Jain Darshan Ka Kabir Sahitya Par Prabhav

Here's a comprehensive summary of the provided Jain text, "Jain Darshan ka Kabir Sahitya par Prabhav" by Vidyavati Jain, focusing on the influence of Jain philosophy on the literature of Kabir:

The book "Jain Darshan ka Kabir Sahitya par Prabhav" by Vidyavati Jain explores the significant philosophical and spiritual influence of Jainism, particularly its mystical poets, on the works of the renowned saint-poet Kabir.

Key Arguments and Points:

• Jain Mystical Poetry: The author highlights that Jain poets, writing in Prakrit and Apabhramsa, not only composed narrative poems but also mystical works infused with profound philosophy. These poems hold a distinct place in the realms of philosophy and spirituality and have left an indelible mark on later, non-Jain literature. A key characteristic of this Jain literature is its lack of sectarianism.
• Rejection of Criticism: The text addresses an earlier criticism that Jain literary works were narrowly sectarian and religious, focusing only on Jain teachings and dry principles, thus failing to qualify as literature. However, the author asserts that extensive research has debunked this notion, proving that Jain writings demonstrate the developed use of various literary genres and provide insights into folk poetic forms, language, and trends of the period.
• Focus on Inner Experience: Jain poets were deeply concerned with philosophy and spirituality. From early on, they expressed profound ideas on the soul, the Supreme Being, karma, liberation, natural meditation, equanimity, and transcendental knowledge. Prominent among these poets are Muni Yogeendu (6th century), Ram Singh (11th century), and Anandtilak (12th century).
  • Muni Yogeendu: Author of "Paramappayas" and "Joisaru," he emphasized self-experience and self-realization, rejecting narrow sectarianism and pointless debates. He fearlessly articulated the ultimate truth he experienced in his life.
  • Muni Ram Singh and Anandtilak Suri: Their works, such as "Pahud Doha" and "Ananda," are categorized as pure philosophical mysticism. They criticized blind adherence to tradition, external rituals, and hypocrisy, offering a new message of liberation in life. These poets presented original and relatable philosophical insights in poignant language, reflecting the changing values of life and the world.
• Universal Appeal and Popularity: The inclusive and accessible nature of their thought, expressed in the popular Apabhramsa language, made their ideology so popular and inspiring that many later saint-poets, outside the Jain tradition, assimilated many of their ideas.
• Kabir's Literature as an Example: The book specifically takes Kabir's literature as a prime example of this influence. While it's impossible to cover the entire spectrum of Kabir's works due to space constraints, the author focuses on key philosophical elements.

Core Philosophical Influences on Kabir:

1. Self-Knowledge (Atma-Gyan):

   • Jain View: Jain poets stressed that scriptural knowledge is only fruitful when the seeker attains self-knowledge, as the experience of the pure soul is the path to liberation. They opposed mere bookish knowledge, advocating for "one letter knowledge" (a single, profound truth), which Muni Ram Singh identified as self-knowledge, as the soul illuminates itself. Experiential knowledge was considered paramount.
   • Kabir's Parallel: Kabir also considered the contemplator of the soul as the greatest knower, holding the Supreme Being as supreme. He believed the ultimate truth resides within oneself, unseen due to the awakening of the eye of knowledge. Kabir criticized Pandits for discussing Vedic knowledge without realizing the "great element" (Brahman or soul) within them, calling it the height of foolishness. He emphasized that true knowledge comes from introspection.
   • Analogy of Merak-Kasturi: Both traditions use the analogy of the musk deer searching for the fragrance of musk outside itself, unaware it resides in its own navel. This illustrates how people search for the divine externally when it is within.

2. The Divine Resides Within the Body:

   • Jain View: Mystical poets believed the divine resides within the body. Muni Yogeendu stated that the pure, changeless soul in the cosmos is also present in the body and advocated for seeing the divine within the body. He equated the soul with the soul of the universe.
   • Kabir's Parallel: Kabir also considered the body as a temple, criticizing people for searching for God in distant pilgrimage sites and temples while overlooking the Supreme Brahman dwelling within their own bodies. He attributed this to illusion and delusion within. Kabir urged people to unite with the Hari within their hearts.

3. The Nature of the Supreme Being (Parmatattva/Brahma):

   • Jain View: Jain poets described the Supreme Being as devoid of color, taste, smell, and touch, as well as eternal, formless, unchanging, ageless, and immortal. They identified this pure soul as the object of devotion. They also stated that the body has birth and death, color, and form, but the soul is free from these and is pure consciousness.
   • Kabir's Parallel: Kabir similarly described the Supreme Being as indescribable, pure, formless, without color, outline, or form, beyond Vedic scriptures, and free from sin, merit, and disguises. He considered the formless, pure, and attributeless Brahman as the ultimate reality.

4. The Supreme Being and Various Names (Parmatattva ke Vibhinn Naam):

   • Jain View: Jain poets addressed the Supreme Being by many names, believing that regardless of the name, the essence refers to the unbroken, immortal Brahman, soul, or Supreme Being. They did not promote narrowness of distinction. They stated that the changeless "Supreme Being" is Ram, Vishnu, or Brahman. Muni Yogeendu went as far as to say the soul itself is the Deva, Arhant, Siddha, Muni, Acharya, Guru, Shiva, Shankar, Brahma, Vishnu, and Infinite. The author clarifies that when Jain poets mention names like Ram or Shiva, they are not referring to the mythological figures but using them as symbols for the soul, which has no beginning or end. They explicitly rejected the concept of avatars.
   • Kabir's Parallel: Kabir also opposed avatarism and addressed the Supreme Brahman by various names without hesitation. While he used the name "Ram" most frequently, his "Ram" was not the avatar of Dasharatha or Yashoda, but a symbol of the Supreme Soul, distinct and above all. Kabir believed that whoever is born and dies is Maya, not Ram. His Ram is eternal and pervades the entire body.

5. Niranjana (The Stainless/Unblemished):

   • Jain View: The term "Niranjana" has various interpretations. In Jain literature, Kundakundacharya was the first to use it, equating it with "Upayoga" (consciousness or soul). Later, Yogeendu defined "Niranjana" as being free from afflictions like attachment, hatred, and karmic impurities. He also described the consciousness-blissful pure soul as "Niranjana." Muni Ram Singh also considered "Niranjana" as the Supreme Being, the essence of perception and knowledge. He stated that until the pure "Niranjana" is realized, karmic bondage continues.
   • Kabir's Parallel: Kabir also used "Niranjana" for Brahman, indicating the Supreme Being as formless and without attributes. He believed that to experience supreme bliss, one must encounter "Niranjana" and reside with it in the heart. Kabir saw all visible phenomena as "anjana" (stained) and "Niranjana" as entirely separate from them. He also utilized "Niranjana" to bridge the divide between Hindus and Muslims, emphasizing a single, supreme reality.

6. Samarasa (Equanimity/Oneness):

   • Jain View: Following Acharya Dwivedi's definition of Samarasa as the merging of the mind into the soul, Jain poets believed that the Supreme Being resides in every being. However, due to ignorance, individuals cannot realize this. It can only be achieved through inner purification. Muni Yogeendu and Ram Singh described the union of the mind with the soul as Samarasa, stating that when the mind merges with the Supreme Lord and vice versa, both become one, rendering rituals unnecessary. They used the analogy of salt dissolving in water to describe this ultimate union. Anandtilak also stated that in the state of Samarasa, the seeker beholds their own soul.
   • Kabir's Parallel: Kabir echoed these sentiments, stating that his mind is merged with Ram. He used the analogy of salt dissolving in water to describe this union. He described the state of being one with the Supreme as "You, You, I became You," and the self becoming indistinguishable.

7. Purity of Mind (Chittashuddhi):

   • Jain View: For eternal happiness, inner purification is more essential than outer purity. If the soul is tainted with attachment, aversion, jealousy, etc., outward practices are mere hypocrisy. Therefore, Yogeendu, Ram Singh, and Anandtilak emphasized mind purification. They stated that outer bathing and meditation are useless as long as the inner mind is impure. They used the analogy of a dirty mirror not reflecting an image to explain that the impure mind cannot realize the pure soul. Muni Ram Singh identified holding "Niranjana" in the mind as the sole cause of mental purification.
   • Kabir's Parallel: Kabir also stressed inner purification, using the soul as a mirror. He believed that without recognizing the self, external practices like bathing are futile, citing the example of a frog in the Ganges who remains unenlightened. Kabir dismissed external practices like bathing in the Ganges and emphasized remembering the name of Ram within the soul.

8. Rejection of External Practices and Outer Show:

   • Jain View: Muni Ram Singh strongly condemned external appearances and rituals. He criticized yogis who shaved their heads but retained inner turmoil, as he believed inner purification (mind-shaving) was the true way to break free from the world.
   • Kabir's Parallel: Kabir also stated that without mental purity, shaving one's head or adopting a renunciate's guise is meaningless. He questioned why one should shave their head when the mind is filled with vices and impurity. Kabir's appreciation for this critique was so strong that he dedicated an entire section, "Bhesh ko Ang" (On Disguise), to elaborate on this point in his poetry. He stated that one cannot serve two masters, suggesting that devotion to the divine and worldly pleasures are incompatible.

9. Critique of Scriptural Knowledge (Shastra-Gyan Samiksha):

   • Jain View: Just as freedom is not possible through external rituals, self-realization is not possible through mere bookish knowledge. The author argues that these poets opposed scriptural knowledge because it often fosters narrowness, rigid traditions, and sectarianism. They believed that relying solely on scriptures prevents recognizing the soul and leads to differences and communalism. They opened a simple door to knowledge for the common people by rejecting rote scriptural learning and directly challenged scholars and priests, asserting that their scriptures were filled with hypocrisy and self-interest. Muni Yogeendu considered those who study scriptures but fail to recognize their soul as equal to inert matter. Muni Ram Singh urged reading the "one letter" that leads to salvation, rather than letting one's palate dry from excessive reading.
   • Kabir's Parallel: Kabir echoed these sentiments, stating that the world dies reading books without becoming a Pandit. True scholarship lies in reading the "one word" of the beloved.

Conclusion:

The book concludes that Saint Kabir was profoundly influenced by the fundamental principles of Jain philosophy, including the soul, the Supreme Being, knowledge, consciousness, karma, and meditation. The revolutionary philosophical thought of Kundakunda, Guna-bhadra, and the famous mystical Jain poets Yogeendu, Muni Ram Singh, and Anandtilak left the deepest imprint on Kabir. The author suggests that Kabir's birth in a non-Jain family might be a twist of fate, but it strongly suggests he carried Jainistic sanskaras, placing him in a revolutionary Jain tradition that challenged hypocrisy, self-serving religious practices, superstition, and inertia.

The author advocates for a serious and detailed comparative study of Jain philosophy and Kabir's literature, challenging scholars who attribute Kabir's influences solely to Islam, Vaishnavism, or Upanishads, and asserting that overlooking the Jain influence stems from a narrow perspective or lack of study in Jainism.