THE VISION OF REALITY
In our short study on the Vision of the Reality, It is our object to present before the learned readers, how the Vision of the Absloute Self, the One Reliaty that is at the back of all phenomenal activities in Nature, has been clearly visuaalised in a grand way by the great saint Kabir. This short study is mainly based on the book etitled “One Hundred Poems of Kabir,” transalated by the late Poet Rabindranath Tagore(assisted by one Evelyn Underhill) We freely quote passages and verses there from and oour observations thereon, our main aim consists in the presetation of the nature of the Infinite Self, the grand, Reality, the glorious Light before one and all even though in reality, the complete idea of That one cannot be expressed through the medium of words. Even the ripened intellect is only finite and is utterly incapable of probing into the mysteries of our hidden nature, the inherent Reality, which eludes not only the grasp of senses but transcends all faculties of reason or imagination and stands still in the supreme stillness of the inner self. With this brief introduction, let us now turn our attention to the subject proper.
Kabir”agin and again extols the life of home, the value and reality of diurnal existence, with its opportunities of love and renunciation, pouring contempt upon the professional sancity of the yogi and on all who think it necessary to flee a world prevaded by love, joy and beauty, the proper theatre of man’s quest, in order to find that one Reality, Who has spread His form of love throughout all the world”. Kabir emphatically proclaim with the sole authority of his win realisation that God is neither in Kaaba nor in Kailash as He “swaits discovery. Everywhere more accessible the washerwoman and the carpenter than to to the self-righeous holy man”.
In one place, the holy saint observs-“ All the seed is in the plant, as the shade is in the tree, as the void is in the sky, as infinte forms are in the void, as from the Infinite the Infinite comes and from the Infinite, the infinite extends…… The Creation is in Brahma iss in the creation; they are ever distinct and yet ever united………. The Supreme Soul is seen within the soul. The Point is seen within the Supreme Soul. And within the Point, the reflection is seen again. Kabir is blest because he has this supreme vision.
From this one can easily one caan easily understand, that what the revered saaint speaks is from the very bottom of Truth and of his own very experience of the real vision of That Transcendent and Immanent Reality. In another place, he himself confesses his utter helplessness in the conveying of the nature of the Infinite Truth through the medium of words, like a dumb person tastng a sweet, thing who cannot explan it to others. The truth of the simile is that the realised ones only can understand the nature of the Reality who pervades and permeates all cosmic multiplicities of One Existence in all the details and aspects and that they cannot explain the inexpalinable idea when even the ordinary taste of a thing cannot be explained to another who has never tasted it; much more so in the case of the realisation of the Absolute Self.
According to Kabir,:God is not the final abstraction, but the one actuality. He inspires, supports and indeed inhabits both the durational, conditioned, infinite world of Becoming and the unconditioned, nonsuccessional, infinite world of Baing, yet utterly transcends them both. He is the omnipresent reality, within Whom the words are told like beads.” He further adds in another passage that- “He is the Ineffiable fact, the great Affirnation, the fount of energy, the source of life and love…. The whole Creation is the Play of the Etenal Lovers; the living,changing, growing expression of Brahma’s love and joy. His manifestaion is love. His activity ios joy: Creation springs from one glad act of affirmation, the Everlasting Yea- perpectually uttered within the depths of the Divine Nature.”
Describing the beauty and grandness of the Self, he portraays it in an exquisite manner:-
“Where millions of Krishnas stand with hads folded,
Where millions of Vishus bow their heads,
Where millions of Shivaas are lost in contemplation,
Where millions of Indras dwell in the sky,
Where the demi-gods and the munis are unnumbered,
There is my Lord, Self-reavealed.”
The main purport of this verse is only this. That the Self is in all: all is in the Self. The Self is the cource of all cosmic existence, universal activities, source of all Energy and Light as also Truth. It is even the very source of all the Godds and Godeseses,as they are only the manifestations as per their activities in cosmic sphere- rather in the manifeted universe.
In short and in reality God is not anywhere outside of us. He os inside and at the same time outside too, He is the microcosm as well as in the macrocosm. If we do not find Him inside then we cannot find Him anywhere outsied,as Kabir himself saays “I laugh when I hear the fish in the water is thirsty: You do not see that the Real is in your home and you wander listelessly from forest to forest.. Here is the Truth _ Go,, where you will,Benares or to Mathura, If you do not find your soul, the world is unreal to you”.
Realisation does not consist in running away from home life leaving one’s own duties , etc. nor in external manifestation of one’s Bhakthi by the performance of gala-forms of worship without having any real devotion or sincere aspiration, The Realisation of the Truth and the Vision of the Realiry can be achieved only by one who does his alloted work in life in a silent way without losing sight of his own ideal in view, offering every thing and every act of his to the Divine, without caring for the results thereof, always thinking of and singing the glory of the Lord, even through the exterrrnal one. For the attainment of real happiness and infinite Peace, it is necessary that the consciousness should be merged in the ocean of unversal consciousness, since out it will arise the infinite bliss and joy of the Eternal.
To sum up, it may be emphasised, that everyone should stick up to one’s own station on life, doing respective duties being contended with the life, keeping the mind ever at peace, developing inner consciousness to such a degree that he will transcend all pairs of opposites and the difference and disparities of the external world of appearances, forms and names, so that he can always witness, true ,joy, in cosmic manner- the Vision of Reality, in all the beings of the whole cosmos. With a short stanza of the great saint,we close this short study:-
The flute of the Infinite is played without ceasing, and its sound is Love: When Love renounces all limits, it reaches Truth: How widely the fragrance spreads: The form of the melody is broght like a million suns: Incomparably sounds the vina, the vina of the notes of Truth”.
OM PEACE !
In our short study on the Vision of the Reality, It is our object to present before the learned readers, how the Vision of the Absloute Self, the One Reliaty that is at the back of all phenomenal activities in Nature, has been clearly visuaalised in a grand way by the great saint Kabir. This short study is mainly based on the book etitled “One Hundred Poems of Kabir,” transalated by the late Poet Rabindranath Tagore(assisted by one Evelyn Underhill) We freely quote passages and verses there from and oour observations thereon, our main aim consists in the presetation of the nature of the Infinite Self, the grand, Reality, the glorious Light before one and all even though in reality, the complete idea of That one cannot be expressed through the medium of words. Even the ripened intellect is only finite and is utterly incapable of probing into the mysteries of our hidden nature, the inherent Reality, which eludes not only the grasp of senses but transcends all faculties of reason or imagination and stands still in the supreme stillness of the inner self. With this brief introduction, let us now turn our attention to the subject proper.
Kabir”agin and again extols the life of home, the value and reality of diurnal existence, with its opportunities of love and renunciation, pouring contempt upon the professional sancity of the yogi and on all who think it necessary to flee a world prevaded by love, joy and beauty, the proper theatre of man’s quest, in order to find that one Reality, Who has spread His form of love throughout all the world”. Kabir emphatically proclaim with the sole authority of his win realisation that God is neither in Kaaba nor in Kailash as He “swaits discovery. Everywhere more accessible the washerwoman and the carpenter than to to the self-righeous holy man”.
In one place, the holy saint observs-“ All the seed is in the plant, as the shade is in the tree, as the void is in the sky, as infinte forms are in the void, as from the Infinite the Infinite comes and from the Infinite, the infinite extends…… The Creation is in Brahma iss in the creation; they are ever distinct and yet ever united………. The Supreme Soul is seen within the soul. The Point is seen within the Supreme Soul. And within the Point, the reflection is seen again. Kabir is blest because he has this supreme vision.
From this one can easily one caan easily understand, that what the revered saaint speaks is from the very bottom of Truth and of his own very experience of the real vision of That Transcendent and Immanent Reality. In another place, he himself confesses his utter helplessness in the conveying of the nature of the Infinite Truth through the medium of words, like a dumb person tastng a sweet, thing who cannot explan it to others. The truth of the simile is that the realised ones only can understand the nature of the Reality who pervades and permeates all cosmic multiplicities of One Existence in all the details and aspects and that they cannot explain the inexpalinable idea when even the ordinary taste of a thing cannot be explained to another who has never tasted it; much more so in the case of the realisation of the Absolute Self.
According to Kabir,:God is not the final abstraction, but the one actuality. He inspires, supports and indeed inhabits both the durational, conditioned, infinite world of Becoming and the unconditioned, nonsuccessional, infinite world of Baing, yet utterly transcends them both. He is the omnipresent reality, within Whom the words are told like beads.” He further adds in another passage that- “He is the Ineffiable fact, the great Affirnation, the fount of energy, the source of life and love…. The whole Creation is the Play of the Etenal Lovers; the living,changing, growing expression of Brahma’s love and joy. His manifestaion is love. His activity ios joy: Creation springs from one glad act of affirmation, the Everlasting Yea- perpectually uttered within the depths of the Divine Nature.”
Describing the beauty and grandness of the Self, he portraays it in an exquisite manner:-
“Where millions of Krishnas stand with hads folded,
Where millions of Vishus bow their heads,
Where millions of Shivaas are lost in contemplation,
Where millions of Indras dwell in the sky,
Where the demi-gods and the munis are unnumbered,
There is my Lord, Self-reavealed.”
The main purport of this verse is only this. That the Self is in all: all is in the Self. The Self is the cource of all cosmic existence, universal activities, source of all Energy and Light as also Truth. It is even the very source of all the Godds and Godeseses,as they are only the manifestations as per their activities in cosmic sphere- rather in the manifeted universe.
In short and in reality God is not anywhere outside of us. He os inside and at the same time outside too, He is the microcosm as well as in the macrocosm. If we do not find Him inside then we cannot find Him anywhere outsied,as Kabir himself saays “I laugh when I hear the fish in the water is thirsty: You do not see that the Real is in your home and you wander listelessly from forest to forest.. Here is the Truth _ Go,, where you will,Benares or to Mathura, If you do not find your soul, the world is unreal to you”.
Realisation does not consist in running away from home life leaving one’s own duties , etc. nor in external manifestation of one’s Bhakthi by the performance of gala-forms of worship without having any real devotion or sincere aspiration, The Realisation of the Truth and the Vision of the Realiry can be achieved only by one who does his alloted work in life in a silent way without losing sight of his own ideal in view, offering every thing and every act of his to the Divine, without caring for the results thereof, always thinking of and singing the glory of the Lord, even through the exterrrnal one. For the attainment of real happiness and infinite Peace, it is necessary that the consciousness should be merged in the ocean of unversal consciousness, since out it will arise the infinite bliss and joy of the Eternal.
To sum up, it may be emphasised, that everyone should stick up to one’s own station on life, doing respective duties being contended with the life, keeping the mind ever at peace, developing inner consciousness to such a degree that he will transcend all pairs of opposites and the difference and disparities of the external world of appearances, forms and names, so that he can always witness, true ,joy, in cosmic manner- the Vision of Reality, in all the beings of the whole cosmos. With a short stanza of the great saint,we close this short study:-
The flute of the Infinite is played without ceasing, and its sound is Love: When Love renounces all limits, it reaches Truth: How widely the fragrance spreads: The form of the melody is broght like a million suns: Incomparably sounds the vina, the vina of the notes of Truth”.
OM PEACE !
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