Kabirvani: Poor weaver weaves self-knowledge

- Sajjan se sajjan mile, howe do do baat; Donkeys get donkeys, let them eat, let them kick

- Horizon-Bhaven Kutchi

- Zini Zini Bini Chadaria: Kabir explained the difference between value and value to the rich who are used to valuing everything, relationships

"Kajal taje na shyamalta, mukhra taje na swet, durijan taje na kutilta, sajjan taje na het."

Meaning: Just as the soot does not leave its blackness and the pearl does not leave its whiteness, so the wicked do not give up their crookedness and the gentleman does not give up his benevolence.

'Hardi radi na taje, khatras taje na aam, gunijan gunako na taje, avgun taje na ghulam'

Meaning: Just as turmeric does not give up its yellowness and mango does not give up its sourness, Gunijan does not give up its virtues and a neglected man does not give up his vices.

'Jame jitni buddhi, titan loh kar batay, wako bura na manie, bahot kahan se lay.'

Meaning: He shows as much intellect as he does or speaks. Don’t bring less to mind for him, because where does he bring more intelligence besides his own power?

"Bhuj gai bhoj mile, tad gai mil kabay, joban gayo trikha mile, tako aag lagay."

Meaning: You can eat after your hunger is gone, you can get a blanket after your cold, if you find a woman in old age, she should be set on fire. Why use that person? Every work should be done on time and help should be given to everyone at the right time whose opportunity was saved to save his life.

'Sajjan se sajjan mile hove do do baat, gadha se gadha mile, khave do do laat'

Meaning: Gentle men talk kindly and politely when they meet each other. But when two donkeys get together, they kick each other. Foolish people eat their own falling kicks.

Dr. Rajesh p. This is just a glimpse of Adhvaryu's book 'Kabir Vachanamrut'. No definite year is available but Saint Kabir may have passed away between the years 18 to 1918. The same can be said of averaging different researches.

Looking at the range of Kabir's anecdotes, it seems that poor weaver has explained the philosophy and practice of Vedas, Upanishads to the world in two lines.

More than 200 of his sakhis have been classified on 6 subjects like human nature, vices, eating and drinking, behavior, virtue, karma, devotion, conduct, knowledge, soul, guru-disciple, mind, love, destiny and time. Their hymns, horoscopes separate. Kabir, Akho and Narasimha Mehta have warned by shedding light on life and nature, but God has also shown us the highway for how we can be accepted. They have sakhis or bhajans like the takora of boom. Whether it is the great talkers of erudition, literacy and philosophy, or the aspirants of Moksha, Kabir says, As seen, the state of supernatural bliss is attained when the mind calms down without clash and the feeling of static happiness shines like the lamp on the picture. It is achieved only and only through introspection. Let's also introspect on one of Kabirji's occasions explaining value and value. We will also see the height of Kabirji's ideology.

Once it happened to a rich man of the village, whether Saint Kabir Saheb gets angry or not? Saint Kabir was a weaver. This rude and arrogant rich man went to Seth Kabir. Rs. He chose a sari worth ten from Kabir. While Kabir was going to tie the sari in the padika, Seth said with a mustache in his mustache, 'Kabirji, make this sari into two pieces'. Kabir was a sage. He had become Seth's instinct. Without being distracted, Kabir handed over a piece and said, 'Five rupees.' There Seth said, 'Stand up, I will have a big piece. Give me half of it! ' Kabir also halved the piece of sari. Sethe put his hand in the bag of gold coins and coins and said with a naughty smile, "Give me half of it and I will give you one and a half rupees."

Lirelira of beautiful fun artistic sarees flew. Kabir was healthy, so Sethe threw a quarter of a rupee and said, 'Bring me a piece of my sari.'

Kabir returned the half a rupee to Seth with a chill and said, "I don't want to sell that piece to you." The arrogant Seth's anger doubled as he smoked. "Why don't you give me that piece of work," he said, knocking on Sonamhoro rudely. I'm willing to pay the price. Lo, I am also ready for ten rupees as the original price of a piece of sari of one and a half rupees. Bring me my piece. ' Kabir knew that arrogant people, with their power, awe, wealth and influence, could not buy anything. This was also the mood of Seth.

Kabir calmed down Seth and explained, "Look, Seth, if you think that you are not entitled to buy a piece of sari as big as half a rupee, then your belief is wrong. In fact, even if you give ten rupees, twenty rupees or two hundred rupees for the whole sari, no wonder. You buy a sari for ten rupees by buying a piece of one and a half rupees and you think you are paying for it. But, O gentleman Seth, it is the price of the transaction as determined by the economic system. Explain to you the true value of that sari. '

Kabir then adds that the farmer may have planted a seed in the ground to grow cotton. How much hard work, penance and suffering the farmer must have endured until he was alive. Nature would have created an atmosphere of air, water, light. There will be a natural rearing process that would not be possible in a laboratory. To the extent that the limbs get sore, the farm laborers may have broken their limbs. Blood flows from the fingers, turning the thread into a cloth. Those farmers, laborers, nature, members of the weaver's household, children must have been deprived of so many amenities. If the price of such a sari is only ten rupees, it is only a fixed price for the workers. Do you not find the process behind it invaluable, Seth? Can we ever pay that price? Seth, if I sell your piece for ten rupees, I will be said to have raised the price of your arrogance. This piece does not seem to work for anyone, the value of a sari is also when it becomes someone's garment. That is the nature behind it, the self-esteem of farmers and laborers like me.

Seth, accustomed to valuing everything, the relationship, now understood the difference between value and value. After becoming a disciple of Kabir and getting a new vision of life, Seth left.

We too have come to have the mentality that we are doing our duty by paying only the price for every thing, service or relationship. But if we think about the subtle, inner feeling behind it, renunciation, debt or grace, then we will feel life happier and happier.

Give a few thousand rupees as salary to a policeman or a soldier at the border and say, 'You get money, don't you?' So that became the price vision. Our respect for him will awaken only when we think, 'Doesn't he want to be with our family and children as we want him to be? What is the situation where death is feared and the wife is afraid of becoming a widow at any time? Suppose you give me the same amount of money as a policeman or a soldier, then I am ready to die for the country or duty, right? All the advantages are mine and the adversity is his, he gets paid! '

Think of it this way only for a friend who maintains a relationship with you, a laborer, a craftsman, a farmer, a housewife, an employee or any trader and person. Don't stop at just paying the price.

Behind the service, goods and creation we receive, there is a process of emotional suffering, abandonment, hard work, extreme exploitation, the process of opposite circumstances. Can air, water, light and nature's system be valued?

We value not the work we do for ourselves, for our families, but for others in the same circumstances.

A son who takes an elderly mother in a rickshaw for treatment at a charity hospital understands the value of service more than a son who treats his parents in a five-star hospital. When a person does something selfless that gives financial help or convenience, look not at the thing but at the love hidden behind it, because such a person is a value connoisseur. Salute him mentally. We have the glory of Shabari's Intha Bor, Sudama's Poona or Vidura's vegetable, because it is valuable, not precious.