Your Creator dwells in your inner garden!

- Identity of the sky - Kumarapala Desai

Those who do not understand Kabir cannot understand anything and those who understand Kabir have nothing left to understand. Kabir made extraordinary efforts to eradicate the superstitions, loneliness and fanaticism of the people to eradicate caste, creed, religion, transcendence of religion, hypocrisy, pretense, orthodoxy, falsehood and inertia.

Saint Kabir's speech creates a new world in the medieval Indian saint-tradition. While society was surrounded by different sects. Was bound by different actions. At a time when everyone was scattered by creating differences of conduct and thought, Saint Kabir is destroying not only sectarianism but also the walls between religions. It seeks to liberate the people from bigotry and to eradicate the distinctions of rich, poor, high or low, Brahmin or lower class.

Saint Kabir emphasizes that it is not enough to just give up, but self-realization is necessary. Self-realization is the identification of the conscious soul living in the body. Saint Kabir says with joy that you have all the ingredients of your happiness. If you can subdue yourself, then within your body is a garden full of flowers and trees, and its creator resides in that garden. It has seven seas and countless stars. It contains diamonds and pearls and is home to its connoisseurs. Man forgets this self-god. He forgets what is inside him and strives for attainment outside. Discernment is seated on the inner throne of self-realization, so the body is destroyed, but the self-god is not destroyed. In fact, it is present.

While identifying the self-god, Saint Kabir attacks the externalities. It says that singing devotional songs, listening to scriptures, reading scriptures, or doing things like sandhya or tarpana will get you nothing. No matter how much you do pilgrimage, there is nothing to turn away. There is no turning back from all these activities, outdoor activities or outdoor activities, raising long hair, rubbing ashes all over the body, shaving the head, worshiping a lump of clay or just eating fruit - these are all external things. It has nothing to do with the inside. The one who is going to do so cannot recognize the self-god and cannot be self-absorbed.

Hindus say Mohi Ram Piyara and Turks say Rahmana.

Let me fight with each other, don't go to Maram.

Thus, according to Saint Kabir, everything is contained in Tara. You alone are eternal and infinite, eternal and immortal. Is eternal and pure-Buddha. Night (nishi), day (basar), wind (paun), water (pani) and seed (root) are not in the form of any star. The body and the senses are perishable and fickle. That is why a person is taught night and day, but this mind or senses have nothing to do with pure consciousness. What is the reason Doesn't the seeker have day and night? Does the seeker not realize wind and water? Does the seeker not see the things of the world?

According to Saint Kabir, a seeker immersed in Nirvikalpa Samadhi has no such external experience. That is the pure consciousness that resides day and night. When the eternal, immortal and unbroken soul is within, how can one be detached from it? If the soul resides within it, then why does it need to find other material things? In fact, there is no need to be deprived of life, because its soul is not detached from it and that unbroken form of consciousness, Atmajyoti, is always ablaze. The soul is eternally sitting within you and according to Saint Kabir, all yoga practices are the process for attaining this form.

Saint Kabir says with regret that not only human beings, but also Yati, Sati and Sannyasi wander without this self-realization and living. To wake up inside. This is immersed in the dream within and the truth resides within the same. Within this you live in a dormant state and within this you awaken, within this there is both potential.

Kabir tries to explain this profound teaching. Kabir is great, because he has a language that everyone can easily understand. Even in that language, instead of a touch of serious preaching, there is an address somewhere, there is a touch of joy somewhere. Sometimes he says 'A Suno Bhai Sadhu', sometimes he says 'Kabira Khada Bazar Mein' and presents the experience after the deed.

Those who do not understand Kabir cannot understand anything and those who understand Kabir have nothing left to understand. Kabir made extraordinary efforts to eradicate the superstitions, loneliness and fanaticism of the people to eradicate caste, creed, religion, transcendence of religion, hypocrisy, pretense, orthodoxy, falsehood and inertia.

Kabir uses these inversions to awaken the people whose modesty is their dignity. Just as Akho strikes directly at Tilak saying that he has gone to Trepan, so Kabir tries to awaken the human being in a different way from his Doha and Ultavansiya. Or as Mr. Makrand Dave has said.

Ultavansiya means the opposite meaning. The beauty of this paradox is that in order to discern the original price, you have to solve its meaning and as the meaning is solved, you will realize what incomparable knowledge is hidden in it. In fact, the opposite may seem to be the case, but it hurts to find out the meaning of the opposite.

Even in this world where people speak directly. To awaken such a world, Kabir speaks in a slightly different way. Its irony is typical. If you listen to its semantics, it will seem impossible. Meen Piasi says in the water, then how does it happen that the boat sinks in the river? But when Kabir's avalanche is understood in the right context, one realizes that it is extremely ironic, elemental and heartbreaking. When the reverse is understood, there is a flash of meaning and such a flash or self-realization that you turn on Kabir. The superstitions, beliefs and illusions that have been spreading for years are gone. Here Akha's chappa comes to mind.

Shri Umashankar Joshi in his book 'Akho: Ek Adhyayan' said that the contribution of such philosophical or esoteric poems is very great in keeping the soul of India conscious in the Middle Ages. Kabir is the head of our medieval philosophical poets. Through our language, those who do that work are slightly ahead. In this way, his teaching is as unique as the life of Saint Kabir.