Kabir Epigrams And Poems example essay topic

David Yi Asian Lit. 287 11/21/03 Final Paper Kabir's Epigrams & Poems Kabir is regarded as one of the prominent individuals who is a very important figure in Indian history. He is unusual in that he is spiritually significant to Hindus and Muslims alike. As a result, the social and practical manifestation of Kabir's philosophy has been prevalent throughout the ages. It represents a synthesis of Hindu, and Muslim concepts. Through using various examples in Kabir's poems and epigrams, a thorough analysis will be made.

In doing so, the distinction of Hindu and Muslim religions as with the Nath Yogi that are embedded in his poems will be disclosed. Furthermore passages from Kabir's Adi Granth will be discussed in understanding the explanation with regards to Hinduism. It is important to note that Kabir questions the validity in the concept of reincarnation and the law of Karma from Hinduism. From Islam however he takes the affirmation of the single god and in the Nath yogi's context Kabir rejects the caste system and idolatry. In understanding the general ideology of the religions, the first analysis will be made. The following poem of Kabir goes as this "If caste was what the Creator had in mind, why wasn't anyone born with Siva's three-lined sign?

If you " re a Brahmin woman born, why didn't you come out some special way? And if you " re a Muslim, from a Muslim woman born, why weren't you circumcised inside? Says Kabir: No one is lowly born. The only lowly are those who never talk to Ram" (Hawley & Juergensmeyer 54). The distinction can be made where Islam and Hinduism are applied in the context of 2 this poem.

It is apparent that Hinduism is applied from the implication that the speaker states if you were a Brahmin, why weren't you born in a special way. Because of the caste system in Hinduism with the Brahmins' at the top of the hierarchy and the Kshatriya, Vaishya, and the Sudras all below it, it's evident that the speaker is implying the Hinduism aspect as to why that certain individual wasn't born out in a special way. Knowing that the Brahmins' had to maintain a strict code of conduct and exemplify ideal behavior and set an example for the three lower castes reinforces it. In essence, a clear understanding can be reached by noting that the Brahma is the first member of the Hindu triad; the supreme spirit manifested as the active creator of the universe. Furthermore, the insinuation of a Muslim not being circumcised inside the woman's womb is implying the obvious of Muslim's because of their general practice and customs where they emphasize a great deal on circumcision. Additionally, remarks to Siva's three-lined sign refers to one of the principal Hindu deities, worshiped as the destroyer and restorer of worlds and in numerous other forms.

Shiva is often conceived as a member of the triad including Brahma. In spite of the different approaches of all religious implications that are indicated from the Brahmin, to the Muslim woman, it is very clear that the all- pervading, omniscient, omnipresent factor is finally God. Kabir states himself that no one is lowly born as long as you associate and have a relationship with Ram or God (Allah) regardless of what caste you are in or if you are circumcised or not. An understanding can be reached with regards to the distinction of Islam and Hinduism related implications in the following poem with regards to circumcision. "Hey Qazi, what's the book you " re preaching from? And reading, reading- 3 how many days?

Still you haven't mastered one word. Drunk with power, you want to grab me; Brother, what can I say? - why didn't he make the incision? You cut away the foreskin, and then you have a Muslim; what are they? Women, so they say, are the only half-formed men: I guess they must stay Hindus to the end. Hindus, Muslims-where did they come from? Who got them started down this road?

Search inside, search your heart and look: Who made heaven come to be? Fool, throw away that book, and sing of Ram. What you " re doing has nothing to do with him. Kabir has caught hold of Ram for his refrain, And the Qazi?

He spends his life in vain" (Hawley & Juergensmeyer 52). In referring to the poem, it's apparent that believing in Ram (Hinduism) is the ideal path to choose from the listener's point of view. Ram can be noted as a deified hero who is worshiped as an incarnation of Vishnu. Reference is made towards Hinduism in that women are only half-formed men meaning that they will stay Hindus to the end. However, the irony in this context lies where Hindus will only be women because circumcision need not apply being that they have no male genitals. In the end however female circumcision exemplifies how pointless and useless external rituals truly are.

Furthermore, the Muslim implication is applied where if you don't apply circumcision you will obtain the Muslim identity. The analysis of the distinctions in the Hinduism and Muslim faith will be made from the following poem. "Brother, where did your two gods come from? Tell me, who made you mad?

Ram, Allah, Kes hav, Karim, Hari, Hazrat so many names. So many ornaments, all one gold, it has no double nature. For conversation we make two this Names, that puja, that Maha dev, that Muhammed, this Brahma, that Adam, this a Hindu, that a Turk, but all belong to the earth. Vedas, Korans, all those books, Those Mull as, and those Brahmins-So many names, so many names, But the pots are all one clay. Kabir says, nobody can find Ram, Both sides are lost in schisms. One slaughters goats, one slaughters cows, They squander their birth in isms".

(Hess 13). In this poem, various different forms of religion and there resources are applied such that 4 the conclusion can be made from the analogy that all pots are truly in one clay. Nonetheless, there are obvious implications of Hinduism, and Muslim references in the poem. One slaughtering goats while the other slaughters cows shows this. Furthermore there is reference to the puja showing the aspect of Hinduism in the aspect of ceremonies with offerings and worship before the image of a diet while there is a brief passage of Allah and the Koran in disclosing the knowledge of the sacred text in Islam, considered by Muslims to contain the revelations of God to Muhammad. An understanding can be reached where there is universalism to fit into one criteria among all different religions so the poem says "So many ornaments, all one gold".

In the following poem, the understanding of the distinctions of Muslim, Hinduism and the Nath yogi faith will be disclosed. "Think, pandit, figure it out: Male or female? In a Brahmin's house she's Mrs. Brahmin, In a yogi's she a disciple. Reading the Koran she's a Turkish Lady / In Kaliyug she lives alone. She doesn't choose a husband, Doesn't get married, But has sons.

Not a single black-haired fellow escapes her, But she's a permanent virgin. She stays with her mother, Doesn't join her in-laws, Wont sleep with her husband. Kabir says, he lives from age to age Who drops his family, cast and race" (Hess 26). This poem is trying to exemplify the distinguished aspects of women in the Muslim, Hindu and Nath yogis context. In reference to the Brahmin's Hinduism is applied where that particular passage is explaining the hierarchical position of that individual being above the Kshatriya, Vaishya, and the Sudras.

The implication of a Nath Yogi described as a disciple is shown to understand that women is a practitioner of asceticism and meditation designed to achieve union of self with the supreme being. Furthermore, the disciple illustrates the spiritual development and study of the precepts 5 handed down through history in the Nath tradition. In reading the Koran, the women is a Turkish lady explaining the aspect of the Muslim tradition. In elaborating on the context of this poem with regards to the women being a permanent virgin, it is important to understand in the Koran, the holy name of the Blessed Virgin Mary is mentioned no less than thirty times... Among men, only Abraham, Moses, and Noah are mentioned more times than Our Lady. In the Koran, the Blessed Mother is described as "Virgin, ever Virgin".

The Islamic belief in the virginity of Mary puts to shame the heretical beliefs of those who call themselves Christian, while denying the perpetual virginity of Mary. However there is a special relationship between the Blessed Virgin Mary and the Muslims. In conclusion it is evident when applying the Hindu, Muslim, and the Nath- Yogi faith to a women, they play a distinct role that is far alike from each other. In essence, religions bind individuals to produce and act in an according way with regards to the scriptural concepts that are described. Whether it be implications from the Brahmin's house she is Mrs. Brahmin or a disciple in the Nath Yogi context or if she is a Turkish lady reading the Koran reinforces that the have a specific duty. So the poem starts "Think, pandit, figure it out: Male or female?" .

As the poem progresses the information given is apparent that the subject matter pertains to women and the role they must play according to there own religion. During the Bhakti movement of medieval India, Kabir and Namdev both played a crucial role. Though Namdev appeared a century earlier than Kabir, his religious and social views are very much like those of Kabir. In knowing this, it would only be appropriate to examine a song from Namdev in understanding the ties and 6 similarities it has to Kabir and his thought anlaysis. "These clowns, with their sacred beads and rosaries know nothing about truth. They see nothing but claim to give insight to others.

Can deception lead to liberation? Carrying horns with matted hair their bodies smeared with was they are called accomplished sages Blind to the highest Nath the secret essence they make a frenzied display. Acting like Brahma some study and chant the Vedas their hearts deluded busy with ritual they do not know what they are doing. Some keep the month-long fast of Ramadan while the muezzin shouts the kalmia. Carrying knives in their souls they make a mockery of the name of Allah.

Those who really know the One Brahma they meditate on the Real" In analyzing this poem from the stance that Kabir would take the first examination in the method of order will be placed on the Nath Yogis. There is a depiction of per se "disgust" with regards to smeared ash on the bodies and calling themselves accomplished sages. Because Kabir rejects structured organizations and has anti-institutional ideas he would be even more disgruntled. How can one consider to have something accomplished by committing such a unobstructed act and consider themselves accomplished sages? Is this the way in obtaining a meditation designed to achieve union of self with the supreme being? If it may be reiterated Kabir is against all ritualistic and ascetic methods as means to salvation.

It is however true that Kabir refers to some yogic terms in describing the meditational and mystic methods of the yogis. But, there is no ground to suggest that he himself recommends the yogic path. In fact, far from recommending yoga, he is quite strong in condemning ascetic or yogic methods, and says that yogis, in their meditations, become prey. The quote in referring to the Nath Yogi's making a frenzied and repulsive display may strengthen the reason why Kabir may be against acts and condemn such methods. Reference to the orthodox Hindu's is made where if you act like a Brahma you 7 act in an according way.

The passage on Hindu's simply suggests the faults of the Brahmins. Kabir would agree upon this because of the fact that Kabir tirelessly criticized and attacked the Brahmins for pretending to have access to specialized religious knowledge, and the San skirt languages is what truly bought out Kabir's disapproval. The fact that the passage concludes on by stating that doing what they think or ought to do places a reality check of sorts in that they the Brahmins truly aren't aware of what they are doing. The Brahmins in essence are emphasizing too much on the studies of one particular matter rather than taking everything in as a whole.

This may be one of the underlying reasons why they don't know what they are doing. In referring to the passage on the Islam faith one can only conclude that the passage is similar to the Nath Yogi and Orthodox Hindu in that it's criticizing the ways in which that particular group acts upon things. Obvious implications of a fast being held sunrise to sunset, that is carried out during this period while the shouting of kadima and carrying knives in their souls is showing great disrespect to their God Allah. It can be clearly shown that although the excerpts taken from the poem originated from the songs of Namdev, Namdev and Kabir played key roles during the Bhakti movement the similarities amongst this poem can also be referred to what per se Kabir's thoughts and critiques would be on all three of the religions during 800 A.D. -1700 A.D. The Adi Granth can be noted as the Primal Book or the first transcription of the Guru Granth Sahib, or Sikh Holy Scripture. In noting this an excerpt from Songs of Kabir from the Adi Granth will be analyzed. In doing so, an analysis will be made with regards to Hindu and Hinduism.

"You don't know your caste when you " re 8 in the womb All are born from Brahma's seed. Say, pundit, when did you become a Brahmin? Don't waste your life saying, I'm a Brahmin. (Rest) If you are a Brahmin, born of a Brahmin mother, then why weren't you born of some other method? How are you a Brahmin? How are we Sudras?

How are we of blood? How are you of milk?" (Dass, 45). It is apparent in this passage that Kabir is simply trying to state that the individual who meditates on Brahma is a Brahmin. Coming to more of an in-depth analysis, the poem is stating that regardless of what caste your family is in, you have no caste when you are still in your mother's womb. This is due to simple fact that all who are born are from Bhrama's seed. As a result the caste system necessarily doesn't have to apply to any individual unless he chooses upon or accepts it.

The question arises of how you are a Brahmin, a Sudras etc. The only logical explanation for this is that he who meditates will become what he chooses through Kabir's opinion. It is important to understand that because Kabir rejected all religions that this may be one of the underlying reasons why he states that all are born from Braham's seed. Although this may be an explanation of fitting a particular individual into a specific caste, he is going against the structured organizational order of what should be in terms of people being born into a certain caste.

It is Kabir's anti-institutional ideas that have the effect in the outcome of the poem. He states that in essence that all people are equal among others before and after they are born. If you choose to become with one, then you will become that. Through the use of various examples in Kabir's poems and epigrams it is to the understanding that distinguishing the Hindu, Muslim, and Nath Yogi implications have been disclosed.

In comprehending the Adi Granth and applying the poems of Kabir from 9 it, the thoughts and feelings of Kabir could truly be understood. Because Kabir rejected all sects, the emphasis to that particular religion truly showed. It is for that reason why Kabir ranks among the world's greatest poets especially in India. He is perhaps the most quoted author.

In essence, Kabir can be regarded as one of the universal Guru's. 10 Work cited 1.) Dass, Normal. SONGS OF KABIR FROM THE ADI GRANTH. State Univeristy of New York Press, Albany, 1991 2.) Hawley, J.S. & Juergensmeyer, Mark. Songs of the Saints of India. New York: Oxford University Press, 1988 3.) Hess, Linda.

A Touch of Grace: Songs of Kabir. Shambhala Publications, 1994 4.) Hopkins, Thomas. The Hindu Religious Tradition. Wadsworth Publishing Co., 1971 5.) Shah, Ahmad. The Bijan of Kabir. Low price publication, 1990 6.) Knife, David.

Hinduism. Waveland Press Inc., 1991 7.) Documents in World History. Volume 1. Edited by Peter N. Stearns. New York: Harper & Row, 1988. "Islam Comes to India: Two Views".

8.) The Norton Anthology of World Masterpieces. Volume 1. General Editor Maynard Mack. New York: Norton, 1995.