SONGS OF KABÎR
Translated
by Rabindranath Tagore
Introduction
by Evelyn Underhill
New York,
The Macmillan Company
1915
INTRODUCTION
The poet
Kabîr, a selection from whose songs is here for the first time offered to
English readers, is one of the most interesting personalities in the history of
Indian mysticism. Born in or near Benares, of Mohammedan parents, and probably
about the year 1440, be became in early life a disciple of the celebrated Hindu
ascetic Râmânanda. Râmânanda had brought to Northern India the religious
revival which Râmânuja, the great twelfth-century reformer of Brâhmanism, had
initiated in the South. This revival was in part a reaction against the
increasing formalism of the orthodox cult, in part an assertion of the demands
of the heart as against the intense intellectualism of the Vedânta philosophy,
the exaggerated monism which that philosophy proclaimed. It took in Râmânuja's preaching
the form of an ardent personal devotion to the God Vishnu, as representing the
personal aspect of the Divine Nature: that mystical "religion of
love" which everywhere makes its appearance at a certain level of
spiritual culture, and which creeds and philosophies are powerless to kill.
Though
such a devotion is indigenous in Hinduism, and finds expression in many
passages of the Bhagavad Gîtâ, there was in its mediæval revival a large
element of syncretism. Râmânanda, through whom its spirit is said to have
reached Kabîr, appears to have been a man of wide religious culture, and full
of missionary enthusiasm. Living at the moment in which the impassioned poetry
and deep philosophy of the great Persian mystics, Attâr, Sâdî, Jalâlu'ddîn
Rûmî, and Hâfiz, were exercising a powerful influence on the religious thought
of India, he dreamed of reconciling this intense and personal Mohammedan
mysticism with the traditional theology of Brâhmanism. Some have regarded both
these great religious leaders as influenced also by Christian thought and life:
but as this is a point upon which competent authorities hold widely divergent
views, its discussion is not attempted here. We may safely assert, however,
that in their teachings, two—perhaps three—apparently antagonistic streams of
intense spiritual culture met, as Jewish and Hellenistic thought met in the
early Christian Church: and it is one of the outstanding characteristics of
Kabîr's genius that he was able in his poems to fuse them into one.
A great
religious reformer, the founder of a sect to which nearly a million northern
Hindus still belong, it is yet supremely as a mystical poet that Kabîr lives
for us. His fate has been that of many revealers of Reality. A hater of
religious exclusivism, and seeking above all things to initiate men into the
liberty of the children of God, his followers have honoured his memory by
re-erecting in a new place the barriers which he laboured to cast down. But his
wonderful songs survive, the spontaneous expressions of his vision and his
love; and it is by these, not by the didactic teachings associated with his
name, that he makes his immortal appeal to the heart. In these poems a wide
range of mystical emotion is brought into play: from the loftiest abstractions,
the most otherworldly passion for the Infinite, to the most intimate and
personal realization of God, expressed in homely metaphors and religious
symbols drawn indifferently from Hindu and Mohammedan belief. It is impossible
to say of their author that he was Brâhman or Sûfî, Vedântist or Vaishnavite.
He is, as he says himself, "at once the child of Allah and of Râm."
That Supreme Spirit Whom he knew and adored, and to Whose joyous friendship he
sought to induct the souls of other men, transcended whilst He included all metaphysical
categories, all credal definitions; yet each contributed something to the
description of that Infinite and Simple Totality Who revealed Himself,
according to their measure, to the faithful lovers of all creeds.
Kabîr's
story is surrounded by contradictory legends, on none of which reliance can be
placed. Some of these emanate from a Hindu, some from a Mohammedan source, and
claim him by turns as a Sûfî and a Brâhman saint. His name, however, is
practically a conclusive proof of Moslem ancestry: and the most probable tale
is that which represents him as the actual or adopted child of a Mohammedan
weaver of Benares, the city in which the chief events of his life took place.
In
fifteenth-century Benares the syncretistic tendencies of Bhakti religion had
reached full development. Sûfîs and Brâhmans appear to have met in disputation:
the most spiritual members of both creeds frequenting the teachings of
Râmânanda, whose reputation was then at its height. The boy Kabîr, in whom the
religious passion was innate, saw in Râmânanda his destined teacher; but knew
how slight were the chances that a Hindu guru would accept a Mohammedan as
disciple. He therefore hid upon the steps of the river Ganges, where Râmânanda
was accustomed to bathe; with the result that the master, coming down to the
water, trod upon his body unexpectedly, and exclaimed in his astonishment,
"Ram! Ram!"—the name of the incarnation under which he worshipped
God. Kabîr then declared that he had received the mantra of initiation from
Râmânanda's lips, and was by it admitted to discipleship. In spite of the
protests of orthodox Brâhmans and Mohammedans, both equally annoyed by this
contempt of theological landmarks, he persisted in his claim; thus exhibiting
in action that very principle of religious synthesis which Râmânanda had sought
to establish in thought. Râmânanda appears to have accepted him, and though
Mohammedan legends speak of the famous Sûfî Pîr, Takkî of Jhansî, as Kabîr's
master in later life, the Hindu saint is the only human teacher to whom in his
songs he acknowledges indebtedness.
The
little that we know of Kabîr's life contradicts many current ideas concerning
the Oriental mystic. Of the stages of discipline through which he passed, the
manner in which his spiritual genius developed, we are completely ignorant. He
seems to have remained for years the disciple of Râmânanda, joining in the
theological and philosophical arguments which his master held with all the
great Mullahs and Brâhmans of his day; and to this source we may perhaps trace
his acquaintance with the terms of Hindu and Sûfî philosophy. He may or may not
have submitted to the traditional education of the Hindu or the Sûfî
contemplative: it is clear, at any rate, that he never adopted the life of the
professional ascetic, or retired from the world in order to devote himself to
bodily mortifications and the exclusive pursuit of the contemplative life. Side
by side with his interior life of adoration, its artistic expression in music
and words—for he was a skilled musician as well as a poet—he lived the sane and
diligent life of the Oriental craftsman. All the legends agree on this point:
that Kabîr was a weaver, a simple and unlettered man, who earned his living at
the loom. Like Paul the tentmaker, Boehme the cobbler, Bunyan the tinker,
Tersteegen the ribbon-maker, he knew how to combine vision and industry; the
work of his hands helped rather than hindered the impassioned meditation of his
heart. Hating mere bodily austerities, he was no ascetic, but a married man, the
father of a family—a circumstance which Hindu legends of the monastic type
vainly attempt to conceal or explain—and it was from out of the heart of the
common life that he sang his rapturous lyrics of divine love. Here his works
corroborate the traditional story of his life. Again and again he extols the
life of home, the value and reality of diurnal existence, with its
opportunities for love and renunciation; pouring contempt—upon the professional
sanctity of the Yogi, who "has a great beard and matted locks, and looks
like a goat," and on all who think it necessary to flee a world pervaded
by love, joy, and beauty—the proper theatre of man's quest—in order to find
that One Reality Who has "spread His form of love throughout all the
world."
It does
not need much experience of ascetic literature to recognize the boldness and
originality of this attitude in such a time and place. From the point of view
of orthodox sanctity, whether Hindu or Mohammedan, Kabîr was plainly a heretic;
and his frank dislike of all institutional religion, all external
observance—which was as thorough and as intense as that of the Quakers
themselves—completed, so far as ecclesiastical opinion was concerned, his
reputation as a dangerous man. The "simple union" with Divine Reality
which he perpetually extolled, as alike the duty and the joy of every soul, was
independent both of ritual and of bodily austerities; the God whom he
proclaimed was "neither in Kaaba nor in Kailâsh." Those who sought
Him needed not to go far; for He awaited discovery everywhere, more accessible
to "the washerwoman and the carpenter" than to the self—righteous
holy man. Therefore the whole apparatus of piety, Hindu and Moslem alike—the
temple and mosque, idol and holy water, scriptures and priests—were denounced
by this inconveniently clear-sighted poet as mere substitutes for reality; dead
things intervening between the soul and its love—
The images are all lifeless, they cannot speak:
I know, for I have cried aloud to them.
The Purâna and the Koran are mere words:
lifting up the curtain, I have seen.
This sort
of thing cannot be tolerated by any organized church; and it is not surprising
that Kabîr, having his head-quarters in Benares, the very centre of priestly
influence, was subjected to considerable persecution. The well-known legend of
the beautiful courtesan sent by Brâhmans to tempt his virtue, and converted,
like the Magdalen, by her sudden encounter with the initiate of a higher love,
pre serves the memory of the fear and dislike with which he was regarded by the
ecclesiastical powers. Once at least, after the performance of a supposed
miracle of healing, he was brought before the Emperor Sikandar Lodi, and
charged with claiming the possession of divine powers. But Sikandar Lodi, a
ruler of considerable culture, was tolerant of the eccentricities of saintly
persons belonging to his own faith. Kabîr, being of Mohammedan birth, was
outside the authority of the Brâhmans, and technically classed with the Sûfîs,
to whom great theological latitude was allowed. Therefore, though he was
banished in the interests of peace from Benares, his life was spared. This
seems to have happened in 1495, when he was nearly sixty years of age; it is
the last event in his career of which we have definite knowledge. Thenceforth
he appears to have moved about amongst various cities of northern India, the
centre of a group of disciples; continuing in exile that life of apostle and
poet of love to which, as he declares in one of his songs, he was destined
"from the beginning of time." In 1518, an old man, broken in health,
and with hands so feeble that he could no longer make the music which he loved,
he died at Maghar near Gorakhpur.
A
beautiful legend tells us that after his death his Mohammedan and Hindu
disciples disputed the possession of his body; which the Mohammedans wished to
bury, the Hindus to burn. As they argued together, Kabîr appeared before them,
and told them to lift the shroud and look at that which lay beneath. They did
so, and found in the place of the corpse a heap of flowers; half of which were
buried by the Mohammedans at Maghar, and half carried by the Hindus to the holy
city of Benares to be burned—fitting conclusion to a life which had made
fragrant the most beautiful doctrines of two great creeds.
O sadhu!
the simple union is the best. Since the day when I met
with my Lord, there has been no end to the sport of our love.
I shut not my eyes, I close not my ears, I do not mortify my
body;
I see with eyes open and smile, and behold His beauty everywhere:
I utter His Name, and whatever I see, it reminds me of Him;
whatever I do., it becomes His worship.
The rising and the setting are one to me; all contradictions are
solved.
Wherever I go, I move round Him,
All I achieve is His service:
When I lie down, I lie prostrate at His feet.
He is the
only adorable one to me: I have none other.
My tongue has left off impure words, it sings His glory day and
night:
Whether I rise or sit down, I can never forget Him; for the
rhythm of His music beats in my ears.
Kabîr says: "My heart is frenzied, and I disclose in my soul what
is hidden. I am immersed in that one great bliss which
transcends all pleasure and pain."
=
Subtle is
the path of love!
Therein there is no asking and no not-asking,
There one loses one's self at His feet,
There one is immersed in the joy of the seeking: plunged in the
deeps of love as the fish in the water.
The lover is never slow in offering his head for his Lord's
service.
Kabîr declares the secret of this love.
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He is the
real Sadhu, who can reveal the form of the Formless to
the vision of these eyes:
Who teaches the simple way of attaining Him, that is other than
rites or ceremonies:
Who does not make you close the doors, and hold the breath, and
renounce the world:
Who makes you perceive the Supreme Spirit wherever the mind
attaches itself:
Who teaches you to be still in the midst of all your activities.
Ever immersed in bliss, having no fear in his mind, he keeps the
spirit of union in the midst of all enjoyments.
The infinite dwelling of the Infinite Being is everywhere: in
earth, water, sky, and air:
Firm as the thunderbolt, the seat of the seeker is established
above the void.
He who is within is without: I see Him and none else.
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Receive that
Word from which the Universe springeth!
That word is the Guru; I have heard it, and become the disciple.
How many are there who know the meaning of that word?
O Sadhu!
practise that Word!
The Vedas and the Puranas proclaim it,
The world is established in it,
The Rishis and devotees speak of it:
But none knows the mystery of the Word.
The householder leaves his house when he hears it,
The ascetic comes back to love when he hears it,
The Six Philosophies expound it,
The Spirit of Renunciation points to that Word,
From that Word the world-form has sprung,
That Word reveals all.
Kabîr says: "But who knows whence the Word cometh?
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The
Hidden Banner is planted in the temple of the sky; there the
blue canopy decked with the moon and set with bright jewels is
spread.
There the light of the sun and the moon is shining: still your
mind to silence before that splendour.
Kabîr says: "He who has drunk of this nectar, wanders like one
who is mad."
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There is
nothing but water at the holy bathing places; and I know
that they are useless, for I have bathed in them.
The images are all lifeless, they cannot speak; I know, for I
have cried aloud to them.
The Purana and the Koran are mere words; lifting up the curtain,
I have seen.
Kabîr gives utterance to the words of experience; and he knows
very well that all other things are untrue.
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He is
dear to me indeed who can call back the wanderer to his
home. In the home is the true union, in the home is enjoyment
of life: why should I forsake my home and wander in the forest?
If Brahma helps me to realize truth, verily I will find both
bondage and deliverance in home.
He is dear to me indeed who has power to dive deep into Brahma;
whose mind loses itself with ease in His contemplation.
He is dear to me who knows Brahma, and can dwell on His supreme
truth in meditation; and who can play the melody of the
Infinite by uniting love and renunciation in life.
Kabîr says: "The home is the abiding place; in the home is
reality; the home helps to attain Him Who is real. So stay
where you are, and all things shall come to you in time."
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