KABIR AND THE KABIR PANTH JJY REV. 0, 11 WESTCOTT,Jil KKLliOW OK ALLAHABAD (TNIVKUSITV, PWNTMD ANU I OAWNroltK : AT TH OHKWT C!IUH I907 Or PREFACE The following pages represent the "iresult of inquiries extending over the last ten years. The gradual way in which such Information, as is given, has been acquired and the number of times that first impressions have had to give way to subsequent discoveries would be suffi- cient warning that this representation of the subject is little likely to he free from errors. My hope is that this study will do something to increase the interest already felt by many in the various religious sects that have been called into existence in India through the efforts of distinguished teachers. I have tried to avoid dogmatising on ques- tions that call for fuller investigation ; but we have at any rate in the teaching of Kabir an attempt to break down the barriers that separate Hindus from Muhammadans, and we have probably in the Kabir Panth a religious system that owes .something to Hindu^ Muhammadan and Christian influences. (IV) If Christ had been an Indian, would not his Gospel have been welcomed by many who now refuse to listen ? For help in this undertaking I am principal- ly indebted to my Mali, Badlu Dass, who is himself a member of the Panth. He has visited all places of interest in connexion with the Panth, has introduced me to many Mahants and conducted inquiries with great intelligence. The Rev. Ahmad Shah, who is now engaged in bringing out an edition of the Bijak, has made many valuable suggestions and has also superintended the copying of various Kabir Panthi MSS. Mr. U. R. Clement and the Rev. Prem Chanel have also rendered valuable assist- ance, while the Rev. B. H. P. Fisher of this Mission has kindly seen these pages through the Press. G. H. WESTCOTT. S. P. G. MISSION HOUSE CAWNPORE. (V) CONTENTS, L THE LIFE OF KABIR . I Additional Note. Kabir in History 25 1L THK LIFE OF KAII1K (Gvnttf.) ... 2g 45 73 74 77 III. THE TEACHING OF KAlilR Additional A>;Ms\ The: Bijak The Doetime of Shabda (word) IV. SAKIIIS ATTKHiUTKT) TO KAHIR V. THK KABIR PA NTH ... ... <)B Additional Mole. Lists of Mahants 114 VI. THK KABIR PANTH. ... 117 Additional Notes. The Religious Orders of Islam . . 135 Rarly Christian influences in Nor- "thern India .. ... 137 (Ti) VII. THE TEACHING OF THE PANTH,., 140 Additional Notes. Literature on life and Teaching of Kabir ... * ... 160 Pandit Walji Bhai ... ... 172 Addenda and Corrigenda ... 174 GLOSSARY OF INDIAN TERMS ... 177 INDEX ... ... . S ILLUSTRATIONS. Kabir, as represented in the picture hung in the Kabir Charan Math, Benares. A Potter at work, io illustrate Sakhi,(9). to fact p. 80, A group of Kabir Panthis, in camp at the Magh Mela, Allahabtd. to face p. 104. (Til) CHROXOLOGICA! TABLE, Century A. D. Hindu, Uiri:*uan. 1 1 oo ' Rumapuja 1200 Raman.iw! \Vyrk liiTf* 1324-84 1300-1400 (r) Joi'danus* 1321 1400 j Gorakh Naih !'4";i;>inu.; 1467- 1420-14X5 (?) i :.'<' j Kahir 1440-151^ Luther 14^3-1546 Nanak 14^0-1538 Crannicr 1489- 1555 Chaitanya Vallabha Swami Fr Xavicr 1506- Dadu 1544-1603 : J. Xavicr to : Lahore 1596. Tuki Bass 1544* ' Sankarucharya was horn in 78! and died In 828, Chapter L THE LIFE OF KAB(R. It is generally allowed that of all the great Hindu Reformers Kahir and Tulsf Dass have had the greatest influence for good among the uneducated classes of Northern and Cen- tral India. KabiV has been fittingly described by Sir W. W* Hooter as the Indian Luther of the 1 5th century. Among those who acknowledge their in- debtedness to Kubir as a spiritual guide are Niinak Shah of the Panjab, the founder of the Sikh community ; Dddii of Ahmedabacl (1544) ] founder of the Pauth that bears his name, and Jag Juvan Dass of Oudh (1760) the founder of the Sat Nami sect. Among religious teachers whose doctrine is said to be largely based upon the teaching of Kabir are Bribhan, the founder of the Sddh com- munity (1658), Biba Lai of Mdlwi and Shivi Naraia of Ghazipur. Of these Ndnak Shdh is the teacher with whose name the English reader is most familiar and it is therefore well in his case to enlarge (1 ) All the elates given in the text refer to the year Anno Domiui. 2 THE LIFE OF KAB{R. somewhat upon a bald assertion of indebted- ness. In the Janam Sdkht 2 Kabir is mentioned as a Bhagat equal in merit to Nanak himself, and other Bhagats are exhorted to follow his exam- ple. On more than one occasion Nanak quotes with emphasised approval verses attributed to Kabir. The Adi Granth, the sacred book of the Sikhs, gives much information concerning the life of Kabir and the character of his teaching. The interest which Nanak felt in Kabir was probably enhanced by the fact that he had enjoyed personal intercourse with the reformer, 4 In modern days the number of those who have in one way or another come under the influence of Kabir is very great. In the ( Census Report for 1901 the number of Kabir Pantbis alone is returned as 843,171 and the actual number is probably considerably larger, as in the United Provinces many Kabir Panthfs (2) Janam Sakhi (Evidence or Story of birth) IH the name given to the accounts of Nannie, current Hwotitf iiltt followers. A translation of two such account* will ! found in Trumpp's edition of the Adi Granth. (3) Adi first, principal. Granth book The term Granth is used by several sects to denote their authoritative wrftftigH The quotations from the Adi Granth are takim from Trumpp's translation. (4) Ninak is said to have been 27 years of a# when h<* met Kabir, As Nsiriak was born in 1460 the year of marling will have been 1496, the very year in which Bikamtar Loiii, the Emperor of Delhi, visited Jaunpur and other cities in that neighbourhood. THE LIFE OF KABfR. 3 seem to have been returned as Rimdnandfs and the figures for the Panjab are not included. 5 There is no doubt as to the greatness or Kabfr's influence as a religious teacher ; he has also been described as the founder of Hindi literature. The hymns of Kabir are still sung by many a wandering minstrel, while his pithy sayings are frequently employed to win the at- tention of a dreamy audience or to clench a lengthy argument. Unfortunately the material for a life of Kabir is miserably scanty. If we confine our atten- tion to traditions of historical value, we are left in uncertainty as to the place and date of his birth, his name, the religion to which he was attached by birth, the state of life in which he lived, married or single, and the number of years that he resided in any particular place. It is true that many legends have gathered round his name, but however interesting these may be from various points of view they can hardly be said to meet the needs of those who desire ac- curate information. (5) Thin total is distributed an follows : Central Provinces, 41)3,393 : United Provinces, 215, 77 i ; Central India 124,000 ; Bombay Presidency, 9,407. (6) It in stated, in the Benares* Gazetteer that Kabir was born at Belhara, a village in the district oC Azamgarb. According to the belief of KaWr Panthta be was bom in 1808 mul died in 1518. The latter date is probably correct ; the former is probably dictated by a deelre to make him contem- poraneous with liamiuaud who is supposed to have lived in the 14th Century. 4 THE LIFE OF KAB!R it is admitted by all Kabir Panthis that Kabir was brought tip as a child in the house of Nini, a Muhammadan weaver. In the Janam S&khi Nanak is reported to have told Baku that Kabir was a Muhammadan weaver. In the Adi Granth occur these lines : By caste a weaver and patient of mind : utters Kabir with natural ease the excellencies of ..Ram. 7 In one of his best known Hymns Kabir says that he will shortly give up weaving and de- vote himself entirely to singing the praises of Hari. 8 In another hymn he says that he had in a previous birth beer* born as a Brahmin, but had been re-incarnated as a JuMha (Mu- hammedan weaver ) because he had in that life neglected the worship of Rdm (Itttm JBha- In none of the writings that can be traced directly to Kabir is any account given as to the manner of his birth, but the following have long been current in this country : The first legend relates that his mother was a Brahmin widow who went with her father on a . (7) In such passages Kabir seems to apply the imm< Kam to the supreme God and not to the incarnation of Vi*hnft. He writes in the Brjak that the true Master did not ttikv birth in the family of Dasrath. (8) Kabir likens the process of birth, death and re-birth to the movements of the shuttle. This passage may be interpreted as the expression of a hope that he will shortly obtain deliver- ance from the trials of transmigration. THE LIFE OF KABfR. r> pilgrimage to the shrine of a famous ascetic. To reward the devotion of the pilgrims the as- cetic prayed that the woman might become the mother of a son. The prayer of so holy a mam could not fail to find fulfilment and in due course the Brahman widow became the mother of Kabir. The mother to escape dishonour exposed the infant, who was discovered and adopted as her own by the wife of a weaver. }) According to another version of this story Ramanand, who was the ascetic referred to ; said that he could not recall his blessing but would arrange that the birth should not be after the usual manner, but that the infant should issue from the palm of its mother's hand. 1 His pro- mise was realised and the infant after birth was placed on a lotus flower in the midst of the Lahdr Tank. It was there discovered by Nima, the wife of Niru, and by her taken to her hus- band's house. The second account is more poetical in cha- racter and runs thus : (9) Most of the logonrlH contained in thin Chapter are taken from a Hindi pamphlet entitled K&bir Mmuti, published at Bombay in 1885, Thin pamphlet is the joint production of five members of the Kabir Parith and Is based upon information gleaned both from books and oral tradi- tion. (10) This legend enables the Hindu section of the Panth to explain the name Kabfr as a corruption o Kar~ Bir or the hero ( born from ) the hand ( of a Brahmia woman). ! ,; g THE LIFE OF KABR. Kabir descended from heaven to earth, 11 , ;*' The lotus flower was blooming in the place where Kabfr was born. The bees were tired of hum- ];}f, ming. Peacocks, larks and other kinds of birds In their flight passed circling round the tank. Thunder and lightning were in the air when Kabfr became manifest in the heart of a lotus flower, in the midst of the Lahar Tank, A of thirst overcame Nima, the newly wedded wife of Nirii, the weaver as after the marriageccre niony she was making her way to her husband's house. She approached the tank but was much afraid when she there beheld the child. She thought in her heart 'this is probably the living evidence of the shame of some virgin widow/ Niru sug- gested that they might take the child to their house, but Nima at first demurred^ thinking that such action might give rise to scandal. Women would ask, " Who is the mother of a child so beautiful that its eyes are like the lotus " ? However laying aside all fears they took pity on the child. On approaching the house they were welcomed with the songs of women, but when the women saw the child dark thoughts arose in their hearts and they began to ask "How has she got this child" ? Nimi replied that she had got the child without giving birth to it and (11) In the Jfabir Kasauti this phrase occnr8~-&wa.& vfre u P-irtMwimmhi "becoming a servant he dcftcemiod tuxm this earth," * THE LIFE OF KAB!R. 7 the women then refrained from asking further questions. The mystery surrounding the birth of the child was further deepened when Nirii called in a Qazf 1 - and requested him to open a Ooran and find for the child a name. He found the name Kabfr, and also from the same root, Akbar, Kubra and Kibriya. On finding these names the Qazf was much perplexed and bit his nails, for was not the term Kabir a title applied to God ? News of what had taken place soon spread, and after a short while five or six more Qazi's arrived upon the scene. All opened the Qoran, but with the same result. They closed the book in silent astonishment. It was impossible, they all agreed, that a title of such dignity should be given as a name to a weaver's child. They opened the Qoran again and found the names^ Zind&, Khinjar, Pfr and IIaqq. Thereupon they said to Nirii, 'You must in some way des- troy this child/ Nini in obedience to their order took the child within the house to put him to death, but before he had time to carry out his intention the child gave utterance to this Shabda : "I have come from an unknown place. Maya has deceived the world ; no one knows me, I (12) Q&zi, a Muhamniadaii judge f whose services are requisitioned in connexion with bifthu, marriages and other legal matters. 8 THE LIFE OF KAfR. was not born of a woman, but manifested as a boy.' My dwelling was in a lonely spot nigh to Kasi, 13 and there the weaver found me. I contain neither heaven (air) nor earth, but wis- dom only. I have come to this earth in spiritual form and of spiritual significance is my name. I have neither bones nor blood nor skin. I re- veal to men the Shabda (word). My body is eternal I am the highest being. These are the words of Kabir who is indestructible. " Thus were the Qizis defeated in their object and the name Kabir was given to the child. * 4 As a boy Kabir gave great offence to both Hindu and Muhammadan playmates. When in the course of play he cried out "Rim, Ram" and "Had, Hari," the Muharnmadans called him a Kafir (unbeliever.) To this charge he retorted that he only was a K&fir who did evil. One day he put a tilak on his forehead and bjdneo round his neck and cried out "Narain, Ndrain." This action roused the ire of the Brahmins, since they regarded it as an infringement of their privileges, To their protest he objected : "This is my faith, my tongue is Vishnu, my eyes are NArain, and Gobind resides in my heart. What account will you give of your actions after (13) Ksi, the Hindu name for Benares, (14) For further comments on this legend sue Chapter IL THE LIFE OF KABR. 9 death ? Being a weaver, I wear a thread. You wear the sacred thread, and repeat the Gyatrl and Gita daily, but Gobind dwells in my heart. I am a sheep, you are shepherds; it is your duty to save us from sin. You are Brahmins, I am a weaver of Benares. Hear my wisdom. You daily search after an earthly king, while I am contem- plating Had." 15 He was further taunted with being a nigura, one without the benefit of a spiritual guide. He was determined to remove what he, as well as they, regarded as a reproach. He desired to be- come the chela (disciple) of Ramanand but felt that there were difficulties in the way which could only be overcome by means of some artifice. He knew that if only he could gain posses- sion of the mantra peculiar to this sect, his in- itiation must necessarily follow. He learnt that R&minand regularly visited a certain bathing glidt and determined to lie down upon the steps of that ghdt in the hope that Rumknand might step on him by accident. His hope was rea- lised and the holy man in his astonishment ex- claimed "Ram, Rim." Kabfr knew that no words would rise so readily to the lips of this holy man as the mantra of his order and so claimed that as he was already in possession of the mantra he (15) Adi Grantk, Trumpp's translation, p, 661. 10 THE LIFE OF KABR. could no longer be refused admission to the or- der. 16 When Kabir announced that he had become the chela of Ramanand, both Hindus and Mu- hammadans were dismayed and a joint deputa- tion went to inquire of Ramanand whether It were true that he had received a Mtihammadan boy as one of his disciples. Ramanand asked them to produce the boy. The people took Kabir to him. Ramanand on his arrival raised the curtain which screened him from the public gaze and asked the boy when he had made him his dis- ciple. Kabir answered, "Various are the mantra* that Gurus whisper into the ears of their disciples, but you struck me on the head and communi- cated to me the name of Mm." The Swihnt recalled the circumstance, and drawing aside the curtain clasped him to his breast and said, "Be- yond all questioning you became my disciple." The members of the deputation returned home disappointed. Kabir returned to the weaver's house and set to work on the loom. When any Sadhu came to the house he used to have the ground prepared after the manner of Hindus and got food cooked for them in vessels not previous- ly used. He himself would wait upon them while (16) Kabir Pan this in conversation Bpeak of their mantra as "Earn Earn," but it is a mistake to suppose that thette words constitute the mantra either of their Paiith or of the Bamdnandis. These mantra* may riot be d totaled to the uninitiated, THE LIFE OF KABIR. 11 they took their food. His mother, Nima, was an- noyed at these proceedings which, she said, were not in accordance with tho customs of the family, From the time of his initiation Kabir is said to have regularly visited his Guru and, as years went on, to have taken part in religious disputa- tions with distinguished Pandits who came to do battle with his master. According to tradition Kabir was not possessed of any great amount of booklore, but in any case he must have gained through instruction, conversation and participa- tion in religious disputations a considerable knowledge of Hindu philosophical tb ought and familiarity with such questions as arose out oi the meeting of Hindu with Muhammadan be- liefs. It appears from legends of uncertain date that he continued to work as a weaver, giving part of his earnings to Nini and spending the rest in charity and more especially in giving food to Sidhus. Stories are told as to how on several occasions he mysteriously disappeared fora while from, his father's house and in miraculous ways supplied the needs of others. By some Kabir is said to have been married to a woman, named Loi, and to have had by her two children, a son Kamil and a daughter Kamd- li The circumstances which gave rise to this M 12 THE LIFE OF K/\efR. conjecture are thus related in Kabir Kasautf. One day Kablr when he was some thirty years of age was walking along the bank of the Ganges when he came to a cottage belonging to a Bankhandi Bairdgi. 1 7 He went tip to the cottage and there sat down. After some time a girl, about twenty years of age ; also arrived. To her question as to who he was, Kabfr replied *I am Kabfr/ She again inquired as to his caste and sect (BhesK). To both questions he return- ed the same answer, 'KabiY. The girl observ- ed that though many Sants had come to that place none of them had ever given such a name for themselves, their caste or sect. Kabir said that in saying this she had said what was per- fectly true. 18 ' Meanwhile more Sants arrived. Presently the girl brought forth from the house a large supply of milk which she divided into seven shares. Five shares she gave to the Sants, one to Kabi'r and the remaining share she kept for herself. Kabfr placed his share on the ground. The Sants drank theirs and Kabir why he also did not drink his. Kabfr (17) BanWiandi is an epithet applied to Bairagfe who live in thejangal. (18) The meaning of this legend appears to be that there is only one God and that all men are lam ervanta and will oa day be brought into dose union with Him. Religious digt fac- tions are therefore out of place. The religious reformer may hare hoped that Hindus and Muhammadana would lay all prejudice and accept as a title for the one true God tho comparatively unknown term, Kablr (The Great One). THE LIFE OF KABK. 13 replied that he was keeping it for a Sadlui, now on his way, travelling from the other side of the Ganges. The girl said, "Sir, drink your share, I have plenty left for him." Kabfr made answer "My food is the Word of God/' (Ham Shabda ahari /tain). Shortly afterwards the Sddhii arrived and the milk was given to him. The Sants asked the girl (Loi) of her parentage and how she came to be living in so lonely a spot, Loi replied that she had no parents living, that she had been brought up by a Sant, but that now he too was dead and she was living alone. They inquired the name oi the Sant and the circumstances under which she had come to be living with him. The girl, Loi,replied, "The Sant was a Bank- handi Bairdtji and he lived on milk alone. In reply to questions concerning me he used to say, 'I was bathing one day in the Ganges when a basket struck against me. 1 opened the basket and found in it a female infant. 1 took the infant to my home and reared it by means of a wick soak- ed in milk. Having found the infant wrapt in clothes I gave it the name of Loi (blanket). Such is the account that the Swami would give to the Sants. 1 ' Loi having observed the gravity of Kabfr said to him. "Swdmi, give me such teaching as will bring me peace of mind/' Kabfr was pleased 14 THE LIFE OF KAB*R with the obvious sincerity of the girl and ins- tructed her thus, "Always repeat Satyd Ndm (the true Name) and spend your days in the service of the Sants." In obedience to this teach- ing she laid aside all worldly thoughts, went to Kasf and passed her time in the service ol the Sants. Nimk thought that Kabfr had brought home with him a wife and asked for what purpose he had married her as they did not live together as husband and wife, On another occasion Kabir was walking along the bank of the Ganges, accompanied by Shaikh Taqqi, when the latter suddenly caught sight of the dead body of a child floating down the stream. The Shaikh suggested that Kabir should call the child. Kabir whispered some- thing into its ears, whereupon it at once began to weep. Shaikh Taqqi allowed that Kabir had worked a miracle. On account of its beauty Kabfr named the child Kamal (Perfection) and made it over to Loi who reared it. The child regarded Loi as its mother and others seeing the child in Loi's lap regarded Kabir as a married man. Some time afterwards Kabir happened to be in the house of a neighbour when his infant daughter died. Kabir sought permission to re- move the dead body to his house. The mother, who had heard how he had brought Kamil back to life, after some persuasion induced the fathe^ THE LIFE OF KAB!R 15 to give his consent. Kabir recalled the child to life by means of Shabda, called her Kamali and made her over to Loi to be reared. Both children worked at the loom and addressed Kabir as Swdmi ji. One day when Kamkli was now 20 years of age she happened to be drawing water at a well, when a Pandit came up and asked for a drink. Having quenched his thirst he asked whose daughter she was. He was greatly horrified when he learnt that she was the daughter of a weaver and exclaimed 'You have broken my caste/ Kamali was at a loss to understand for what reason he had become so angry, and per- suaded him to come and discuss matters with Kabir. Before either had had time to explain matters, Kabir, who could read the thoughts of men's hearts, exclaimed, "Before drinking water think on these things. What is defilement ? Fishes, tortoises, blood, salt, rotten leaves and the carcases of dead animals are all to be found in water. Croresof men have been slain by Kill ; at every step you take, you tread upon the dead body of some man and yet from such earth the vessels from which you drink are made. At meal times you take off your clothes for fear of defilement and wrap yourself in a dhoti that has been woven by a weaver. The fly that visits the dung hill settles on your food. How can THE LIFB: OF K you prevent this ? Dispel such illusions from the mind ; study the Vedas and take refuge in Rain/' At the Pandit's request Kabir jj;.vc him fur- ther instruction in the doctrine of Sutyd A\im and gave him Kamali in marriage. The plain speaking of Kabir and his general disregard for the conventions of society raised him up enemies on every side. According to Kabir Panthi traditions it was Shaikh Taqqi who voiced the feelings of Mulmmmadans ! : *. This famous Pfr came before the Emperor, Siknndar Lodi and accused Kahir of luyin;* rlaim to Divine attributes. Hemmed that nidi conduct merited the penalty of death, The Emperor is- sued a warrant for his arrest and sent men to bring him to the court. Not till evening could the men who were sent persuade Kabir to ac- company them. Kabir stood before the Km- peror in silence. The Q&zf exclaimed, "Why do you not- salute the Emperor, you kdfir ? " Kabir replied, "Those only are Piw who realise the pains of others, those who cannot are kdfir sf The Emperor asked him why, when ordered to appear in the morning, he had not come till evening. Kabir replied that he had a sight which arrested his attention. The Emperor ask- ed what kind of a sight could justify him in (19) On chronological and other grcmods it highly improbable that Shaikh Taqqi pkjed the part to him in this legend. See Chapter II. THE LIFE OF KABIR, 17 disregarding his commands, Ivabir rejoined that he had been watching a string of camels passing through a street narrower than the eye of a needle. The Emperor said that he was a liar. Kabir replied, "O Emperor, realise how great is the distance between heaven ami earth. Innum- erable elephants and camels may be contained in the space between the sun and the moon, and all can be seen through the pupil of the eye which is smaller than the eye of a needle, " The Km- pcror was satisfied and let him go,- hut the peo- ple murmured and complained that ihe Emper- or had disregarded their complaints. Shaikh Taqqi said that it was contrary to the touching of the Prophet that a man who claimed Divine powers should be* allowed to live, and that Kabir should suffer as Mansur and Shams Tahre/J had suffered of old. -. The Brahmins added that he was be-dha*m because he had associated with a woman of ill fame and Rae Dass, the chanmr:- 1 Kabir told, the Emperor of his doctrine, but to no effect (20) lloth thfiFft mon wuiv Huff saints. Alaiwir was cruelly tnrtuwl and ni'rorwanl,- hmijj for mvirr? .!' MwwlF "I am thu Truth". Hhams-ud-dni Tahrr/.i w.rs tiw Mwxhitl (spiritual iliroctor) of .lah'ti-uil-diu, lUiuuu., an tlut author ol 1 the Masriavi. He, flourishcil jthuul. I^M. (21) The Ohtimur* an* workcrHn Ic-aUnT and iu'**unl tncu of low caste ; ilw. DIIHH was a M//w/?y ,- Hf:i a birh<*r ; k'niij a cotton ftleannr; Nrtbhftji. thu unthor of* thr- Ma fit MMrt n aom 18 THE LIFE OF KAHIK. for he sided with the people and gave orders that Kabir should be put to death. Kabfr was removed and made fast in chains. He was then placed on board a boat which was filled with stones. The boat sank, but Kabfr re-appear- ed as a boy, floating clown the stream on a leopard's skin.* 2 He was again captured and now an attempt was made to born him alive, He was locked up in a hut which was after- wards set on fire. When the flames were ex- tinguished Kabfr re-appeared in a form of great beauty. He was now accused of witchcraft and the people demanded that he should bc tram fil- ed to death by an infuriated elephant. Be- tween the elephant and Kabfr there appeared a lion, at the sight of which the elephant took fright. 23 Finally the Kmperorasked forgivinuss of Kabir and expressed his willingness to un- dergo any punishment that he might name. To this Kabir replied that a man should sow flowers for those who had sown him thorns. The stories so far related speak of Kabfr as a resident of Kasi ( Benares ). It is natural that his Hindu followers should wish to associ- ate him as closely as possible with their sacred (22) BairagiR often carry about the nktn of a !<>i*r or other animal upon which they take thttfv writ upon f bit tfrmiiifi, It is symbolic of a life spent in place* apart from the Imuni^ of men. (23) See additional Note, Kabir In History,' 1 ndna^ty. Ib- rahim, one of the kings of this ch im ty 1 1412), was a great patron of Muhammad;. n learning, bat was In this respect siinpasMul by Bib? Kajah, who built a magnificent Jami MoHjiur, a ('oHe/jc and a Monastery. She also appropiiatcii large sums of money for the niainUMutnrc ol those learned in Theology and the Sciences. With the exception of the Mosque all these building** were subsequently destroyed by Sikamiar Lodi either on religious or political ground*.-* 7 We gather from this quotation that Kabfr was bom elsewhere than in Jaunpur, but that he received religious instruction in that city. There are many other stories connected with the life of Kabir, but we will only reproduce one more before passing on to consider the manner of his death. This story is of (20) ^ Muhamrajulaa Pirn wear yellow (27) Jaunpur in mid to be a corruption of Jftvunpnt'. Jmm a term applied originally to thcj'UreukH, was tly applied to the Muhaiwnadaoft. The til would therefore be The city of THE LIFE OF KAB|R 21 as it associates Kabir with Central India whexe at the present time his influence is most strong- ly felt. There lived in the Deccan two brothers, Tatva and Jiva, who were anxious to find for themselves a spiritual guide. They used relig- iously to wash the feet of the many Sadhiis who visited their house and listened attentively to their teaching. At a loss to discover which of these Sadhus were possessed of real spiritual power they devised the following test. They planted in the courtyard of their house a with- ered branch of a banyan tree and agreed to ac- cept as their Guru that Sddhu whose power was such, that the washings of his feet would avail to restore the branch to life. For forty years they waited in vain for one who could satisfy the test and were almost, in despair of ever find- ing the desired Gurii, when Kabir arrived upon the scene. The branch when sprinkled with the water in which his feet had been washed imme- diately returned to life. Kabir was accepted as their Guru and gare utterance to these lines : The Sadhus arc my soul and I am the body of the Sidh&s : 1 live in the S&dhus, as rain lives in the clouds. The Sldhus are my Atmd, and 1 am the life of the Sldhus : I live in the Sidhus, as gU lives in the milk. 22 THE LIFE OF KAIUR. The Sfidhus are my Atma and I am ihc bread <' words usually beginning with the same letter j ' ,/ and so similar in sound. This name is suggest* f edb y the position of the stars at the time of and is known as the jfttaor astronomical THE LIFE OF KAB!R. 35 name. The three names, Akbar, Kubra and Kibriyk said to have been found by the Qazi in the Qordn are all derived from the same root KBR ' great/ Of these three names however only one, Kibriya, is to be found in modern Qorans. Of the three nrmes Zinda, Khinjar and Pir, the first and third are Persian words and as such not found in the Qordn. Khinjar is probably a corruption ofKhizar the name of the saint who is in the Qoran associated with Moses. A legend containing impossible details can hardly be regarded as a literal representation of historical fact. Muhammadan tradition asserts that Kabfr had a son, Kamdl by name. This name also is of Arabic origin and so a source of difficulty to those who regard Kabfr as a Hindu sddh$. There is a word kamnial, a corruption of kam- bal (blanket) and in one version of the Kamal legend it is slated that Kabfr caught sight of the child floating down the stream, wrapt up in a blanket and cried out, not " Kamal, Kam&l " but " Kammal, Kammal." Muhammadan tradition implies that Kabfr like other Sufi leaders was a married man, but as, in accordance with Muhammadan custom, no mention is made of his wife's name, Hindis were free to supply her with a Hindi name and chose Loi which also means a blanket* ii; I i| r?/' 36 THE LIFE OF There is a possible reference to his wife in the following lines contained in the Adi Grants The first wife was ugly, of tow caste, of ill- boding feature : wicked in the house ki i^ servants of God are few in number, and to the ^ijS; worldly minded seem as men who arc beside {' l!^' themselves. j! 1 $?! All who live in this world are liable to temp- fr^ff tation; the black snake coils itself round the ^f^(l ' sandal tree. The poison of the snake received >; ; f ;|t i nt the body works corruption and in ['',''fil death. Those alone escape who place their ,, ';! trust in God. I '%j Selfishness and pride of intellect are the ene- ; , ^ mies of spiritual development* 3 Those only , ( ; 4 see God who have a forgiving spirit. The strug- '' , . u . (113) "The Pundits are in error by reading the Vedas. They have no common sense. They daily go through their morning and evening rites and other ceremonies with great punctuality and regularity. They have caused the Gayatri to be read and repeated in the four yugs; ask them who has obtained freedom from sin by doing so? They consider themselves polluted by the touch or others: ask them who h lower then they are?" B. (114) Who wear dhotis of three* yards and a half and three fold cords; on whose necks are rosaries, and in whose hands are white lotas; these cheats of Benares are not called the Saints of Hart Having scoured the vessels they put them on, having washed the wood they light it; digging out the earth they make two fire places, but eat whole men. G. (115) If by wandering about naked union with Hari be obtained; then every deer of the forest. will become emancipated. What are the naked? What are those with skins? When they do not know the Supreme ? If by shaving the head, perfection is obtained; the sheep is emancipated, no one is lost. Kabir says, Hear, man and brother; without the name of Ram no one has obtained salvation* G. (116) In our house the string of the body is continually stretched out; on thy breast is a sacri- ficial thread; Thou readest the Veda and Gyatri; in our heart dwells Govind. i f THE TEACHING OF 71 On my tongue is Vishnu, in my eyes Narayan, in my heart dwells Govind; when at the gate of Yama he will ask thee, O fool, What wilt thou say to Mukand? We are the cattle, thou art the cowherd, O Lord, who art our keeper through the several births (i 17) What can he do whose teacher is blind ? The blind pushes the blind and both fall into a well. B. (i 1 8) How is it possible to reach the city when the guide cannot point out the road ; when the boat is crazy, how shall the passengers get clear of the ghat? G. (119) The man who fixes his love on the true teacher is contained in him. They could not be separated they have two bodies but one spirit. B. (120) I am the worst of all, every one is good except me; who considers himself in this light, he is my friend. G. (121) The tree bears not fruit for itself, nor for itself does the stream collect its waters; for the benefit of others alone does the safe assume a bodily shape. G. (122) The body is wounded by a spear; the head is broken off and left in the flesh; it cannot be extracted without the loadstone; a thousand other stones are of no avail G. (123) From heaven and hell I am freed by the favour of the true Guru; I remain in the wave of the lotus foot at the end and the beginning. G. f,* m iM ft fl t M i 7 2 THE TEACHING OF KAB!R. (124) In this society them wilt not die; if them knowest his order, thou wilt be united with the Lord. G. (125) Death, by which the whole world is frightened; that death is lighted up by the word of the Guru. G. (126) Making divine knowledge and meditation his patched quilt, and the word the needle, he puts the thread into the head of the needle; making the five elements his deer-skin he walks in the way of the Guru. G. ADDITIONAL NOTES. The Jft/afc ("Account Book or Invoice) is re- cognised as the authoritative exposition of Kabfr's teaching. It was probably produced about 1570, or some 20 years before the teaching of Ninak was embodied in the Adi OrantA by GurCi Arjun, the fifth Gurii of the Sikh Community. Most of the sayings attributed to Kabfr in the Adi Oranth are also to be found in the Bijak, though the editor of the Oranth has not scrupled to re-arrange the subject matter. There are several printed editions of the SijaJo. The two best known editions are both supplied with. a commentary, the one by Maharajah Bishwa Nath Singh of Rewah* and the other by Baba Puran Dans. The former edition has been printed at Benares, Lucknow and Bombay, and also without the commentary at Gaya ; the latter at Lucknow and Allahabad (1905), Of the former it is said that "the editor has tried to expound the Baguna Upamna of Rima through the teaching of Kabfr, whereby the term Baguna ffpatana is meant .the religious con- templation of Rima as the embodiment of all good *ln the life of Kabir by Muiwhi Mohan LalL Karasth of ^^\^ upon Anu^Sga?, itiRBtatedthat; Kabir visited Turkisten and OB his return spent some time with the Maharajah of Itewah by whom he was moat hoHpiteb y received, hi return for kindum received Ka- v I ?L 0miH ? d ? 10 ^ ah m J ah who at ^e time mw childless that *IIH descendant* Bhould sit upon hfs throne foe 42 generations, i;, 74 THE DOCTRINE OF SHABDA. qualities." This edition is not well thought of by Kablr Panthis. The author of the second Com- mentary, Baba Puran Dans, lived at Nagjhari, in the district of Burhanpur, C, P., and flourished about 1837. The Rev. Prem Chanel of the Baptist Mission, Monghyr, had another edition printed in Calcutta in 1890. The editor of this edition writes: "Some thirty years ago I was lent a manuscript copy of the JBtfofc, taken from the Murshidabad edition. This 1 had copied out and afterwards compared my copy with othcrn from different parts of the country, i found in thee a certain number of DoJias (couplets) which were not in my copy and these I had printed at the end of the book. The other poetical pieces were the same in all editions. 1 corrected various clerical errors and separated words which had been allowed to run into one another and added a few foot-notes to make the meaning clear to any ordinary Hindi scholar," This edition contains 83 Jlamaim\ 113 tihahda, 33 hymns of various kinds and 364 Sakkl. To these have been added 60 SaJckis found in other editions. The Rev. Ahmad Shah in the translation of the BijaTc that he has now in hand will probably throw additional light on literary problems connected with this book. The Doctrine of Shalda (Word.) A doctrine which might be so described is taught in many of the Hindu religious sects, but it is not THE DOCTRINE OF SHABDA. 75 easy to determine in each particular case either the origin or character of this teaching. In the writings of Kabir three thoughts seem to underlie such teaching (i) All thought is expressed in language, (2) Every letter of the alphabet, as a constituent part of language, has significance, and (3) The plurality of letters and words now in use will appear as one, when the Mayi that deludes men in their present condition shall have been over- come. The two-lettered Ram seems to Kablr the nearest approach in this world to the unity of Truth or the letterless one. A distinguished Sanskrit scholar explained to me the Hindti conception of Shabda somewhat in this way. Man desires knowledge. Knowledge is obtainable by means of (i) Perception and (2) Infer- ence. These two channels are acknowledged by all and to them are added by some (3) Shabda, sound (including the voice of the teacher ?) and (4) Upar- nam or reasoning by analogy. By Mimansists all verbal information is regarded as authoritative in itself, unless it can be shown to be derived from a corrupt source. Those who deny that the Vedas are eternal or self-derived should prove that the source from which they are derived is tainted. The Mimansists do not believe in a per- sonal God but there are others who accept this teaching and also believe in the personality of God. Such regard the Vedas as a God-given revelation. l'1'f, If 1 4 4 \M ] ' The Jlahdrd or SaJtard is an instrument of wood i^'ff 4 ' 1 or stone which with one hand the potter holds 1 i'MJ/'V * within the iar while with the other he strikes. In ' ! V 'i 1 V,i i' i " ( ;1 j dCft J this way, the wall of the jar is able to resist the Tl'( ! ''fX'i , force of the blows administered by the other hand ij^j^, * from without. The public maybe deceived into 1 * ij '^ |f! . i thinking that the Gum is cruel in his treatment of i|';f'|jvJVl the chela. See picture of Potter. l^f/jV (10) As he revolves his rosary, life passes !^'4i ' ^ away and he knows not the secrets of his heart ; J I.^KI," throw away the rosary of the hand and revolve the rosary of the heart. There is a double play upon words : - Jfmheait 1 manka = rosary ; PAtfr.-,~..secrets 1 Pfwr also .-j revolve, (i i) A man steals an anvil, and offers a needle as alms ; he climbs aloft to see how distant is the chariot. The man who makes tin's miserable offering thinks that God will he so pleased with his genero- sity that he will at once send a chariot to fetch him to heaven. Fallen translates thus : He steals an anvil and a needle gives in charity ; ^ ' j * - " J he then the house top mounts to see how farV heaven's chariot sent for me. (12) Apart from life, life comes not into ex- istence, life lives on life ; xefuse not to have pity on life j Pandit, take thought on this. is completed. (14) A man may be a great preacher, as the vulture soars in the sky ; but its food is on the earth ; does flying in the air make of it a saint ? Preaching in itself is useless, unless the life corresponds. The vulture may ily in the sky, but on the earth it devours refuse and so can never be respected, (15) Whatever 1 have Ls not my own it is thine ; it is thine own that I give thee; what have 1 ? (16) Strain your water before you drink it ; test your Guru before you commit yourself to him. (17) The humble obtain salvation* to a man, so many as are submissive ; those sink who are puffed up with the pride of high birth. The reference here is to the ocean of rebirths ; the humble-minded reach the further shore in safety ; the proud sink in the waters and escape not from the troubles of this world. (18; When the Guru is covetous, his dis- ciple will be grasping; both employ trickery; both will be drowned in their folly, having boarded a ship of stone. fr< >W '^4' 82 SiKHIS ATTRIBUTED TO KABfR. The chela to protect himself from the greed of the Guru conceals the extent of his possessions. At first he was tricked into owning that he had property, but .not a second time ; he tricked the guru. In this way both fail to cross the ocean of rebirths. In one of the Kabir legends, it is said that Kabir was placed on board a boat loaded with stones that it might sink in mid stream, hut lie miraculously escaped. The idea may have been suggested by this stiUL (19) From one country have they come; at one ghat have they disembarked- They have breathed the air of the world, and on twelve paths have they gone their way. Bdrah hit is a proverbial expression, scattered, dispersed, cast to the winds. All men are of one blood, all are born of human parentage, caste dis- tinctions, invented of men, are productive of much evil. Fallen translates : All from one country come, alighted also at one port ; by winds of wordly passion driven, all scattered are in sport. (20.) The lascivious, the ill-tempered and the covetous, for such devotion to God is im- possible. Brave is the man who for devotion to God is ready to give up caste and family. (21) Small is the door of devotion (Bhakti), as the tenth part of a mustard seed. The heart of man is swollen with pride to the size of an elephant, how can he pass within ? knowledge of the true Guru, whatever their caste, are chamdrs. Rom rom the hairs on the human body ; there Is no spot where there is no hair, no point at which the great do not display pride. (23) The worship of a devotee and the water of a torrent in the rains, both flow deep ; but that only should be called a river which continues to flow in the hot weather (Jeth= June.) The devotee whose devotion depends upon pros- perity is no true devotee. /24) He who sows for you thorns ; for him do you sow flowers ; you will haive flowers at the time of flowering ; he will find a trisuL Trisul may nignify a large thorn or it may mean that such a one will be punished by Shiva. (25) Do not oppress the weak, their sighs have great power ; by the puffs of the bellows iron is converted to flames ( or is utterly consumed.) If the puffs from the skin of a dead animal can do so much, how much more will the sighs of the living effect. The skin of goats, buffaloes and bullocks are used as bellows. 84 SXKHIS ATTRIBUTED TO KABfR. (26) Be true to God and loving to his servants whether your hair be long or entirely removed. Many Bairigis shaved their heads. To Kablr such matters were of trivial importance. (27) The ghat in which love dwells not, know that qhat to be a burning ykat (Masan); that heart is as the blacksmith's bellows which breathe, but have no life. There w here a play upon the word Ghat. Ghat which** a vessel, in often used uf the human heart. Qhat^ is also used, asghat, the burning Ghat where the bodies of the dead are burnt. (28) Love grows not in the fields nor is it on sale in the bazar ; the man devoid of love will be bound and cast into hell. (Ydmpilr, the city of Yam. j (29) He may drink the cup of love who gives his all (lit. his head) to God ; the covet- ous cannot give all, but only know the name of love, or He drinks the cup of love who lays down his life for others ; he who works for reward, merely speaks of love. (30) A man may read many books before he dies and yet not be a Pandit ; he is a Pandit who understands the two and a half letters which form the word Love. (31) There is no work of merit equal to truth and no sin equal to falsehood ; in whose SXKHIS ATTRIBUTED TO KABiR. 85 heart Truth dwells, in his heart dwells God himself. (32) Those who say and do not are great liars ; in the end, when God holds his Durbar, they will be thrust out. DhaTcJca khantl is a phrase applied to badmkshes, thrust out of all respectable society. (33) When the sun rises, darkness disap- pears; before the wisdom of the Guru the corrupt thoughts of men disappear ; covetousness des- troys sound judgement and pride devotion to God. (34) Weeds destroy the crops ; the igno- rant destroy the assembly ; covetousness spoils devotion, as a mixture of earth destroys the value of saffron. (35) Those who sought found, diving down into deep waters ; the heron in its helplessness remained sitting upon the bank. Fallon gives a different version of this SalcJii which he translates : Who in deepwatersjplunged and sought have found ; but foolish me sat by the shore, through fear of being drowned. This form of the saying is attributed to Dharm Ddss. (36) All say 'Lord, Lord' (SdhiV), but my fear is of a different kind ; when I know not God by sight, where can I take my seat or how shall I sit down with a God whom I have not known ? ." i< 4 Ji,*J il ^ r il'ti SiKHIS ATTRIBUTED TO KABfR. (37) The house of God is distant, as is a tall palm ; he who climbs to the top, tastes of heaven ; he who falls is ground to pieces. (38) What you would do to-morrow, do to-day ; what you would do to-day do at once ; in a moment the deluge (Parlai) will come, then what time will there be for doing. Parlai is used of the destruction with which each of the several ages closes. (39) When I went in search of evil men> none appeared to view ; when I searched my own heart, I felt that none were so evil as my- self. (40) Full knowledge of God is not attained when the heart has not been united with God ; devotion is simply that of imitation, the colour is not fast. ("41) A. cage with nine doors, in it a bird like air ; that it should remain there is the marvel ; what wonder if it escape ? (42) In timen of trouble men remember God, but not in times of ease ; should they re- member God in times of ease, would they ever experience trouble ? (43) Live on friendly terms with all, be ready to speak about all ; in word agree with all men, but abide in your own abode. The rhythm of this Sikhi is so fine that I cannot refrain from printing it in Roman character : SAKH1S ATTRIBUTED TO KABlR. 87 Sab se hiliye, sab se miliye, sab ke lijiye naun ; H&nji, Hanji, sab se kahiye, basiye apne gaun. This saying in generally interpreted to mean that men should be tolerant of religious beliefs dif- fering from their own, though in no hurry to sur- render traditional beliefs. It has also been rendered thus: Associate with all on friendly terms ; address every one with respect (give them their full titles) ; agree with every one in what he says, and you will have a village of your own to live in, i.e. Humour the public and you will soon have them in your power. (44) Upon seeing the mill revolving, Kabfr wept ; the grain that tails between the stones can never escape entire, (45) All men speak of the mill, but none make mention of the pin ; the grain that abideB by the pin, even its hair is not disturbed. The two Htones of the mill are heaven and earth, nearly all who live upon the earth are overcome of evil ; the few who escape are those who abide by the pin, i>. those who call upon God. (46) The Brahmins of this age are objects of ridicule ; give not to them alms : they with their families will go to hell, and take with them their employers (i.e. those who give them fees or alms.) (47) The company of the saints will make your burdens light ; the company of the evil means quarrelling throughout the eight watches. 88 SAKHIS ATTRIBUTED TO KAB!R. This saying is by Fallen attributed to Tul5 Dass. (48) That day is blessed which causes you to meet a holy man ; as you embrace him fervent- ly, sin is driven from the body. A saying similar to this is to be found among the Muhammadan traditions (Hadis). (49) Through association with a Sadhu comes remembrance of God ; that hour is recorded to a man's credit in his account with God ; all the rest is as valueless as air. ( 50) The mirror of God is the body of; the Sadhu ; he who wishes to see, let him see the invisible in him (the Sadhii.) (51) The Sadbii is the river, love is the water ; in that place wash your body ; Kabfr says, Be clean, in company with the Sddhus. As people wash their clothes on the banks of a river, so should they seek purity of heart tit rough associating with S^dhUs- (52) The tree does not store its fruit for its own use, nor the river its water ; for the bene- fit of others has the Sddhu adopted human form, (53) Yam roars like a lion, cries aloud Kabir ; were not the Guru merciful, Yam would tear and rend. ^54) He who has chosen a bodily Guru and has failed to recognise the true Guru; time after time he rises and sinks, ensnared in the ocean of existence. S&KHIS ATTRIBUTED TO KABfe. 89 A bodily guru is one who is a guru in outward appearance, one merely qualified to give instruction as to ritual, sacrifice, alms etc., and not to give spirit- ual counsel. (55) The Chela should be willing to give everything to his Gurti ; the Guru should refuse to take anything from his Chela. Many gurus frequently visit the houses of their chehis and by noisy demonstrations in which they are assisted by Bairagis and curses extort offerings from those who at first declined to give. (56) The true Guni took the arrow of the Shabda and prepared to shoot ; that which he shot with love found its home within the body. (57) You arc the wife of one, but have be- come the prostitute of many ; say with whose corpse will you be burnt ? for you are the wife of many. There in one God whom men should love ; what will be the fate of those who love false gods ? (58) The true Guru is a great money chan- ger, testing the good and the evil ; rescuing from the world the good, he takes it under his own protection. (59) As the snake when it sees the man who has received the mantra, lowers its hood ; so K&l, awed by the name written on the Pan leaf, turns his head away. a w 90 SlKHIS ATTRIBUTED TO KABfR. The second line contains a reference to the con- secration of the Pin leaf by the Head Mahant. See Ch. VI. (60) The Chakwi remains apart from her mate throughout the night, in the early morn- ing they meet ; the man who remains apart from God meets him neither by day nor night. (61) He who removes another's head, re- moves his own ; in God's Durbar the account will have to be settled. (62) The power that cannot be described, the form that imparts life (the vision of God is life), whoever becomes one with him (as milk with water) ; that man, says Kabir to Dharra Dass, Kal cannot destroy. Union with the true God who has neither form nor shape lead* on to the development of man's true self over which death has no power. (63) He who reproaches me is my friend; he supplies the soap to wash my dirty linen. The man who in reproached pays heed to what is said and reforms. A similar saying is attributed to the Sufi saint, Imam Ghizdlf, who used the word 'washerman' instead of l soap. J (64) Made articles are quickly destroyed and once destroyed are not put right; by an admixture of vinegar milk is curdled and cannot again be turned to milk. SAKHIS ATTRIBUTED TO KABfR. 91 (65; For man to assume a body is difficult ; it cannot be done twice. The ripe fruit that falls to the ground, cannot again be attached to the tree. Hindus who believe in transmigration explain this as meaning that many ages will elapse before any particular person will again enter the world as a man. (66) We know not what the quarter o a second may bring and yet we make plans for the morrow; death comes suddenly as the hawk pounces down on the partridge. (67) The gardener comes to the garden and seeing him the buds cry out, "The full-blown flowers are culled to-day, to-morrow our turn will come." (68) The earth said to the potter, why do you trample on me ? the day will come when I shall trample on you. The potter tramples on the earth to make it workable and plastic. (69) All help the strong ; no one heips the weak. A breeze gives fresh life to the fire, but extinguishes the candle. (70) What place has the coward on the wrestling ground ? when wrestler meets with wrestler then is a real contest. (71) Consider him a wrestler, striving to attain the favour of God, who though crushed to pieces, refuses to give up the struggle. ATTRIBUTED TO KABfR. In the second line reference is made to an ins- truction often given to a wrestler by his trainer, iCrushhimto pieces.' (Us ke -purzc imrzr diia kar do)* (72) The days of yore are gone ; he loved not God (Hari) ; of what use is remorse, when the birds have eaten all the crops ? These words are often used of a l no'er do well, when on the point of death, (73) The wood that has already been burnt (in the process of conversion into charcoal) that too cries out. "If I go to the blacksmith's forge, I shall be burnt a second time." Sinners die once in this world and a second time in the world to come. (74) Remain apart from the world, as water refuses to mingle with oil ; deposit your heart where is neither death nor the dungeons of KdL (75) Who saves his head, loses his head ; who severs his head, finds a head ; as the wick of a candle gives additional light when trimmed. The head is regarded an the most precious of human possessions ; a man will give his head for a friend. (76) The pearl is found in the oyster, the oyster is in the sea ; the diver brings him up ; with no one else is the power. There is probably here a play upon words. The word translated Diver may also mean, One who lives through death, or conquers after a hard struggle. SAKHIS ATTRIBUTED TO KABIR. 93 (77) Consider the parable of the sieve ; it suffers the flour to pass, but retains the husk ; so men let pass what is good and swallow what is useless. Star -that which passes through the sieve; Asar^ that which is retained. (78) Consider the sugar cane press; the juice flows out, the fragments of cane remain. His heart is wanting in wisdom who retains thoughts of no value and disregards spiritual my- steries. (79) All Kadhiis are in appearance alike, resembling a field of poppies ; some few thinkers are as red flowers, the rest are perfectly white. It is the white poppy that is cultivated in In- dian fields for the production of opium. (80) Holy men will not relinquish holiness, though they associate with crores of unholy men; though snakes may cling to the sandal tree, it will never lose its coolness. (8 1) Ask not a Sadhii about his caste, but about his knowledge of God ; when you are determining the price of a sword, there is no need to consider the sheath. The sword is what you want, it matters little of what kind or of what colour the sheath may be. (82) The methods of a SMhii should be those of a winnowing fan ; he should lay hold m ?^> i ;:;<.?* !f""4l . ft *$'; M#* 94 SiKHIS ATTRIBUTED TO KABfR. of the weighty matters and let subjects of little moment fly away. (83) Kabirsays ; to associate with a Sadhii is like sitting near a seller of perfumes ; though the seller sell you nought, yet you enjoy the scent of his perfumes. (84) As an ant is carrying off a grain of rice, it falls in with a grain of del/. Kabfr says ; both you cannot carry away, take the one and leave the other. (85) A madman was beating the hole of a snake, but the snake was not hit ; fool, it is not the snake's hole that bites ; it is the snake that devours men, (86) Where is the boundary of tho heavens? what is the weight of the world ? what is the caste of a Sadhii ? What is the price of the Al- chemist's stone ? (87) The dog of a Sddhti is virtuous, while evil is the mother of one who becomes not the chela of a guru ; the one sits and hears the prais- es of Hari ; the other speaks evil of gurus. (88) Learn to distinguish the honest man and the thief from their manner of speech ; all the works that are within proceed forth by way of the mouth. Cf St Matt, xii 34. Out of the abundance of the heart the mouth speaketh. S^KHJS ATTRIBUTED TO KABiR. 95 (89) In the midst of the highest heaven there is a shining light ; he who has no guni cannot reach the palace ; he only will reach it who is under the guidance of a trae Guru. (90) Feel no care ; be free from care ; the giver is powerful ; the beasts of the field, the birds and the insects have neither wealth nor store house. (91) The tortoise takes care of its egg; without breasts it supplies its needs ; so God provides for all and makes provision for the three loks (earth, heaven and hell). (92) Whatever I did, you did; I did nothing myself; should man say ; I did it, it was in your strength that it was done. Cf. Phil. ii. 13. Shams- i-Tabrez, the famoun Sufi, IB said to have raised a man from the dead. Three times he addrens- ed the corpse, saying, In the name of God, I bid thee rise. These words had no effect. He then said. 'In my name I bid thee rise' and the man rose. The idea is that man'n real power lies in the cons- ciousness of his union with Gocl. So long as he addressed God as one apart from himnelf, his prayer was disregarded. (93) Everything is from God and nothing from his servant; he can change a mustard seed Into a mountain and a mountain into a mustard seed. . a-y m 96 S&CHIS ATTRIBUTED TO KARfR. (94) Should all the earth be turned into pa- per and all the trees into pens; should the seven seas be turned Into ink, yet could not an account of God be written. (95) In blessings, O God, thou surpassest all, In thy dealings with men thou art without a ri- val; God is chief of all kings, and yet He lived upon earth as a/ag"r. (96) We shall not die, though all creation die; we have found one that quickeneth. These lines form part of an introduction to a (97) Whoever forsakes what is false and pro- ductive of pride and becomes as dust on the road, he will find God. (98) The difference between the true and the false Sddbii is as that between the Am (mango) and the Babul trees; the former bears life-producing fruit, the latter thorns. PJial (fruit^ is often used of the results of action. (99) When you see a SMhu approaching^ run, touch with your hands his feet (and apply them to your forehead). It may be that in this form God himself will meet you. (100) All say A. I). According to Kabir Chaura tradition** the first four Mahants were buried at Maghar. Bet; Additional Note, (4) The Hindu Math IB under the management *of the Kabir Chaura Mahant. The present Mahant, Gur Prasad Dass, is specially interested in the superintendence of agricultural operations. In the absence of the Mahant the Pujari is placed in charge of the Kabir Ohaura Math. (5) This land IB chiefly under rice cultivation. In 1900 the land at Balwa supplied the Kabir Ohaura Math with 750 noaunds of ricsc and the Maghar Math with 500 maunds. 100 THE KAB!R PANTH. In connexion with the Muhammadan Math a largely attended Mela is held on the last day of Aghan (November). In connexion with this Mela a sacred feast is held. The Mahant pro- ceeds to the shrine, followed by the Diwan, carrying in both hands a large dish (Thambe) containing Khichri (cooked rice mixed with (Ml) and by a Banddli carrying an earthenware vessel (Karwa] containing water and covered over with a white cloth. Upon reaching the shrine these vessels are placed upon the ground and frankincense is burnt upon the tomb, in a fire of cowdung. 6 The Mahant repeats cer- tain prayers in which all present take their part. 7 At the conclusion of the prayers he takes his seat upon the ground while the Dfwan gives to each of the worshippers a small portion of the JST&icAnand the Bandklf pours from the spout of the Karwa a few drops of the water into the palm of their hands. When all have received, the Dfwan and Bandali consume what is left. More prayers are said, after which the Mahant departs and the gathering breaks up H (6) These ashes are passed through fine muni in and preserved in a brass loth, (7) The Kabir Panthis apply the term pmycr to devo- tional exercises which might be more accurately described as meditations. ^ 4. It 4 , seemed best *, describe this feast here and so ?? k^* h account relating to Magliar. The rdigious SSi Ki 6 U ^ abir Panthis ' which are coveted with considerably more ritual, are described in Chapter VI THE KABfR PANTH. 101 Pilgrims to the shrine are expected to pre- sent a rupee to the officer in charge and also an offering of rice and d&L They receive in re- turn a small portion of KIdchri and a pinch of the ashes that result from the burning of the frankincense and cowdung. 1 ' The Kabir Chaura Math receives its name from the fact that it occupies the site upon which accord ing to tradition Kabfr gave instruc- tion to his disciples. The Math consists of two courtyards, connected by a bridge thrown across a narrow lane. The main courtyard contains the preaching platform, the Mandar, which is occupied by a pair of wooden sandals (Khanrdm) intended to represent the feet of the Guru, 1 the Gaddi, 1 1 the Samadhs(tombs} 12 offiveMahants (0) Tl 10 Mu ham randan members of the Panth wear caps of a different shape to those worn by the Hindu BairagK (10) Originally there was no Mandar (temple) at Kabir Chaura, but; in tin's respect., .H probably in others, the Kabir Panthis have gradually assimilated their own arrangements to those of the Maths of other religious orders. The J)amn'wi'h worship the feet of Sankaraeharya, carved in out- line in stone or marble. It was probably in order to escape the charge of idolatry that the Kabir .'Pan this substituted for the Ckart&n Pdd-Mt a pair of wooden sandals. (11) The Gaddi is literally the pillow upon which the Guru Hits in slate. The (fadtUtf this Math belongs to Kabir, his representative upon earth sits behind and not upoix it, (12) When practicable the Mnhants are buried within the precinctH of their Math. It is the custom of this, as of . several other religious orders, to bury and not burn the bodies of their dead. The custom which may be due to Muhammadan influences is explained by saying that the bodies of Sants who have died to the world have already been purified and do not require the cleansing of fire. v> 4 r*i - r>v' i, i^r ?' K tt II 1 r 102 THE KABfR PANTH. and quarters for Sadhus. The courtyard across the lane which occupies the traditional site of Nirtfs house is made over to the female Bairagis, known as Mai Log. 1 * This court contains the Samadhs of three Mahants. The room in which the Gaddf is placed is immediately opposite the entrance gate. Over the Gaddf hangs the picture of Kabfr which has been reproduced as the frontispiece of this vo- lume. In tliis picture Surat Gopal and Dharm Dass, the founders of the two main divisions of the Panth, are represented as kneeling before Kabfr while Kamal stands behind with a fan in his hand. On one side of the picture hangs a portrait of Rkmanand and on the other a picture of Rangf Dass, the late Mahant, who died eight years ago. Above the pictures are hung what appear from the distance to be armorial bearings, but are in reality designs in coloured cloth, intended to symbolise the five elements (earth., air, fire ? water and dkhds) and the nine doors or points of entrance into the human body. In front of the Gaddf are placed two flower vases and upon the wall at the side hangs a rosary, composed (IS) The female devotees aro given the titl of Mother "because all Badhns arts required to treat them with thn respect due to a mother from her son. When a mairiei man in received into the order of the Dantlw he applieft his lips to this breast of his wife to indicate that henceforth he stands to her in the relation of son to mother. THE KAB!R PANTH. 103 of a thousand beads, which is reserved for the use of the Mahant. Daily service is conducted in the Math, mor- ning and evening, by the PujdrL In the morn- ing the Sadlms, so soon as they have bathed, assemble in front of the Mandar. Here takes place the first part of the service which includes the performance ofArtti* and the washing of the Guru's feet. After this the various Samadhs and the Gaddi are visited and the Sadhus re- turn to the Mandar for the concluding portion of the service. The morning service is said to occupy thirty minutes and the evening service an hour. The water in which the wooden sandals have been washed, known as Char an Mitra, is poured into a brazen vessel. Three teaspoon- fuls of this water together with three tidsfr* lea- ves, are given to all who visit the Math during the day. At 8 p. m. the doors of the Math are closed and -tiny Char an Mitra that remains over is offered in the first place to such Sadhus as have not previously received it. The vessel is then presented to the Mahant who after drink- (14) In Arti lire, usually the flamcH of burning camphor is waved before th< object oi" worship. (15) The Tulsi leaf in nacred to Vishnu. Many Kabir Pan this fuel thai, in tlmn showing reference to Vishnu they are cHsreKartUnK the teaching of Kabir, as by Mm he meant not the incarnation of Vishnu, but the supremo Deity. r f;i' ; ^ i ) i 104 THE K/\BfR PA NTH. Ing what remains rinses out the vessel with fresh water and consumes that also. An annual Mela which lasts over lour or five days is held at this Math in the month of Janu- ary. On this occasion the large courtyard is crowded with devotees. Those who wish to become Bainigis observe a fast lor twelve days, eating in the evening a little gur (crude sugar) and rice cooked in milk. These candidates are admitted as Bainigis at the celebration of the Jot Pershad, which, from a religious point of view, constitutes the principal purpose of the Mel, 10 Of the possessions belonging to the Math the Kabi'r Panthis regard the topi (cap) and schli woollen necklace of Kabir, the Khanraan, the picture of Kabfr and the Bijak as those of greatest value, The principal officers of the Math are the Ma- hant, the Dtwdn, the Kotwdl and the l*uj&ri. The Mahant is responsible for the general arran- gements and should be a man of learning, quali- fied to give religious instruction; the Dlwdn is the business manager ; the Kotmdl is responsi- ble for the maintenance of discipline, while the (16) It in aid that the Jot JPtsr*h-ad WB originally celebrated in this Math once a month, but that thin custom was discontinued on account of a quarrel that arose between Puran Ddns and the contemporary Mahant of tbo Dharm Dte section, in consequence of which the latter rct'uHuel to Hupply Puran Dass with Koniething which wan regarded an ttHHential ior the proper conduct of thin service. For an account of the Jot Pershad see Chapter vi. tion were ongmauy at JBanaogarn m me neighbourhood of Jubbulpore ; from this place they were transferred to Koodarmal and once again in recent years to Dhama Kheni. Dharm Dass, the founder of this section, is said to have first met Kabir at Benares and to have been rebuked by him for worshipping idols. He met him subsequently at Brindaban, but failing to recognise him said, " Your words resemble those addressed to me by a Sadhu whom I once met at Benares. " On this occasion Kabir adopted stronger measures and threw into the river the idol which Dharm Dass was worshipping. Once more Kabfr appeared to him in his house at Bkndogarh. Dharm Dass was a bunnidh by caste and possessed of con- siderable wealth. Kabfr again rebuked him for practising idolatry and asked him how he could worship an idol made out of the same stone as the weights which he made use of in his business. On this occasion Dharm Dass acknowledged the force of his arguments and both he and his wife became his disciples. According to the account given in Stikrit Dhydn Dharm Ds\ss was the son of one Mahesh, and was as an infant saved from death by Gydni ( , ''I I 106 THE KABfR PANTH. ( i. e. Kabfr ) who entered into his body. He was originally called JudzUvan, but objected to this name and received from Kabi'r permission to change it to Dharm Dass. Narayan Dass, his son, refused to accept Kabfr as his Guru, but through the grace of Kabfr a second son was born in 1516 and named ChuramanJ 7 This son was installed upon the Gaddf by Kabfr himself. Upon tho occasion of his installation Kabfr foretold that his descendants should sit upon the Gaddi for 42 generations ( Jlan$)> and declared that the right to communicate the Mantra would be confined to his descendants. In accordance witti Kabir's instructions the Head Mahant of this section marries and lives with his wife till a son is born. After the birth of the son the wife becomes a Ilairagl. The Mahant holds office for a period of 25 years and 20 days and is then succeeded by his son. ' H In one case the son is said to have died and as the mother had become a Bairhgt the Mahant (17.) Thin date has apparently bei:n HH w;n to brinjf the birth of Ohunm&n within tint lifetime of Kabii. No mention is made of the agu at whieh f :hurainau wa* Installed JIB Mahant. No import .aucse can ho attached to dales mention- ed, in connexion with the establishment of HIM Puntlu Ug- >' ,' ranini IK said to be the, 1 Hth Mahant. Ifelaven Maliunt.mKr.upi- - ( ' l{ ed the GadcU for twenty yearn each and ono Mahant for t hreo, the Panth would appear to have bi'.un foundcnl 27H yoarn pre- vious to the installation of Ugranam, i, i\ about 1(525, (18.) The Mahant'H Hon alone, in a tucinber of the 1'unth by birth and is initiated by lite fathur. All other mcmbcrn Become the children of the Mahant through t .he reception of the Mantra. THE KAB!R PANTH. 107 lived with another woman by whom he had a son. 10 The father of the present Mahant died after holding office for a period of three years only, and many wished that one of his disciples, Jugla Nancl, should officiate as Mahant during the remainder of his term of office. To this proposal the majority of the members strongly objected on. the ground that he was not a descen- dant of Dliarm Dass, and Ugramim was duly installed His grandmother, known as Dddf Sahib, who was responsible for this proposal; still exercises authority at Koodarmal, and Ugranam reigns in the newly established Math at Dhama KhenL Jugla Nand with other dis- contented Sudhiis retired lo Bombay, where he has published various books bearing upon the Panth. Kabir is said to have given instructions to Dharm Dass regarding the ("haukd and the Jot l*'rasme ka/tf/t.i* art* maije of material other than wood, #.//. grans or c.oeoamit fibre. Some Satnamis wear a wristlet made of Hiring in lieu o f a kanthn. (22) Prayer as offered by the Kabir P&nt-his in of an ele- mentary Character. One says tliat they pi-ay that they may obtain salvation (nmkhti) ; another says that he Hinge the praises of Narayan in the morning and in the evening prays for protection against evil spirits*. The latter spoke of our Church Services as "practice", and regarded thm a valuable in as much as they helped to form a habit of punctuality, it would be a great mistake to suppose that prayer means for a Kalvr Panthi the same as it does for a < JhriHtian. At the time of prayer members of the Panth make on their forehead the mark (fflak) of Vishnu, using for the purpose a special kind of earth mixed with water or with water only. THE PANTH. 109 wear a Kanthi is granted to women as well as to men, for they too are spiritual beings; but no woman may assume a Kanthi previous to marriage nor may she become the disciple oi her husband's Guru. 2 * To Brahmins at the time of investiture with the sacred thread is communicated the Brah- minical .Mantra which they are not allowed on any account to communicate to those who are not Brahmins.-' 1 In like manner at the time of initiation a Mantra is whispered into the ear of Kabir Fanthis. This Aiautra serves as a bond of union between members of the Panth and also suggests a position of privilege. 25 Brahmins wear upon their forehead the sign of the God whom they worship. Kabir Panthis (23) If disdj.ks df thr same Quru they would be regarded as brother and sinter ami &u their marriage would become unlawful. Thin, however, appears to be a later refinement as Dhartn Daw* and his wife were both the disciples of Ivabir. They wui-1;! pitiably argue that thin was a matter of iicec*Mi}, a* ui thai time: there was only one Guru whereas in modern days thmt arc many. (24) The spiritual life of Brahmins, Kshattriyas and Vaishyus to recognised from the time when they receive the mantra from their Guru and are in vented with the sacred thread. From that time they arc; subject to the rules of caste, ( >nly thosd who have reached years of discretion are admitted as members of the J*twt/t. with the possible exception of children, both of whose parents are already members. (25) The Initiatory Mantra of the Kabir Panthis said to contain five* words which represent one name or revelation of the on true God. Hhould the chela at the time of initia- tion fail to catch the words on account of nervousness or the noise of music, he may have it repeated to him by some other member of the Panth, provided that this is done in a solitary place where there in no chance of the words being overheard by others, rfiJl' <* Yf 110 THE KABfR PANTH. also wear such a mark (Tika), as shown in the frontispiece. In the days of Kabir a knowledge of religious truth was practically confined to those who were acquainted with one or other of the two sacred languages, Arabic and Sanskrit. These two languages were employed both in public and private worship with the result that the worship of the masses was too often a mere repetition of phrases which were unintelligible to those who used them. Kabir urged that religious books should also ho written in the vernacular that all might obtain that knowledge of God which was essential to spiritual progress. Again to the illiterate masses teaching con- tained in books was inaccessible, and so it is that we find Kabir laying great stress on the import- ance of oral teaching. Few men are qualified to become scholars, but all are required to be good; therefore he urged his disciples to associ- ate with good men and through conversation wfth them to acquire such knowledge as is ne- cessary. The study of books, he thought, was too often productive of pride; to display learn- ing and intelligence scholars were often tempted to enlarge upon topics of little spiritual value, while in private conversation heart speaks to heart of its own spiritual needs. Such were the views of Kabir and in consequence the Guru in THE KABfR PANTH. this Panth occupies a position of extraordinary importance. Kabir was a poet of no mean order and gladly consecrated his literary gifts to the service of God. He knew that religious instruc- tion given in the form of poetry was easily re- membered; he knew too that the singing of Bhafam (Hymns) was an occupation in which the people of India took peculiar pleasure. It only remained for him to compose hymns which his followers could sing. This he did, and up to the present day his hymns enjoy great populari- ty with the people and in the Punth occupy a prominent position in all acts of public worship. As the Brahmins are required to repeat the Gyatri daily, so are members of this Panth re- quired to use the following hymns, in the morn- ing and evening respectively : Morning Hymn: Kablr said Spiritual and material blessings attend those who wait upon the Darwesh ; their account is safe. Love of you pervades the whole body of your devotees. You are starvation, unmoved by desire, a men- dicant. You walk in no one's footsteps, you seek ease in no abode. The whose universe is your body. You are boundless (a stream with- out banks). You pervade the Universe cons- tantly. The love which you cause is profound. The empty Universe is in me, says the Guni m 112 THE KABfR PANTH. I'm* m\->\ (Kabir). If we do honour by fire to the true name, the body becomes pure. Dharani Dkss taking the Guru's arm walked and found Kabfr. Evening Hymn. Evening having come on, the day having closed, the duck broke into wail- ing : "O drake, let us go to that country where Day and Night are unknown." If separation takes place at night, the duck is to be met with in the morning, but ho who is separated from the name (of God) regains it neither during day nor night. Hear, O Guru, Treasury of kindness, I beseech you with clasped hands. Mercy, humility, devotion, equality, good nature, cons- tancy, these are the ornaments of a devotee. Devotion to the one without beginning is adorn- ment. The only name, the only Guru, is Kabir^ the highest Ptr* Anxious as Kabir was to claim for all men spiritual privileges he was no less anxious to impress upon those who desired to become re- ligious that they must live in a way consistent with their profession . All, therefore, who desire to become members of the Panth are required to renounce poly- theism and to acknowledge their belief in one only God (Parameshwar), They must also pro- (26) For these "bhajans In their original form see Crooke's TH& * ' { , Sital Dass Gaya 24 .1619 l t \^ Sukh Ddss Niru Tila 20 1643 1 % f /V Hulass Ddss Niru Tila 26 1663 HlV]'^ 1 MadhoDass Niru Tila 20 1689 \rf' j'f'ijl Kokil Ddss Niru Tila 21 1709 jjf; { '''i' 1 ' ^ Ram Ddss Niru Tila 29 1730 ! ',1,^!, Maha Ddss Niru Tila 22 1759 lit 1 ']| Hari Ddss Niru Tila 20 1781 H'tH|:'f :>l! Sukh Ddss Kabir Chaurd 27 1801 | 'f ' | 'i"j' ^ " Saran Ddss Kabir Chaurd 16 1828 ' i j ! ft ; ' J ! |! ! 1 1 Puran D dss Kabir Chaurd 18 1844 il! 3 )f I/ 1 -!/; ; Nirmal Ddss Kabir Chaurd 22 1862 J^jA^ " '/'/ " Ranghir Ddss Kabir Chaurd 1 5 1884 1 ^! t ' 8ll ii 1 ^ Gur Prasdd Ddss 8 1899 The above list so far as the name of Mahant t place of Samddh and tenure of office are concern- ed was supplied by a Bairagi at Benares. THE K.AHIR PANTH. 115 The existence of the first three Mahants is high- ly problematical. Surat Gopal (A I) 1559) in generally regarded as the founder of the Panth. It is possible that he and the two Mahants who succeded him did not have their headquarters at Benares, but that the Niru Tila compound \vas acquired during the Mahanti of Sukh Dtiss. Bulwant Singh, and his son and succes sor, Cheit Singh, were patrons of the Kabfr Panth The former died in A. I). 1770. TheKabir Chaura Compound may have been acquired in their time. Though seven Mahants are said to have been buried in the Niru Tila court of the Math at Benares only three Samaclhs arc conspicuous at the present time, (see p. 102.) Lhi of Dharam Daw Approximate date of Installation Churdmant Sudarshan Kulpati Pramodh Kewal Amol, Surat Sanehf Ndm Haqq Ndm Pdk Nam Praghat Ndm Dhfraj Ndm Ugra Ndm Dayii Ndm Nam Nam Ndm Ndm Guru Bald Plr Nam Ndm 1694 1714 1734 1754 1774 1794 1814 1834 1854 1874 1894 1897 116 THE KABfR PANTH. The above have already appeared. Those to follow are: - Gridhmanf Nam Akah Nam Praldtsh Nam Kanthmam Nam Uditmanf Nam Santokh Nam Mukundmani Nam Chatrik Nam Adh Nam Dadhi Nam Udai Nam Neh Nam Gyan Nam Adi Nam Hansmani N&m Malui Niun Sukrit N&m Nij Ni\m Agrmani Nftm Sahib D;Lss Nam Ras N\m Udhuwa Diss Nm Gungmani Nnm Karimra Niun Paras Nfim Uddhar Nilm Jagrat N&rn Drigh N;\m Bhringhmani Nam Mahamanf Nilm The dates have been calculated on the assump- tion that each Mahant held office for 20 yearn and 25 days, except Dhlraj N*im who is known to have died after three years tenure of office. One Mahant stated that the regular tenure of office was for 25 years and 20 days. On Huch a calculation the date of Churimanl would be thrown back to A, IX 1654, In the Kabir Chauri section the average tenure of office has been for 23 years. The Sulch Nidm is said to have been written during Pramodh Nam's tenure of office. Chapter VI. THE KABfR PANTH (Contd.) This Panth, like other religious institutions of the kind, is founded on a double basis. Mem- bers may live as householders in their own homes, or renounce the world and attach them- selves permanently to one of the Monasteries belonging to the order. Those belonging to the latter class are known as Bairigis. A married man may leave his wife, whom he is henceforth to regard as his mother, and become a Bairagi, provided that he is the father of at least one son. Women, as well as men, may become Baira- gis, if found properly qualified after a probation- ary period of two years. 1 Conventual buildings exist both at Kabi'r Chaura and Maghdr. The householders perform an important function in the economy of the order, inasmuch as they contribute largely to the support oi the Bairagis,, There are a large number of branch establish- ments, each of which is presided over by a Ma- hant who spends most of his time in travelling round to visit the disciples who acknowledge (1) Female Bairagis are usually widows or the wives of men who have become Bairagis. At Maghar there are said to be about 26 female Bairagis. 118 THE KABfR PANTH. him as their Gur&.* He is supposed to visit his Chelas at least once a year, to note the progress they have made, to give instruction to them and to their families, and to examine and to receive into the order, if found qualified, such candi- dates as may be brought to him. On such occasions he is entertained by members of the Panth and also provided with travelling ex- penses. The Mahants of the branch establishments receive authority to teach and initiate new mem- bers from the Head Mahant of the section to which they belong. At the time of appointment they are given to eat a betel leaf (Bira)'- ] as a pledge that they undertake faithfully to per- form the duties of their office. 1 Each Mahant receives a document, bearing the seal of the Head Mahant, and known as the Panja Par- wdna. Upon this document are entered the names of all disciples admitted by him into the order. The Mahant is required to check this list at each place that he visits and to present it (2) The MahantB are not allowed to shave ; the Baira^is must cither shave entirely or not at all. (3) In ancient days a pan leaf ( Bird ) was thrown down as a challenge. Thin custom is referred to in the (4) One of the Mahants at Lucknow uSBumcd office when 14 years of age. Normally when a minor in nominated for succession an unbeneficed Mahant is associated with him in office, till he is able to perform the duties unassisted. THE KAB!R PANTH. 119 annually to the Head Mahant both for inspec- tion and the entry of new names. 5 A.S signs of authority the Mahant receives a red topi, a necklace of black wool, known as Sefi, G and a special rosary known as the Pdnch MaL On the occasion of his annual visit to Head- quarters the Mahant is required to present twelve cocoanuts and twelve rupees on his own account and one cocoanut and one rupee for each new name that he wishes to have entered on his Parwana. He also makes over to the Diw&i all offerings made at the Chauka Arti services at which he has officiated during the year. A Mahant upon appointment is required to make an offering of cocoanuts, Kabir Panthis explain the peculiar significance attached to co- coanuts in the Panth in the light of the following facts: (i) it has a lace resembling that of a man, (2) its surface is divided into three parts recalling Brahma, Shiva and Vishnu, (3) its (5) OH th<* occasion of a vim t to any place the Mahant rccitoH at cttlel.mil ion of the Vhaulttt, Arti all the names enter- ed cither upon his own I'tirwaMi or those of his predecessors in office, and writes the words Whalanit kar f/aya? against the names of any who havti dice*. In the case of a deceased Mahant the phniwj used IB *Nti-utadhi In ll\ (f>) The Mi in very Himilar to that worn by certain followers of Nanuk. In each case there are five tassels attach- ed to the Mi. In tite Kabir Panth Mi there are three tassels placed together in tlte centre with one on either side ; in the Nanak SV?/Ulw five twael** are placed it regular intervals, For Hhapti of 7}//;/ wee i 'i rfi ,; . 120 THE PANTH. flesh Is formed gradually as human flesh is for- med and (4) it differs from other fruits in con- taining no seed. 7 The breaking of the cocoanut is regarded as a bloodless sacrifice, a peace offer- ing presented to Niranjan to secure for members of the Panth admission into heaven. The ordinary Mahants are not men of great learning, though they have usually committed to memory a certain number of sayings attribut- ed to Kabfr and possibly also some book of which they have managed to secure a copy. Want of learning is in some sort atoned for in the opinion of their followers by a detailed knowledge of the ritual to be observed in the performance of religious ceremonies. The more learned Mahants have generally some know- ledge of Tulsl Dass's Kdmdyana and The BJidga- wad Gzta. Before giving an account of the ceremony of initiation and the two sacramental meals, the Chaukd Arti and the J6t Prasdd, it seems best to explain two terms which are especially associated with the initiation ceremony and the J6t Prasad. The two terms in question are Char an Mitra and Parwcma. Charan Mitra, the amrita of the feet, is the name given to the water in which have (7) Do they wiph to imply that the cocoaaut represents God made man, the word become flesh ? THE KABfR PANTH. 121 been washed the feet of the Head Mahant, Kabir's representative upon earth. This water is mixed with fine earth and then made tip into pills. These pills may either be swallowed whole, or pounded up, mixed with water and drunk. Parwdna (Passport) is the name given to the betel leaf specially prepared at head quarters at the time of a celebration of the J6t Prasdd* A pile of; betel leaves, sixteen handbreadths in height is arranged upon the ground. At night time a pewter saucer is placed upon a specially prepared spot and the dew collected in this vessel is known as amar, water derived from heaven direct. In the morning the Mahant meditates in front of the pile of betel leaves and with the amar writes upon the topmost leaves the secret name of God. The betel leaves thus consecrated are made up into small portions, about a quarter of an inch square, and distribut- ed among the Mahants for use at a celebration of the J(U Prasdd or for presentation to a candidate at the time of his initiation. The Parwdna is said to represent the body of Kabir. The ceremony of initiation is one of consi- derable solemnity. The candidate in the pre- sence of the Guru and other members of the Pantk makes the required promises and is solemnly warned as to the consequences for 122 THE KABfR PANTH, r|/'i ^ good or evil that will depend upon the way in jf i.%*. " .' which he afterwards observes them. 8 While bhajans are being sung by those present half of the mantra is whispered into the left ear of the candidate by the Guru, who afterwards places in his two outstretched hands, placed together, some grass, pan leaves and white flowers. A Bairagi, taking a brass vessel con- taining water in one hand, with the other leads the candidate to another quarter of the room where he allows the grass, etc. to fall upon the ground. Having moved a short way from that spot the candidate again places his hands to- gether and into them the Bairagi pours water from the vessel. With the first handful of water he rinses out his mouth ; with the second he washes his face. After this the candidate is led back to the Guru. The Guru takes up a Kanthi and makes it over to a Bairagi who takes it round the assembly and presents it to all mem- bers of the Panth in turn. All touch it with their hands and it is then returned by the Bairagi to the Mahant. The Mahant placing (8) Most members fear to violate prominen made in HO solemn a manner, lest the wrath o God Bhould fall upon them. It is said that one, a seller of oil, drank some wine and eat some flesh. He was expelled from the Panth and immediately fell ill. After six months he recovered and was readmitted Into the Panth, but after an interval of a year he repeated bis offence and died in consequence. Another member who com- mitted a similar offence is said to have lost the use of a hand. (9) This process is known as Gawtihl (Witness), THE KABfR PANTH. 123 the Kanthi in his open hands does obeisance to the Gaddi and then stretching it between the thumb and first finger of both hands lets it fall over the head on to the neck of the candidate, as he kneels before him. 10 At the conclusion of this ceremony he whispers the whole mantra into the right car of the candidate, 1 1 So soon as the mantra has been communicated the new disciple is warned that he must on no account eat the fruit of the fig tree (f&lar). In reply to inquiries as to the reason for this prohibition, he is told that the fruit contains many flies and cannot therefore be eaten without much des- truction of life. From amongst the articles of food that have been placed beneath a clean cloth the Guru then takes a cocoanut and places it in the two hands of the candidate who touches with the fruit his right shoulder, his breast and torehead and returns it to the Guru with a fee (10) None but a Mahant may invest anyone with the Kanthi of the ordnr. A Oawnporo Mahant once fell Into the bandtt of the nnHco who at once destroyed MB kanthi. As soon aa the Mahant recovered his freedom he invested himself with a second kanthi. Thfe irregularity WOB at once reported to the Head Maliaut and the offender and another member of the Panth who was supposed to have connived at his offence, were immediately excommunicated. (U) In the Kiibir Ohaura section only one mantra in communicated to the candidate, vfsf. the Guru Mantra. In tbe Dharam JDmw nection two mantras are communicated at the time of initiation the Guru Mantra and the Tink Arpan mantra, and throes more subsequently in response to inquiry, viz. the Flinch Nte, the Safe Mm and the Mar mm. The Ourt Mantra in use in the two sections is said to be different in form. In the Kabir Ohaura section any reference to Dharara Dam In avoided m far as pos&ible. 124 THE KAB!R PANTH. of one rupee. The Guru, having washed the cocoanut with betel leaves dipped in water, breaks it upon a stone. He proceeds with a knife to cut up the flesh of the cocoanut into small portions and deposits them in an open dish, He next pours into the hands of the candidate some Charan Mitra which he reverently drinks. The Mahant then takes a pan leaf and placing upon it a parwdna, a portion of cocoanut, some latdsa, gilr^' 2 raisins and currants, deposits it in the outstretched hands of the candidate who transfers it to his mouth. After the candidate has in this way been received into the Panth all members present receive at the hands of the Guru a betel leaf upon which is placed a portion of the cocoanut, some laf-dsa, g-&r^ raisins and currants. No portion of the cocoanut may be destroyed or eaten by those who are not mem- bers of the Panth. 1 8 Any portion that remains over is carefully preserved by the Guru and given to PantUs in other places that he may visit, with a statement as to the name and residence* of the new disciple at whose initiation it was offered. This ceremony is followed by a feast, in which (12) BaUsa IB a small sugary wafer in common uncut religious gatherings : Qlw in a preparation of Hujrar, C 1 ^) A coiTcHpoudhig ceremony exwtB amonjr o<,h(r nects Taut diffcreut fruits are uned, e. g. the followers of Tulsi l)& partake of a plantain. One plantain only is uwnd for this pur- P se - If many members are present, it in mixed with other food till the quantity is sufficient. The lUmtnMnd'w cat the leaf of the Tulsi plant. THE KABIR PANTH. 125 members of other religious sects are also permit- ted to take part, Reverence is paid to the Guni and Parameshwar and many bhajans are sung in honour of Parameshwar and Kabfr. This ceremony which in a measure corres- ponds to Christian Baptism is known as Tinka Arpan. In the Dharm Dass section the candi- date presents one cocoanut only and one money offering which must not be less than one rupee. In the Kabir Chaura section, candidates are required to present no less then sixteen cocoa- nuts, since they say sixteen sons (Silt) were begotten of the Word, and with each cocoanut an offering of money which must not be less then four annas. 1 * There is another important difference in the practice of the two sections. In the Dharm D&S8 section this ceremony Tirikb Arpan, may never be repeated, whereas in the Kabfr Chaura section it is performed twice, once by the candidate's personal Guru and again by the Head Mahant in the Kabfr Chaura Math. This difference may in part be accounted for by the fact that the Mahants of the Kabfr Chaura section are not supplied with a parw&na and also by the fact that in this section any Bairigf Is authorised to initiate new members. (14) Of the sixteen cocoanut a four axe broken at the ttnka Arpan ceremony, wx are sent to Magha~r, and three are broken at each of the two Chauka Arti ceremonies in the months of Pb&gun and Bbldon. 126 THE KAB!R PANTH. 1 1&$ Mnn*te Every member of the Panth is required to supply the material wants of his Guru to the best of his ability, and also to pray on his be- half. As on account of such material help the Guru is benefited by an increase in the mem- ber of his chelas, lie is not himself allowed to invite others to become members of the Panth. As regards discipline, any disciple who brings discredit on the Panth by irregularity of life or who in other ways offends against the traditions of the order is in the first place censured by his Guru and subsequently, should he refuse to lis- ten to advice, excluded from all religious gather- ings. His company is avoided by other members of the Panth and his salutations disregarded by the Guru. The ordinary members of the Panth believe that the souls of Panthis after death enter Heav- en (Baikanth) or Hell (NaraK) and there re- main till they have been sufficiently rewarded or punished for deeds done in the body. They then return to earth, but always apparently clothed in a human body. This succession of lives continues till the soul freed from desire be- comes absorbed in God. A member of the Panth quoted to me the following saying attributed to Ndnak : "We want neither Baikanth nor Abra^, -but true life(fitir{ zindagrf) , THE KABfR PANTB. 127 and that is obtained when there are no more links with this earth/' 15 Members of the Kablr Panth are encourag- ed to observe every Sunday as well as the last day of the lunar month (Puran M&si) as a day of fasting, and having bathed to assem- ble at 8 o'clock in the evening to join in a service^ known as Ckauka, 10 which takes the form of a religious meaL 17 A piece of ground measur- ing either 5 or 7 yards square is specially pre- pared and cleaned. In the centre of this square is measured out a smaller space, 2\ yards square. This inner square fo covered over with Hour, and in its centre are placed some flowers 18 imme- (15) Wff '" itf ,'lt a<; 130 THE KABfR PANTH. and taking the cocoanut pours water over it and then breaks it upon the stone- 1 , and finally lights the piece of camphor In the centre of the pdn dish and while the camphor is burn- ing waves it backwards and forwards (Arti.)T!ba dish is then passed round and those present place in it a small offering. These offerings are taken by the Mahant for the use of his Math. He then takes half of the flesh of the cocoa- nut and with a penknife cuts it up into small portions which he places on a pewter plate, AH present approach the Mahant in turn 22 and receive into the palm of their right hand a betel leaf, a fragment of cocoanut, a little gtlr and some batdsa. This they eat as they kneel before him on one knee, exercising the great- est care lest any portion should fall upon the ground. Each man as he retires has water poured upon his hands for cleansing purposes. When all have received, the Mahant says some prayers privately , then some more aloud, and closes the service with a short address in which he urges all to lead good lives. After (21) The shell of the cocoanut represents Shattan (Kkl) who wishes to keep from men the blessing contained in the milk and milk-formed flesh of the fruit. (22) On great occasions there may be as many as 200 pre- sent, men and women. The men sit on one side and the women on the other facing the Mahant, but come up in any order to receive the PrasM,. It m said that about a fourth of those present at the Chauka service receive the Jfot JPrat&d. THE KAB!R PANTH. 131 the address the Gurii does reverence to the Chauka, after which all present do reverence to him. This part of the service which is in- terspersed with the singing of many &hajan$ usually concludes at about 3 a. m. After an interval of an hour or so this service is followed by one of a more solemn character known as Jot Prasad. 2 $ The Mahant's servant takes the dough out of which the candle-stand was formed and mixing with it additional flour, ghi and fragments of cocoanut, with the help of others kneeds it up again and makes it over to the Mahant Out of this dough the Mahant makes a number of small wafers, (puri), mea- suring about two inches in diameter. When these have been prepared he calls aloud that Jot Prasad is ready, and all return to their places. The Mahant reads a short address, after which an interval is left for private prayer or meditation. All who feel themselves un- worthy to proceed further with the service then retire to a distance. Those who remain ap- proach in turn the Guru and placing their hands together receive into the palm of the right hand which is uppermost a small pill of Charan Mitrd and a portion of Parwdna^ and this disposed of receive into the same hand one of the wafers* They then draw near to the Diw&n, who from (23.) Jo/, the flame of a candle ; Pras&d, consecrated food, 132 THE KABfR PANTH. 1>-> "{' ''4; '4 r A;*i" N4;!K I?" J M a brazen vessel pours into the palm of their right hand a few drops of water which they drink. After this they retire to a distance and an attendant pours water over both their hands to cleanse them from contact with their lips. This food is regarded as Kabir's special gift and it is said that all who receive it worthily will obtain eternal life. This service is followed by a substantial meal, which is paid for by subscription, should no wealthy member of the Panth have come forward to defray the cost. 2 * After listening to this account of the service I inquired of the Mahant as to the fate of those who abstained from receiving the gifts of Kabir. He replied that all men on their death-bed could receive from their Mahant Prasdd, Cha- ran Mitra and Parwdna and that in cases where the Mahant lived at a distance it was usual to place a certain amount of Charan Mitrd and Parwdna with one or more of his (24.) When a Mahant is not present thee servieeB arc con- siderably curtailed, as the officiating chel& is only provided with a service book containing a portion of the service, nor IB he authorised to do all that a Mahant would do. Even when a Mahant is present the service on Sundays is only said in part and is usually brought to a close at midnight. The full service is read at Pur an Mhsi. One of my informants told me that there wore generally between 30 and 40 present at the Chauka which he attended on Sundays, A full Chaulta service or Arti Praa&l, followed by Jot fimsdd, can be held at any time, if some one Is willing to defray all expenses, including the cost of the meal that follows in accordance with custom. THE KABR PANTH. 133 Chelas who could be trusted to keep them safe from all pollution. Such supplies could be utilised at the close of a Pur an mdsi Chauka, when a Mahant was not present, or in cases of serious illness. Every Mahant, he added, kept by him a certain amount of Prasad, but he alone could administer or prepare this. The Mahant explained further that it was only essential that the dying should receive Lharan Mitra and Parwdna; the former testified to the Chela's utter devotion to Kabir, while the latter constituted his passport to the Guru's heavenly mansion. Upon the death of a member of the Panth two cocoanuts are immediately purchased. One of these is carried by the barber in the funeral procession and placed by the side of the dead body, immediately before cremation or burial ; 25 the other is kept in the house and reserved as an offering at the funeral Chaicka to be held at some subsequent date. The arrangements in connexion with a Funeral Chauka differ from those of an ordinary Ohauka in that the awning over the prepared ground is of red instead of white material, a piece of white cloth is placed over the chanted to represent the dead man's body and the (2r>). The bodies of Bairdgis are buried ; those of; house- holders, unless they have received J^aira^ arc usually cremated. 134 THE KAB!R PANTH. number of betel leaves is reduced to 124, the leaf removed representing the dead man's portion. At the commencement of the service the Mahant prays silently on behalf of the de- ceased that he may be preserved from all dangers on his journey. Upon the conclusion of this prayer five funeral bhajans are sung, after which all present three times do bandagi to the Guru and to the piece of white cloth that represents the body of the deceased. The cocoanut which has been specially reserved for this service is next washed by the Mahant and made over to some relative of the deceased or, should there be no relative belong- ing to the Panth, to some member attached to the same Guru as the deceased. This man after applying the cocoanut to his forehead, shoulders etc. returns it with an offering to the Mahant, who breaks it upon a stone upon which camphor is burning. The rest of the service is conducted in the manner already described. , , The number of cocoanuts offered varies from t, \ < | one to nine according to the means of the friends and relatives. Each cocoanut involves a separate offering to the Mahant, The flesh of the cocoanut or cocoanuts is made up with flour etc, into small cakes which are sent round to the houses of Kabfr Panthis by the bands of Bairagis- ADDITIONAL NOTES. The IteKyious Orders of Islam. The various orders of Darweshes in Islam corres- pond in a measure to the Sects of Hinduism, An interesting account of these Orders will be found in Essays on Mam by Canon Sell From this ac- count it appears that two at least of these Orders were probably established in India previous to the time of Kabfr ; the Q:\diriyah, founded in 1165, and the Qalandariyah, who were practically Sufis and founded in 1232. The following details in the organisation of these Orders are worthy of attention in connexion with our subject : (i) The extreme respect shown to the Super- ior of the Order. " The head of an Order in the spiritual heir of its founder, and is called the Shaikh. ...He is look- ed up to with the greatest veneration ; in fact abso- lute obedience to the Shaikh is the very essence of the system The adoration of the Master too often takes the place of the worship of God, and the Ideal life of a Darwesh is one which is absolute conformity to the will of the Shaikh. Thus, Thou shalt be in the hands of thy Shaikh as a corpse in the hands of those who prepare it for burial. God speaks to thee through him. Thou art hin slave and thou canst do nothing without his order. He 136 THE PANTH. w w,n is a man chosen of God. Banish from thy heart any thought to which God or the Shaikh might object." (2). Branch establishments (Zawiyah) under the control of a Muqqadim who must be implicitly obeyed by all members of the Order, living in the monastery. (3). The spiritual guide is called a Fir (Hindu, Guru). The ordinary members of the Order are called Ikhw&n (Brothers), Ashab (companions), Murid (Disciples), or generically Darwcshes. (4). There are lay associates, not resident in the monasteries who are in possession of secret signs and word*, by use of which they can obtain protection from the community. .Lay associates also employ the rosary of the Order. (5). Once or twice a year the Muquddhns meet in conference to consider questions relating to the well-being of the Order. This meeting is called Hazrat ; cf the use of Huzur as applied by Kabir Panthis to the Mahant at Headquarters. (6). Novitiates are required to prepare them- selves for admission into the Order by fasting, spiritual retreat, prayer and almsgiving. (7). Newly admitted members are said to have entered upon the Tariqa (path, Panth). (8). All members are required to repeat daily a special form of prayer (Zikr), Hindu Monastic Orders had been previously formed in India by Sankar&charya, R&manuja R&manand etc. THE PANTH. 137 Nunak, a Hindu by birth, was frequently ad- dressed as a Darwcsh and associated much with Muhanimadans. Early Chrhtian mjlufinrr* m Northern India. There have been Christians in Southern India from early days and it is quite possible that Hindu re- formers, such as Sankaracharyaand Ramanuja, came in contact with them. The former was possibly indebted to Christianity for some part of his re- forming xeal, while Rirnanuja and his disciple Rama- nand 1 seem also to have been influenced by Chris- tian leaching. From ancient times the more reli- giously deposed Hindus have been accustomed to visit places of pilgrimage in all parts of the country and when on pilgrimage to converse freely with all who enjoyed a reputation for spiritual enlighten- ment, Christian thought, in varying degrees of purity, may in this way have penetrated regions unvisited by professing Christians.- The first Roman Catholic missionary to India of whose work we have any account was Friar Jorclanus of the Dominican Order. He visited the east in 1321-3 and again in 1330. He mentioned Surat, Baroch and Quilon as placets well suited to become centres of Missionary effort. The Inquisi- tion, established at Goa in 1560, punished Muham- (1) In describing Ifamanand as a disciple of Bamantlja i do not wlnh to imply that the two were contemporaneous. All that Is (crtain ta that Kamanaud belonged originally to the School of JUmanfija. (2) For further information on this subject see Dr. Grier&ou'n lecture on Modern Ifinduum m& its debt to the r '**'! ' '?f*urfi "" jjfj. !s 138 THE KAB!R PANTH. maduns and other strangers who exercised their religion in the countries subject to the King of Portugal.- 1 It is probably to the Inquisition that a Kabir Panthi refers when, in describing the evil- which the Panth was intended to remedy, he writes that at one time religion was so little thought of that ... strange people came from the West and made the observance of religious rites a criminal offence, punishable with death, We do not as yet know much about the work of Christian missionaries in Northern India previ- ous to i S7o, 4 but we know that the Emperor Akbar in 1^79 sent an envoy to the Viceroy of Goa, with a request that he would send to his court some Christian teachers, capable of holding controversy with Muhammadan Mullahs. In response to this request Father Rudolf Aqua viva and two others were despatched to the royal court at Katehpur Sikri. Rudolf returned to Goa in i^Bj. 5 At the request of the same Kmperor a second deputation, including Hieronymus Xavier a grand nephew of St. Francis Xavier, was sent to Lahore in 1595- For the instruction of non-Christians Father Xavi- er wrote several books ; Dast&n Masih (Life of Christ), Dast&n San Pedro (Life of St. Peter), and (3) See The Syrian Clwrvh ?"/* India by 0. M. line pp!87.8, 198. (4) I am informed that Father Fulix "m engaged in col- lecting material for a book tliat ahould throw intercHtinjf light upon the work of the Boman Church in Northern India, including Kashmir and Thibet. (5) For further details about Father Rudolfs Mission, see ffwst Christian Mission to the Great Moghul, by Father Ooldie, published by Gill and Sou, Dublin. THE PANTH. 139 Aina Haqq nrima (The mirror of Truth). Dastan-f- Masih was presented by him to Akbar at Agra in 1602 and subsequently published with a Latin translation by Lmlovicus tie Dieu in 1639. This work is described as "Historia Christi, sed contami- nata." Xavier's work entitled Aina Ilaqq numa was published about 1608 and provoked a reply from Ahmad Ibn Xain to which he gave the name u The Divine rays in refutation of Christian error." Dean Prideaux calls thin book u The Brusher of the Glass 1 ' and Guudugtioli refers to it as Politer Spe- cuU. Guaclagnull possibly made use of an Arabic version of the original Persian. The Jesuits were much alarmed at the appearance of this Muham- madan work and invited Home one to answer it without, delay. Bonaventura Malvasia, a Francis- can friar of Bonnnia, replied witJi Dilucidatio Specu- liverum monstranti* in 1628 and Philip Guadagnoli wrote Apologia pro Christiana rdiyione which was published in Latin at Rome in 1631 and translated into Arabic in 1637, This latter ensay contained many appeals to Popes and Councils which would carry little weight with Muhammadan and Hindu readers. (0) 1 havu had an opportunity of examining two inter- osting publtcMitioiiH bearin|( npon tlie subject, vi& "Controver nial Tract H n ('hriHti'inity and Muhammadaniem" by Henry Marty n, edited by Kev. B. Lee, Professor of Arabic -in' the University |;\ ,\ c, y ; f V -i 'i ; i' : i?j| >j'uW II 142 THE TEACHING OF THE PANTH. eousness, sin, goodness, nearness, distance, tlrath and fasts. Chapter II. Dharm Dass was in the habit of worshipping Salig Rama. He used to bow down to Bhagats and Bairagis and to entertain Sadhus of all kinds. He read the Rhagawad Gita and honoured Gopala in word and deed. He wore a tilak on his forehead and round his neck a mdla of tulsi wood. He visited Dwarka, Jaggannath, Gaya and Benares, but (ailed to find rest for his soul. He sang the praises of R&ma and Krishna, but all in vain. When he was at Mattra Kabfr suddenly appeared before him and asked what he had been doing all his life. Dharm Dass replied that he had been engaged in worshipping the gocls and in visiting places of pilgrimage. Kabir told him that both be and the gods whom he worshipped had been deluded by Mdyd; that gods, like Rdma and Krishna who did not even know the hour of their death had no right to be considered omniscient or omnipresent. Chapter III. Dharai Ddss was at first dis- gusted by the teaching of Kabir and thought, * This low caste man wishes to lead me astray/ He ordered his servant to make a fire that he might prepare food for Sdlig Rama. Dharm Ddss perceived that numberless ants together with their eggs were being consumed in the fire. THE TEACHING OF THE PANTH. 143 His heart was touched and he began to think that it was sad that the preparation of food for Salig Rama should involve the loss of so much life. Kabfr again appeared before him and re- buked him for his cruelty. He implored him to have mercy upon Jiva$ t to put out the flame and save as many lives as possible. He once more explained that Rama, Krishna and S&lig Rama were no gods and that Rama himself had been responsible for the loss of many lives. Kabfr when he saw that Dharm Dass was much addicted to fasting, rebuked him, saying that without food or rest he could not expect to find God. It was equally futile, he said ? to wander about from one place of pilgrim- age to another. He .should look for one in whose heart was pity and true religion, Dharm Diss disregarded this advice and continued in his former course. Chapter IV. Dharrn Dass next visited Benares and saw there an extraordinary spect- acle ; learned Pandits and Brahmins worsted in argument by an ordinary man. He thought to himself, " This must be the Zinda Purush whom I met before at Mattra." He according- ly asked Kabir, Who are you ? Where do you live ? Whom do you worship ? Who is the Creator of the world and who is the Master of this life? 11.4 THE TEACHING OF THE PANTH. Kabfr replies, I am Sat Purush ; I am peace and comfort ; I am Sukrit ; I am Sat Kabfr : I am the Creator of this world. I have created the five elements : I have established three quali- ties. I am the seed and the tree ; I am the possessor of qualities. All are contained in me: I live within all and all live within me. Dharm Dass inquires^ If you are all things and there is nothing apart from you, how comes It about that there are heaven and hell, R&ma and Krishna, Hindu and Turk ? Kabfr replies Your questions are reason- able, but remember earth, air, fire, water and ether are but forms of me : the whole universe Is made of these. Therefore I am in all and all is contained in mo. Kabir then in a lengthy speech explained how the universe came into existence. This speech is practically an exposi- tion of certain Ramaini^ and Shabdas contain- ed in the Bijak. Chapter V. At the conclusion of this speech Dharm Dass throws his Salig Rama into the river Ganges. He then asked Kabir how ke cou ^ be described as NirdAdr (without form) seeing that he is in all things, acts in all things and speaks in all things. Kabfr explains at length that Mdyi has deceived Brahma, Vishnu and Shiva, and that woman has long been notorious for her craftiness. He mourns THE TEACH INC; OK THE PANTH, 145 for his three sons, Brahma, Vishnu, and Shiva, who had been deceived by Maya, and explains that It is for their sakes, to save them and their descendants, that he has appeared in the world in every age. Chapter VL Dharm Daiss asks, "O Zinda Punish, when there were no fields, no trees, no fruits, no herbs, upon what did you live ?" Kabir explains that his body is immortal and re- quires no material food. He again refers to his three sons and the wickedness of Maya and relates the efforts made by his sons to remove the effects of Maya's evil doing, Chapter VII. Dharm Dass next inquires re- garding the division of earth and sky, and the institution of places of pilgrimage. Kabir ex- plains thai all this H the doing 1 of his three sons whom Maya had deceived. He explains the character of the various plaees of pilgrimage and the origin of religious sects and caste. Dharm Dass asks what orders he has for him, that he may obey them, Kabir replies ; My only order for you is that you should save yourself and save others. He concludes by declaiming against false teachers and enlarges on the punishments that await their followers. Chapter VIH. Dharm Diss gives expres- sion to a difficulty that perplexes him. Men journey on pilgrimage to every quarter of the VI No man can be saved by the mere singing of God's praises, any more than a parrot can save itself from the cat by singing the praises of God. Dharm Dass asks how salvation is to be obtained. Kabi'r replies : Be constant, utter not false words, show love to othors, associate with good people and especially with Sadhus. Gather wisdom from every source, attend to the wants of holy men : whenever they come to your house, wash their feet and drink the Charan Mitra : feed them and supply them with every comfort, learn from them whatever of good they can teach TOIL 1 am the Saclhu and all Scidhtis dwell in me. If you meet with a ttue Sadhii, then your thoughts, words and deeds will become perfect. There are men who have disguised themselves as Sadhus, but have no right to the title. Then Dhaim Dalss says, O Sat Guni, now I know that you are the Creator, the true Sidhu and all in all. You are my Master and my place of pilgrimage. I have only one more question to ask : Those who confess their faith in you, dwell in you ; but those who fail to recognise you or decline to obey your commands, what will be the end of THE TEACHING OF THE PANTH. 147 such men ? what has become of those who in old. days wen* accounted sages but knew yon not ? Kabir replied, All such have been re- warded according to their works. Some have become stars, some insects or moths, some have become plants. Others have gone to hell and there they will remain for many ages. All such must pass through 84 lakhs of forms before they can obtain salvation. Those who believe in me, become absorbed in me. Dhann Dass entreats Kabir to accompany him to his house that he may also instruct his wife and son. When he returned to his house at Bandogarh his wife, Ammf, asked him why he had been absent so long. He tells her that he has found in Kabir him for whom he had been searching so long at places of pilgrimage and bids her also find in him the Creator of the universe, for Kabir had solved for him all the mysteries of this world. Aminf says, ( What answer shall I give to your request ? You know that some say that the creator is without form, others that he is to be found in the persons of Rama or Krishna/ Dharm Dss relates his own experiences, after which Amini too becomes a disciple of Kabir. Food is pre- pared and a cocoanut and betel leaf are also brought and Kabir prepares for them the Mahd Pvasdd. f WIT; / Mi'if'/ wm>< mm 14.8 THE TEACHING OF THE PANTH. Abstract of A^mar Mul : \ Chapter I. Dharm Dass explains that all the souls in the world are overwhelmed with troubles and implores the Sat Guru to extract with all speed the arrow with which their heart is pierced. In reply to this entreaty the Sat Guru declares that immortality attaches to those into whose heart the immortal Word has entered. To Dharm Bass's request for an explanation of the mystery of union and separation; the Sat Guru replies that to obtain Mukhti an understanding of the Letterless One is necessary with the help of the Betel Leaf and the Cocoanut ; that the Supreme Being is unconditioned as containing the essence of the Letterless One; conditioned as manifesting the Divine mystery to man; that a true belief in the conditioned and the uncondi- tioned and absorption in the Word are required of all who would escape from the power of Yama and the toils of transmigration. Without a knowledge of the Narae none can safely cross the ocean of existence. To four Gurus has it been given to convey souls safely to the Satya Loka (Paradise), and of these four the chief is Dharm Dass. It is for him and his 42 decendants to rescue souls from the tyranny (5) This abstract was prepared from a translation of Ama-r Mul made for me by Mr. 0. B, lenient, Head Mauler of the Mission School, 1 adore, and tormorly Becond Master of the Collegiate School, Cawnpore, THE TEACHING OF THE PANTH. 149 of Kal. Of one alone is Kill afraid and that one is the Word. The spoken word is Maya; the unutterable name alone is true, the name that pervades all hearts. When the voice of the Word was sounded the indestructible one took form. As clouds obstruct the rays of the sun, so does Maya withhold from man true know- ledge. That soul alone attains perfection which leunis the secret of the immortal root (Amar MuL) I )hann D.T-S pressi*-; for a further explanation of iiie Betel Leaf and the Ccx:oanut. The Sat Guru replies that the Betel Leaf was not produced in the way of nature but proceeded from the Word, and that the Cocoanut when broken by the true Word is accepted as a subs- titute lor the soul which, as all else in the three Lokas, has been made over by Purusha to Dhamnie, the Angel of Death. The Cocoanut, the Betel leaf and the Word are the three boats in which souls can safely cross the Ocean oi life. He who would be saved must receive the Betel Warrant, serve the Sadhus with attention and become absorbed in the true Word. This is the secret to be revealed to the wise by Dharm D4s3 and bin descendants. Chapter II. The Sat Guni explains that dtma and Brahma are one through union with Param- l fl> rf,'f> m 'I** .', . '^ ,'*; ^r 150 THE TEACHING OF THE PANTH. atma. Atma stands in the same relation to Param- atma as the wave to the ocean, the spark to the fire and the ornament to the gold out of which it is fashioned. The soul abides in Brahma, as light shines in the rays of the sun. Thus Jiva and Brahma which are commonly regarded as two are really one. Those who have gained this knowledge obtain emancipation. Dharm DJiss next asks the Bat Guru to ex- plain to him the Letterless One, the bodiless Shabda in the body. The Sat Guru explains that all who have assumed bodies have been produced by Shabda. Shabda is perfect and all else fragmentary The true Shabda reverberates in the Universe, He who knows the Letterless One finds an abode in Sutya Loka. In answer to further inquiries the Sat Guru explains that the splendour of the soul in Satya Loka is equal to that of sixteen suns while the glory of Purusha himself is indescribable. The true name is the basis of the soul. By a draught of nectar doubts are removed and the thirst of ages satisfied. All the souls in Satya Loka see with the feelings of love and never give utterance to unkind thoughts. Hope and desire find no place there. The sins o millions of births are washed away by the influence of the Name. Without the Name all efforts are in vain; without the Name knowledge is of no account. As darkness prevails where THE TEACHING OF THE PANTH. 151 there is no lamp, so is there darkness in the heart that is without the Name, Chapter III. To reach the Ocean of Bliss souls must serve the Satgur and so banish the fear of all ; they must receive the sacramental food and render acceptable service to their Guru; they must promote the happiness of others and recognise that the Guru is identi- cal with the Lord ; they must be simple-minded and drink the water in which Sadhus have washed their feet ; they must never speak ill of their Guru and meditate on the love of the Letterless One; they must remember the Name day ami night, and place no trust in the illusion of Karma. He who knows the Name Is of the family of Dharm Dass, The Veda knows not the extent of the Name. All declare, c We know not, we know not'. The Pandit reads and gropes in the dark; he knows not the existence of the Adi Brahma. The acquisition of know- ledge* produces pride and is of no use in the hour of death. Eighteen Puranas have been written and of these the Bhdgawata is the best. It explains the glory of Brahma and establishes the efficacy of devotion. Foots read, but to no purpose; they think not of that which is obtainable through the intellect. Those only OuUiu sv^dora who fall in with the Sat Guru, Of what use is the boat without the boatman ? if M< 4 r fj A ( ' I* $? ; J%t1 |W II ^ ! 152 THE TEACHING OF THE PANTH. He who knows the secret of the rosary is absorbed in the true Name. Welcome the sec- ret that overcomes fear in all three forms, phy- sical, mental and spiritual. Escape thus Irom the halter of many births. Doubt, the angel of Kal, has taken up his abode in the hearts of men. Doubt is the off- spring of Dlianna. Ho who understands the letterless one banishes doubt and enters into the house of immortality. Only through a know- ledge of the Name c;m doubt be banished from the heart. Dharm Dass urges that but few Jivas possess knowledge. How then can the world escape destruction ? The Sat Gurii replies, I impart to ) r ou the secret of him that possesses knowledge. The Hansa that receives the Betel warrant will undoubtedly attain Nirvana. He in whose heart there is belief will safely cross the ocean of rebirths. After receiving the Betel he will speak the truth. He will keep the feet of the Satgur in his heart. He will sacrifice all for the Satgur and attend to the needs of the saints. He will banish all fondness for sons and wife and forsake all for the feet of the Satgur, He will wash his feet and drink of the washings. So in the hereafter will he drink nectar in Satya Loka. Dharm Dss inquires whether women also THE TEACHING OF THE PANTH. 153 can obtain salvation. The Sat Guru replies : Women also can cross the ocean by faith in the Name. Women are without knowledge, there- fore they must ofier their body, mind and wealth to the Sants, and serve them devotedly. If they despise tho Sants they will fall into the snare of Dhamrae. Those women can escape the noose of Kal who offer all at the feet of the Guni and serve him day and night. The Sat Guru exhorts Dharm Dass to shake off illusion and teach to men devotion, for on him has been placed the burden of the world and it is his seal that will be everywhere respect- ed. To him too has been entrusted the touch- stone by means of which crows (Jivas) can be converted into swans (Hamas}. Through the vehicle of the Name the shape and colour of the Jiva can he changed. Chapter IV. Dharm Ddss inquires into the meaning of the touchstone and is told that it varies in tlw case of individuals. In the case of the wise it is to be found in a knowledge of Shabda, in the case of children in the reception of the Betel leaf, and in the case of the passion- ate in devotion. After all these explanations the Sat Guni is angered when Dharm Ddss asks how it is possi- ble for the Sant to live in this world, and disappears from view. Dharm Ddss is much K ,< <;,,. ';.fV '''I/' S. '?/< m^'inl ' < 154 THE TEACHING OF THE PANTH. distressed and cries, "Be merciful, Lord, the perfect Guru- I knew not that you could read the heart; through ignorance I failed to under- stand your teaching. In my pride I erred; pardon my fault, O Guru, you are the true Guru ; like unto Brahma. I was very proud, but when a child speaks foolishly its parents hasten to for- get its foolishness, O Lord, the merciful one, have pity on me now. If you do not reveal yourself to me again, I will destroy my life. It was you who imparted to me this religion, therefore I put to you that question. 1 ' Kabir had pity on Dharm Dass and again appeared before him. The joy of Dharm Dass was as that of the Chakor when it beholds the moon. He held fast to the feet of the Guru and worshipped him ; he washed his feet and drank of the water in which they had been washed. Then he prayed, a O Lord, give unto thy servant Mali&prasdd" . At the bidding of Dharm Dass Amini pre- pared a plentiful repast and Arti was offered in a golden vessel. The wife of Dharm Dass and all his children fell at the Guru's feet and drank the water in which they had been washed. All listened to the words of divine knowledge. The Lord Kabir sat at the Ohauka. After Kabfr had eaten and washed, he offered Prasad to Dharm Ddss and all those who were present. THE TEACHING OF THE PANTH. All that were in the house were filled with joy- Then Amlni prepared a bed upon which the Sat Guni took his seat. Dbarm Dass fanned him, while Amini shampooed his feet. All the Sants adored him. Then Amini said, Lord, I offer in thy service this body of mine, my heart, my wealth and all that I possess. Do as it pleaseth thee. Then the Lord took her by the hand and set her beside him on the bed. He tested her and placed his hand kindly on her head and said, Amini, go your way, I see that your mind is chaste. The mind leads one to do good and bad actions, and makes the body act according to its pleasure. For your sake I have renounced all desires of the flesh. The Sat Guru then renewed his promises to Dharm Dass assuring him that he should have forty-two generations of children in whose hands would rest the salvation of the world. Dharm Dass said, 'O Lord, grant unto my descendants this blessing that through them souls may be set free. This is my prayer, that my descendants may be accounted as yours; then ' all will be saved.' . . The Sat Guru replied, "In the world the Kansas will be set free by the hands of thy descendants. The children of thy generations shall be welcomed as a touchstone. They will ' ^ IJH'^Hr 4l,M . U*, ill! 156 THE TEACHING OF THE PANTH. fte free from the disturbance of passion, their minds will bo absorbed in the contemplation of Shabda, their mode of living will be serious and collected ; their thoughts and words will be directed towards the truth; they will have a knowledge of self and subtle things. He is my descendant who knows Shabda. How can he lie saved who makes distinctions in the touch- stone ? I have revealed the path to you, but remember that there is no sin so great as that of hiding the path of salvation. Those who know the word should proclaim it in various countries and liberate all Kansas that have intelligence. None can be saved without the Name. All who are without the Name are proud. Very few teve experience of the Name. Dbarm Dass, remember, I am day and night with him who knows the Name." Chapter V. The Sat Guru explains that Dhamrae had objected to his coming into the world to save souls since all three Lokas had been made over to him by Purusha, and had asked by what name he hoped to liberate the Kansas. All who performed religious acts were in his power, including Shiva, as lie sat with pride in Samddhi; in the great day of destruc- tion all would be destroyed by him, even Vish- nu, the greatest of all. Gyani had replied that Dhamrde tad acted as a thief, seeking to estab- THE TEACHING OF THE PANTH. 151 lish his authority where he had no right to rule and that for this reason he had been sent forth to rescue souls by Purusha, the true God, witk whom Dhamrae had vainly striven to identify himself. DhaninJe had implored Gyani to be kind to him, even as Purusha had been kind, but that Gyani had only consented to leave him undisturbed on condition that he would promise not to approach those who had received the Betel leaf, to treat with kindness all who had become Gyani and to show love to all who had welcomed Shabcla. Dhamrde had accepted this offer, but had at the same time been warn- ed that his rule would come to an end so soon as Shabda had become established in the world. Dharm Dass thanks the Sat Gurii for having thus cooled the lotus of his heart, and asks for a fuller account of Kal. The Sat Guru explains that K61 is the cause of all actions in this world, that he has deceiv- ed the ten Avatars of Vishnu, is the cause of virtue and vice, is in reality a form assumed by Purusha and has power over all but Shabda* K&l is the author of that duality which exists wherever the true Word has not been appre- hended. Tog, jap, tapj sacrifice and alms-giv- ing all have their origin in a fear of Kdl. K&i is an embodiment of selfishness ; be devours all who live a life of enjoyment. Through V 1 I'M ;$! ' ;: B1 158 THE TEACHING OF THE PANTH. creation has corne into existence and in KM it will fade away. In reply to an inquiry as to which was first, Purusha or Kal, the Sat Guni explains that first was space, and that in that space Purusha pro- duced Shabda from Shabda, that space and time (Kal) were really one, but that so terrible was Kal that none dare look upon his lace. But for the noose of Kal there had been no need for devotion. Only through a knowledge of the Name could the fear of Kal be overcome. Chapter VI. In connexion with an account of the Chauka Dharm Dass asks for how many sins a cocoanut should be broken and is told that a cocoanut is broken for sins a lakh and a quarter in number. He is also told that the splitting of the straw will wash away the sins of many births. The following Mantras arc prescribed : 1 i ) At the time of dnnldmj water, Immor- tal tank and transparent water. The Hansa drinks to his satisfaction. The body is gold, the mind is blissful, the fear of Karma is effaced. (2) At the time of bathing. The water of Sat Sukrit was brought in. The child of Dhani bathed* He directed his attention to the feet of the Lord. Kabir says Hear, Dharm Dciss, in the beginning and the end there exists an abode of blazing flame. The immortal name THE TEACHING OF THE PANTH. 159 is peaceful. In fourteen mansions and nine apartments there is one true Kabir. (3) At the time of taking food. The Chauka is made of the Word that removes fear; purifica- tion is the result of satisfaction and good char- acter. There is the light of love and faith; Sat Sukrit began to dine. When the name of Sat Sukrit was pronounced,the water became sacred, giving joy to the Sants. All the Sants united to produce light. Father Kabir began to eat and the \vcalthy Dharni Dass was taking his food. Then all the Sants took Prasacl. The saved enjoyed the absence of fear. Dharm Dass makes inquiry as to what is necessary for the proper performance of Artf, He is told that in the first place the house should be whitewashed. There should be provided seven cocoanuts, thirty and a quarter mautuls of sweet meats of eight different kinds, three and a quarter pounds of sugar candy, twelve thousand betel leaves and a plentiful supply of sandal wood, camphor, cloves, betel nuts and cardamums. A silk dhoti should be provided for the officiating Mahant, the canopy over the Chauka should be made of gold cloth and the vessel in which the dew is collected should be of gold* Whoever celebrates an Artf after this manner will pass immediately to Satya Loka, provided ;* y 160 THE TEACHING OF THE PANTH. that it Is not celebrated from any selfish mo- tive. Dharm Dass urges that in this Kali Yuga men are poor and very few could afford to celebrate an Arti on so liberal a scale. The Sat Guru replies that a simpler form is permissible. In this three and a quarter pounds of sweets, one cocoanut and a hundred betel leaves will suffice, but a new Dhoti must be provided for the Mahant and an offering of money made by all present to the Sat Guru. He further adds that when the Kadh&r (disciples) are not in a position to celebrate the Arti once a month, it will be sufficient to celebrate it twice in the year, in the months of Phdgun (February) and of Bhadoa (August), In conclusion the Bat Guru warns Dharm D&ss that the Guru who celebrates the Arti must have a knowledge of the letter, otherwise both he and his disciples will find themselves in Hell (Jim Loka). Chapter VII. The Sat Guru discourses on the four castes. The special duty of the Brahmin is to gain a knowledge of Brahma. He in vain repeats the GydM, performs Sandhya and reads the Vedas, if he is devoid of knowledge. Why do he Brahmins confine their attention to Sans- krit ? Is the vernacular unsuited to spiritual THE TEACHING OF THE PANTH. 161 instruction ? The Brahmins in pride of heart despise the S&dhus who are true seekers after God and taunt them with having given up caste for the sake of their stomachs. Those who know not Brahma and neglect to practise devotion cannot obtain salvation. The special duties of the Rshatrya are to protect cows, Brahmins and women. But in an age when cows are slaughtered, Brahmins draw their own water and men commit adultery,, of what use are the Kshatryas ? They commit murder and receive the praise of men, but the true Kshatrya is he who exercises forbearance and has true sympathy with others. The special duties of the Vaishya are to have pity upon the hungry and to go on pil- grimage, but it is vain to strain water before drinking, in the desire to save life, if there is no faith in Hari. Those who indulge in sensua- lity fall into the power of Yamarij, and in vain worship Parasnith, the great, wise Guru, when they disregard his counsel Let all such fall at the feet of the Sat Guru and learn the secret of the Name. The Sudra whose duty it is to render service has discovered the Bhakti of the Satgur. He serves the Brahmin and has cast forth from his heart all desires of the flesh, anger and avarice. He serves also the Kshatryas and the V I VL# Mi i&l V)i if * If 1.62 THE TEACHING OF THE PANTH. Vaishyas and is well spoken of In Brahma Loka, Other castes neglect their duties, but the Sudra prostrates himself at the feet of the Sat Gurii and so finds his way to Satya Loka. Dharm Dass, you arc a Sudra by caste, but all who honour the water of your feet will escape from, the ocean of rebirths. The soul that Is born a Sudra is saved, if it meditates on Brahma. Kal in vain attacks the soul that knows the mystery of Shabda. Dharm Dass says, Lord, through you I have obtained Mukhti, but why has not my family also obtained it ? The Sat Guru explains that his descendants up to the eighth generation will be tainted with pride, treat with contumely men who bear the name of Kabir, and seek honour in the world instead of placing reliance on the Name, Those who practise true Bhakti save them- selves and others, spend all that they have in feeding SMhus, speak the truth to all, cherish the true name in their hearts suffer not feelings of anger to arise, speak under the influence of the Name, reason about knowledge and preach the doctrine of Shabda. In the eighth generation will be born a child who will bring men back into the true Path. a (6) Are we to infer from this statement that Amar Mul was written when the eighth Mahant was on the gadtli ? THE TEACHING OF THE PANTH. 163 The Jiva that finds the immortal Name loses all fear, I dwell in the heart In which the immortal Shabda shines. Regrets will be the portion ol" him who finds not the immortal Name. Chapter VI I L Dharm Bass gives expression to his belief that the Pnrusha dwells in the Guru and that there is no distinction between the Guru and the Purusha. The Sat Gimi again describes the work assigned to Dharm Dass and his descendants. Dharm Dass says that with the permission of the Guru he will send all the children (disciples) to Satya Loka. The Sat Guru reminds him that there are two kinds of children, those of the fksh and those of the spirit, and that the spiritual children are those who cherish tho name of the Sat Guru. The time will come, he adds, when all creation will enter Satya Loka and all animate beings become absorbed in the Hatgur. Dlmrm Dass urges that the work of saving souls belongs to the Sat Guru and that he him- self might well be relieved of so great responsi- bility. This the Satgur declines to do. ' . Dharm Dass inquires why he, being the Puru- sha, had visited this mortal world. The Satguni speaks of the time when there was neither space nor non-space, neither sin nor righteousness, neither Shesha (serpent) nor KAl, neither the jfflM ';f .') t ' L J> f t t: n 164 THE TEACHING o* IHE PANTH. seven days of the week nor the fifteen days o the lunar month, when Brahma^ Vishnu and Shiva had no existence. Then the Adi Puru- sha produced the world through Shabda and Shabda produced intelligence. Finally Kal was brought into existence and began to persecute the Jivas. Purusha perceiving this had pity upon them and sent the Satgur to rescue them from the clutches of Kal. He compares Purusha to a child who builds a house and then destroys it and afterwards runs crying to his mother, saying, " Build again for me my house. " Such is the sport of Puru- sha. He is foolish and he is wise, he is proud and he is humble, lie is true and he is false. Such teaching is only for those who have the power to understand. Dharm Dass asks for an explanation of Atma Gyan that all the Kansas may obtain salvation. The Sat Guru explains that he who has divine knowledge will understand that the Guru and the Chela are one. So also the enemy and the friend are one. Himself is active and himself is passive; himself shows and himself sees ; himself causes birth and death, and him- splf is death ; himself is the image and himself the worshipper ; himself is the branch and him- self the tree ; himself is all manifest and himself is hidden in himself. THE TEACHING OF THE PANTH, 165 But why, Dharm Dass asks, why if all Is equivalent to Brahma, does the Jfva remain in ignorance ? The Sat Guru explains that Brahma is the seed out of which all things are develop- ed and that the Shabda is of subtle form ; that the Jiva is in Brahma as the wave is in the sea, the ray of light in the sun, oil in the oil seed and the scent in the flower. Such IB the relation of Atma to Param&tina. Chapter IX* The Sat Guru explains that all sense of duality is due to Maya, that when man knows himself he becomes himself, and when he realises himself he becomes Brahma. Until he knows himself he weeps and cries, and wades through the swamp of delusion. The light of knowledge shines forth when Brahma abides in the heart. Then Karma and Dharma are obliterated ; then there is neither coming nor i^oing. As it was, so it is, and all intervening delusion disappears. All apparent contradictions are reconciled in the fulness of knowledge, Brahma himself is the Word that cannot be uttered, and himself the Word that speaks to all ; himself is formless and himself islall the forms ; he is both Nirguna and Saguna. Dharm Dass is warned that he must first purify his own heart and mind before he can so preach to others that they can obtain Mukhti and es- cape from the toils of Transmigration. All 16(5 THE TEACHING OK THE PANTH. reasonings and religious writings are the work of Maya ; what is required is devotion and Tatt- wagydn, ( the knowledge of essentials). All delusion (Bharma) is removed through medi- tation. The Sat Guru explains that he was once in Satya Loka, or rather beyond it, and that he then saw what is indescribable ; that the form of Purusha was wonderful, to be imagined, not described ; that the abodes in Satya Loka were innumerable and that in all Kansas was dis- cernible the one letter* In the Loka of Kabfr he saw the forms of many Kabirs, but looking again ho saw thai, it was but one form multi- plied. In the light of the true Shabda all in one, there is no second. The people of the world are taught by means of stories, but for those who understand, all such stories fall far short of the truth* All ap- parent distinctions are the creation of the mind. He who knows the letter thoroughly suffers no duality to enter into his mind. The only differ- ence between Brahma and Jfva is this, that the latter is the reflection of the former. Chapter X. Tho Sat Guru instructs Dharm Dkss to act thus in the case of one who wishes to become a disciple. In the first place he should give him betel, then, if he seems to pos- sess gydn, reveal to him the majesty of Shabda, THE ThACHiNG OF THE PANTH. 167 and when his faith in Shabda is confirmed im- part to him profound knowledge. Atmkram abides in the heart of him who has full know- ledge. When Atmaram is realised, he himself is Atmaram ; he knows no second. The Sat Guru tells how once when he was in Satya Loka Purusha appeared to him and said " Kabir, you and I are one ; entertain no thought of duality. I am in you and my form Is in all the earth. There are eighty-four lakhs of species and I live in all. Beside me there is no second. All creation is delusion. All the countless gods and sages, even Brahma himself, are entangled in delusion/' Dliann Dkss re- joins, "O Guru, this is your statement. Is there not need of a second witness ?" The Sat Gurii replies that hu made this statement in the Treta age, and that Madhukar, Brahmin, is the second witness. He continues, "Kabir is in all bodies; the speaker is Shabda. There is one form and one Shabda. There is only one form, and one Shabda. There is only one form, one Shabda and one .Purusha, manifest in all. He who knows one is one ; the second is this world/' Dharm Dfc*3 asks how it is that Jivas fail to realise their unity with Brahma. The Sat Guru replies, All the Jivas eame from Brahm Loka uncleffled and devoid of Karma. The clouds lift up tue water from the ocean and rain down so does u-yan remove jts.arma ana me purity or the Jlva is restored. Knowing itself, it sepa- rates itself from the water and being disem- bodied reaches the Durbar. The Atma mingles with Paramatmd, as the rivers flow into the ocean. Only in this way can ParamJitmii be found. The Atma without Shabda is blind and cannot find the path. He who sees Atmaram is present everywhere ; all he sees is like him- self, there is nought else beside Brahma. "I am he, I am he ; the true Kabfr." ADDITIONAL NOTES, M Ub X|S printed in Ittlte in ' , th frfw of An m !/// ' '' '' r '-i' 1 H JV ', / jBtWPPf' ,jrfflpwFPHfW, ^ ^ . ' s ^'' "r ^^^%'''^^f''^'' f ^ WK& ;,'';;, ^fe][?v; p^ ; feF'^, ,, ^ * , \ 23 24 25 26 27 28 29 .30 31 32 33 34 35 36 37, 38, 39. 40. 41. 42. 43. 44, 45. 46. 47* 48. Chauka fei Bamdini Garur SbdL tfottrt. Qoraklk Gusht* Gur Updfesh. (Bombay.) 'Gyin Sigan (Bombay.) Hansdwali. Hanumdn JEForl. Jfforl Bim Kabir Charitra Bddh. (Bombay.) Kablr KasautL (Bombay.) Kablr Manshfir, (Bombay.) Kabir Upistti. (Bombay.) Kablr Sihib ki Sikhi (Lucknow.) t fco Kami SaMi Eatknl Tto an$* ADDITIONAL NOTES. 171 49, 50* 51. 52. 53, 54, 55. 56* 57, 58. 59. 60, 61. 62* 63, 64* 65. 66. 67, 68, 69* 70* 7 1 . 70* 73, 74, 75. 76. 77, 78. Miil RamainL (Lucksoir) Mdm Jlfa&dtam, Giii, Nfrbhai %i. Piy a ho (wi^. 'ko &ng. ko on$r. ^al Ifco oi^r* : Ssmtokh IMdli* (07 writings, Bombay) Self 0fW ho mg, Sar Saiigrali Prislmdtar, (Luckaow.) Bmgar Smywht. Sat ki Sttik (Blares.) Afol it any. 8*t la mg. ^ , - " , ' - Gmjwr* 172 79- 80* 81, ADDITIONAL NOTES. Ugr GiU. (Lucknow) *Vmwt Mnni VavekSigan Fatufc (Bombay.) In addition to the above Prof, a a Wilson in Buoy* on the Religion tf fa MMrn, VoL 1 PB mentions * kt ShabdawalL Pmdit Waff i it WaljIBhai, who worked for . w the districfot Kh a i rata G "$ 'I ' 1 : i ADDITIONAL NOTES. 173 i. In Kabfr's book it is written that when the first woman Eve, being deceived, repented of her sin, God promised that from her sex a great Man will be bom and He shall overcome Satan and save His people. ^ . a. According to the promise, God sent His Son to save the world. This Son lived with God as Word from the beginning, and at the appointed time flesh to save His people and was called Kabfr. 3. He was tempted by Satan. 4. At last He was nailed to a tree and suffered * _ 5, God's Son took the burden of His people upon Himself. 6. God's Son worked miracles. 7 God's Son rose from the dead. 8 After God's Son rose from the dead He commanded His disciples to go to all countnes and preach the Gospel. 9 . God's Son ascended into heaven. 10. In Kabfr's books baptism and die Lord* Ww \ /'*{, P 'iW U , 1 t f ^4 "Mi! V i*T I >, ;^|^ t;if fS 1 P-'vtl |, V ^;C H V' r ^1 : W^ 'f M 174 ADDITIONAL NOTES, published the results of his studies in two small volumes, Jffan Charitra a jRjf 10 tfo JJt Gran**, 1 I had some interesting correspondence with the Pandit which was only interrupted by his death in December 1903. The Pandit's writings are not marked by any great critical acumen, Many of his interpretations may be regarded a for fetched, while his suggested derivations of words are often more Ingenious than convincing. His main position Is undermined by the assumption that Kabir is responsible for all literature connected with the Panth. In spite, however, of these defects he has much to say that is both interesting and Would that more Indian Christians would study the religious beliefe of their country with equal industry and enthusiasm, and that all Indian Clergy were w diligent as he in studies that result in a more per- fect understanding of the Scriptures! Addmda and Corriymda. Page 7, In the Qorin, Sura Mariam t the Jesus is represented as addressing those who fco the nature of his birth, I am the servant of God etc." Sm Shfth> p. K*, fc tht Bw^ 1 ''"n, *,$ P*%! ^< y& '" >^ f,B ADDITIONAL NOTES. 178 Pace 17. A short .account of Mansur Al Halras 8 'and ShdmsTabrezi, together the birth place of JaM-ud-dl*, 35- The statement that of .the AlcbarKubra, and Kibriya, Kibriya found in modern Qortos.is tuaccurate. nles are to be found. Akbar Kubra 6 times and Kibriya twice. x. Balakh in north Afghanistan ls said to have visited Bakkh. is said w writings, also occurs in the title 01 wu IoU and JBaWA " ^ Page 46. The following Sakhi (187) occurs in Kabir Declared hfe word by mouth. I $1 vi! * 4 ,fr'i; 176 ADDITIONAL NOTES. Corrigenda. Page 17. U. 17 and 25. For TahrezI read TabrezL Page 25 1. 13. For ChisMt read ChishitLr Page 27. 1. 6. For Bhura read Budfal* Page 31. t 12. For Khanti read KhantH. Page 40. note 3, L 2. For Nidin read Nidhiti, Page 43. sub. fin. For Akardl read Aqardij and/or Tuj&war read Mujlwar. Page 71* L 22. For safe read SMM, Page 73. 11. 1 8 and 20. For Page 76. L 11. For RidM Page 116. sub. fin. For Nidin rmd Nidhte. Page 136, 1 25. For Tariqa read Tariqat* p& ? li 1 1 li.f ipf s lw ''; ,*, '* V M* f i ' ^ tfr i&IJ **.** * i |/l^ ;. l% : v i^id $ ^'v ^9 ; j \ w& GLOSSARY. letter of the alphabet deep, unfathomable. Agam unfathomable. Akhte the fifth element, ether. JLIif-ntlma account of Arabic alphabet. . Amar Immortal ^ ' . Ambu perception, mind* Amnta immortal (drink), nectar. Anand happiness. df desire. . saCTifioial oftring of light. souL ranundation of the world. < service, respectful salutation as from a slave to his master. with the season of spring. small wafer, made of sugar. without religion. ,. JBin/aw hyraa, sung as an act of worship, lag hyttm* fear* t secret, mystery. knowledge, JJmnrnk shop-keeper. an evening hymn- , blograpliy. ;!> .1*3], "t 'H,m ,A M ' m i ?Ji 178 GLOSSARY. square space, specially prepared for the consumption of food. *rf Thirty/our, letters of Hindi alphabet, disciple, m 'relation to spiritual guide 'J 1 of certain kinds of pulse. ued round the waist and feffine over the legs. 5 ;M attention to. Dipak lamp. levee, the judgement hall of in the J' hical bird ' a musical measure. mind. Wdt flight of ste ps ; leading down to the river ; used /or religious bathing, for the . ^'^ of the dead etc - clarified butter ' dialogue, controTersy. wisdom* < possessed of wisdom. wise* a sacred verse from the Rig Veda, used goose, used figuratively for the soul of . . ." ^ never abiding in one place. i GLOSSARY, 179 Jdm angel of death. Jdneo the sacred thread worn over the left shoulder by members of the twice-born castes ; the Brahmins, the Kshattriyas and the Vaishyas. Jap the mumbling of prayers or other devotion- al exercises. JMlana hymn sung while swinging, in a stand- ing position. Jiva soul, life, KadMr disciple. Kdfir unbeliever, from a Muhammadan point of view. Kaharh a musical mode. JTdUimd, dearth. ,,, . KantM a necklace, made generally of fruit seeds , or wooden beads. , Karma action as involving punishmejit or re* ward. . / - ; Kamnti touchstone. KhmA group, division. associating with wicked persons. number, ioo,ooo oti loin-cloth. I*IU play, drama* world. , MaM prefix great. fifaMt^m gf-eatums. JUI* rosary. Mmffaljoy, hywacrfF^^ , -. * Jfa^ifa a verbal formula, us^d for reltgWW seml-relirious purposes. M, 18% 161, AtifiteriUo* condemned 51. 80, 70. HairngiMlOf, 117, Biiltfckhli, 175. Btuuingarh lot, 147, Cocoantit, SacramLentel use of 128-4, 183-4, 140 OoTetousaMS comdemmed 81 -2 . DaWstan 1, 17. Dadi Sahib 107. BMu 1, 17. Death ceremonies 18&. .Deccao fil. Dhama Khera 105, 107. Dharm Dass 0a, 102, 105 ^ and Chap. YII pawim. Discipline in. the Paath 126 Diwao 100, 104, 181, Duality attributed ta Maya 105* Durbar, The, of God 85. 90. Bathing, Efliglmw 5S-0 t Him Kiwi, I l /fertofaa. r UK 10* 40, 7I BJiitil 70. IliHlj f ? ftlno 0f 49, Bmbmitttf, tbo ilatlet ol 100, Eriiitlntett 1% 105, 198. Ottiilnwititt <*! 5fl 01. 107, lfl-L 10% 1S4 181 IH-S. 4fM 107, . f e, baaiiiierl by fear of 6k>d, 14 Ood, Maa'0 , dependence upon 51. Goomti 20, Gorakli Nsth 88. The true 71-2, 89.; Need of a 95, 110, 118; support of by disciples 186. Clyaai (ftabir), Agreement of with JUhamrae 157. a title of 0044 Hitwfe of 17. with 2hri8tinn Infltienoeft In em Imlfak Bij 137. Dhumman lt>6-7. Circumcision 57. Humility, 157. Jclolatry 66 ; of 58. Initiation, ceremony 121 of 184 INDEX. il 111 Imagery* Dwelling of milk 90 Bellows W, BW cm 86 Jtamoml 64, 68. IHvtag SS Bye of ft finedle 17, Wsh 5ft, Journey 58, Knife grinder 70, Locking 51, Kill atones 87, Ifatttid 8ed 8ft, 06, Kootor 51, Bctare 5S POfcto 71,9* wow! 1, ?% 80, Brwke 51, 54 f 80, 80, 04, Sugar press 0$, * uri) 40, 10, fiO, 28, Jbtuft 10, 40 t 48* lowlaaos 187 M lOT, lit, Kabir Chiitfft 98, Kfcbir fCsmtttt ft, 6* P;uiU, conditions of iwim!fou to 1 1 24 -:J U l) s ; i,[. f of % 7 f If, ' who have borne f , , 141. t S4 f 14 t * with Lbc i. on, 14% H' , ; '4> INDEX. 185 Ttfabhaji 1, 2, 137, 173. Name, Efficiency of the 150, 152, 156, 162, Nanak 1, 2, 137, 173. Narayan Dass 106, Kima 5. Niru 4. Niru Tila 102, 115. jPA/i (Betel) 121-2, 128. Ttanah Mai 119. Pandits, False 70. Pandits, True 67, 84. J'anja Parwana 118, JParwana, (Betel) 121, 124, 131-3. See also Betel. Prem Chand, The Rev, 74. Pride, Condemnation of 48, 81. Pnj&riJW, 105. Puna Oratith 128. Puran Dass 73, 114. JPuran Mh,$i 127. Qoran 7, 67. Badha Swamis 76. Eae Dass 17, Ham a title of God 8 ; Kabir's disbelief in divinity of historical 142 ; name of, as true riches 50. Earn, Bam, 10 96. Ramanand 5, 9. 10, 31, 102 136,-7. Ramanuja 136-7. Religious differences con- demned 50. Riches, Love of, condemned 50. Rosary 80, liudolph Aquavlva 138. Sacraments, Efficacy of 158. Sadhus, Benefits of associating with 88, 04. Bakhis 77-97. Salvation, available for all 156, 163. See also Mukti. Sam&dlut 101. Sankaracharya 137. Satyb, Loka 150, 166 SffhH 104, 119, Self-sacrMce 84, 92. Sena 17. Shabda, (The word) 8, 74-6, 81 167 and Chap VII passim, Shaikh Aqardi 1 9, 43. Shaikh Saqa.di 19, 43, Shaikh Taqqi 14, J6, 25, 39, Shams Tabrezi 17, 33, 175. Sikandar Lodi, 2, 16- 8, 20,27, 32, 33, 40, Snake as Symbol of evil 52. Sudras, The duties of 161. Sufis 25, 29, 33, 45, 47, 136, 175. Suhli Mdkan, Abstract of 140-7, Sunday, Observance of 127. Surat Oopal 115. Teachers, True and false 71. Tilak 108- 2ink& Arpan 122, 125. Tirtha 51, 59. Toleration 86-7. Tongue, The, an unruly mem- ber 62-3. Touchstone, The 153. Transmigration 62. Truthfulness 62-3. Tulsi Dass 1, 88. Tulsi leaves 103, 124. Dgranam 107. TJji 19, 43 Vaishyas, the duties of 161. Walji Bhai, Pandit 172, Wilson, Prof. H. H. 29, 98, 140. Word, The 68, 149. See also Shabda. Women, Religious position of 109, 117, 153. Xavier, Hieronymus 138,