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the air like light." This principle which works as the central symphony is within the individual and without him. It is filled everywhere. As Kabir says 'He is in you from head to foot'. Kabir thus held that the ultimate reality is one. single God from whom all the manifold objects of the world issue as His manifestations. He thus seems to propound Monotheism and Monism.
Bhandarkar however, believes that Kabir's philosophy is one of dualism instead of Monism. He gives an account of the creation of the world in the following manner. In the light of Rama there existed a substance which was the subtle element, the sum total of all individual souls. And then the substance was illumined by that light. He further holds that God created the souls in the form of a sound at His will.
Kabir however, holds that in the beginning there was only one unconditioned distinctionless existence from which arose all the distinctions." He often metaphorically says that the individual soul (jiva ) is like a bride or beloved and Rāma or God is like the Lover or Bridegroom." The jiva suffers from various afflictions while in the state of samsara (world) due to its separation and bereavement from its Lover (piva or piyā or sāheb). The beloved, the worldly soul
i Carpenter J. E.: Theism in Medieval India, p. 469.
2 Bhandarkar R. G. : Vaisnavism, S'aivism and Minor Religious Systems, p. 70.
3 Tagore R. (Tr.): Kabir's Poems, Poom 81, p. 87. 4 Ibid. Poem 95, p. 100.
5 Ibid. Poem 52, p. 57, Ā 42
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