Tulsidas’s Humiliation of Kabir

Whatever the leftist scribblers may say, numerous tales of encounters (satsanga) between Kabir and Tulsidas circulate in popular tradition. For instance, everyone has heard the tale where Kabir asks a female grain-parcher (bharbhunja) for parched grain, saying, ‘Hey, my father’s wife, give me parched grain!’, and the woman chases him away brandishing a fire-log; on the other hand, Tulsidas says, ‘Mother, please be kind enough to grant parched grain, this Brahmin son of yours is hungry,’ whereupon he receives satanja (seven-grain roasted mix) along with chutney and jaggery. Undoubtedly, this parable has been employed to showcase the incisive power and sanskara (cultural refinement) of language.

We came across a similarly delightful illustration on the wall of the venerable Ravindra Upadhyay Ji. It is written so beautifully that I could not resist sharing it. The narrative presented here also points to an ancient doubt—the doubt between Dasharathi Ram (Ram, the son of Dasharatha) and Parabrahman Ram (the Supreme Brahman).
At any rate, read this narrative that dispels the birds of doubt—

The Discomfiture of Kabir at the Hands of Tulsidas

दसरथ सुत तिहुँ लोक बखाना। राम नाम को मरम है आना। -कबीरदास (Across the three worlds, the son of Dasharatha is celebrated as Ram; but the true inner essence of the name Ram is ‘aana’—that is, other, distinct, or entirely different.)

Harmonizing this quotation of Kabir with Goswami Ji’s chaupai (quatrain), ‘बन्दउँ नाम राम रघुबर को/हेतु कृसानु भानु हिमकर को।’ , Shri Hosila Prasad Mishra Ji wrote that the true Ram is the one who dwells in the hearts of all, that is, the embodiment of Nirguna Brahman (the attributeless Absolute), not Ram the son of Dasharatha. I commented on Mishra Ji’s post that Goswami Ji had taken strong offense at this dictum of Kabir Das, and had severely lambasted Kabir on this very issue in the Shri Ramcharitmanas.

I thought, why not post this engaging episode separately? I request you to keep in mind the terms ‘aana’ and ‘Dasharath sut’ employed by Kabir Das Ji.

In the Balakanda, Shiva says to Parvati—

“एक बात नहिं मोहि सुहानी। जदपि मोह बस कहेहु भवानी। तुम जो कहा राम कोउ आना। जेहि श्रुति गाव धरहिं मुनि ध्याना। कहहिं सुनहिं अस अधम नर ग्रसे जे मोह पिसाच। पाखण्डी हरिपद विमुख जानहिं झूठ न साँच।(114)”

(Shiva said: ‘Bhavani! One thing you said did not please me, though you spoke under the spell of delusion. How could you say that Ram is ‘aana’—that is, someone else—whom the Shrutis (revealed Vedic scriptures) sing of and upon whom sages meditate? Only vile men speak thus, possessed by the goblin of delusion. Those who say this are hypocrites, turned away from the feet of Hari, knowing neither falsehood nor truth.’)

Following this, Tulsidas censures those who call Ram ‘aana’ in this manner—

अग्य अकोबिद अंध अभागी।काई विषय मुकुर मन लागी। लंपट कपटी कुटिल विसेषी।सपनेहुँ संत सभा नहिं देखी। कहहिं ते बेद असंमत बानी।जिन्हके सूझ लाभ नहिं हानी। मुकुर मलिन अरु नयन बिहीना।राम रूप देखहिं किमि दीना। जिन्हके अगुन न सगुन बिबेका। जल्पहिं कल्पित बचन अनेका। आदि आदि। (Ignorant, foolish, blind, and wretched are they; the mirror of their mind is clouded with the scum of sensual attachments. Sensual, deceitful, and exceptionally crooked, they have never even in dreams beheld an assembly of saints. They utter words contrary to the Vedas, discerning neither spiritual gain nor loss. When the mirror is tarnished and they are bereft of eyes, how can such wretched souls behold the form of Ram? Those who have no discernment between the Nirguna and the Saguna prattle manifold concocted words, etc., etc.)

Thereafter Goswami Ji makes it unequivocally clear that—

“जिमि गावहिं बिधि बेद बुध जाहि धरहिं मुनि ध्यान। सोई दसरथ सुत भगत हित कोसलपति भगवान।(118)”

Tulsidas did not name Kabir directly, but seizing upon the words ‘aana’ and ‘Dasharath sut’ used by him, he cursed him to his heart’s content. Kabir, being a predecessor, could hardly respond, and his disciples lacked the mettle to take on Tulsidas.

– Dr. Madhusudan Upadhyay, the author is a profound scholar of Indian culture, history, art, dharma, and spirituality.

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