It is five hundred years since Kabir Das, the 15th century mystic poet, died and yet he continues to stay alive among Indians and Pakistanis, Hindus, Sikhs, and Muslims, Brahmins and Dalits, classical and folk singers, city folk and villagers alike. It is curious that various religions fight over Kabir, for he despised organised religion. Or perhaps it is fitting, for he also hated religious exclusivity. The wish to bring down barriers is also why Kabir appeals immensely to the Dalits.
Kabir Das was a great religious reformer, but what moves people deeply today are his songs. They are taken from “the heart of common life,” in the words of Tagore, and infused with Sufism. The beauty of the tunes is combined with the power of simple lyrics on divine love. For Kabir, God was “neither in Kaaba nor in Kailash,” but within us (“The musk is in the deer, but it seeks it not within itself: it wanders in quest of grass”). Kabir’s songs and poetry give hope and talk about the fundamental questions of the human condition, says Shabnam. Kabir is also appealing as he “enters dualities and collapses them.” But it is also because of these very dualities that Kabir is a contested figure. Several hagiographies carry unverifiable narratives about his birth. While most historians agree that Kabir was born into a family of Muslim weavers, popular legend says he was born a Hindu Brahmin and brought up by a Muslim. There were disputes over the possession of his body too. The legend goes that while Hindus and Muslims argued about whether to burn him or bury him, Kabir’s shroud was lifted revealing nothing but a heap of flowers. “All we are left with today is the fragrance of Kabir,” says Bhagwan Pant.
At the present time when people of other religions the various communities in the world are fighting among themselves, it is necessary that the man met the right way so he went on the path of humanity. By this blog we are trying to deliver education of Kabir Sahib.