Lal Ded And Kabir Das Analysis
The process of acculturation with the advent of Islam in India inspired thinkers, saints and poets. Even though, the saints-poets belonged to different regions, their ideas were remarkably similar. One such example of two poets who not only belonged to different regions but lived a century apart is Lal Ded and Kabir Das. Nonetheless, they shared the same ideas and beliefs. This is due to the harmony that prevailed in the society and the political and religious conditions of the times.
A person irrespective of his age and place he is born and brought up in is familiar with the dohas of Kabir not only for their piercing satire and wit but also for the simplicity. The depth in meaning and its relevance are still consistent today. His works not …show more content…
Dohas like “Bada hua to kya hua, jaise ped khajoor/ panthi ko chhaya nahin, phal laage atidoor” or “Shram se hi sab kuch hot hai, bin shram mile kuch nahi/Seedhe ungli ghee jamo, kabsu nikase nahi” are what we have grown up listening to and using in our day-to-day conversations.
Kabir was a 15th century mystic poet. A weaver by profession, a free-thinker and mystic by choice, he opposed ritualism and false piety. Kabir's own religious identity was ambiguous. He influenced Hinduism's Bhakti movement and his verses are found in Sikhism's scripture Adi Granth. Kabir was born of Mohammedan parents in or near Benaras. He became the disciple of the Hindu ascetic Ramananda, who was a man of wide religious culture. Till date, scholars and researchers have not been able to figure out from his …show more content…
She was totally committed to the Kashmir school of Yoga Shaivism. She shared her insights with the common people in colloquial speech rather than elitist Sanskrit. She made the most profound truth of Trika philosophy more accessible to the ordinary people and guided them through a period of civilisation crisis that threatened Kashmir in the 14th century.
Literature in Lalla's era was still carried forwarded from generation to generation to teachers and pupils verbally. The recites carefully conveyed the exact meaning of the messages word for word as they had received them, even if they do not understand them. Because of such a tradition we come across words which are purely traditional and of whom the given meanings are lost. This was the reason why the collections of manuscripts put together by scholars were incomplete and there prevailed disagreement over the contents and text of the prepared manuscripts. Spellings are in inconsequent style of Kashmiri manuscripts and a good number of mistakes are also found in few of them. Metrical accentuations of most of the verses were written by putting the mark “II”. No attempt was made in the Kashmiri spellings to indicate the existence of matra-vowels or the consequent epenthetic changes of vowels caused by
A person irrespective of his age and place he is born and brought up in is familiar with the dohas of Kabir not only for their piercing satire and wit but also for the simplicity. The depth in meaning and its relevance are still consistent today. His works not …show more content…
Dohas like “Bada hua to kya hua, jaise ped khajoor/ panthi ko chhaya nahin, phal laage atidoor” or “Shram se hi sab kuch hot hai, bin shram mile kuch nahi/Seedhe ungli ghee jamo, kabsu nikase nahi” are what we have grown up listening to and using in our day-to-day conversations.
Kabir was a 15th century mystic poet. A weaver by profession, a free-thinker and mystic by choice, he opposed ritualism and false piety. Kabir's own religious identity was ambiguous. He influenced Hinduism's Bhakti movement and his verses are found in Sikhism's scripture Adi Granth. Kabir was born of Mohammedan parents in or near Benaras. He became the disciple of the Hindu ascetic Ramananda, who was a man of wide religious culture. Till date, scholars and researchers have not been able to figure out from his …show more content…
She was totally committed to the Kashmir school of Yoga Shaivism. She shared her insights with the common people in colloquial speech rather than elitist Sanskrit. She made the most profound truth of Trika philosophy more accessible to the ordinary people and guided them through a period of civilisation crisis that threatened Kashmir in the 14th century.
Literature in Lalla's era was still carried forwarded from generation to generation to teachers and pupils verbally. The recites carefully conveyed the exact meaning of the messages word for word as they had received them, even if they do not understand them. Because of such a tradition we come across words which are purely traditional and of whom the given meanings are lost. This was the reason why the collections of manuscripts put together by scholars were incomplete and there prevailed disagreement over the contents and text of the prepared manuscripts. Spellings are in inconsequent style of Kashmiri manuscripts and a good number of mistakes are also found in few of them. Metrical accentuations of most of the verses were written by putting the mark “II”. No attempt was made in the Kashmiri spellings to indicate the existence of matra-vowels or the consequent epenthetic changes of vowels caused by