FEMININE AND EROTIC IN KABIR (destroys dichotomy between ramabhavana and…
FEMININE AND EROTIC IN KABIR
destroys dichotomy between ramabhavana and kamabhavana(body and soul)
these three make each other stronger rather than weaker
takes recourse of the creative feminine for realisation and expression of love
takes the form of a woman for moments of union and separation
exhibits sanskar of condemnation of woman but himself takes the form of a woman: paradox
kabirs poetry is filled to the brim with complications and paradoxes.
if goal is controlling the sexual desire, then why didnt female sants denounce the other gender
ON a level of Artistic and poetic sensibility, the acceptance of the creative power of feminine becomes unavoidable for even those males who on a level of sanskar and conscious thought, condemn womens capacity to love or her capacity of thought
is this acceptance of the power of woman in ones poetic understanding of love on one hand and detatchment of her actual condition at the level social reality on the other, not deserving of a thought?
for kabir, femininity is a metaphor for agency of love, for the capacity of being able to love. i order to attain this capacity to love, he takes the form of a woman in his potry, making the objecct of love, Ram( not the avatar of ram)
pg 70, 73, 75
kabir wasnt the only one, others either take a female form or imagine paramatma in a female form
Kabirs love is not merely an emotional state but congitive action
he makes love into a cognitive act where in this cognition, theres an unbroken relationship between kaama, raama and samaajhbhavana.
kabir speaks to his beloved ram both in the moments of love and criticisng the society.
kabir sings songs of erotic desire for ram in full fanfare, NOT a suppressed voice
Kabir's love (worldly and other worldly) is a Complete unified emotion which is rooted in EROTIC DESIRE.
this love unites one with RAM
both in life and poetry, love clashes with social norms
Rams simultaeneous presence in the self and in the world is clear. which is why futility of mosques, temples is evident to him.
the realisation that ones immersion in god and that of seeing god in all living beings is complimentary to a wise worshipper like kabir
Kabirs ram is situated in the inner self ( to such a degree that desiring and missing you, i have become you)
he's also situated in the social world. its the root of true wisdom and devotional feeling
He calls ram the life of the world because he is able to see ram as the life of the world. ram permeates all existence.
pg 64, sufi philosophy