कबीर का व्यक्तित्व

kabir vishay soochi

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

kabir ka vyaktitv
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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

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 mahan 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 hiandu 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 vidvan 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. thumb|300px|kabiradas 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 mahan 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