Human beings are in the search of God from eternity. In the quest of God, many seekers went to solitude, many others to the Himalayas. Lord Kabir Ji has stressed that from time immemorial our soul is burning in the fire of separation from her Creator. When our soul completes her journey way back to her Master, we call it the state of Moksha.
In this blog, we will discuss the state of separation of soul. We will see, how a devotee after realising the truth of this transient world, the cycle of birth and death, seeks the permanence means salvation.
दिन सुख ना रैन सुख, ना सुख सपने माहिन
कबीर जब से बिछुड़े राम से, ना सुख धूप ना छाईं
In this couplet, Lord Kabir Ji has mentioned that this world is full of sorrows. Happiness is neither in the day nor in the night, neither in the sunlight nor in the shadiness. The time when the soul has been departed from her master has not experienced felicity, even in dreams. Even if there was some sense of delight, it was momentarily.
मैं रोवत हूँ सृष्टि को, सृष्टि रोवे मोहे
धर्मदास, इस वियोग को समझ ना सकता कोय
Explaining about the fire of separation, Lord Kabir has mentioned that He is in pain for us and mankind is in search of God from ages. Humans are straggling for God but not able to meet Him due to various pageantry. Hence, Lord Kabir Ji is telling His disciple, Dharamdas that nobody can understand this severance.
अंबर कुन्ज कुरलियाँ, गरज भरे सब ताल
जिन से गोविंद बिछड़े, उन का कौन हवाल
अंबर- आकाश, कुन्ज- सारस पक्षी, कुरलियाँ- क्रंदन विलाप,
In the sky, the Crane bird is crying in the agony of separation, shaken by this, the thundering clouds have filled all the ponds. Kabira is stressing that those who are separated from Lord and are in distress to meet, nobody can access their situation.
चकवी बिछड़ी रैन की, आई मिली परभात
जो जन बिछड़े राम से, वो दिन मिले ना रात
चकवी-चकवा या चक्रवाक (Ruddy Sheldrake) एक सुनहरे रंग का पक्षी है, नामकरण उसके बोलने के ढंग पर हुआ है। चकवा इसका अपभ्रंश हिंदी शब्द है। इस पक्षी का प्राचीनतम उल्लेख अश्वमेघ के अंतर्गत बलिजीवों की सूची में ऋग्वेद (2.39,3) तथा यजुर्वेद में हुआ है। इसके संबंध में प्रचलित किंवदंती, जो कविसमय के रूप में प्रसिद्ध होकर भारतीय प्राचीन और अर्वाचीन काव्यों में प्रयुक्त हुई है तथा जिसका इस अर्थ में सबसे पुराना प्रयोग अथर्ववेद (4.2.64) में दंपति की परस्पर निष्ठा और प्रेम जैसी चारित्रिक विशेषता के संदर्भ में हुआ है, यह है कि इसके जोड़े दिन में तो प्रेमपूर्वक साथ साथ विचरते हें किंतु सूर्यास्त के बाद बिछुड़ जाते हैं ओर रात भर अलग रहते हैं। अत्यंत प्राचीन काल से कवियों की संयोग तथा वियोगसंबंधी कोमल व्यंजनाएँ इस प्रसिद्धि से संबद्ध हैं। यह पक्षी मिलन की असमर्थता के प्रतीक रूप में अनेक उक्तियों का विषय रहा है। अंधविश्वास, किंवदंती और काल्पनिक मान्यता से युक्त इस पक्षी की तथाकतित उपर्युक्त विशेषता ने इसे कविसमय तथा रूढ़ उपमान के रूप में प्रसिद्ध कर दिया है।
Here Lord Kabir has mentioned about the bird, Ruddy Sheldrake (चकवा ). After separation from her partner at dusk, she can meet him at dawn again. But those who are disunited from God, are not able to meet Him, neither in the day nor in the night.
बिरहनी ऊभी पंथ सिरि, पंथी बूझै धाई
एक शब्द कहे पीव का, कब रे मिलेंगे आय
बिरहनी- वियोगिन, ऊभी-खड़ी, पंथ सिरि- रास्ते पर, बूझै-पूछती है, धाई-दौड़
The soul in the agony of separation is standing in the way, asking wayfares about Lord. She is seeking any little piece of information about Lord, any one word. She wants to know when Rama will come.
बहुत दिनों की जोवती, बाट तुम्हारी राम
जीव तरसे तुझ मिलन को, मन नाहीं विश्राम
जोवती-देखती, बाट-रास्ता
In this couplet, Lord Kabir Ji has revealed that the soul is in the state of restlessness and distemper since she has stepped in this mortal world. Our soul is yearning to meet her Creator. She is looking at His Way.
यह तन जालौं भस्म करूँ, ज्यों धुआँ जाई स्वर्ग
मति वे राम दया करें, बरस बुझावे आग
जालौं-जलाना, बुझावे-शमित
The devotee, in the asylum of his Master, has realised the transiency of life. The only aim of his life now is to attain Moksha. Hence in the separation of Lord, he is ready to burn his body in the fire of detachment. He thinks God will acknowledge the smoke coming out from the fire. God will shower love and fire will be extinguished. His benevolence will be upon me.
सब रग तांत रबाब तन, बिरह बजावे नित
और ना कोई सुन सके,क्या साईं क्या चित
Again in the love of devotion, the devotee is mentioning his body is a Rabab( a musical instrument like a violin) and his veins are chords. He is playing the music of separation. He is praying to God with reverence. He is saying that only the Lord or his consciousness can feel this melody.
अखियन झाई पड़ी, पंथ निहारी निहारी
जिभ्या छाले पड़े, राम पुकारी पुकारी
The eyes are freckled as these are looking the way of Rama, and tongue got sores by chanting His name. Rama has not visited yet. The anguish of partition is increasing.
आ ना सकूँ तुझ तक, सकूँ ना तुझे बुलाई
प्राण यूँही जाएँगे, बिरह तपाई तपाई
As the impassioned soul is craving to meet her creator, she is expressing her problem. She is complaining that she is not able to reach up to Him. And the Creator is not paying attention towards her agony. The soul is burning in this separation as she is tense that this important human life will go in vain.
नैना निर्झर लाइयाँ, रहट बहे निस जाम
पपीहा ज्यों पीव पीव करे, कबहू मिलोगे राम
Tears due to the annoyance of separation are flowing from the eyes like the waterfall. The steady and continuous flow of tears reminding of a Persian Wheel. The soul is ingeminating her beloved name as Cuckoo bird. She is enquiring that when Rama will come.
कबीरा हँसना दूर करी, करी रोवन सों चित्त
बिन रोया क्यों पाइए, प्रेम प्यारा मीत
Here in this couplet, Kabir Ji has stressed that those who are seeking the asylum of Lord, should stay away from this worldly pleasure and laugh. There should be a pain of separation and an unending wail until the union with God. Without crying in the love of beloved, no one can meet Him.
कन्त- प्रियतम
Here in this couplet, Kabir Ji has evinced that those who are indulged in worldly pleasures can not meet the Beloved. If one can get salvation in these mundane comforts then nobody will tangle in the trap of birth and death. Those who are seekers always cry in the discomfort of separation.
हाँसी खेले हरि मिले, तो कौन सहे षरसान
काम, क्रोध, तृष्णा तजे, तब मिले भगवान
षरसान-तेज धार
A seeker can attain the Moksha by disowning lust, anger and greed. He must be dejected to the luxury of this transient world. Worldly pleasures are illusion and hindrances in the path leads to God.
पर्वत पर्वत मैं फिरी, नैन गवाएँ रोई
सो बूटी पाऊँ नहीं, जाते जीवन होई
Since time immemorial, seekers are straggling in the grottos, mountains, jungles and shrines in the quest of God. They are wailing in separation. But they are not able to get the herb which will expunge the disease of endless cycles of birth and death. They are in pain as life is going in vain.
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