The propagation of the nirguna philosophy has the Natha school of asceticity in the background. Parallel to its line of devotion is the advaita principle of Shankaracharya as taught by Swami Ramananda and, in slightly different form - having a characteristic affection of saguna Bhakti by some Sufi philosophers. Saint Kabira's preaching a re mostly inspired by the advaita theory of Acharya Ramananda. The importance he gave to yoga and divine love may be attributed to the Natha and the Sufi Schools respectively. The symbolic representation in his poetry is different from those of the saguna Bhakti. In this context his creations appear to be similar to those used by the Sufi Saints.
According to the advaita principle, Brahm is the only truth - the absolute existence. it is because of ignorance and illusions that the visible world appears to be a truth. This lack of knowledge is described as the influence of Maya in the above theory. It is because of Maya that the jiva feels the bliss and the pains of life and death. Whatever distinction one feels between the soul and the omnipresent Brahm is only a mist of Maya. The knowledge of the soul - self-realization is a must to eradicate the influence of Maya. The absolute realization of the fact that the soul and the Brahm are one (advaita) - liberates the jiva from the bonds of Maya.
Only the knowledge of the self - as a manifestation of the Brahm leads to the perfect realization of the self. Attainment of this is essential for reaching the absolute state of Soaham. Saint Kabira has given specific importance to this aspect of Soaham with a devotional touch. He has described the realization of this state through yoga and mysticism.
It cannot be traversed without the grace of a noble Guru. There, it (the power of awakened mind) cannot evade; it (the mind) cannot even move anywhere; it just remains absorbed in the zero. The words of the one who knows this zero existing in the inner self, would even if uttered casually, become the expressions of his inner voice. One who focuses his mind in deciphering the latent knowledge of this eternal sublime glow (of zero) could, according to poet Kabira, be blessed by absolute liberation from the worldly bounds.
In the above paragraph saint Kabira has defined "Soaham" as - "the feeling of 'Soaham' is supposed to be realized when nothing else remains (in the domain of cognition) except the Brahm; even self-identity echoes as 'I am (the jiva is) the Brahm' …. Then the jiva unites with his cosmic eternal source, the Brahm".
In his descriptions of the Soaham japa Kabira has simplified the philosophical abstractions so that even common people could understand the principles of this sadhana and attempt adopting them in practice. Instead of using the basis of advaita philosophy he has explained the unity between the jiva and the Brahm in the light of mysticism as - the reflection of the cosmic soul in the individual soul. Here, the linkage between the Brahm and the jiva is described as oneness instead of the unification (of the advaita principle) by total non-existence of the latter. This approach of mysticism expresses the sense of eternal affection contained in the meaning of 'Soaham'. The advaita theory does not imply the absolute rejoice contained in the reunion of the soul with its own eternal form. In mysticism, the soul is said to be totally immersed in the eternal bliss of this commingling after the realization of 'Soaham'.
According to the advaita principle, Brahm is the only truth - the absolute existence. it is because of ignorance and illusions that the visible world appears to be a truth. This lack of knowledge is described as the influence of Maya in the above theory. It is because of Maya that the jiva feels the bliss and the pains of life and death. Whatever distinction one feels between the soul and the omnipresent Brahm is only a mist of Maya. The knowledge of the soul - self-realization is a must to eradicate the influence of Maya. The absolute realization of the fact that the soul and the Brahm are one (advaita) - liberates the jiva from the bonds of Maya.
Only the knowledge of the self - as a manifestation of the Brahm leads to the perfect realization of the self. Attainment of this is essential for reaching the absolute state of Soaham. Saint Kabira has given specific importance to this aspect of Soaham with a devotional touch. He has described the realization of this state through yoga and mysticism.
It cannot be traversed without the grace of a noble Guru. There, it (the power of awakened mind) cannot evade; it (the mind) cannot even move anywhere; it just remains absorbed in the zero. The words of the one who knows this zero existing in the inner self, would even if uttered casually, become the expressions of his inner voice. One who focuses his mind in deciphering the latent knowledge of this eternal sublime glow (of zero) could, according to poet Kabira, be blessed by absolute liberation from the worldly bounds.
In the above paragraph saint Kabira has defined "Soaham" as - "the feeling of 'Soaham' is supposed to be realized when nothing else remains (in the domain of cognition) except the Brahm; even self-identity echoes as 'I am (the jiva is) the Brahm' …. Then the jiva unites with his cosmic eternal source, the Brahm".
In his descriptions of the Soaham japa Kabira has simplified the philosophical abstractions so that even common people could understand the principles of this sadhana and attempt adopting them in practice. Instead of using the basis of advaita philosophy he has explained the unity between the jiva and the Brahm in the light of mysticism as - the reflection of the cosmic soul in the individual soul. Here, the linkage between the Brahm and the jiva is described as oneness instead of the unification (of the advaita principle) by total non-existence of the latter. This approach of mysticism expresses the sense of eternal affection contained in the meaning of 'Soaham'. The advaita theory does not imply the absolute rejoice contained in the reunion of the soul with its own eternal form. In mysticism, the soul is said to be totally immersed in the eternal bliss of this commingling after the realization of 'Soaham'.
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Spiritual spirit comes from the very inner layer of our body. This is known as feeling of an individuals.