinduism as well as the Sufi tradition of Islam.[18] According to Irfan Habib, the two manuscript versions of the Persian text Dabistan-i-Mazahib are the earliest known texts with biographical information about Kabir.[19] The Dabistan-i-Mazahib 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 (कबीरमठ), a maṭha located in the back alleys of Kabir Chaura, celebrates his life and times.[20] Accompanying the property is a house named Nīrūṭīlā (नीरू टीला) which houses Niru and Nima graves.[21]

Poetry

Kabir's poems were in vernacular Hindi, borrowing from various dialects including Braj, Bhojpuri and Awadhi.[22] They cover various aspects of life and call for a loving devotion for God.[23] Kabir composed his verses with simple Hindi words. Most of his work was concerned with devotion, mysticism and discipline.[24]

Where spring, the lord of seasons reigneth, there the unstruck music sounds of itself,
There the streams of light flow in all directions, few are the men who can cross to that shore!
There, where millions of Krishnas stand with hands folded,
Where millions of Vishnus bow their heads, where millions of Brahmas are reading the Vedas,
Where millions of Shivas are lost in contemplation, where millions of Indras dwell in the sky,
Where the demi-gods and the munis are unnumbered, where millions of Saraswatis, goddess of music play the vina,
There is my Lord self-revealed, and the scent of sandal and flowers dwells in those deeps.

— Kabir, II.57, Translated by Rabindranath Tagore[25]

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.[26]

Literary works with compositions attributed to Kabir include Kabir Bijak, Kabir Parachai, Sakhi Granth, Adi Granth (Sikh), and Kabir Granthawali (Rajasthan).[27] 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.[28] The most in depth scholarly analysis of various versions and translations are credited to Charlotte Vaudeville, the 20th century French scholar on Kabir.[28]

There are 82 works attributed to Kabir as mentioned in Kabir and the Kabir panth by Westcott.[29] Shyamsundar das himself brought to light two remarkable manuscripts which he published in 1928. One of these manuscripts carried the date 1504 and the other 1824. It was certainly an important finding.[citation needed]

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.[30] Scholars state that this form of transmission, over geography and across generations bred change, interpolation and corruption of the poems.[30] 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.[30] Scholars have sought to establish poetry that truly came from Kabir and its historicity value.[31]

Authenticity

Numerous poems are attributed to Kabir, but scholars now doubt the authenticity of many songs credited to him.[32]

Rabindranath Tagore's English translation and compilation One Hundred Poems of Kabir was first published in 1915, and has been a classic reprinted and widely circulated particularly in the West.[33][34] Scholars believe only six[35] of its hundred poems are authentic,[36] and they have questioned whether Tagore introduced then prevalent theological perspectives onto Kabir, as he translated poems in early 20th century that he presumed to be of Kabir's.[37] The unauthentic poems nevertheless belong to the Bhakti movement in medieval India, and may have been composed by admirers of Kabir who lived later.[33]

Philosophy

 
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.[38] He adopted their terminology and concepts, but vigorously criticized them both.[39][40] He questioned the need for any holy book, as stated in Kabir Granthavali as follows:

Reading book after book the whole world died,
and none ever became learned!
But understanding the root matter is what made them gain the knowledge!

— Kabir Granthavali, XXXIII.3, Translated by Charlotte Vaudeville[41]

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.[42] Kabir rejected the hypocrisy and misguided rituals evident in various religious practices of his day, including those in Islam and Hinduism.[42]

Saints I've seen both ways.
Hindus and Muslims don't want discipline, they want tasty food.
The Hindu keeps the eleventh-day fast, eating chestnuts and milk.
He curbs his grain but not his brain, and breaks his fast with meat.
The Turk [Muslim] prays daily, fasts once a year, and crows "God!, God!" like a cock.
What heaven is reserved for people who kill chickens in the dark?
Instead of kindness and compassion, they've cast out all desire.
One kills with a chop, one lets the blood drop, in both houses burns the same fire.
Turks and Hindus have one way, the guru's made it clear.
Don't say Ram, don't say Khuda [Allah], so says Kabir.

— Kabir, Śabda 10, Translated by Linda Hess and Shukdeo Singh[43]

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".[44][45] Kabir urged people to look within and consider all human beings as manifestation of God's living forms:

If God be within the mosque, then to whom does this world belong?
If Ram be within the image which you find upon your pilgrimage,
then who is there to know what happens without?
Hari is in the East, Allah is in the West.
Look within your heart, for there you will find both Karim and Ram;
All the men and women of the world are His living forms.
Kabir is the child of Allah and of Ram: He is my Guru, He is my Pir.

— Kabir, III.2, Translated by Rabindranath Tagore[46]

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".[47] 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.[48]

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.[49]

Influence of Islam

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.[50] 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.[51]

Kabir left Islam, states Ronald McGregor.[5] Kabir, nevertheless, criticized practices such as killing and eating a cow by Muslims, in a manner Hindus criticized those practices:

We have searched the turaki Dharam (Turk's religion, Islam), these teachers throw many thunderbolts,
Recklessly they display boundless pride while explaining their own aims, they kill cows.
How can they kill the mother, whose milk they drink like that of a wet nurse?
The young and the old drink milk pudding, but these fools eat the cow's body.
These morons know nothing, they wander about in ignorance,
Without looking into one's heart, how can one reach paradise?

— Kabir, Ramaini 1, Translated by David Lorenzen[52]

Persecution and social impact

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

Saints I see the world is mad.
If I tell the truth they rush to beat me,
if I lie they trust me.

— Kabir, Shabad - 4, [7]

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.[53] Winand Callewaert translates a poem attributed to Kabir in the warrior-ascetic Dadupanthi tradition within Hinduism, as follows:[54]

Keep the slanderer near you, build him a hut in your courtyard —
For, without soap or water, he will scrub your character clean.

— Kabir, Sākhī 23.4, [54]

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.[55] 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.[56]

Legacy

 
Indian postage stamp portraying Kabir, 1952

Kabir literature legacy was championed by two of his disciples, Bhāgodās and Dharmadās. Songs of Kabir were collected by Kshitimohan Sen from mendicants across India, these were then translated to English by Rabindranath Tagore.[57]

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".[58]

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.[59] Its members, known as Kabir panthis, are estimated to be around 9.6 million.[60] 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.[61]

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.[62]

Kabir, Guru Nanak and the Guru Granth Sahib

 
Nanak (right) and 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

Kabir's verses were incorporated into Adi Granth, the scripture of Sikhism, with verses attributed to Kabir constituting the largest non-Sikh contribution.[5]

Some scholars state Kabir's ideas were one of the many influences[63][64] 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.[59][65][66]

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 great poet and mystic Kabir."[67] 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".[65]

McLeod places Nanak in the Sant tradition that included Kabir and states that their fundamental doctrines were reproduced by 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".[59]

In popular culture

There are several allusions to Kabir's poetry in mainstream Indian film music. The title song of the Sufi fusion band Indian Ocean's album Jhini is an energetic rendering of Kabir's famous poem "The intricately woven blanket", with influences from Indian folk, Sufi traditions and progressive rock.[citation needed]

Neeraj Arya's Kabir Cafe marries Kabir's couplets with contemporary music adding elements of rock, carnatic, 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.[68]

Noted classical singer, late Kumar Gandharva, is widely recognized for his wonderful rendering of Kabir's poetry.[citation needed]

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.[69][70]

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.[citation needed]

Criticism

Kabir has been criticised for his depiction of women. Nikky-Guninder Kaur Singh states, "Kabir's opinion of women is contemptuous and derogatory".[66] Wendy Doniger concludes Kabir had a misogynist bias.[66] 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.[66]

Woman ruins everything when she comes near man;
Devotion, liberation, and divine knowledge no longer enter his soul.

— Kabir, Translated by Nikky-Guninder Kaur Singh[66]

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.[71] 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.[72]

See also

References

  1. ^ a b c Machwe, Prabhakar (1968). Kabir. New Delhi: Sahitya Akademi. pp. 14–15.
  2. ^ Keay, F. E. (1931). Kabir and his followers : the religious life of India. Calcutta: Association Press. pp. 164–165.
  3. ^ a b c The Editors of Encyclopaedia Britannica (2022). "Kabir". Encyclopedia Britannica. Retrieved 3 February 2022.
  4. ^ a b c d Tinker 1990, p. 75–77.
  5. ^ a b c McGregor 1984, p. 47.
  6. ^ Henderson Garcia 2002, pp. 70–71.
  7. ^ a b c Hess & Singh 2002, p. 4.
  8. ^ Lorenzen 1987, pp. 281–302.
  9. ^ Lorenzen 1991, pp. 12–18.
  10. ^ Dass 1991, p. 14.
  11. ^ Hess & Singh 2002.
  12. ^ Dass 1991, p. 5.
  13. ^ Lorenzen, David N. (2006). Who invented Hinduism?: essays on religion in history. New Delhi: Yoda Press. ISBN 8190227262.
  14. ^ Dass 1991, p. 106.
  15. ^ Lorenzen 1991, p. 7.
  16. ^ Pande 2010, p. 77.
  17. ^ McGregor 1984, pp. 43–44.
  18. ^ Rizvi (1983), p. 412, "The author of the Dabistan-i Mazahib placed Kabir against the background of the legends of the Vaishnavite vairagis (mendicants) with whom he was identified, but a contemporary of his, Shaikh 'Abdu'r-Rahman Chisti, combined both the Bairagi and the muwwahid traditions about Kabir in his Mir'atu'l-asrar and also made him a Firdaussiya Sufi.".
  19. ^ Irfan Habib (2001). "A Fragmentary Exploration of an Indian Text on Religions and Sects: Notes on the Earlier Version of the Dabistan-i-Mazahib". Proceedings of the Indian History Congress. 61: 479–480. JSTOR 44148125.
  20. ^ Schomer & McLeod 1987, p. 291.
  21. ^ "Jab Mein Tha Tab Hari Nahin' Ab". Kabirchaura.com. Retrieved 12 July 2012.
  22. ^ Scudiere, Todd. "Rare Literary Gems: The Works of Kabir and Premchand at hiCRL". South Asian Studies, Spring 2005 Vol. 24, Num. 3. Center for Research Libraries.
  23. ^ Hess & Singh 2002, pp. 4–6.
  24. ^ Sastri 2002, p. 24.
  25. ^ Kabir 1915, p. 15, XV.
  26. ^ Kumar 1984, p. 48.
  27. ^ Lorenzen 1991, pp. 18–19.
  28. ^ a b Classe 2000, p. 746.
  29. ^ Westcott, G. H. (1907). Kabir and the kabir panth. ---, ----, Surekha Ingwale. Christ church mission press.- Cawnpore.
  30. ^ a b c Classe 2000, pp. 745–747.
  31. ^ Schomer & McLeod 1987, pp. 167–179.
  32. ^ Hess & Singh 2002, p. 6.
  33. ^ a b Schomer & McLeod 1987, pp. 167–169.
  34. ^ Kabir 1915, p. [page needed].
  35. ^ Schomer & McLeod 1987, p. 173: The authentic poems are poem 15, 32, 34, 35, 69 and 94.
  36. ^ Schomer & McLeod 1987, p. 172.
  37. ^ Schomer & McLeod 1987, pp. 168, 178–179.
  38. ^ Hess & Singh 2002, p. 5.
  39. ^ Hess & Singh 2002, pp. 5–6.
  40. ^ Lorenzen & Muñoz 2012, pp. 27–28.
  41. ^ Schomer & McLeod 1987, p. 23.
  42. ^ a b Lorenzen & Muñoz 2012, p. 35.
  43. ^ Hess & Singh 2002, p. 46.
  44. ^ Hess & Singh 2002, p. 45.
  45. ^ Doniger 2010, p. 484.
  46. ^ Kabir 1915, p. 72, LXIX.
  47. ^ Schomer & McLeod 1987, pp. 26.
  48. ^ Schomer & McLeod 1987, pp. 27–33with footnotes
  49. ^ Lorenzen & Muñoz 2012, p. 48.
  50. ^ Schomer & McLeod 1987, pp. 177–178with footnote 26
  51. ^ Larson 1995, p. 116.
  52. ^ Lorenzen & Muñoz 2012, p. 27.
  53. ^ Das 1996, p. 8.
  54. ^ a b Callewaert 1978, p. 274.
  55. ^ Lorenzen 1991, pp. 5–6.
  56. ^ Lorenzen 1991, pp. 16–35.
  57. ^ Kabir 2004, p. [page needed].
  58. ^ Kleinzahler, August (27 May 2011). "Rebirth of a Poet". The New York Times. Retrieved 19 October 2015.
  59. ^ a b c Grewal 2010, p. 119.
  60. ^ Friedlander 2010, p. [page needed].
  61. ^ Westcott 2006, p. 2.
  62. ^ Sastri 2002, p. 33.
  63. ^ McLeod 2003, pp. 19–31.
  64. ^ Lorenzen 1981, pp. 173–191.
  65. ^ a b Gandhi 2008, pp. 174–176.
  66. ^ a b c d e Kaur Singh 1993, pp. 114–116.
  67. ^ Singh & Fenech 2014, p. 205.
  68. ^ HT Correspondent (17 April 2017). "Our band's first member is Kabir: Neeraj Arya's Kabir Café". Hindustan Times. Retrieved 3 February 2022.
  69. ^ "Kabir Festival 2017". Festivals of India.
  70. ^ "Kabir Festival Mumbai 2017". Sahapedia.org.
  71. ^ Dass 1991, pp. 147–148.
  72. ^ Dass 1991, pp. 322–323.

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  • Strnad, Jaroslav (2013). Morphology and Syntax of Old Hindī: Edition and Analysis of One Hundred Kabīr vānī Poems from Rājasthān. BRILL Academic. ISBN 978-90-04-25489-3.
  • Tinker, Hugh (1990). South Asia: A Short History. University of Hawaii Press. ISBN 978-0-8248-1287-4. Retrieved 12 July 2012.
  • Westcott, G. H. (2006). Kabir and the Kabir Panth. Read Books. p. 2. ISBN 1-4067-1271-X.

Further reading

  • Bhagat Kabir Hymns in Guru Granth Sahib
  • Das, G. N., ed. (1992). Love songs of Kabir. Foreword by K.S. Duggal. Sittingbourne: Asia. ISBN 978-0-948724-33-6.
  • Dharwadker, Vinay (2003), Kabir: Weaver's Songs. Penguin Classics, ISBN 978-0143029687
  • Kabir (15 April 2007). Kabir: Ecstatic Poems. Translated by Bly, Robert (2nd ed.). Beacon Press. ISBN 978-0-8070-6380-4. Bly writes on page xix, "My version is Rabindranath Tagore's translation rephrased into more contemporary language."
  • Kabir; Masterman, David (5 June 2020). Kabir Says. Translated by Tagore, Rabindranath. Three Pigeons Publishing. ISBN 979-8-6501-4828-9.
  • Vaudeville, Charlotte (1957), Kabîr Granthâvalî : (Doha), OCLC 459472759 (French); English: Kabir, Vol. 1, Oxford University Press, ISBN 978-0198265269, OCLC 32447240
  • Vaudeville, Charlotte (1993), A Weaver Named Kabir: Selected Verses with a Biographical and Historical Introduction, Oxford University Press, ISBN 978-0195630787

External links

kabir, other, uses, disambiguation, 1398, 1518, 15th, century, indian, mystic, poet, saint, writings, influenced, hinduism, bhakti, movement, verses, found, sikhism, scripture, guru, granth, sahib, satguru, granth, sahib, saint, garib, sagar, painting, weaving. For other uses see Kabir disambiguation Kabir 1398 1518 1 14 15 was a 15th century Indian mystic poet and saint 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 2 and Kabir Sagar 3 4 5 KabirPainting of Kabir weaving c 1825Born1398 1 14 15 Varanasi Delhi Sultanate present day Uttar Pradesh India Died1518 Aged Approx 120 years Maghar Delhi Sultanate present day Uttar Pradesh India Main interestsMysticismtheismsyncretismpoetryInfluences Ramananda Sufism BhaktiInfluenced Guru Nanak Rabindranath TagoreBorn in the city of Varanasi in what is now Uttar Pradesh he is known for being critical of both organized religion and 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 the Hindu and Muslim religions 3 6 During his lifetime he was threatened by both Hindus and Muslims for his views 7 When he died several Hindus and the Muslims he had inspired claimed him as theirs 4 Kabir suggested that Truth is with the person who is on the path of righteousness considered everything living and non living as divine and who is passively detached from the affairs of the world 4 To know the Truth suggested Kabir drop the I or the ego 7 Kabir s legacy survives and continues through the Kabir panth Path of Kabir a religious community that recognises him as its founder and is one of the Sant Mat sects Its members are known as Kabir panthis 8 Contents 1 Early life and background 2 Poetry 2 1 Authenticity 2 2 Philosophy 2 3 Influence of Islam 2 4 Persecution and social impact 3 Legacy 3 1 Kabir Guru Nanak and the Guru Granth Sahib 4 In popular culture 5 Criticism 6 See also 7 References 7 1 Works cited 8 Further reading 9 External linksEarly life and backgroundThe years of Kabir s birth and death are unclear 9 10 Some historians favour 1398 1448 as the period Kabir lived 11 12 while others favour 1440 1518 13 3 14 Generally Kabir is believed to have been born in 1398 Samvat 1455 1 14 15 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 A few accounts mention that Kabir in the form of a child was found at Lahartara Lake by a Muslim weaver called Niru and his wife Nima who raised him as his parents 15 Kabir is widely 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 everything 4 16 17 Early texts about his life place him with Vaishnava tradition of Hinduism as well as the Sufi tradition of Islam 18 According to Irfan Habib the two manuscript versions of the Persian text Dabistan i Mazahib are the earliest known texts with biographical information about Kabir 19 The Dabistan i Mazahib 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 Kabir maṭha कब रमठ a maṭha located in the back alleys of Kabir Chaura celebrates his life and times 20 Accompanying the property is a house named Niruṭila न र ट ल which houses Niru and Nima graves 21 PoetryKabir s poems were in vernacular Hindi borrowing from various dialects including Braj Bhojpuri and Awadhi 22 They cover various aspects of life and call for a loving devotion for God 23 Kabir composed his verses with simple Hindi words Most of his work was concerned with devotion mysticism and discipline 24 Where spring the lord of seasons reigneth there the unstruck music sounds of itself There the streams of light flow in all directions few are the men who can cross to that shore There where millions of Krishnas stand with hands folded Where millions of Vishnus bow their heads where millions of Brahmas are reading the Vedas Where millions of Shivas are lost in contemplation where millions of Indras dwell in the sky Where the demi gods and the munis are unnumbered where millions of Saraswatis goddess of music play the vina There is my Lord self revealed and the scent of sandal and flowers dwells in those deeps Kabir II 57 Translated by Rabindranath Tagore 25 Kabir and his followers named his verbally composed poems of wisdom as banis utterances These include songs and couplets called variously dohe saloka Sanskrit sloka or sakhi Sanskrit sakṣi The latter term means witness implying the poems to be evidence of the Truth 26 Literary works with compositions attributed to Kabir include Kabir Bijak Kabir Parachai Sakhi Granth Adi Granth Sikh and Kabir Granthawali Rajasthan 27 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 28 The most in depth scholarly analysis of various versions and translations are credited to Charlotte Vaudeville the 20th century French scholar on Kabir 28 There are 82 works attributed to Kabir as mentioned in Kabir and the Kabir panth by Westcott 29 Shyamsundar das himself brought to light two remarkable manuscripts which he published in 1928 One of these manuscripts carried the date 1504 and the other 1824 It was certainly an important finding citation needed 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 30 Scholars state that this form of transmission over geography and across generations bred change interpolation and corruption of the poems 30 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 30 Scholars have sought to establish poetry that truly came from Kabir and its historicity value 31 Authenticity Numerous poems are attributed to Kabir but scholars now doubt the authenticity of many songs credited to him 32 Rabindranath Tagore s English translation and compilation One Hundred Poems of Kabir was first published in 1915 and has been a classic reprinted and widely circulated particularly in the West 33 34 Scholars believe only six 35 of its hundred poems are authentic 36 and they have questioned whether Tagore introduced then prevalent theological perspectives onto Kabir as he translated poems in early 20th century that he presumed to be of Kabir s 37 The unauthentic poems nevertheless belong to the Bhakti movement in medieval India and may have been composed by admirers of Kabir who lived later 33 Philosophy 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 38 He adopted their terminology and concepts but vigorously criticized them both 39 40 He questioned the need for any holy book as stated in Kabir Granthavali as follows Reading book after book the whole world died and none ever became learned But understanding the root matter is what made them gain the knowledge Kabir Granthavali XXXIII 3 Translated by Charlotte Vaudeville 41 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 42 Kabir rejected the hypocrisy and misguided rituals evident in various religious practices of his day including those in Islam and Hinduism 42 Saints I ve seen both ways Hindus and Muslims don t want discipline they want tasty food The Hindu keeps the eleventh day fast eating chestnuts and milk He curbs his grain but not his brain and breaks his fast with meat The Turk Muslim prays daily fasts once a year and crows God God like a cock What heaven is reserved for people who kill chickens in the dark Instead of kindness and compassion they ve cast out all desire One kills with a chop one lets the blood drop in both houses burns the same fire Turks and Hindus have one way the guru s made it clear Don t say Ram don t say Khuda Allah so says Kabir Kabir Sabda 10 Translated by Linda Hess and Shukdeo Singh 43 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 44 45 Kabir urged people to look within and consider all human beings as manifestation of God s living forms If God be within the mosque then to whom does this world belong If Ram be within the image which you find upon your pilgrimage then who is there to know what happens without Hari is in the East Allah is in the West Look within your heart for there you will find both Karim and Ram All the men and women of the world are His living forms Kabir is the child of Allah and of Ram He is my Guru He is my Pir Kabir III 2 Translated by Rabindranath Tagore 46 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 47 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 48 David N Lorenzen and Adrian Munoz 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 49 Influence of Islam 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 50 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 51 Kabir left Islam states Ronald McGregor 5 Kabir nevertheless criticized practices such as killing and eating a cow by Muslims in a manner Hindus criticized those practices We have searched the turaki Dharam Turk s religion Islam these teachers throw many thunderbolts Recklessly they display boundless pride while explaining their own aims they kill cows How can they kill the mother whose milk they drink like that of a wet nurse The young and the old drink milk pudding but these fools eat the cow s body These morons know nothing they wander about in ignorance Without looking into one s heart how can one reach paradise Kabir Ramaini 1 Translated by David Lorenzen 52 Persecution and social impact Kabir s couplets suggest he was persecuted for his views while he was alive He stated for example Saints I see the world is mad If I tell the truth they rush to beat me if I lie they trust me Kabir Shabad 4 7 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 53 Winand Callewaert translates a poem attributed to Kabir in the warrior ascetic Dadupanthi tradition within Hinduism as follows 54 Keep the slanderer near you build him a hut in your courtyard For without soap or water he will scrub your character clean Kabir Sakhi 23 4 54 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 55 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 56 Legacy Indian postage stamp portraying Kabir 1952 Kabir literature legacy was championed by two of his disciples Bhagodas and Dharmadas Songs of Kabir were collected by Kshitimohan Sen from mendicants across India these were then translated to English by Rabindranath Tagore 57 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 58 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 59 Its members known as Kabir panthis are estimated to be around 9 6 million 60 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 61 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 62 Kabir Guru Nanak and the Guru Granth Sahib Nanak right and 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 Further information Writers of the Guru Granth Sahib Kabir s verses were incorporated into Adi Granth the scripture of Sikhism with verses attributed to Kabir constituting the largest non Sikh contribution 5 Some scholars state Kabir s ideas were one of the many influences 63 64 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 59 65 66 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 great poet and mystic Kabir 67 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 65 McLeod places Nanak in the Sant tradition that included Kabir and states that their fundamental doctrines were reproduced by 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 59 In popular cultureThere are several allusions to Kabir s poetry in mainstream Indian film music The title song of the Sufi fusion band Indian Ocean s album Jhini is an energetic rendering of Kabir s famous poem The intricately woven blanket with influences from Indian folk Sufi traditions and progressive rock citation needed Neeraj Arya s Kabir Cafe marries Kabir s couplets with contemporary music adding elements of rock carnatic 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 68 Noted classical singer late Kumar Gandharva is widely recognized for his wonderful rendering of Kabir s poetry citation needed 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 69 70 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 citation needed CriticismKabir has been criticised for his depiction of women Nikky Guninder Kaur Singh states Kabir s opinion of women is contemptuous and derogatory 66 Wendy Doniger concludes Kabir had a misogynist bias 66 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 66 Woman ruins everything when she comes near man Devotion liberation and divine knowledge no longer enter his soul Kabir Translated by Nikky Guninder Kaur Singh 66 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 71 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 72 See alsoFilms about Kabir Bhakta Kabir a 1942 Indian film Mahatma Kabir film a 1947 Indian Kannada language film Mahathma Kabir a 1962 Indian Kannada film Surdas Andal Kalidasa Tulsidas List of Indian poetsReferences a b c Machwe Prabhakar 1968 Kabir New Delhi Sahitya Akademi pp 14 15 Keay F E 1931 Kabir and his followers the religious life of India Calcutta Association Press pp 164 165 a b c The Editors of Encyclopaedia Britannica 2022 Kabir Encyclopedia Britannica Retrieved 3 February 2022 a b c d Tinker 1990 p 75 77 a b c McGregor 1984 p 47 Henderson Garcia 2002 pp 70 71 a b c Hess amp Singh 2002 p 4 Lorenzen 1987 pp 281 302 Lorenzen 1991 pp 12 18 Dass 1991 p 14 Hess amp Singh 2002 Dass 1991 p 5 Lorenzen David N 2006 Who invented Hinduism essays on religion in history New Delhi Yoda Press ISBN 8190227262 Dass 1991 p 106 Lorenzen 1991 p 7 Pande 2010 p 77 McGregor 1984 pp 43 44 Rizvi 1983 p 412 The author of the Dabistan i Mazahib placed Kabir against the background of the legends of the Vaishnavite vairagis mendicants with whom he was identified but a contemporary of his Shaikh Abdu r Rahman Chisti combined both the Bairagi and the muwwahid traditions about Kabir in his Mir atu l asrar and also made him a Firdaussiya Sufi Irfan Habib 2001 A Fragmentary Exploration of an Indian Text on Religions and Sects Notes on the Earlier Version of the Dabistan i Mazahib Proceedings of the Indian History Congress 61 479 480 JSTOR 44148125 Schomer amp McLeod 1987 p 291 Jab Mein Tha Tab Hari Nahin Ab Kabirchaura com Retrieved 12 July 2012 Scudiere Todd Rare Literary Gems The Works of Kabir and Premchand at hiCRL South Asian Studies Spring 2005 Vol 24 Num 3 Center for Research Libraries Hess amp Singh 2002 pp 4 6 Sastri 2002 p 24 Kabir 1915 p 15 XV Kumar 1984 p 48 Lorenzen 1991 pp 18 19 a b Classe 2000 p 746 Westcott G H 1907 Kabir and the kabir panth Surekha Ingwale Christ church mission press Cawnpore a b c Classe 2000 pp 745 747 Schomer amp McLeod 1987 pp 167 179 Hess amp Singh 2002 p 6 a b Schomer amp McLeod 1987 pp 167 169 Kabir 1915 p page needed Schomer amp McLeod 1987 p 173 The authentic poems are poem 15 32 34 35 69 and 94 Schomer amp McLeod 1987 p 172 Schomer amp McLeod 1987 pp 168 178 179 Hess amp Singh 2002 p 5 Hess amp Singh 2002 pp 5 6 Lorenzen amp Munoz 2012 pp 27 28 Schomer amp McLeod 1987 p 23 a b Lorenzen amp Munoz 2012 p 35 Hess amp Singh 2002 p 46 Hess amp Singh 2002 p 45 Doniger 2010 p 484 Kabir 1915 p 72 LXIX Schomer amp McLeod 1987 pp 26 Schomer amp McLeod 1987 pp 27 33with footnotes Lorenzen amp Munoz 2012 p 48 Schomer amp McLeod 1987 pp 177 178with footnote 26 Larson 1995 p 116 Lorenzen amp Munoz 2012 p 27 Das 1996 p 8 a b Callewaert 1978 p 274 Lorenzen 1991 pp 5 6 Lorenzen 1991 pp 16 35 Kabir 2004 p page needed Kleinzahler August 27 May 2011 Rebirth of a Poet The New York Times Retrieved 19 October 2015 a b c Grewal 2010 p 119 Friedlander 2010 p page needed Westcott 2006 p 2 Sastri 2002 p 33 McLeod 2003 pp 19 31 Lorenzen 1981 pp 173 191 a b Gandhi 2008 pp 174 176 a b c d e Kaur Singh 1993 pp 114 116 Singh amp Fenech 2014 p 205 HT Correspondent 17 April 2017 Our band s first member is Kabir Neeraj Arya s Kabir Cafe Hindustan Times Retrieved 3 February 2022 Kabir Festival 2017 Festivals of India Kabir Festival Mumbai 2017 Sahapedia org Dass 1991 pp 147 148 Dass 1991 pp 322 323 Works cited Callewaert Winand M 1978 The Sarvaṅgi of the Dadupanthi Rajab Orientalia Lovaniensia analecta Vol 4 Orientalistiek Kathol Univ p 274 ISBN 978 90 70192 01 3 OCLC 1067271731 Classe Olive 2000 Classe Olive ed Encyclopedia of Literary Translation into English Vol A L Routledge doi 10 4324 9780203825501 ISBN 978 0 203 82550 1 Das G N 1996 Mystic songs of Kabir Songs English amp Hindi Selections New Delhi Abhinav Publications ISBN 9788170173380 OCLC 36291947 Dass Nirmal 1991 Songs of Kabir from the Adi Granth Albany NY SUNY Press ISBN 0791405605 Doniger Wendy 2010 The Hindus an alternative history Oxford University Press ISBN 978 0 19 959334 7 OCLC 698575971 Friedlander Peter 5 July 2010 Ritual and reform in the Kabir Panth Crises and Opportunities Past Present and Future Proceedings of the 18th Biennial Conference of the ASAA Asian Studies Association of Australia ISBN 9780725811365 Gandhi Surjit Singh 2008 History of Sikh Gurus Retold 1469 1606 C E English Atlantic Publishers amp Distributors Pvt Ltd pp 174 to 176 ISBN 978 8126908578 Grewal J S 2010 Mann Gurinder S ed WH McLeod and Sikh Studies PDF Journal of Punjab Studies 17 119 Henderson Garcia Carol E 2002 Culture and Customs of India Greenwood Publishing Group ISBN 978 0 313 30513 9 Retrieved 12 July 2012 Hess Linda Singh Shukdev 2002 The Bijak of Kabir Oxford University Press ISBN 978 8120802162 Kabir 1915 One hundred poems of Kabir Translated by Tagore Rabindranath Underhill Evelyn University of Toronto OCLC 667616699 Kabir 2004 Songs of Kabir Gutenberg Translated by Tagore Rabindranath Kaur Singh Nikky Guninder 24 September 1993 The Feminine Principle in the Sikh Vision of the Transcendent Cambridge University Press ISBN 978 0 521 43287 0 Kumar Sehdev 1984 The Vision of Kabir Love Poems of a 15th Century Weaver sage Alpha amp Omega Larson Gerald James 1995 India s Agony Over Religion SUNY Press ISBN 0791424111 OCLC 30544951 Lorenzen David N 1981 Religious Change and Cultural Domination XXX International Congress of Human Sciences in Asia and North Africa Colegio de Mexico ISBN 978 968 12 0108 1 Lorenzen David 1987 Schomer Karine McLeod W H eds The Sants Studies in a Devotional Tradition of India Motilal Banarsidass Publ ISBN 978 81 208 0277 3 Lorenzen David N 1 January 1991 Kabir Legends and Ananta Das s Kabir Parachai Translated by Kumar Jadgish Thukral Uma Albany SUNY Press ISBN 978 0 7914 0461 4 Lorenzen David N Munoz Adrian 2012 Yogi Heroes and Poets Histories and Legends of the Naths SUNY Press ISBN 978 1 4384 3890 0 OCLC 806495567 McGregor Ronald Stuart 1984 Hindi Literature from Its Beginnings to the Nineteenth Century Harrassowitz ISBN 978 3 447 02413 6 OCLC 11445402 McLeod W H 2003 Exploring Sikhism Aspects of Sikh Identity Culture and Thought Oxford University Press ISBN 978 0 19 565856 9 Pande Rekha 2010 Divine Sounds from the Heart Singing Unfettered in their Own Voices Cambridge Scholars ISBN 978 1 4438 2525 2 OCLC 827209160 Rizvi Saiyid Athar Abbas 1983 History of Sufism in India Vol 2 Munshiram Manoharlal OCLC 79480628 Sastri Hari Prasad 2002 Kalidasa The great authors and poets of India New Delhi Crest Publishing House ISBN 978 8 124 20241 8 Schomer Karine McLeod William Hewat 1987 The Sants Studies in a Devotional Tradition of India Berkeley Religious Studies Series Motilal Banarsidass ISBN 978 81 208 0277 3 OCLC 925707272 Singh Pashaura Fenech Louis E March 2014 The Oxford Handbook of Sikh Studies OUP Oxford ISBN 978 0 19 969930 8 Strnad Jaroslav 2013 Morphology and Syntax of Old Hindi Edition and Analysis of One Hundred Kabir vani Poems from Rajasthan BRILL Academic ISBN 978 90 04 25489 3 Tinker Hugh 1990 South Asia A Short History University of Hawaii Press ISBN 978 0 8248 1287 4 Retrieved 12 July 2012 Westcott G H 2006 Kabir and the Kabir Panth Read Books p 2 ISBN 1 4067 1271 X Further readingBhagat Kabir Hymns in Guru Granth Sahib Das G N ed 1992 Love songs of Kabir Foreword by K S Duggal Sittingbourne Asia ISBN 978 0 948724 33 6 Dharwadker Vinay 2003 Kabir Weaver s Songs Penguin Classics ISBN 978 0143029687 Kabir 15 April 2007 Kabir Ecstatic Poems Translated by Bly Robert 2nd ed Beacon Press ISBN 978 0 8070 6380 4 Bly writes on page xix My version is Rabindranath Tagore s translation rephrased into more contemporary language Kabir Masterman David 5 June 2020 Kabir Says Translated by Tagore Rabindranath Three Pigeons Publishing ISBN 979 8 6501 4828 9 Vaudeville Charlotte 1957 Kabir Granthavali Doha OCLC 459472759 French English Kabir Vol 1 Oxford University Press ISBN 978 0198265269 OCLC 32447240 Vaudeville Charlotte 1993 A Weaver Named Kabir Selected Verses with a Biographical and Historical Introduction Oxford University Press ISBN 978 0195630787External links Wikiquote has quotations related to Kabir Wikisource has original text related to this article Kabir Media related to Kabir at Wikimedia Commons Works by Kabir at Project Gutenberg Works by or about Kabir at Internet Archive Works by Kabir at LibriVox public domain audiobooks The Bijak of Kabir Ahmad Shah Translation of the Entire Text 1917 The Ocean of Love Anurag Sagar of Kabir Retrieved from https en wikipedia org w index php title Kabir amp oldid 1147924185, wikipedia, wiki, book, books, library,

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