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INDIAN POLITICAL THOUGHT ( भारतीय राजनीततक च त

िं न)
Indian Political Thought can be divided into two phases:- (भारतीय राजनीततक च त
िं न को दो रण में
विभाजजत ककया जा सकता हैं)

1. Ancient Indian Political Thought (Thought process before the advent of Colonialism) (प्रा ीन भारतीय
राजनीततक च त
िं न – उपतनिेशिाद के आगमन से पहले के वि ार)

2. Modern Indian Political Thought (Thought process after Colonialism) ( आधुतनक भारतीय राजनीततक
च त
िं न – उपतनिेशिाद के आगमन के बाद के वि ार)

But in Semester V, We have to deal only with Ancient Indian Political Thought.

Traditions of Pre-Colonial Indian Political Thought :- (प्रा ीन भारतीय राजनीततक च त

िं न को ार
परिं पराओिं में विभाजजत ककया जाता है)

• BRAHMANIC (ब्राह्मणिाद परिं परा)

• SHRAMANIC (श्रमणिाद परिं परा)

• ISLAMIC (इस्लामी परिं परा)

• SYNCRETIC (समधमी परिं परा)

Before analyzing the Traditions in Pre-Colonial Indian Political Thought, we need to know the

Caste System prevalent in India.

CASTE SYSTEM IN INDIA (भारत में जातत व्यवस्था)

The caste system is one of the unique features in Indian Society. Its root can be traced back to

thousands of years.

The word ‘caste’ derives from the Spanish and Portuguese word “casta”, means “race, lineage,

or breed”. Portuguese employed casta in the modern sense when they applied it to hereditary

Indian social groups called as ‘jati’ in India. ‘Jati’ originates from the root word ‘Jana’ which

implies taking birth. Thus, Caste is concerned with birth.

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भारतीय समाज में जातत व्यिस्था एक अनोखी विशेषता हैl इसकी जड़ हजारो िषष पूिष दे खने को ममलती
है। 'जातत' शब्द स्पेतनश और पुतषग ाली शब्द "कास्टा" से तनकला है, जजसका अथष है " जातत,ििंश

या नस्ल ”। पुतषगाली ने आधुतनक अथों में कास्टा शब्द का प्रयोग ककया था, जब उन्होंने इसे जातत
नामक सामाजजक समूह के मलए ककयाl 'जातत' शब्द की उत्पवि मूल शब्द 'जन' से हुई है जजसका तात्पयष
है जन्म लेना। इस प्रकार, जातत का सिंबिंध जन्म से है ।

According to Anderson and Parker, “Caste is that extreme form of social class organization in

which the position of individuals in the status hierarchy is determined by descent and birth.”

It is today the basis of affirmative action programmes (Reservation) in India.

FEATURES OF CASTE SYSTEM IN INDIA –(भारत में जातत व्यिस्था की विशेषताएिं)

1. Segmental Division of Society (समाज का ववभाजन) : The society is divided into various small social
groups called castes. Each of these castes is a well developed social group, the membership of

which is determined by the consideration of birth.( समाज को विमभन्न छोटे सामाजजक समूहों में
विभाजजत ककया जाता है जजन्हें जाततयािं कहा जाता है। इनमें से प्रत्येक जातत एक अच्छी तरह से
विकमसत सामाजजक समूह है, जजसकी सदस्यता जन्म के आधार पर तनधाषररत होता है ।

2. Hierarchy (पदक्रम): According to Louis Dumont, castes teach us a fundamental social principle of

hierarchy. At the top of this hierarchy is the Brahmin caste and at the bottom is the

untouchable caste. In between are the intermediate castes.(लुई ड्यूमॉन्ट के अनुसार, जाततयािं हमे
पदानुक्रम की बुतनयादी सामाजजक मसदधािंत मसखाती हैं। इस पदानुक्रम में सबसे ऊपर ब्राह्मण जातत है
और सबसे नी े अछूत जातत है। बी में मध्यिती जाततयााँ हैं।)

3. Endogamy(सगोत्र वििाह): Endogamy is the chief characteristic of caste, i.e. the members of a caste or

sub-caste should marry within their own caste or sub-caste. The violation of the rule of

endogamy would mean ostracism and loss of caste.( सगोत्र वििाह जातत की प्रमुख विशेषता है, अथाषत ्
एक जातत के सदस्य या उप-जातत को अपनी जातत या उप-जातत में वििाह करना ाहहए। सगोत्र वििाह
के तनयम का उल्लिंघन का अथष है समाज से तनकाला जाना)

Every caste is subdivided into different small units on the basis of gotra. The members of one gotra are
believed to be successors of a common ancestor-hence prohibition of marriage within the same gotra.
(हर जातत को छोटी-छोटी इकाइयों में गोत्र के आधार पर विभाजजत ककया जाता है । माना जाता है कक
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एक गोत्र के सदस्य एक सामान्य पूिषज के उिराचधकारी है इसमलए एक ही गोत्र के भीतर वििाह तनषेध
है।)

4. Hereditary status and occupation (विंशानुगत स्स्थतत और व्यवसाय): Megasthenes, the Greek traveller
to India in 300 B. C., mentions hereditary occupation as one of the two features of caste system, the
other being endogamy.( मेगस्थनीज, बतलाते हैं कक ििंशानुगत व्यिसाय जातत व्यिस्था की विशेषता है)

5. Restriction on Food and Drink (खाद्य और पेय पर प्रततबिंध): Usually a caste would not accept cooked
food from any other caste that stands lower than itself in the social scale, due to the notion of getting

polluted. (आमतौर पर कोई जातत (खासकर उच् जातत)अन्य जातत जो सामाजजक पैमाने में खुद से कम
होती है, उनसे पका हुआ भोजन स्िीकार नहीिं करते है)

6. A Particular Name( ववशेष नाम): Every caste has a particular name though which we can identify it.

Sometimes, an occupation is also associated with a particular caste.( हर जातत का एक विशेष नाम होता
है, जजससे हम उसे पह ान सकते हैं। कभी-कभी, एक व्यिसाय को भी एक विशेष जातत से जुड़ा होता
है।)

7. The Concept of Purity and Pollution (पववत्रता और प्रदष

ू ण की अवधारणा): The higher castes claimed
to have ritual, spiritual and racial purity which they maintained by keeping the lower castes away
through the notion of pollution. The idea of pollution means a touch of lower caste man would pollute
or defile a man of higher caste. Even his shadow is considered enough to pollute a higher caste man.(
उच् जाततयों ने अनुष्ठान, आध्याजत्मक और नस्लीय शुदधता का दािा ककया, प्रदष
ू ण की धारणा को
मानते हुए उन्होंने तन ली जाततयों से दरू ी बनाए रखा है । प्रदष
ू ण के वि ार का मतलब है तन ली
जातत के व्यजतत का एक स्पशष उच् जातत के व्यजतत को प्रदवू षत या अपवित्र कर सकता है। यहािं तक
कक उनकी (तन ली जातत) छाया भी प्रदवू षत करने के मलए पयाषप्त मानी जाती है ।)

The caste system consists of two different concepts - Varna and jati, which may be regarded as different
levels of analysis of this system.( जातत व्यिस्था में दो मभन्न अिधारणाएाँ शाममल हैं - वणण और जातत)

Varna literally means type, order, colour or class and was a framework for grouping people into classes,
first used in Vedic Indian society.( िणष का शाजब्दक अथष है प्रकार, आदे श, रिं ग या िगष और लोगों को
समूहों में बािंटने के मलए एक रूपरे खा थी, जजसका उपयोग पहले िैहदक भारतीय समाज में ककया जाता
था।)

The four classes (Varnas) were the Brahmins (priestly people), the Kshatriyas (who were rulers,
administrators and warriors), the Vaishyas (artisans, merchants, tradesmen and farmers), and Shudras
(labouring classes).The varna categorization had a fifth element,being those people deemed to be
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entirely outside its scope, such as tribal people and the untouchables.( ार िगष (िणष) - ब्राह्मण
(पुरोहहत लोग), क्षत्रत्रय (जो शासक, प्रशासक और योदधा थे), िैश्य (कारीगर, व्यापारी, व्यापारी और
ककसान), और शूद्र (श्रममक िगष)। पााँ िााँ स्तर, उन लोगों था जो पूरी तरह से इसके दायरे से बाहर माने
जाते हैं, जैसे कक आहदिासी लोग और अछूत।)

Caste or ‘Jati’ originates from the root word ‘Jana’ which implies taking birth. Thus, caste is concerned
with birth. There are four varnas but thousands of jatis. Castes also have many subdivisions known as
sub-castes.(‘जातत’ शब्द मूल शब्द ‘जन’ (Jana) से उत्पन्न होती है जजसका अथष है जन्म लेना। इस
प्रकार, जातत का सिंबिंध जन्म से है। ार िणष हैं लेककन हजारों जाततयािं हैं। जाततयों में भी कई
उपजाततयााँ हैं जजन्हें ‘उप-जाततयों’ के रूप में जाना जाता है।
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BRAHMANIC TRADITION OF ANCIENT INDIAN POLITICAL

THOUGHT (प्रा ीन भारतीय राजनीततक च त
िं न की ब्राह्मणवाद
परिं परा)
• The Vedic era thrived from 1500 BCE to 500 BCE in northern India on both sides of the Indus river. The
Indus Valley was civilized by the Aryans – the 'noble' ones – who worshipped nature. (Nature – Worship
such as Fire, Sun, Wind and Rain)

(िैहदक युग उिरी भारत में 1500 ईसा पूिष से 500 ईसा पूिष तक मसिंधु नदी के दोनों ओर विकमसत हुई।
मसिंधु घाटी आयों दिारा सभ्य थी - 'कुलीन' – जो प्रकृतत की पूजा करते थे। (प्रकृतत - जैसे अजनन, सूयष,
पिन और िषाष की उपासना)

• The Vedas originally believed in the concept of Sanatana Dharma (eternal order of life) where nature
was worshipped with rituals and praise, which forms a significant part of the Vedas. (िेद मल
ू रूप से
सनातन धमष (जीिन के शाश्ित क्रम) की अिधारणा में विश्िास करते ,िे प्रकृतत की पूजा अनुष्ठानों और
प्रशिंसा के साथ करते थे, जो िेद का एक महत्िपूणष हहस्सा है।)

• The Vedas originated the ideology of Brahman - which became the central theme of those following
the Vedas and its principles.( िेदों में ‘ब्रह्म’ की वि ारधारा की उत्पवि हुई - जो िेदों और उसके
मसदधािंतों का पालन करने िालों का केंद्रीय विषय बन गया)

• Brahman is the Ultimate Reality and is a metaphysical concept which forms the basis of Brahmanism. It
is not just a religion, but also an ethical, philosophical and social system.( ब्रह्म परम िास्तविकता है और
एक आध्याजत्मक अिधारणा है जो कक ब्राह्मणिाद का आधार बनता हैl यह केिल एक धमष नहीिं है,
बजल्क एक नैततक, दाशषतनक और सामाजजक व्यिस्था भी है। )

• Brahmanism is considered to be the predecessor of Hinduism.( ब्राह्मणिाद को हहिंद ू धमष का पूिषिती

माना जाता है।)

• Brahmanism is the central theme and belief of Vedic followers, its thoughts and philosophical concept
giving rise to the primary and socio-religious belief and conduct in Hinduism. The Brahmanic school
accepts the authority of the Vedas and Vedic literature.( ब्राह्मणिाद िैहदक अनुयातययों का केंद्रीय विषय
और मान्यता है। इसके वि ार और दाशषतनक अिधारणा हहिंद ू धमष में प्राथममक और सामाजजक-धाममषक
विश्िास और आ रण को बढािा दे ती है । ब्राह्मणिादी च त
िं न िेदों और िैहदक साहहत्य के ि षस्ि को
स्िीकार करता है।)
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• Brahmanism as some scholars claim, is said to have got its name from the Brahmans,who performed
the Vedic rituals. (BRAHMAN – BRAHMANISM) (ब्राह्मणिाद जैसा कक कुछ विदिानों का दािा है, कहा
जाता है कक इसका नाम ब्राह्मणों से मलया गया था,जो िैहदक अनुष्ठान ककया करते थे।)

[ VEDISM – BRAHMANISM – HINDUISM ]

MAIN CONCEPTS OF BRAHMANISM –( ब्राह्मणवाद की मुख्य अवधारणाएँ)

1. The Vedas originally believed in the concept of Sanatana Dharma (eternal order of life) and
worshipped nature (िेद मूल रूप से सनातन धमष (जीिन के शाश्ित क्रम) और प्रकृतत की पूजा की
अिधारणा में विश्िास करते थे)

2. It believes that everything that ever existed, that exists now, and that is going to exist is a minuscule
event in the all eternal universal reality, called Brahman.( यह मानता है कक जो कुछ भी कभी अजस्तत्ि
में था, या अब मौजूद है, और जो अजस्तत्ि में होगा, िह शाश्ित सािषभौममक िास्तविकता जजसे ब्राह्म
कहते हैं उसमें एक छोटी घटना है ।)

3. Atman –(आत्मा)

• The Atman – the soul – also forms the most important concept in Brahmanism.( आत्मा भी ब्राह्मणिाद
में सबसे महत्िपूणष अिधारणा है।)

• The Atman is considered to be the source of all vitality among humans. (आत्मा को मनुष्यों के बी
सभी जीिन शजतत का स्रोत माना जाता है।)

• Every living being on the planet—humans, animals, plants—have an atman. They

have prana (life force energy) running through them. They have an immortal essence
that lives on, even after death.( प्रत्येक ग्रह पर रहने िाले इिंसानों, जानिरों, पौधों-में एक
आत्मा होता है। उनके पास प्राण (प्राण शजतत) है। उनके पास एक अमर सार है जो
मत्ृ यु के बाद भी जीवित रहता है।)
• Brahman is "world soul" or "cosmic soul." It is the eternal essence of the universe and
the ultimate divine reality. It is the life source of all that has been, is and will be
throughout the entire cosmos. It is not an individual being - it is more like the primal
ground or reality of all being and existence.( ब्रह्म "विश्ि आत्मा" या "ब्रह्मािंडीय आत्मा"
है। यह ब्रह्मािंड का शाश्ित सार और परम हदव्य िास्तविकता है। यह सभी का जीिन
स्रोत है जो परू े ब्रह्मािंड में रहा है, है और रहे गा। यह एक व्यजतत होने के नाते नहीिं है –
यह सभी अजस्तत्ि की िास्तविकता है।)
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• The soul of a living being is considered to be self-same as Brahman itself, thus leading to the belief that
a human who embodies the soul is no other than Brahman and has all the attributes of Brahman.
(जीवित प्राणी की आत्मा को स्ियिं ब्रह्म (brahman) के समान माना जाता हैl यह विश्िास है कक एक मानि में
ब्रह्म के गुण है।) One soul is considered as self-same with the Supreme Soul, which is nothing but
Brahman.( एक आत्मा को सिोच् आत्मा के समान-माना जाता है, जो कक कुछ भी नहीिं है लेककन
ब्राह्म है ।)

"Atman is Brahman"
• The soul is identified to be identical with the Supreme Soul which pervades everything, forms a
significant belief in Brahmanism.( आत्मा को सिोच् आत्मा के समान माना जाता है जो सब कुछ
व्याप्त करती है, यह ब्राह्मणिाद का एक महत्िपूणष विश्िास है।)

• It basically means that in our deepest selves, we are divine.( इसका मूल रूप से अथष है कक

हम परमात्मा के समान हैं।)

• Every individual who has a true soul is a Brahman.(जजस भी व्यजतत के पास सत्य की आत्मा है िह
ब्राह्म है ।)

4. It accepted the caste system (जातत व्यिस्था का समथषन करती है।)

5. It considered Veda as God’s revelation, ultimate truth and knowledge (यह मानती है कक िेद भगिान
का रहस्योदघाटन,परम सत्य और ज्ञान है।)

6. It considered as creation of God who is omnipotent and omniscient(इसे ईश्िर की र ना माना जाता
है जो सिषशजततमान और सिषज्ञ है ।)

7. Salvation (Moksha) – It believes in the concept of Salvation – Freedom of the soul from

cycle of birth and death to attain the highest spiritual state – in Adaivtwad i.e.

unification of soul with God. Salvation can be attained by external illumination and

grace of God (मोक्ष - यह उदधार की अिधारणा में विश्िास करता है। अदिैतिाद (जहािं आत्मा का ईश्िर
से ममलन होता है ) - िह उच् तम आध्याजत्मक अिस्था को प्राप्त करना ताकक आत्मा जन्म और मत्ृ यु
का क्र से स्ितिंत्र हो सके।

(मुजतत बाहरी प्रकाश और भगिान की कृपा से प्राप्त की जा सकती है ।)

8. It considers Individual as a part of organic society and has less autonomy in socio-religious domain.
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The birth of an individual in a particular caste is result of ‘Karma’ of previous life. (यह व्यजतत को
जैविक समाज का हहस्सा मानता है और सामाजजक – धाममषक क्षेत्र में कम स्िायिता रखता है।)

(ककसी विशेष जातत में ककसी व्यजतत का जन्म का कारण वपछले जीिन का 'कमष' का पररणाम है ।)

9. Shruti – It is the foundation of Brahmanism. ’Shruti’ is derived from root – ‘Sru’ which means to
Hear.It is a sacred knowledge orally transmitted by the Brahmans from

generation to generation.

(श्रुतत - यह ब्राह्मणिाद की नीिंि है। 'श्रुतत' शब्द मूल शब्द 'श्र'ु से तनकला है जजसका अथष है सुनना।
यह ब्राह्मणों दिारा मौखखक रूप से प्रसाररत एक पवित्र ज्ञान है।)

It is a series of texts – Vedas,Brahmanas,Aranyakas,Upanishads. It is a belief that Shruti have not been

composed by any Divine force or human being. It existed from time immemorial.( यह ग्रिंथों की एक
श्रिंख
ृ ला है - िेद, ब्राह्मण, अरण्यक, उपतनषद l यह मान्यता है कक श्रतु त ककसी भी दै िीय बल या मानि
दिारा रच त नहीिं है । यह प्रा ीन काल से अजस्तत्ि में है ।)

SHRAMANIC TRADITION OF ANCIENT INDIAN POLITCIAL THOUGHT

(प्रा ीन भारतीय राजनीततक च त
िं न श्रमणवाद परिं परा)

In the Brahmanical tradition, the Brahmins were privileged as intermediaries between deities and
followers, and were considered the protectors of the sacred learning found in the Vedas. (ब्राह्मणिादी
परिं परा में, ब्राह्मणों को दे िताओिं और अनुयायी के बी मध्यस्थ के रूप में विशेषाचधकार प्राप्त थे, और
िे िेदों में पाए गए पवित्र मशक्षा के रक्षक माने जाते थे।)

The Shramanas rejected the authority of the Brahmins and opposed the ritualistic orthodox ideas of the
Brahmanas.( श्रमणों ने ब्राह्मणों के अचधकार को अस्िीकार कर हदया और ब्राह्मणों के धाममषक-कक्रया
सिंबिंचधत रूहढिादी वि ारों का विरोध ककया।)

Shramanic tradition arose as an opposition to Brahmanical tradition and Orthodoxy. Shramanic

traditions was brought about by the ascetics who renounced wordly life to search for the truth

about life and the universe.( श्रमणवाद परिं परा, ब्राह्मणवादी परिं परा और रूढ़िवादी के ववरोध में उत्पन्न
हुई। श्रमणिाद परिं पराओिं के बारे में उन तपजस्ियों दिारा जजक्र गया जजन्होंने जीिन और ब्रह्मािंड के
सत्य की खोज के मलए सािंसाररक जीिन का त्याग ककया।)

3 features of Shramanic tradition :- (श्रमण परिं परा की 3 मुख्य विशेषताएिं)

• Rejects the authority of Vedas(िेदों के ि षस्ि का समथषन नहीिं करता)

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• Does not believe in the efficacy of Sacrifices (i.e. performance of sacrifices can lead to

better birth) (बमलदान की प्रभािकाररता में विश्िास नहीिं करता है)

• Rejects the concept of God (ईश्िर के अजस्तत्ि की धारणा पर विश्िास नहीिं करना)

• Denial of caste system (जातत व्यिस्था का विरोध करना)

Shramanic is derived from the term ‘Shram’ which means ‘to labour ‘. (श्रमखणक शब्द ‘श्रम’ शब्द से
मलया गया है जजसका अथष है ‘मेहनत/ पररश्रम करना या मजदरू ी करना')

In the 6th century BC in Indo-gangetic plains we see a wide range of traditions (Hetrodox
traditions).They included many groups, sects and varities of opinions.The most famous among them
were the Buddhists,Jains, Ajivika (Gosala),Nath Panth, Siddha, Tantric.( 6 िीिं शताब्दी में indo-gangetic
plains में हमें एक विस्तत
ृ परिं पराओिं की श्रिंख
ृ ला को दे खने ममलता हैं। इसमें कई समह
ू , सिंप्रदाय और मत
शाममल थे। इनमें से सबसे प्रमसदध थे - बौदध, जैन, अजीविका (गोशाला), नाथ पिंथ, मसदधा, तािंत्रत्रक
इत्याहद।)

New religions emerged such as Budhism and Jainism.Some of them like Budha and Mahivira got
enlightenment through meditation and after realizing truth propagated the right way of life to their
followers.( नए धमष जैसे बौदध धमष और जैन धमष उभरे । उनमें से कुछ जैसे बुध और महािीर ने
ध्यान के माध्यम से आत्मज्ञान प्राप्त ककया और सत्य को महसूस करने के बाद अपने अनुयातययों को
जीिन के सही तरीके का प्र ार ककया।)

In the Vedic literature,the concept of truth was metaphysical and complex for common people to
understand.Like truth (Satya) in the Brihadaranyaka Upanishad is equated to Brahman which connotes
the highest universal principle,the Ultimate Reality in the Universe.Shramanas sought to simplify the
meaning of truth,like Budha said there are Four Noble Truths : (िैहदक साहहत्य में, सत्य की अिधारणा
आम लोगों के मलए आध्याजत्मक और जहटल थी। बह
ृ दारण्यक (brihadaranyaka) उपतनषद में सत्य को
ब्राह्म के बराबर/ समान माना गाया है, जो सिोच् सािषभौममक मसदधािंत और ब्रह्मािंड में अिंततम
िास्तविकता है। श्रमणों ने सत्य के अथष को सरल बनाने की कोमशश की, जैसे बद
ु ध ने ार महान सत्य
के बारे में बतलाया)-

1. The World is full of suffering (सिंसार में दख

ु है)
2. All sufferings have a cause : desire.ignorance and attachment are the causes of sufferings (सभी
कष्टों का एक कारण है: इच्छा, अज्ञानता और लगाि दख
ु ों का कारण है)

3. The suffering could be removed by destroying its cause(इसके कारण को नष्ट करके दख
ु को दरू
ककया जा सकता है)
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4. In order to end sufferings one must know the right path(कष्टों को समाप्त करने के मलए व्यजतत
को सही मागष जानना ाहहए). This path is the Eight Fold Path (Ashtangika Marga) (यह है भगिान बुदध
का अष्टािंचगक मागष)

अष्टािंग मागष के सभी 'मागष' , 'सम्यक' शब्द से आरम्भ होते हैं (सम्यक = अच्छी या सही)।

• Right View(सम्यक दृजष्ट)

• Right Resolve or Intention (सम्यक सिंकल्प)
• Right Speech(सम्यक िाक)
• Right Conduct or Action(सम्यक कमष)
• Right Mindfulness(सम्यक स्मतृ त)
• Right Effort(सम्यक प्रयास)
• Right Livelihood(सम्यक जीविका)
• Right Samadhi(सम्यक समाचध)
Following the Noble Eightfold Path leads to liberation in the form of Nirvana.(अगर अष्टािंग मागष
का पालन ककया जाए तो व्यजतत को मुजतत ममल सकती है)

Shramna held a view of Samsara (World) as full of suffering (Dukka).(इस परिं परा की
मान्यता है कक सिंसार में दख
ु है) They practiced Ahimsa,Eightfold Path and believed more
in the principles of Karma rather than rituals. (िे अहहिंसा, अष्टािंग मागष में विश्िास करते और
अनुष्ठानों से बढकर कमष (karma) की मसदधािंत पर विश्िास करते है ।) They believed that the
aim of the human life should be Moksha and viewed rebirth as undesirable.( उनका
मानना था कक मानि जीिन का उददे श्य मोक्ष पाना होना ाहहए और पुनजषन्म को अिािंछनीय
मानते हैं।)
Shramanas brought about certain social changes such as increase in power of social
groups such as Vaishyas and Kshatriyas. It rejected the Caste System.( श्रमणों ने कुछ
सामाजजक पररितषन लाए जैसे िैश्यों और क्षत्रत्रयों जैसे सामाजजक समूहों की शजतत में िद
ृ चध की।
जातत व्यिस्था का विरोध ककया।)
Shramanic tradition appealed to masses, who were exploited in caste system like
Shudras and they wanted to adopt simple doctrines of Budhism.( श्रमण परिं परा ने जनता
को लुभाया, जो शूद्रों की तरह जातत व्यिस्था में शोवषत थे और िे बौदध धमष के सरल मसदधािंतों
को अपनाना ाहते थे।)
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When we talk about Shramanic tradition, we refer mostly to 2 important school of

thoughts –(जब हम श्रमण परिं परा के बारे में बात करते हैं, तब
ु मख्
ु यता दो वि ारधाराओिं/वि ारों
के बारे जजक्र करते हैं)-
1. Jainism (जैन धमष)
2. Buddhism(बौदध धमष)

JAINISM –
• Mahavira also called Vardhamana is the most important philosopher of this school of
thought. He was the 24th Tirthankara and the contemporary of Buddha. (23rd
Tirthankara – Parasnath and 1st
Tirthankara - Rishavdev)
• According to Kalpasutras, he was called Mahavira – ‘the great hero’ by the Gods in the
Kalpasutra because he remained steadfast in the midst of dangers, fears, hardships and
calamities. He is also known as Tirthankara.
• He was born in 6th Century BC in Vaishali, Bihar.His mother’s name was Trishala and
father’s name was Siddhartha. Mahavir abandoned all worldly possessions at the age of
30 and left home in pursuit of spiritual awakening, becoming an ascetic. He practiced
meditation and severe austerities for 12 and half years after which he attained Kevala
Gyan (Omniscence).He died in 468 BC.
• Mahavira taught that for spiritual liberation, one has to observe certain vows such as –
Ahimsa (non-violence), Satya (Truth), Asteya (non-stealing), Brahmacharya (Celibacy)
and Aparigraha (non-attachment).

• Principles of Jainism –
1. Ahimsa (Non-Violence) (अहहिंसा)
2. Non –attachment (Aparigraha) – non-attachment to worldly possessions (अपररग्रह)
3. Anekantavada (अनेकान्तिाद)- Anekantavada which is derived from 2 words
‘Anekanta’(many-sidedness) and ‘vada’ (doctrine).It simply means ‘many-sided reality’
and not one.It believes that truth and reality are complex and has multiple aspects. It
further states that reality can be experienced, but cannot be fully expressed with
language.
It suggests that human attempts to communicate are Naya, “partial expression
of truth.”According to it, one can experience the taste of the truth,but cannot
fully express that taste through language.
It believes that the great error is belief in ‘ekanta’(one- sideness)where some relative
truth is treated as absolute.

BUDDHISM –
• The religion is based is based upon the teachings, life experiences of its founder
Siddhartha Gautam, born in 563 BCE.
• He was born into royal family of Sakya clan who ruled from Kapilvastu,
in Lumbini which is situated near the Indo-Nepal Border.
• At the age of 29, Gautama left home and rejected his life of riches and embraced a
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lifestyle of asceticism, or extreme self-discipline.

• After 49 consecutive days of meditation, Gautama attained Bodhi
(enlightenment) under a pipal tree at Bodhgaya a village in Bihar.
• Buddha gave his first sermon in the village of Sarnath. This event is known
as Dharma-Chakra-Pravartana (turning of the wheel of law).
• He died at the age of 80 in 483 BCE at a place called Kushinagara a town in UP. The
event is known as Mahaparinibban.

TENETS OF BUDDHISM -
▪ Buddha asked his followers to avoid the two extremes of indulgence in worldly
pleasure and the practice of strict abstinence and asceticism.
▪ He ascribed instead the 'Madhyam Marg' or the middle path which was to be followed.
▪ According to him everyone was responsible for their own happiness in life, stressing
upon the individualistic component of Buddhism.
▪ The main teachings of Buddhism are encapsulated in the basic concept of four noble
truths and eightfold path or astangika marg.

▪ Four noble truths:

▪ Suffering (dukkha) is the essence of the world.
▪ Every suffering has a cause – Samudya.
▪ Suffering could be extinguished – Nirodha.

▪ It can be achieved by following the Atthanga Magga (Eight Fold Path).

Eight Fold Paths: the path consists of various interconnected activities related to
knowledge, conduct, and meditative practices.
▪ Right view
▪ Right intention
▪ Right speech
▪ Right action
▪ Right livelihood
▪ Right mindfulness
▪ Right effort
▪ Right concentration

▪ The essence of Buddhism is the attainment of enlightenment. It points to a way of life

that avoids self-indulgence and self-denial. There is no supreme god or deity in
Buddhism.
▪ The ultimate goal of Buddha’s teaching was the attainment of nirvana which was not a
place but an experience, and could be attained in this life.

▪ Buddha also established code of conduct both for the monastic order and the laymen
to follow which are also known as the Five Precepts or Pancasila (Pancasila is derived
from the word ‘panca’(five) and ‘sila’ (principles,morals,behavior,ethics).
o Violence
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o stealing
o sexual misconduct
o lying or gossip
o taking intoxicating substances e.g. drugs or drink

MAJOR BUDDHIST TEXTS -

▪ The Buddha's teaching was oral. He taught for 45 years, adapting the teaching to suit
the group he was addressing.
▪ The Sangha memorized the teachings, and there were group recitations at festivals
and special occasions.
▪ The teachings were rehearsed and authenticated at the First Council and were divided
in Three Pitakas in 483 BC.
▪ His teachings were written down around 25 B.C.E. in Pali.

Three Pitakas -
▪ The Vinaya Pitaka consists of rules of conduct and discipline applicable to the
monastic life of the monks and nuns.
▪ The Sutta Pitaka consists of the main teaching or Dhamma of Buddha. It is divided
into five Nikayas or collections:
o Digha Nikaya
o Majjhima Nikaya
o Samyutta Nikaya
o Anguttara Nikaya
o Khuddaka Nikaya
▪ The Abhidamma Pitaka is a philosophical analysis and systematization of the
teaching and the scholarly activity of the monks.
▪ Other important Buddhist texts include Divyavadana, Dipavamsa, Mahavamsa, Milind
Panha etc.

SCHOOLS OF BUDDHISM -
▪ Mahayana: (महायान)
o It is one of the two main schools of Buddhism.
o The term Mahayana is a Sanskrit word which literally means "Great Vehicle".
o It believes in the heavenliness of Buddha and Idol worship of Buddha and
Bodhisattvas embodying Buddha Nature.
o It originated in northern India and Kashmir and then spread east into Central Asia,
East Asia and some areas of Southeast Asia.
o Buddhist schools embedded in China, Korea, Tibet and Japan belong to the
Mahayana tradition.

▪ Hinayana (हीनयान)
o Literally Lesser vehicle, also known as Abandoned Vehicle or Defective vehicle. It
believes in the original teaching of Buddha or Doctrine of elders.
o It does not believe in Idol worship and tries to attain individual salvation through self
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discipline and meditation.

o Theravada is a Hinayana sect.

▪ Theravada (थेरिाद)
o It is the most ancient branch of extant Buddhism today.
o It remains closest to the original teachings of the Buddha.
o Theravada Buddhism developed in Sri Lanka and subsequently spread to the rest of
Southeast Asia. It is the dominant form of religion in Cambodia, Laos, Myanmar, Sri
Lanka, and Thailand.

▪ Vajrayana (िज्रयान)
o Vajrayana means “The Vehicle of the Thunderbolt”, also known as tantric Buddhism.
o This Buddhist school developed in India around 900 CE.
o It is grounded on esoteric elements and very complex set of rituals compared with
the rest of the Buddhist schools.

▪ Zen (झेन)
o It is a school of Mahayana Buddhism that originated in China during the Tang
dynasty as the Chan school of Chinese Buddhism in and later developed into various
schools.
o It spread to Japan in 7th century C.E.
o Meditation is the most distinctive feature of this Buddhist tradition.

Thus,The Shramanas revolutionized the prospects of the social and religious dimensions of
ancient India in such a way that even after many centuries these traditions continue to attract
humanity across many countries.( इस प्रकार, श्रमणों ने प्रा ीन भारत के सामाजजक और धाममषक
आयामों में क्रािंतत ला दी कक कई शताजब्दयों के बाद भी ये परिं पराएिं कई दे शों में लोगो को
आकवषषत करती हैं।)
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ISLAMIC AND SYNCRETIC TRADITION

ISLAMIC TRADITION (इस्लामी परं परा)

The development of the social, economic, cultural and political
aspects of the traditions of Islam in India began in the eighth
century. The rise of Islam as a religion occurred in Arabia in the
early seventh century. Before the advent of Islam, Arabia was
an idolatrous country, and it is here where Prophet Hazrat
Muhammad was born in 570 CE. He made the people aware of
the religion of Islam and told that the true religion is the one
which believes in one God. God is supreme and omnipotent.
He cannot have a statue/idol.
Islam is an Arabic word, which means 'to enter peace'. The
core of the religion of Islam is the Holy Quran, Sunnah and
Hadith. The Holy Quran is the text in which the message sent
by God to Prophet Mohammed is compiled. The Sunnah is the
one which mentions the works of the Prophet and the hadith is
the book in which his sermons are compiled. There are 5 basic
beliefs for those who believe in Islam: -
• Reading Kalama and their belief that God is one and
Prophet Mohammad is his messenger.
• Monotheism of Islam (Tauheed) is based on this mantra.
• Reading Namaz means praying to God five times daily.
• Fasting means fasting during the month of Ramadan.
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• Zakat means giving two and a half percent of your income to

charity.
• Haj means pilgrimage.

The main objectives of Islam are: -

• Ending idol worship
• Fight a religious war or Jihad
• Transforming war planet into peace planet
Islam was a revolutionary religion in the early days. It
protected man from superstition, kept him from philosophical
confusion and taught him to refuse to bow his head to any
power except God. In Islam, the rich and the poor are given
equal status. Wherever Islam reached(spread), there was a
huge revolution in the society.
Islam came to India in the early eighth century. In 712 AD, the
commander of the Arabs, Mohammed bin Qasim, defeated
Dahir, who ruled over the Sindh territory, and established a
Muslim state by taking control over Sindh and parts of Punjab.
In the 11th century, the Sultan of Ghazni attacked many times,
but he could not gain any authority except in the north-west
areas. In the 12th century, the king of Gaur made two
invasions, and established the roots of the Muslim kingdom in
India. Subsequently, the independent Sultanate was
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established in 1206 AD in Delhi. This Islamic state continued

until the arrival of the British in the 18th century.
Initially the main goal of the Muslim rulers was to propagate
Islam. For this reason there were conflicts between Hindus and
Muslims. Nevertheless, there were some rulers and political
thinkers who tried to make good harmony between Hindu-
Muslim culture. Thus a new culture arrived in India and India
was introduced to Islamic thought.
Ideas that developed after 9th century, after advent of
Islam,we study in Islamic Tradition. Islamic thought was largely
based on the teachings and ideas of Islam and on Quran and
Sharia Law.

( भारत में इस्लाम की परं पराओं के सामाजिक, आर्थिक,

सांस्कृततक और रािनीततक पहलओ
ु ं के विकास की शरु
ु आत
आठिीं सदी में हुई। इस्लाम का एक धमि के रूप में उदय अरब
में सातिीं शताब्दी की शुरुआत में हुआ। इस्लाम के आगमन से
पूिि अरब एक मूतति पूिक दे श था, िहां 570 ईस्िी में पैगंबर
हिरत मुहम्मद ने िन्म ललया। उन्होंने इस्लाम धमि से लोगों
को अिगत कराया और बताया कक सच्चा धमि िह है िो एक
ईश्िर पर विश्िास करता है । ईश्िर सिोच्च और सििशजततमान
है । उसकी कोई प्रततमा नहीं हो सकती।
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इस्लाम अरबी भाषा का शब्द है , जिसका अथि ‘शांतत में प्रिेश

करना' होता है । इस्लाम धमि की मल
ू पवित्र कुरान, सन्
ु नत और
हदीस है । पवित्र कुरान िह ग्रंथ है जिसमें पैगंबर मोहम्मद के
पास ईश्िर के द्िारा भेिे गए संदेश संकललत है । सुन्नत िह
जिसमें पैगंबर साहब के कृततयों का उल्लेख है और हदीस िह
ककताब है जिसमें उनके उपदे श संकललत है । इस्लाम धमि के
मानने िालों के ललए 5 बुतनयादी मान्यताएं हैं :-

• कलमा पढ़ना अथाित इस मंत्र का पारायण करना कक ईश्िर

एक है और पैगंबर मोहम्मद उसके दत
ू हैं।
• इस्लाम का एकेश्िरिाद (तौहीद) इसी मंत्र पर आधाररत है ।
• नमाज़ पढ़ना अथाित प्रततददन पांच बार ईश्िर से प्राथिना
करना।
• रोज़ा रखना यातन रमिान के महीने में उपिास रखना।
• ज़कात यानी अपनी आय का ढाई प्रततशत दान में दे दे ना।
• हि यातन तीथि यात्रा करना।

इस्लाम के प्रमुख उद्दे श्य है :-

• मूतति पूिा को समाप्त करना

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• धमि युद्ध अथिा जिहाद लड़ना

• यद्
ु ध ग्रह को शांतत ग्रह के रूप में पररिततित करना

इस्लाम आरं लभक ददनों में एक क्ांततकारी धमि था। िह

मनुष्य को अंधविश्िास से बचाता था, दाशितनक उलझनों
से दरू रखता था और ईश्िर को छोड़कर अन्य ककसी भी
शजतत के सामने मस्तक झुकाने से इनकार कर दे ने की
लशक्षा दे ता था। इस्लाम में अमीर-गरीब को बराबरी का
दिाि ददया गया है । इससे िहां-िहां भी इस्लाम पहुंचा,
िहां के समाि में भारी क्ांतत आई।

आठिीं सदी की शुरुआत में भारत में इस्लाम का आगमन हुआ।

712 ईस्िी में अरबों के सेनापतत मोहम्मद बबन कालसम ने लसंध
प्रदे श पर राज्य करने िाले दादहर को हराकर लसंध और पंिाब
के कुछ भागों पर अर्धकार करके मुजस्लम राज्य की स्थापना
की। 11िीं सदी में गिनी के सल्
ु तान ने कई बार आक्मण ककए
ककंतु उत्तर-पजश्चम क्षेत्रों के अततररतत िह और कहीं भी अर्धकार
नहीं िमा पाया। 12िीं सदी में गौर के रािा ने दो आक्मण
ककए, और भारत में मुजस्लम राज्य की िड़े िमा दी। तदप
ु रांत,
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1206 ईस्िी में ददल्ली में स्ितंत्र सल्तनत कायम हुई। 18िीं
सदी में अंग्रेिों के आगमन तक यह इस्लामी राज्य कायम रहा।

आरं भ में मजु स्लम शासकों का मख्

ु य लक्ष्य इस्लाम को प्रसाररत
एिं प्रचाररत करना था। इसी कारण से दहंद ू एिं मुसलमानों में
संघषि भी हुए। किर भी कुछ शासक एिं रािनीततक विचारक
ऐसे भी रहे , िो कक दहंद-ू मुजस्लम संस्कृतत के बीच सद्भािनापूणि
मेल- लमलाप का प्रयास करते रहे । इस प्रकार एक नई संस्कृतत
का आगमन भारत में हुआ और भारत इस्लालमक र्चंतन से
रूबरू हुआ।

इस्लाम के आगमन के बाद,िो विचार 9 व ीं शताब्दी के बाद ववकसित

हुए, उन्हें हम इस्लालमक परं परा में अध्ययन करते हैं। इस्लासमक
ववचार मोटे तौर पर इस्लाम की सशक्षाओीं और ववचारों और कुरान और
शररया कानून पर आधाररत थी ।)

Richard M. Eaton, described Islamic tradition in India

in his book 'India's Islamic Traditions',and wrote that
in the pre-colonial period in India, the Islamic
tradition has developed through various ideas,
practices, arts and programs. These include the
thoughts and dialogues of Sufis, the works of
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religious interpreters (ulema), vernacular linguistic

stories, inscribed words on mosques, visual arts,
Qawwali music, instructions from the Holy Quran,
historical chronology, folklore, legal opinions, religious
chants, travel memoirs, dramatic events, biographies
of the Prophet, and biographies of great Sheikhs. He
further writes that the salient features of these
traditions can be seen within various communities,
linguistic groups and social classes.

(Richard M. Eaton ने अपनी पुस्तक 'इंडियाज़ इस्लालमक

ट्रे िीशन्स’ में भारत में इस्लामी परं परा का िणिन करते हुए
ललखा है कक भारत में पूिि औपतनिेलशक काल में इस्लालमक
परं परा का विकास विलभन्न विचारों, प्रथाओं, कलाओं और
कायिक्मों के माध्यम से हुआ है । इसके अंतगित सकू ियों के
विचार और संिाद, धालमिक व्याख्याकारों (उलेमा) के कायि,
स्थानीय भाषायी गाथाऐं, मजस्िदों पर अंककत शब्द, दृश्यात्मक
कलाएं, कव्िाली संगीत, पवित्र कुरान की दहदायतें , इततहालसक
कालक्म, लोकगीत, कानूनी राय, धालमिक मंत्र, यात्रा संस्मरण,
नाटकीय कायिक्म, पैगंबर साहब की िीिनी, तथा महान शेखों
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की िीिनी शालमल है ।िे आगे ललखते हैं कक इन परं पराओं की

प्रमख
ु विशेषताएं विलभन्न समद
ु ायों, भाषायी समह
ू ों और
सामाजिक िगों के अंदर दे खी िा सकती है ।)

2 important elements constituted the Islamic thought in

Medieval period –

मध्ययग
ु ीन काल में इस्लालमक विचार का गठन करने िाले 2
महत्िपण
ू ि तत्ि -
• Theocracy State should have one official religion and that
state should be based on

religious teaching (धमितन्त्र - राज्य का एक आर्धकाररक धमि

होना चादहए)
• Monarchy - Accepted Monarchical form of Government -
Tried to legitimize the
authority of Monarchy (Monarchy is not a new form of
government and even thinkers
related to Hindu Political Thought talked about the power and
authority of king.)

(राि-तंत्र - राि-तंत्र का समथिन ककया तथा रािा के अर्धकार

को िैध बनाने की कोलशश की गई। )
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(रािशाही शासन का नया रूप नहीं है और दहंद ू रािनीततक

विचारक ने भी रािा के अर्धकार का

जिक् ककया था।)

Combination of Theocracy + Monarchy – Important concept in

Islamic Political Tradition

ISLAMIC POLITICAL THOUGHT CAN BE STUDIED UNDER 2 TIME

PERIODS (इस्लामी रािनीततक र्चंतन को दो काल में पढ़ा िा
सकता है )-
1. Medieval (Pre-Colonial) Period – After advent of Islam – it
infused new ideas into

existing thought(मध्यकालीन (पि

ू -ि औपतनिेलशक) काल - इस्लाम
के आगमन के बाद – पि
ू ि से िो विचार थे उसमें नए विचार
िुड़)े
2 Important Thinkers-They tell us about two important periods
in medieval history (२ महत्िपूणि विचारक िो हमें मध्ययग
ु ीन
इततहास में दो महत्िपूणि अिर्धयों के बारे में बताते हैं) –
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• Barani (Sultanate period) बारानी (सल्तनत काल) -

➢ Lived in period when Islam was finding roots in India (उस

समय रहते थे िब इस्लाम धमि का भारत में उदय हो रहा था)

➢ Religious Fanaticism – He believed in Imposition of Faith by

force (धालमिक कट्टरता (- बल द्िारा विश्िास को लागू करना)

➢ Developed a theory of government for Muslims only (केिल

मस
ु लमानों के ललए सरकार(शासन) का एक लसद्धांत विकलसत
ककया)

➢His Two Ideas – Justice and Moderation (उनके दो विचार -

न्याय और संयम)

➢ Against reason and science (तकि और विज्ञान के खखलाि थे)

➢ Theocratic State (धमिशालसत राज्य पर विश्िास)

➢ He believed that King can use evil method in service of

religion (उनका मानना था कक रािा धमि के क्षेत्र में बुरी पद्धतत
का उपयोग कर सकता है )

➢ He defined King’s responsibility and gave the concept of

Good Sultan – (उन्होंने रािा की जिम्मेदारी को पररभावषत ककया
और अच्छे सुल्तान की अिधारणा दी)
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▪ reinforcement of Shariat (शरीयत का सुदृढीकरण)

▪ Check on immoral acts (अनैततक कायों का िांच करना)

▪ Dispensing of Justice (सही प्रकार से न्याय करना)

• Abul Fazal (Mughal period) अबल

ु ििल (मग
ु ल काल)–

➢ Minister in Akbar’s Court (अकबर के दरबार में मंत्री)

➢ Work – Ain – i- Akbari (Pattern of Administration)

➢ He believed that religious difference should not be allowed
to destroy

harmony of the society (धालमिक अंतरों को समाि के सामंिस्य

और शांतत को भंग नहीं करना चादहए)

➢ Political Ideas – Contempt for Tyranny (Criticizes it)

(रािनीततक विचार - तनरं कुशता की अिमानना) (इसकी
आलोचना की)

2. Colonial Period – New challenges emerged in India such as

Nationalism, Modernity and
Colonialism and engagement of the Islamic Political thought
with new challenges facing
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India and thereby came with new responses. ( औपतनिेलशक

काल - भारत में राष्ट्रिाद, आधतु नकता और उपतनिेशिाद िैसी
नई चन
ु ौततयााँ सामने आईं और इस्लामी रािनीततक र्चंतन को
यह नई समस्याओं और चुनौततयों का सामना करना पड़ा)
Important Thinkers – Syed Ahmad Khan, Jinnah, Iqbal, Maulana
Azad, Abdul Ala Maududi

(महत्िपूणि विचारक - सैय्यद अहमद खान, जिन्ना, इकबाल,

मौलाना आिाद, अब्दल
ु आला मौदद
ू ी)

The period from 622-621 AD (1st 40 years after the birth of

Prophet Mohammed) was the reference point of this Islamic
tradition that is it was the ideal period and was defined by right
and virtuous rule. But with time, we can see the degeneration
of this tradition. ( 622-621 ईस्िी (पैगंबर मोहम्मद के िन्म
के पूिि के 40 साल) की अिर्ध इस इस्लामी परं परा का केंद्र
बबंद ु था और यह आदशि अिर्ध थी और इस काल को पुण्य
शासन के रूप में पररभावषत ककया गया था। लेककन समय के
साथ, हम इस परं परा का पतन दे ख सकते हैं।)
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Features of Islamic Tradition (विशेषताएं) –

• concept of equality – Islamic Brotherhood (समानता की

अिधारणा – इस्लालमक भाईचारा)

• King (Monarch) is the representative of God (रािा (सम्राट)

ईश्िर का प्रतततनर्ध है )

• exclusive Political Doctrine (अनन्य रािनीततक लसद्धांत)

• Accepted the supremacy of Quran and believed in limited role
of Reason (कुरान की सिोच्चता को स्िीकार ककया और तकि की
सीलमत भूलमका में विश्िास ककया)
• Idea of Brotherhood (equality) encouraged idea of freedom
through communal existence (भाईचारा की अिधारणा
(समानता) ने सांप्रदातयक अजस्तत्ि के माध्यम से स्ितंत्रता के
विचार को प्रोत्सादहत ककया)

• Incorporation of the doctrine of local people/sect (स्थानीय

लोगों / संप्रदाय के लसद्धांत का समािेश)

Islamic society is Heterogenous (इस्लालमक समाि

वििातीय/विषमरूप है ) -
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➢ 2 classes – Ashraf and Ajlaf (equivalent to Hindu caste

system) (2 िगि - अशरि और अिलाि (दहंद ू िातत व्यिस्था के
बराबर)

➢ 2 Sects – Shia and Sunni (2 संप्रदाय - लशया और सुन्नी)

➢ On the basis of kind of legal system - Hanafi, Hanbali, Shafi,

Maliki (कानूनी प्रणाली के आधार पर - हनफी, हनबली, शफी,
मललकी)

Impact of Islamic Tradition – (इस्लालमक परं परा का प्रभाि)

➢ Brought in new elements (नए तत्ि/विचारों को लाया)

➢ Introduced the Purdah System (पदाि व्यिस्था प्रचललत हुई)

➢ Caste system got hardened (िातत व्यिस्था कठोर/मिबत

ू हो
गई)

➢ Brought into a new tradition called ‘Syncretic Tradition’

(Sufism) (नई परं परा से अिगत कराया -समन्ियिादी परं परा)
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SYNCRETIC TRADITION
(समन्वयवादी परं परा) - Tradition of
assimilation in Indian political thought
(भारतीय राजनीततक च त
ं न में सम्ममश्रण की
परं परा)
Combining different and conflicting views is the basis of syncretism. It is usually an attempt to
connect different traditions, ideological concepts, beliefs etc. with each other. The basic unity
underlying various religions is emphasized. Coordination of art, culture and politics is also
included under this. In the Oxford Dictionary, the English translation ‘syncretism’ has been
cited from the Latin word syncretismus and from the Greek word synkretismos which means
Cretan Federation i.e. to connect with each other.

Under syncretism, it is tried to highlight the existence of different ideas, cultures and religions
as well as the underlying unity and equality in them, so that mutual opposition, tribulation,
jealousy, violence etc. can be reduced. This includes efforts to motivate people from different
cultures, religious beliefs so that they do not oppose others by following their own beliefs and
religious texts, not hurting the feelings of others so that there is no origin of Unbelief and
insecurity among the minority groups, and tension , hatred, enmity etc., can be overcome by
mutual cooperation.
Some thinkers such as Shaw and Stewart believe that syncretism should only be understood in
a religious context where two different historical traditions are communicating or assimilating.

Whereas some other thinkers like Nadel state that it is often difficult to distinguish between
religious and irreligious. In the Indian context, pluralistic cultural religious traditions offer a
more relative and useful ground for syncretism.
Gauri Viswanathan believes that syncretism on the secular front paves way for pluralistic
identity, national personality, mediation of law.
Indian traditions have always been pluralistic. Whoever came to India from outside, their
traditions and cultures were assimilated. Many factions and cultures also existed in Hinduism
itself. Many branches have emerged from Hinduism itself. Jainism, Buddhism, Lokayat
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tradition, Sikhism etc. emerged and developed due to the tolerant-syncretic tendency of
Hinduism.
Indian culture has always been rich and diverse. From the beginning, the trends of cooperation
and co-ordination within various cultural-religious-ethnic streams are also visible. While on the
one hand the caste system espoused by Brahmanism exists in the society, on the other hand,
along with Jainism, Buddhism, Kabir, etc., many local factions like Jyotiba, Tukaram, Chaitanya
tried to integrate local cultures. While another king, the sultan, the zamindar, the people
belonging to the upper caste continued to exploit the people(lower caste and subalterns)
through exploitation-rule, on the other hand, the lower caste and the subalterns came into
contact and developed the syncretistic traditions in India.

(भिन्न- भिन्न एवं परस्पर ववरोधी ववचारों का सम्मिश्रण करना सिन्वयवाद का आधार है।
इसिें सािान्यत: ववभिन्न परं पराओं, वैचाररक अवधारणाओं, ववश्वासों आदद को एक दस
ू रे से
जोड़ने का प्रयास ककया जाता है । ववभिन्न धिों िें अंतर्निदहत बुर्नयादी एकता पर बल ददया
जाता है। कला, संस्कृर्त एवं राजनीर्त का सिन्वय िी इसके अंतर्ित शाभिल ककया जाता है ।
ऑक्सफोर्ि शब्दकोश िें सिन्वयवाद के अंग्रेजी रूपांतरण syncretism को लैदिन शब्द
syncretismus एवं ग्रीक शब्द synkretismos से उद्धत
ृ िाना र्या है म्जसका अर्ि है क्रेिन
फेर्रे भलज्ि (Cretan Federation) अर्ाित एक दस
ू रे से जड़
ु ना।

सिन्वयवाद के अंतर्ित यह कोभशश की जाती है की ववभिन्न ववचारों, संस्कृर्तयों एवं धिों के

अम्स्तत्व के सार्-सार् इनिें अंतर्निदहत एकता एवं सिानता को उजार्र ककया जाए, म्जससे
पारस्पररक ववरोध, क्लेश, ईर्षयाि, दहंसा आदद को कि ककया जा सके। इसके अंतर्ित यह प्रयास
िी शाभिल है कक भिन्न-भिन्न संस्कृर्तयों, धाभििक ववश्वासों वाले लोर्ों को प्रेररत ककया जाए
ताकक वह अपने-अपने ववश्वास ित एवं ग्रंर् का पालन करते हुए दस
ू रों का ववरोध न करें , दस
ू रों
की िावनाओं को ठे स न पहुंचाए म्जससे अल्पसंख्यक सिूहों िें अववश्वास एवं असुरक्षा न पनपे,
तर्ा तनाव घण
ृ ा, शत्रत
ु ा आदद को दरू कर परस्पर िेल भिलाप, सहचयि को बढाया जा सके।

कुछ ववचारकों जैसे Shaw and Stewart का िानना है कक सिन्वयवाद को केवल उस धाभििक
पररपेक्ष िें सिझा जाना चादहए, जहां दो ववभिन्न ऐर्तहाभसक परंपराएं संवाद या सम्मिश्रण कर
रही हो।

जबकक कुछ अन्य ववचारकों जैसे Nadel का कर्न है कक बहुधा धाभििक एवं अधाभििक के बीच
िेद करना कदठन होता है । िारतीय संदिि िें बहुलवादी सांस्कृर्तक धाभििक परं पराएं सिन्वयवाद
के भलए अधधक सापेक्ष एवं उपयोर्ी धरातल पेश करती है ।
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गौरी ववश्वनाथन की िान्यता है कक सिन्वयवाद धििर्नरपेक्ष धरातल पर बहुलवादी पहचान,

रार्षरीय व्यम्क्तत्व, कानून की िध्यस्र्ता का िार्ि प्रशस्र् करता है।

िारतीय परं पराएं सदा से बहुलवादी रही है। बाहर से जो िी िारत आए उनकी परं पराओं एवं
संस्कृर्तयों को आत्िसात कर भलया र्या। स्वयं दहंद ू धिि िें िी अनेकानेक र्ुि और संस्कृर्तयां
ववद्यिान रही। दहंद ू धिि से ही अनेक शाखाएं उिरी हैं। जैन धिि, बौद्ध धिि, लोकायत परं परा,
भसख धिि आदद दहंद ू धिि के सहनशील -सिन्वयवादी प्रववृ ि के कारण उददत एवं ववकभसत हुए।

िारतीय संस्कृर्त हिेशा से सिद्

ृ ध एवं ववववधतापूणि रही है। प्रारं ि से ही ववभिन्न सांस्कृर्तक-
धाभििक-संजातीय धाराओं िें संघर्ि के सार् सहयोर् एवं सिन्वयपण
ू ि संवाद की प्रवर्ृ तयां िी
ददखाई दे ती है। जहां एक ओर ब्राह्िणवाद के द्वारा सोपानबद्ध जार्त व्यवस्र्ा सिाज िें
ववद्यिान है वहीं दस
ू री ओर जैन धिि, बौद्ध धिि, कबीर, आदद के सार्-सार् सार् बहुववध
स्र्ानीय र्ुिों जैसे ज्योर्तबा, तक
ु ाराि, चैतन्य ने स्र्ानीय संस्कृर्तयों को सिम्न्वत करने का
प्रयास ककया। जहां एक और राजा, सुल्तान, जिींदार, ऊंची जार्त से संबंध लोर्ों के द्वारा
शोर्ण-शासन के हर्कंर्े अपनाए जाते रहे , वहीं दस
ू री ओर र्नमन जार्त तर्ा अपेक्षक्षत
वर्िवादी(subaltern) परस्पर संपकि िें आए और उन्होंने िारत िें सिन्वयवादी परं पराओं का
ववकास ककया।)

Syncretism is the ‘Combining of different beliefs’ – It is the merging and assimilation of several
traditions. Syncretic tradition emerged from Civil Society. It articulated the views and feelings of
people so it survived till date in different forms.

( समन्वयवाद -ववभभन्न मान्यताओं का मेल ’है - यह कई परं पराओं का ववलय और आत्मसात है । नागररक समाज
से समन्वयवादी परं परा का उदय हुआ। इसने लोगों के वव ारों और भावनाओं को स्पष्ट ककया इसभलए यह ववभभन्न
रूपों में आज तक जीववत है।)

By Syncretic tradition we mean the 2 important movements of Medieval period –( सिन्वयवादी परं परा
से हिारा ितलब िध्यकालीन काल के 2 िहत्वपूणि आंदोलनों से है -)

• Sufi Movement(सूफी आंदोलन)

• Bhakti Movement(िम्क्त आंदोलन)

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Syncretic Tradition was not purely based on Islamic political thinking but became important component
of it. Sufi tradition came from Islam.( सिन्वयवादी परं परा पूणि रूप से इस्लािी राजनीर्तक सोच पर
आधाररत नहीं र्ी, लेककन इसकी िहत्वपूणि िार् र्ी। सूफी परं परा इस्लाि से आई र्ी।)

SUFISM (सूफी परं परा) –

• The 10th century AD marks the important changes in the realm of ideas and beliefs in the Islamic
religion – The rise of the Sufi Mystic orders(10 वीं शताब्दी के इस्लाभिक धिि िें ववचारों और ववश्वासों
के क्षेत्र िें िहत्वपण
ू ि बदलाव हुए - सफ
ू ी परं परा का उदय - म्जस प्रकार िध्यकालीन िारत िें दहन्दओ
ु ं िें
िम्क्त-आन्दोलन प्रारमि हुआ, उसी प्रकार िस
ु लिानों िें प्रेि-िम्क्त के आधार पर सूफीवाद का उदय
हुआ)

• They were shocked at degeneration of political religious life(वे राजनीर्तक धाभििक जीवन के पतन पर
हैरान र्े)

• Core Concept(िख्
ु य ववचार) – Drikh-i-Duniya/Wahad-ul-Wahjud meaning ‘universal
brotherhood’(सावििौभिक िाईचारा)

• Mystics who are called Sufis were persons of deep devotion who were disgusted by display of wealth
and degeneration of morals following the establishment of Islamic Empire(िुसलिानों िें जो सन्त
पववत्रता और त्यार् का जीवन बबताते र्े, वे सूफी कहलाये और जो इस्लािी साम्राज्य की स्र्ापना के
बाद धन के प्रदशिन और नैर्तकता के पतन से र्नराश र्े)

• Sufis are divided into 12 orders or Silsilahs. A Silsilah was led by prominent mystic who lived in a
Khanqah or hospice along with his disciples. (सूफी ित को 12 भसलभसलों (समप्रदायों) िें वविाम्जत ककया
र्या है । सकू फयों के र्नवास स्र्ान ‘खानकाह कहलाते हैं - राज्य र्नयंत्रण से िक्
ु त आध्याम्त्िक क्षेत्र को
सफ
ू ी शब्दावली िें ‘ववलायत’ कहा र्या है - सफ
ू ी संत के उिराधधकारी को वभल कहते र्े - सफ
ू ी अपने
भशर्षयों के सार् खानकाह या धििशाला िें रहते र्े।)

Sufi order is broadly divided into 2 : (सफ

ू ी भसलभसला दो वर्ों िें वविाम्जत है)

➢ Ba-shara – Those who followed the Islamic Law (बा शरा:- जो इस्लािी ववधान को िानते हैं)

➢ Be-shara – Those who were not bound by Islamic Law (बे शरा:- जो इस्लािी ववधान को नहीं िानते
हैं)

• Sufi saints made themselves popular by adopting musical recitations called ‘Sama’ to create a mood of
nearness to God.( सूफी संतों ने ईश्वर के प्रर्त र्नकिता का िाव पैदा करने के भलए ‘सिा’ नाि के
संर्ीत पाठ को अपनाकर खुद को लोकवप्रय बना भलया।)
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• Qawwali is the form of sufi devotional music popular in South Asia and Ghazal is a form of Qawwali.(
कव्वाली दक्षक्षण एभशया िें लोकवप्रय सूफी िम्क्त संर्ीत का रूप है और ग़ज़ल कव्वाली का एक रूप है ।)

• Sufis are called for Liberalism in Islam – Free thought and Liberal Ideas(सूकफयों को इस्लाि िें उदारवाद
के भलए कहा जाता है उनके ववचारों के कारण)

• Emphasised egalitarianism and universal love(सितावाद और सावििौभिक प्रेि पर जोर दे ते हैं)

• Against formal worship,rigidity and fanaticism in religion (धिि िें औपचाररक पूजा, कठोरता और
कट्िरता के खखलाफ)

• Believed in Meditation to achieve Salvation(िोक्ष प्राप्त करने के भलए ध्यान िें ववश्वास ककया)

4 main sufi orders – (भारत में प्रमुख रूप से ार समप्रदाय थे-)

• Chisti Order –( च श्ती संप्रदाय)

The Saints of Chisti Order lived in poverty and lead a hermit life. They did not accept State service. This
order is primarily followed in Afghanistan and Indian Subcontinent.( धचश्ती संप्रदाय के संत र्रीबी िें
जीवन व्यतीत करते र्े। उन्होंने राज्य सेवा स्वीकार नहीं की। इस संप्रदाय के अनुयार्ययों को िुख्य
रूप से अफर्ार्नस्तान और िारतीय उपिहाद्वीप िें दे खा र्या है।)

I. The Chisti order in India was established in India by Khwaja Muinuddin Chisti in 1192, shortly after the
death of Prithvi Raj Chauhan.( िारत िें धचश्ती संप्रदाय की स्र्ापना ख्वाजा िुइनुद्दीन धचश्ती ने 1192
िें की र्ी, पथ्
ृ वी राज चौहान की ित्ृ यु के तुरंत बाद।)

II. He died in 1236 and his tomb in Ajmer was constructed by Ghiasuddin Khalji of Malwa. Mohammed
Bin Tuqlaq visited the tomb and later it came under State Management during Mughal Ruler Akbar’s
reign.( 1236 िें उनकी ित्ृ यु हो र्ई और अजिेर िें उनकी कब्र का र्निािण िालवा के ग़यासुद्दीन
खखलजी द्वारा ककया र्या र्ा। िोहमिद बबन तुर्लक ने िकबरे का दौरा ककया और बाद िें यह िुर्ल
शासक अकबर के शासनकाल के दौरान राज्य प्रबंधन के अधीन आ र्या।)

III. One of the other notable Sufi saints was Khwaja Qutbuddin Bakhtiyar Kaki who organized work in
Delhi and the contemporary Delhi Sultanate Ruler was Illtutmish who was deeply devoted to Chisti
Order.( अन्य उल्लेखनीय सफ
ू ी संतों िें से एक ख्वाजा कुतब
ु द्
ु दीन बम्ख्तयार काकी र्े म्जन्होंने ददल्ली िें
काि ककया र्ा और सिकालीन ददल्ली सल्तनत शासक इल्तुतभिश र्े वे धचश्ती संप्रदाय के प्रर्त
सिवपित र्े।)
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IV. Another famous Sufi saint was Nizamuddin Auliya and he adopted yogic breathing exercises, so much
so that the yogis called him sidh or ‘perfect.’(एक अन्य प्रभसद्ध सूफी संत र्नज़ािुद्दीन औभलया र्े और
उन्होंने व्यायाि को अपनाया और योर्ी उन्हें 'भसद्ध' कहकर पुकारा करते र्े।)

V. Auliya’s famous disciple was Amir Khusrow who is called as “father of Qawwali” and “Parrot of India”
and introduced the Ghazal Style to India.( औभलया के प्रभसद्ध भशर्षय अिीर खुसरो र्े, म्जन्हें "कव्वाली
के वपता" कहा जाता है और उन्होंने ग़ज़ल शैली को िारत िें पेश ककया।)

VI. After the death of Nasruddin Chiragh-i-Delhi in the 14th century, the chishtis order declined.( 14 वीं
शताब्दी िें नसरुद्दीन धचरार्-ए-ददल्ली की िृत्यु के बाद, धचश्ती संप्रदाय के पतन को दे खा जाता है ।)

• Qadiriyya Order –( कादरी संप्रदाय)

I. This order was established in India by Niyammad-ulla-Qadiri and was introduced in India over Babur
period.( यह संप्रदाय को िारत िें र्नयामिद-औला-काददरी द्वारा स्र्ावपत ककया र्या र्ा और बाबर की
अवधध के दौरान िारत िें प्रस्ताववत ककया र्या र्ा।)

II. A great follower of Qadri Order was Dara Shiko, who was the eldest son of the Mughal emperor Shah
jahan.( कादरी संप्रदाय के एक िहान अनय
ु ायी दारा भशको र्े, जो िर्
ु ल सम्राि शाहजहााँ के सबसे बड़े
पुत्र र्े।)

III. During Aurangazeb’s reign, the Qadri order lost its patronage.( औरं र्ज़ेब के शासनकाल के दौरान,
कादरी संप्रदाय ने अपना संरक्षण खो ददया।)

• Suhrawardiyya Order – (सुहारावदी संप्रदाय)

I. It entered India at the same time as the Chishtis and its activities were confined to the Punjab and
Multan.( इस संप्रदाय का आर्िन िारत िें कुछ सिय हुआ जब धचश्ती संप्रदाय और इसकी र्र्तववधधयााँ
पंजाब और िुल्तान तक सीभित र्ीं।)

II. This order was established in India by Bahauddin Zakanya.( यह संप्रदाय िारत िें बहाउद्दीन
ज़कार्नया द्वारा स्र्ावपत ककया र्या र्ा।)

III. The Most well-known saints were Shaikh shihabuddin Suharwadi and Hamid-ud-din Nagori.( सबसे
प्रभसद्ध संत शेख भशहाबुद्दीन सुहारवाड़ी और हाभिद-उद-दीन नार्ोरी र्े।)

IV. Another Saint Shaikh Fakhruddin Ibrahim Iraqi composed a treatise called Hamat which is a
commentary on the Unity of Being (Wahdat-al-Wujud) and he was highly respected by the Delhi Sultans
from Alauddin Khilji to Muhammad Bin Tughluq.( एक अन्य संत शेख फखरुद्दीन इब्रादहि इराकी ने
हिात नािक एक ग्रंर् की रचना की, जो वाहदत-अल-वुजुद पर एक दिप्पणी है और उनको ददल्ली
सुल्तानों िें अलाउद्दीन खखलजी से लेकर िुहमिद बबन तुर्लक तक का बहुत समिान भिला र्ा।)
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V. Unlike the Chishtis, the suharwardi saints did not believe in leading a life of Poverty. They accepted
the service of the state and held important posts mainly under Delhi Sultanate ruler Iltutmish.(धचश्ती के
सिान, सुहरवादी संतों ने र्रीबी िें जीवन बबताना नहीं चाहते र्े। उन्होंने राज्य की सेवा को स्वीकार
ककया और िुख्य रूप से ददल्ली सल्तनत शासक इल्तुतभिश के अधीन िहत्वपूणि पदों पर रहे।)

• Naqshbandi Order –( नक्शबन्दी संप्रदाय)

I. This order was founded by Bahibillah and the followers were very orthodox compared to all other
orders.( इस संप्रदाय की स्र्ापना बादहबबला द्वारा की र्ई र्ी और अन्य सिी संप्रदायों की तुलना िें
अनुयायी बहुत रूदढवादी र्े।)

II. This order was popularized in India by Babur who was deeply devoted to Naqshbandiyya leader
Khwaja Ubaidullah Ahrar.( इस संप्रदाय को बाबर द्वारा िारत िें लोकवप्रय बनाया र्या र्ा, जो
नक्सबन्दीया के नेता ख्वाजा उबैदल्
ु लाह अहरार के प्रर्त सिवपित र्े।)

III. One of the disciples of Khwaja was Shaikh Ahmad Sirhindi who opposed all those practices and
beliefs of Akbar and demanded re-imposition of Jizyah.( ख्वाजा के भशर्षयों िें से एक शेख अहिद
सरदहंदी र्े, म्जन्होंने अकबर की उन सिी प्रर्ाओं और ववश्वासों का ववरोध ककया और म्जज़्याह को कफर
से लार्ू करने की िांर् की।)

IV. Later he was imprisoned by Jahangir for claiming a status beyond that of the Prophet.( बाद िें वह
जहााँर्ीर द्वारा पैर्ंबर से ऊंची प्रर्तर्षठा का दावा करने के भलए उन्हें कैद ककया र्या र्ा।)

BHAKTI MOVEMENT ( भम्क्त आंदोलन)-

• Originated in 8th century South India (Tamil Nadu and Kerela) and spread Northwards (8 वीं शताब्दी
के दक्षक्षण िारत (तभिलनार्ु और केरे ला) िें उदय हुआ और उिर की ओर फैल र्ई)

• Reached its zenith between 15th and 17th century (15 वीं और 17 वीं शताब्दी के बीच अपने चरि
पर पहुंच र्या)

• It refers to theistic devotional trend (belief in existence of a Supreme being or Deity) (यह
आम्स्तक(ईश्वर संबंधी) िम्क्त प्रववृ ि िें ववश्वास करती है (एक सवोच्च दे वता के अम्स्तत्व िें ववश्वास)

• Movement started with Nayanars( devotees of Shiva)and Alvars(devotees of Vishnu) who lived
between 5th and 9th century.Their efforts helped spread Bhakti poetry and ideas throughout India by
12th – 18th century (आंदोलन की शुरुआत नयनारों (भशव के िक्तों) और अल्वारों (ववर्षणु के िक्तों) के
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सार् हुई, जो 5 वीं और 9 वीं शताब्दी के बीच रहते र्े। उनके प्रयासों ने िम्क्त संबंधधत कववता और
ववचारों को पूरे िारत िें 12वीं से लेकर 18 वीं शताब्दी तक फैलने िें िदद की।)

• Bhakti Movement acted as de facto (in fact) catalyst(spark/fuel) to formation of Sikhism (िम्क्त
आंदोलन ने भसख धिि के र्ठन िें वास्तव िें उत्प्रेरक के रूप िें काि ककया)

• Bhakti saints wrote in local language and Sanskrit was given new form. The Bhakti Movement
promoted the growth of Vernacular language and literature in different parts of the country - Kabir
preached in Hindi,Nank in Gurumukhi and Chaitanya in Bengali.( िम्क्त संत स्र्ानीय िार्ा िें भलखा
करते र्े और संस्कृत को एक नया रूप ददया र्या। िम्क्त आंदोलन ने दे श के ववभिन्न दहस्सों िें
स्र्ानीय िार्ा और सादहत्य के ववकास को बढावा ददया - कबीर ने दहंदी िें, र्ुरुिुखी िें नानक और
बंर्ाली िें चैतन्य ने प्रचार ककया।)

• Bhakti or Devotion for Almighty – Central theme of the Movement (िम्क्त या सविशम्क्तिान के भलए
िम्क्त - आंदोलन का केंद्रीय ववर्य)

• Believed in Salvation (िोक्ष पर उनका ववश्वास र्ा)

• Advocated Social reforms(सािाम्जक सुधार लाने का प्रयास ककया)

• Brought unity among the Hindus and the Muslims(दहंद ू और िुसलिानों के बीच एकता लाए)

• Emergence of a new cult – Satyapir (It started under the initiative of King Husain Shah of Jaunpur
which later paved way for the spirit of liberalism adopted by Akbar) (एक नए पंर् का उद्िव - सत्यवपर
(यह जौनपुर के राजा हुसैन शाह की पहल के तहत शुरू हुआ, म्जसने बाद िें अकबर द्वारा अपनाए र्ए
उदारवाद की िावना के भलए िार्ि प्रशस्त ककया))

• Important Bhakti Saints – Ramanuja,Sant Namdev,Kabir,Ramananda,Guru Nanak,Chaitanya Maha

Prabhu,Mira Bai,Sant Eknath,Sant Tukaram.( िहत्वपूणि िम्क्त संत - रािानुज, संत नािदे व, कबीर,
रािानंद, र्ुरु नानक, चैतन्य िहाप्रिु, िीरा बाई, संत एकनार्, संत तुकाराि।)
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Political Thought in Digha

Nikaya (Aggannasutta).
Buddha is not considered as a political philosopher in conventional
sense. Yet, scholars like GAIL OMVEDT, KANCHA ILLAIAH believe
that Buddha can be considered as the political philosopher. Many kings
approached Buddha to understand meaning of Good Governance and
ideas of Inter-State Relations.
Buddhism is other worldly religion in comparison to Hinduism, thus
also known as Protestantism of East, Challenged some of the
Brahmanical traditions like caste system. Buddhism can be considered
as Egalitarian, Socialist, Republican and Rationalist Tradition.

Buddhism promoted Deliberative Democracy, by organizing the

councils as well as maintaining the tradition of Debates within Sangha.
Hinduism is patriarchal, while Buddhism gives equality of Status to
Women. Though, initially women were not allowed to join sanghas, but
later they were admitted. Like Hinduism which revolves around concept
of Dharma, Buddhism also revolves around concept of Dhamma. The
ideal of Kingship, Theory of State is found in Aggannasutta, which is
27th Sutta of Digha Nikaya.
Digha Nikaya is itself the one among the five collections which fall
under sutta pitaka. Aggannasutta is fundamentally a discourse between
Buddha and two Brahmins Bharadwaj and Vasetta

***ADDITIONAL
CONCEPT ABOUT
THE BUDDHIST
LITERATURE:
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▪ The Vinaya Pitaka consists of rules of

conduct and discipline applicable to the
monastic life of the monks and nuns.
▪ The Sutta Pitaka consists of the main
teaching or Dhamma of Buddha. It is
divided into five Nikayas or collections:
o Digha Nikaya
o Majjhima Nikaya
o Samyutta Nikaya
o Anguttara Nikaya
o Khuddaka Nikaya
▪ The Abhidamma Pitaka is a
philosophical analysis and
systematization of the teaching and the
scholarly activity of the monks.
▪ Other important Buddhist texts include
Divyavadana, Dipavamsa, Mahavamsa,
Milind Panha etc
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THE THEORY OF 'GREAT ELECT'

(MAHASAMMAT)

Mahāsammata "the Great Elect" also known as Khatiya and Rāja,

was the first monarch of the world according to Buddhist tradition.

We find a detailed description of the principle of 'Great Elect' of

'Mahasammat' in Buddhist literature. These descriptions are found in the
Jataka tales in the context of Mahasammat.
Mandhata Tales (a kind of Buddhist literature) argues that in the
beginning universe the first king was chosen by the consent of all, that's
why he is called 'The Great Elect' but the detailed discussion of
SYSTEM of election of “The Great Elect” is found in the most
important book of early Buddhist literature 'Digha Nikaya'. In this
book Buddha has completely rejected the idea that nature is been
created by any super-natural or divine element. He argued that Universe
is the result of natural evolution.
• Buddha also rejected the views of Upanishads on the account that
they are dominated by a specific section of society and interpreted
according to their interest.
• Buddha in those days made revolutionary changes in the world
landscape, despite the dominated Vedic view was that the, universe
has divine creation, also the social organization such as caste
system and political organization was also considered to be divine,
therefore making changes on the materialistic consideration was
not an easy task.
• However, Buddha gave his best possible justification of the
emergence of Social and Political Order.
It was seen that state was necessary for orderly human society. The
rights of private property and family can prevail only under the
state’s regulatory and punitive authority.
Origin of Monarchy in Agganna Sutta, refers to a myth when man
deteriorates from original state of nature of Rousseau to Hobbes.
Greed, dishonest, quarrelsome and violent man emerges. People
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select the king to ensure common good and they agree to give a
proportion of his rights. The Origin of Kingship is seen in a social
contract.
The Hindu Political Thought associate origin of State with
ARAJAKTA(Anarchy), however, Buddhist political thought
associates it with the fall of Man or rise of corruption. According to
Buddha, Private Property gave rise to materialism which the
degraded the morality of human beings, theft(corruption) became
very common, in such situation people chosen the most able one
among themselves as the King. Thus, in this way State and King
came into existence. The King is commonly called Mahasammat or
“The Great Elect”, because he was elected by the people on the
basis of consent.
Like the Hindu tradition Buddha also talks about the
CHAKRAVARTI SAMRAT. However, here CHAKRA is not the
Wheel of Chariot but DHAMMA CHAKRA (Wheel of Dhamma).
In Hindu Tradition King acquires Land, but in Buddhist Tradition,
King wins hearts.

• Qualities of King
Buddhist king resembles to Plato’s Philosopher King. People have
chosen the Noblest of all not strongest of all. Buddhist King
embodies Wisdom. King has a source of Knowledge. Since power
bring corruption, but King’s knowledge enforce MORALITY.
In Aggannasutta, Buddha also talk about the Five essentials which
the King must have to rule properly.
1. Physical ability to implement administrative policies and combat systems
2. Physical power and resources.
3. The judicial officers, that they should be united with the king and perform
their respective tasks.
4. The Nobility to perform various other duties.
5. wisdom or intellect.
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In Aggannasutta, Buddha also talk about the 10 qualities which the

King must have: -
1. Charity
2. Morality
3. Self-sacrifice
4. Honesty
5. humility
6. Penance
7. Goodwill
8. Non-violence
9. Patience
10. Concern for public interest

Duties of King
In Aggannasutta Buddha has mentioned three most important
duties of king, which are as follows: -
1. A king should ensure the welfare of all animals and birds including
the general public and brahmins in his kingdom.
2. Take care Prevent crime and help the needy.
3. There is an opportunity to become one who works on the basis of
coercion, but on the basis of public-opinion who praise the ideals
and ideas of others.

Thus, in Indian political theory, Buddha’s contribution is significant

as he accepted the guidance of high morality in the spirit of the State.

Seven Symbols of
Sovereignty Given in
Aggannasutta: -
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***ADDITIONAL
INFORMATION FOR SOME
CURIOUS STUDENTS
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Origin of Life on Earth:

When the cosmos comes to an end, and before a new cosmos begins,
human beings are mostly born in the Abhassara Brahma world. These
luminous beings live for a long time. feeding on nothing but delight.
And while the cosmos has contracted, there are Suns or stars, planets
or Moons.
Buddha said after some time, the rice appeared in abundance. People
started having them. Whatever rice they took for a meal had grown
again by the next meal, so there was always food for everyone. During
this time, their bodies developed sex organs, which led to lust. The
beings who had given in to lust grew lazy, and they decided to not
gather rice at every meal.
Instead, they would gather enough rice for two meals, or five, or
sixteen. But the rice they were hoarding of new mold, and the rice in
the field stopped growing back as quickly. The rice storages caused the
beings to distrust each other, so they divided up the fields into
separate properties.
The Birth of Social Order and Castes
Buddha said that distrust among each other and possession of separate
properties created instability. In this way, theft and lying was born.
People who were angry with the man, hit him with fists and sticks, and
punishment was born.
As these evil things arose. the beings decided to choose a leader who
would make judgements and hand out punishments. This began the
Kshatriyas, the caste of warriors and leaders.
Other chose to put aside unwholesome things, and they built
themselves leaf huts in the forest and engaged in meditation but those
that weren't too good at meditation settled in villages and wrote books
about religions, and these were the first Brahmins Others became
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tradesmen and this began the caste of Vaishyas or merchants. The last
group became hunters, labourers and servants and these became the
lowest caste of Shudras.
Buddha further said that, among the four castes, there were people
who were not satisfied with their living, left their living, left their home
and became celibate ascetics. These are the origin of the fifth caste
formed from all the four castes Le people who left their lay life and
became an ascetic.
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BUDDHIST THEORY OF KINGSHIP IN AGGANNA

SUTTA (DIGHA NIKAYA)
(अग्गन्न सुत्त (दीघ ननकाय) में शासन (राजत्व)
का बौद्धवादी ससद्धाांत)

GAUTAM BUDDHA : SHORT INTRODUCTION

Gautam Buddha was born in 563 BCE into royal family of Sakya clan who
ruled from Kapilvastu, in Lumbini which is situated near the Indo-Nepal
Border. He is revered as the founder of the world religion of Buddhism, and
worshipped by most Buddhist schools as the Enlightened One who has
transcended Karma and escaped the cycle of birth and rebirth.
At the age of 29, Gautama left home and rejected his life of riches and
embraced a lifestyle of asceticism, or extreme self-discipline.After 49
consecutive days of meditation, Gautama attained Bodhi
(enlightenment)under a pipal tree at Bodhgaya a village in Bihar.
Buddha gave his first sermon in the village of Sarnath, near the city of
Benares in UP. This event is known as Dharma-Chakra-Pravartana (turning of
the wheel of law).
He died at the age of 80 in 483 BCE at a place called Kushinagara a town in
UP. The event is known as Mahaparinibban.
Buddhism started in India over 2,600 years ago as a way life that had a
potential of transforming a person.It is one of the important religions of
South and South-Eastern Asian countries.The religion is based upon the
teachings, life experiences of its founder Gautam Buddha.
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BUDDHIST PHILOSOPHY
❖ TRIRATNAS
There are three basic elements in Buddhism/Jewels (Triratnas) :-
• DHAMMA
• BUDDHA
• SANGHA
The original Pali term for Buddhism is Dhamma,which literally means, that
which upholds or sustains.Dhamma is that which really is.It is the doctrine of
reality.Dhamma exists from all eternity.
When one comes to know/realises about Dhamma, he gets enlightenment.
Enlightened ones becomes one with the reality. Enlightenment is knowing
the real world.
Buddha means enlightenment.It is the Buddha that realizes this
Dhamma.Dhamma is purely dependent on onself and to be realized by
oneself.
A question comes in mind as to how to get enlightenment. Enlightenment is
possible to be attained by following the EIGHT- FOLD PATH (Ashtangika
Marga).They are :
अष्टांग मटगग के सभी 'मटगग' , 'सम्यक' शब्द से आरम्भ होते हैं (सम्यक = अच्छी यट सही)।

• Right View(सम्यक दृष्ष्)

• Right Resolve or Intention (सम्यक सांकल्प)
• Right Speech(सम्यक वटक)
• Right Conduct or Action(सम्यक कमग)
• Right Mindfulness(सम्यक स्मतृ त)
• Right Effort(सम्यक प्रयटस)
• Right Livelihood(सम्यक जीववकट)
• Right Samadhi(सम्यक समटधि)

Knowing the reality - Knowing the truth - Following truth means

becoming Enlightened
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Next is Sangha ,Sangha signifies collective wisdom. Man's life is full of

desires.He will demand things which may be right or at times may not be
right..
In Sangha,people live together and discuss things together and try to
decipher truth collectively and knowing truth means becoming Enlightened.
Therefore, Enlightenment is an individual Project but the path to
enlightenment is a collective thing..One has to work together to get
Enlightened.
❖ FOUR NOBLE TRUTHS
The four noble truths are the most important principles of Buddhism. The
four noble truths of Buddhism are as follows:
• Life is Full of Suffering (Dukkha): According to the first noble
truth all forms of existence are subject to suffering. For Buddha
it is a universal truth. All known and unknown facts and forms of
life are associated with suffering. Birth, sickness,old age, death,
anxiety, desire, and despair, all such happenings and feelings
are based on suffering. Buddhism recognizes suffering at three
levels, such as the suffering we experience in our daily life, like,
birth, sickness, old age, death,despair, pain, desire, etc.
(duhkah-duhkhatta), suffering caused by the internal mental
conditions and the activities of the sense organs (samkara-
duhkhatta),and the suffering caused by the impermanence of
objects and our relation to them (viparinama-duhkhatta).
• Suffering has a Cause (Dukkha samudaya): Everything in
this cosmos has a cause, and nothing exists and happens
without a cause. If this is the case,suffering should also have a
cause. Buddhism explains suffering through a chain of twelve
causes and effects, commonly known as the Doctrine of
Dependent Origination (pratityasamutpada).
In the final analysis, the root of all miseries is desire (Tanha).
Desire is all pervasive. Desire for possession, enjoyment,and a
separate individual existence are some of the virulent forms of
desire.
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• Cessation of Suffering (Dukkha nirodha): If suffering has a

cause, the seeker has to destroy this cause to stop suffering.
So desire has to be extinguished to stop suffering. Nirvana is
the state of being without suffering. It is a state of supreme
happiness and bliss.
• Ways to Destroy Suffering (Dukkha-nirodha-marga): The
ways to destroy suffering consists of the practice of the
eightfold virtue ,such as, Right View,Right Aspiration, Right
Speech, Right Conduct, Right Livelihood, Right Effort,Right
Awareness, and Right Concentration. In the practice of all these
virtues one has to avoid extremes and follow the middle path.

❖ DOCTRINE OF DEPENDENT ORIGINATION

The doctrine of dependent origination is central to Buddhist
philosophy and is connected to the second noble truth -
suffering has a cause (Dukkha Samudaya). According to
Buddhism everything in this world has a cause. There is a cycle
of twelve such causes and corresponding effects which governs
the entire life of human beings. It is called Bhavacakra, the
cycle of existence.
This universal law works automatically without the help of any
conscious guide.This doctrine is the main principle in Buddha’s
teachings. Other notions, such as the doctrine of karma, the
theory of momentoriness, and the theory of non-soul are based
on this doctrine.
Pratitya-samutpada is a middle path between sasvatvada (the
principle of eternity) and uchedvada (the principle of
annihilation). According to sasvatvada,some things are eternal,
uncaused, and independent. According to uchedvada,nothing
remains after the destruction of things. By maintaining a middle
way between both these principles, pratitya-samutpada holds
that things have existence but they are not eternal and they are
not annihilated completely.
The twelve links of pratitya-samutpada are as follows:
1) Ignorance (Avidya): Ignorance is caused by desire. It is
the substratum of action and the basis of ego (jivahood).
Ignorance causes the individual to think of himself as
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separate from the entire world. This leads to attachment

to life and thus to suffering.
2) Predisposition (Samskara): Samskara is caused by
ignorance. Predisposition means a disposition preceding
to or preparing to certain activity. Also, it can be
understood as the attitude and aptitude of the past
Karma. Samskara is also known as fabrication. There are
three types of fabrications namely bodily
fabrications,verbal fabrications, and mental fabrications.
3) Consciousness (Vijnana): Consciousness is caused by
predispositions. There are six types of consciousness,
namely, eye-consciousness, ear-consciousness,nose-
consciousness, tongue-consciousness, body-
consciousness, and intellect-consciousness.
4) Name and Form (Namarupa): It is the psycho-physical
body in the womb of the mother caused by
consciousness.
5) Sense Organs (Sadayatana): The sense organs are
caused by name and form.There are six sense organs
such as the eyes, the ears, the nose, the tongue,the skin,
and the mind.
6) Contact (Sparsa): Contact with the object of enjoyment is
caused by sense organs. Sometimes it is said that the
eye is due to seeing and not that seeing is due to the eye,
and similarly in the case of every organ.
7) Feeling or Sensation (Vedana): Feeling or sensation is
caused by contact with the objects of enjoyment. Feeling
or sensation is of six forms, such as,vision, hearing,
olfactory (sensation), gustatory sensation, tactile
sensation, and intellectual sensation (thought).
8) Craving (Trsna): The craving or thirst for enjoyment is
caused by the actual experience or sensation of
enjoyment. It is due to craving that a person blindly longs
for worldly attachments. There are six forms of cravings,
such as, cravings with respect to forms, sounds, smells,
tastes, touch, and ideas.
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9) Attachment or Clinging (Upadana): The clinging to

sensory enjoyment is caused by the craving for such
enjoyment. There are four types of clinging,namely,
sensual clinging, view clinging, practice clinging, and self
clinging.
10) BecomingBecoming (Bhava): It is the will to be born
caused by clinging or attachment.It includes thoughts and
actions which are responsible for rebirth. There are three
kinds of becoming, such as sensual becoming, form
becoming, and formless becoming.
11) Birth (Jati): Birth (also rebirth) is caused by
becoming (bhava). The jiva is caught up in the wheel of
the world and remains in it till it attains nirvana.It refers
not just to birth at the beginning of a lifetime, but to birth
as a new person, which is the acquisition of a new status
or position.
12) Old Age and Death (Jaramarana): Old age and
death are caused by birth.Rebirth causes the whole chain
of the worldly sufferings. After a man is caught in the
wheel of the world, diseases, old age, suffering, death,
etc. recur.

The twelve links of the doctrine of dependent origination can be divided into
three classes, namely, the past, the future, and the present. Ignorance and
predisposition are due to the past life. Consciousness, name and form,
sense organs, contact, feeling, craving, and clinging are connected to the
present life.
Finally, becoming, birth, and old age and death are of future life.
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❖ THE DOCTRINE OF MOMENTORINESS (KSHANIKA-VADA)

According to kshanika-vada, everything is momentary, relative, conditional,
and dependent. It is also known as the doctrine of impermanence
(anityavada).
Buddhism teaches that the world and its objects are not permanent, but
momentary. The universe is a constant chain of change. The basis of the
Doctrine of Momentoriness is the Doctrine of the Dependent Origination.
Every object comes into existence from an antecedent condition and gives
rise to a consequent object. It is comparable to the flame of a lamp, where
the flame is merely the continuity of successive flames. A flame exists only
for a moment, but it gives rise to the next flame.
For Buddhists, the material world and its objects are not merely
impermanent and transient, but they also exist only for a moment. This
doctrine is ultimately to dissuade people from placing confidence in the
world and persuade them to renounce it for the permanent status of
Nirvana. It avoids two extremes: eternalism and nihilism. Thus, it is a
middle path where the world is neither a being nor a non-being.
The Buddhist philosophers have given several arguments in support of the
doctrine of momentoriness. Of these, the most important argument is
known as Arthakriyakaritra, the argument from the power of generating
action.
According to this principle, whatever can produce an effect has existence,
and whatever cannot produce an effect has no existence. It means that as
long as a thing has the power to produce an effect it has existence, and
when it ceases to produce an effect, its existence also ceases. Again, one
thing can produce only one effect. If at one time a thing produces an effect
and at the next moment another effect or no effect, then the former thing
ceases to exist.

❖ THE DOCTRINE OF KARMA

The law of karma is that every event produces its effects, which in turn
become causes for other effects, generating the karmic chain. The doctrine
of dependent origination links karmic impressions from past existence and
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rebirth. These two links signify the proposition that the present existence of
a man is dependent upon his past existence - the effect of his thoughts,
words, and actions in the past life. Similarly the future existence is
dependent on the present existence.
According to the law of karma, our present and future are neither capricious
nor unconditional, but are conditioned by our past and present.
❖ THE DOCTRINE OF NON-SOUL (ANATTA)
The doctrine of non-soul (anatta) is another important philosophical notion
of Buddhism which is a consequence of the doctrine of dependent
origination. There is a belief in almost all the cultures and religions that
there exists in man an eternal and permanent entity, variously known as
the ‘soul,’ the ‘self,’ or the ‘spirit.’ According to Buddhism, one cannot
become aware of an unchanging entity called ‘soul’ and all one can
become aware of when one thinks of one’s self or soul is a sensation, an
impression, a perception, an image, a feeling,or an impulse.
The Buddha analyses men into five groups (skandhas), namely,form
(matter), feeling (pleasant, unpleasant, and neutral), perceptions (sight,
smell,etc.), impulses (hate, greed, etc.) and consciousness. Anything a
man thinks he is or he has, fall under one of these groups. The self or soul
is simply an abbreviation for the aggregate of these skandhas, and not
some entity over and above the aggregate. Thus there is no distinct
substance known as the ‘self’ or ‘soul.’ There is a mistaken understanding
that through the doctrine of anatta the Buddha denies man as a self or a
soul. What he denies is the belief that there exists behind and beyond the
skandhas a self or a soul which is permanent and unchanging. Buddha
acknowledges the changing self, but rejects the unchanging substantial
self. (For details refer to the title ‘The Doctrine of No Soul (Anatta)’ in the
chapter ‘Buddhism as a Religion’)
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Approaching Kabir Syncretism

How to answer a question on Kabir Syncretism.
1. First of all, write the introduction, which I am providing in
this note.
2. I have covered Syncretism separately, so write that part.
3. See, try to understand Syncretism basically means
combination of religious culture, it also means
cooperation and coordination among the different
communities within the same religion and between
different religions in the society.
4. Now, you tell me, is it possible to live with harmony with
existing caste system and dogmatism in religion? the
answer is no.
5. So, to establish Syncretic society, it is important to dilute
caste system and dogmatism in the religion.
6. Therefore, Syncretism of Kabir also include his religious
views and his views on caste system. So, include them also
in your answers. It is given in notes.
7. In nutshell, we can say that for Syncretism we need
equality, here, I mean economic equality also, so write his
views on economic equality in your answer.
8. Note: - Even English Medium Students can also quotes
Kabir’s Doha in Hindi
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Introduction
Amongst the several saints that have blessed your country,
Kabir Das, the well-known mystic poet, deserves a major
credit for bringing about a revolution, He was a man of
principles and practised what he preached. Kabir played the
role of a teacher and social reformer by the medium of his
writings, which mainly consisted of the two verses called
Dohas.
He had a strong belief in Vedanta, Sufism, Vaishnavism and
Nath Sampradaya. He applied the knowledge that he gained
through the various experiences of his life. He was always in
the pursuit of truth and nothing could hold him back. Kabir
was well known for his religious affiliation.
Hazari Prasad Dewedi consider him as People’s Philosopher;
Purushottam Agarwal treats the Kabir as the Philosopher
who challenged the power. Tagore called him “Muktidoot of
his and our time”. Also, Ram Mohan Roy called him Agra
Darshak.
According to Ambedkar, Kabir was one of the three gems in
Indian History, which also included Buddha and Phule.
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KABIR : SYNCRETISM (कबीर:

समन्वयवाद)
• KABIR : LIFE-SKETCH
(Kindly go through the LIFE-SKETCH of Kabir)

• RELIGIOUS CONDITIONS DURING KABIR'S

LIFE AND REACTIONS OF KABIR TOWARDS
IT (कबीर के समय में धार्मिक पररस्थितियाां
और उनके प्रति कबीर की प्रतिक्रिया)
कबीर के समय में अनेक मत-मत ांतर भ रत में प्रचलित थे। इनमें से बौद्ध धमम, जैन धमम, शैव मत,
वैष्णव धमम, न थ पांथ आदि द ांि ू धमम की ववलभन्न श ख ओां के रूप में थे, तो िस
ू री ओर नवीन श सकों
और सुल्त नों के धमम के रूप में थ इस्ि म।(During Kabir's time, many faiths were prevalent in India.
Among these were Buddhism, Jainism, Shaivism, Vaishnavism, Nath Panth etc. as different branches of
Hinduism, and on the other hand, Islam was the religion of the new rulers and sultans.)

बौद्ध धमम की म य न श ख के द्व र मध्यम म र्म और उि र िोकजीवन पर जोर दिय , तो सम ज की

ब की द स्सों में रूद़ियों एवां अांधववश्व सों पर बि दिय ज ने िर् । जैन धमम पर त ांत्रिक प्रभ व एवां
तीथंकरों की पूज जोर पकड़ने िर्ी।शैव एवां वैष्णव मत अपने अनुय यययों को अपने प्रभ व में ब ांधने की
भरपूर कोलशश की।(Through the Mahayana branch of Buddhism, the emphasis was on the middle way
and liberal folk life, while superstitions were emphasized in the rest of the society. Tantric influence on
Jainism and worship of Tirthankaras started gaining momentum. Shaiva and Vaishnavism tried their best
to tie their followers under their influence.)

कबीर की म न्यत थी कक ब री आडांबरओ से कुछ न ीां ोत ै ।िोर्ों को य समझन च द ए कक कुछ

प ए त्रबन ी वे अांत में मर ज एांर्े। कबीर के शब्िों में: (Kabir believed that nothing happens to outside
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pageantry. People should understand that they will die in the end without getting anything. In Kabir's
words)

जोगी जाति िपी सतनयासी, बहू मरीज भ्रमना।

सांस्जि मांस्जि यौतनक जटाधर,अांति िऊ मरना।।

कबीर ध लममक भेिभ व और कट्टरत के लिए द ि

ां ओ
ु ां और मुसिम नों िोनों की कबीर आिोचन करते ैं।
उनके अनुस र धमम य मज ब अन्य य, अत्य च र और द ांस न ीां लसख त । मज ब तो प्रेम और िय
लसख त ै।

कबीर क आग्र थ कक भर्व न तो हृिय में यनव स करते ैं। उन् ें हृिय मैं खोजो, र म-र ीम क यनव स
व ीां ै।(Kabir criticizes both Hindus and Muslims for religious discrimination and bigotry. According to
him religion does not teach injustice, atrocities and violence. Religion teaches love and kindness.

Kabir insisted that God resides in the heart. Find him in the heart, Rama-Rahim's residence is there.)

ददल मदहां खोस्जए,ददलै ददल खोजह,इहांई रीमाां रामाां।

सत्तर करने घट ही भीिरर जे करर जानै कोई।।

प्रभु र मनष्ु य में यनव स करत ै। कबीर क मनष्ु य को सांिेश थ कक व अपने स्व मी को प च ने,
दिि में िय भ व ि ए और िौित को फीक समझे।कबीर क ववश्व स थ कक सभी मनुष्य एक ी
लमट्टी के बने ैं।उसी लमट्टी के कई रूप ो र्ए ैं और इन सभी रूपों में ब्रह्म सम य
ु आ ै ।(The
Lord resides in every human being. Kabir's message to man was that he should recognize his master,
bring kindness to his heart and consider wealth worthless.)

कबीर की म न्यत थी कक र म और र ीम, अल्ि -र म एक ी सत्य के अिर्-अिर् न म ै ।मस्स्जि

और मांदिर में एक ी खुि र त ै। व तो सब जर् ै अथ मत सवमव्य पी ै। द ि
ां ू और मुसिम न िोनों
क कत म एक ी ै।(Kabir believed that Rama and Rahim, Allah-Rama have different names for the same
truth. The mosque and the temple have only one God. He is everywhere,omnipresent. Both Hindus and
Muslims have the same God.)

हमारे राम रहीम करीमा केसो, अलह राम सति सोई।

बबसर्मल मोदट बबसांभर एके,और न दज

ू ा कोई।।

कहै कबीरा दास फकीरा, अपनी राह चर्ल भाई।

दहांद ू िरुक का करिा एकै,िा गति लखी न जाई।।

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अथ मत कबीर की दृस्ष्ट में ध लममक मतभेि, धमम के मूि स्वरूप की ज नक री न ोने क रण पैि ोते ैं।
मूि धमम एक ी ै,जो पूज उप सन के अिर्-अिर् तरीकों के क रण अिर्-अिर् धमों के रूप में
दिख ई िे त ै । यदि धमम की मूिभूत सम नत , एक स्रोत और एक िक्ष्य समझ में आ ज ए तो धमम के
झर्ड़े अपने आप सम प्त ो ज एांर्े। कबीर क क न ै कक –( That is, in Kabir's view, religious
differences arise due to lack of knowledge about the basic form of religion. The basic religion is the
same, which appears as different religions due to different methods of worship. If the basic equality of
religion, source and goal is understood, then the conflicts of religion will end automatically. Kabir says
that -)

वेद किेब कहौ कयांू झठ

ू ा, झठ
ू ा जो न बबचारै ।

सब घदट एक-एक करर जानैं,िो भी दज

ू ा करर मारै ।।

अथ मत वेि और कुरआन झठ
ू न ीां ै , झठ
ू व ै स्जसने उनके व स्तववक र स्य क स क्ष त्क र न ीां
ककय ै। कबीर की दृस्ष्ट में व स्तववक समस्य इन ग्रांथों की व्य ख्य की ै , स्जसमें घट घट में र म
र ीम को ढूांढते और जीव को िस
ू र समझ कर म र िे ते ैं, जबकभी कबीर की दृस्ष्ट में सभी जीव
भर्व न के वप्रय ै ।(That is, Veda and Quran does not lie, a liar is one who has not interviewed it’s real
secret.)

कबीर की दृस्ष्ट में धमम सम ज को अिर्-अिर् कुनबों मैं ब ांट र ी ै। य सच्च ज्ञ न न ीां कर ते।
सच्च ज्ञ न आत्मज्ञ न ै , जो आिमी को आिमी से जोड़त और उनके बीच में भेिभ व लमट त ै । ये
सांप्रि य आत्मज्ञ न कर ने में असमथम ै , इसलिए कबीर िोर्ों को इनसे बचने को क ते ैं।(In the view of
kabir, the religion is dividing the society into different clans. They do not provide true knowledge. True
knowledge is enlightenment, which connects man to man and removes discrimination between them.
The sects are unable to enlighten, so Kabir asks people to avoid them.)

कबीर ने क कक यदि पूज य सेव करनी ै तो मनुष्य की सेव करो। अच्छे मनुष्य ी िे व ै । यदि
मनुष्य,मनुष्य की सेव करत ै तो कभी न कभी व उसके क म आएर् । आांतररक शुद्धत एवां आत्म
चचांतन ी व स्तववक ज्ञ न क म र्म प्रशस्थ करत ै।(Kabir said that if worship or service is to be done
then serve man. Only good people are gods. If a man serves a man, then at some point he will be
useful. Internal purity and self-thinking pave the way to real knowledge.)
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• CRITIQUE OF CASTE SYSTEM (जाति

व्यवथिा की आलोचना)
कबीर के समय में सम ज में ज यत के आध र पर ऊांच-नीच के भेिभ व मौजि
ू थे। यनम्न समझी ज ने
व िी ज यतयों को अछूत समझ ज त थ । अपनी यथ स्स्थयत को बन ए रखने के लिए ब्र ह्मणों ने जदटि
अनष्ु ठ न और ररव जों क प िन ककय करते थे।

कबीर म नते थे कक ईश्वर ने सभी ज यतयों की सस्ृ ष्ट एक ी रूप में की ै । जब कोई र्भम में ोत ै,
तो उसकी ज यत न ीां ोती ै।(In Kabir's time, there were distinctions of high and low discrimination
based on caste. The castes considered below were considered untouchables. To maintain
their(brahmins) status quo, Brahmins followed complex rituals and customs.

Kabir believed that God created all the castes in one form. When someone is in the womb, there is no
caste.)

गरभ बास मदह कल नहीां जािी।

कबीर क ते ै कक सबके शरीर एक ी तर की रक्त, म ांस से बने ैं। सब क जन्म एक ी रूप में
ोत ै और मत्ृ यु के ब ि सब की र्यत एक ी ो ज ती ै । कबीर ब्र ह्मण उसी को क ते ैं जो ब्रह्म
ज्ञ नी ै, जो ब्रह्म क ववच र करत ै । अथ मत जन्म के आध र पर ज यत क ववच र र्ित ै।

इस प्रक र,कबीर ज यत व्यवस्थ के भेिभ व और छुआछूत क खांडन करते ैं। (Kabir says that everyone's
bodies are made of the same blood, flesh. Everybody is born in the same form and everyone has to die.
Kabir calls Brahmins to those who are Brahma Gyani, who thinks of Brahma. That is, the idea of caste on
the basis of birth is wrong.

Thus, Kabir denies discrimination and untouchability of the caste system.)

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KABIR AS A SYNCRETIST (कबीर : एक

समन्वयवादी ववचारक के रूप में )
ह द
िं ू धर्म एविं इस्लार् के सर्न्वयवादी ववचारक के रूप र्ें कबीर को चचत्रित ककया गया ै । दरू दर्शी कबीर
ने र्ानव जीवन की अिंतर्नमह त एकता को चचत्रित ककया ै । कबीर की र्ान्यता थी कक सष्ृ टि का सज
ृ न
कताम र व्यष्तत र्ें स ज रूप से व्याप्त ै । इस सवोच्च सत्य को, कबीर ने 'र्नगमण
ग ईश्वर’के रूप र्ें
दर्शामया और आर् व्यष्तत की सर्झ के ललए उसने रार् और कृटण के रूप र्ें व्याख्या की ै ।(Kabir is
portrayed as a syncretist thinker of Hinduism and Islam. The visionary Kabir has depicted the inherent
unity of human life. Kabir believed that the creator of the universe is easily present in every person.
This supreme truth was portrayed by Kabir as 'Nirguna Ishvara' and interpreted as Rama and Krishna for
the understanding of the common man.)

कबीर सर्स्त सष्ृ टि र्ें एक परर्ात्र्ा को दे खते ैं, एक ी र्शष्तत को दे खते ैं। उनका क ना ै कक
पवन, पानी, ज्योर्त, धरती और आकार्श-पािंच तत्वों र्ें एक ी परर् र्शष्तत सर्ायी ग ई ै । उनका र्ानना
ै कक धर्म असीर् ै, अष्स्तत्व अखिंड ै, र्नगटय उसे खिंड खिंड के रूप र्ें अनगभव करता ै तयोंकक उसके
पास खिंडडत ह्रदय ै । अखिंड का अनगभव करने के ललए, अखिंड ह्रदय चाह ए, ष्जससे अखिंड अथवा र्शगद्ध
का दर्शमन ो सके।(Kabir sees one divine in all the creation, and sees only one power. He says that wind,
water, light, earth and sky - the five elements have the same ultimate power. He believes that religion is
infinite, existence is unbroken, man experiences it as a fragment, because he has a fragmented heart.
To experience the unbroken, a unbroken heart is needed, so that one can see the unbroken or pure.)

क ा जा सकता ै कक चेतना की तीन तर की अनगभूर्तयािं ै। एक, जब आदर्ी परतिंि(dependent)

अनगभव करता ै। दस
ू रा, जब आदर्ी स्वतिंि (independent) अनगभव करता ै और तीसरा जब व
परस्पर र्नभमर(interdependent) अनगभव करता ै। तीसरी अवस्था श्रेटठ अवस्था ै और य ी कबीर के
दर्शमन का भी लक्ष्य ै। (It can be said that there are three types of sensations of consciousness. One,
when a man feels dependent. Second, when man feels independent and third when he feels
interdependent. The third stage is the superior state and this is also the goal of Kabir's philosophy.)

र्नगटय र्ें पूणमता एविं अनिंत ऊजाम की अनगभूर्त के ललए कबीर पािंच र् ाव्रत – अह स
िं ा, अपररग्र , आचौयम,
अकार् एविं अप्रर्ाद की बात करते ैं।(In order to realize the fullness and infinite energy in human
beings, Kabir talks about the five Mahavratas - Ahimsa, Aparigraha, Achcharya, Akam and Apramad.)

कबीर की दृष्टि र्ें प्रेर् से अह स

िं ा का जन्र् ोता ै। दस
ू रों को अपना सर्झने से अिंतःकरण र्ें अह स
िं ा
का भावना प्रबल ोती ै । परिं तग सभी धर्म जब अपने अनगयार्ययों की सिंख्या बढाने की प्रर्तयोचगता र्शरू
ग
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करते ैं,तब ह स
िं ा का जन्र् ोता ै ।(In the eyes of Kabir, non-violence is born out of love. The sense of
non-violence prevails in the conscience by understanding others as their own. But when all religions
start a competition to increase their number of followers, then violence is born.)

ह स
िं ा का पररणार् पररग्र । दस
ू रों का र्ाललक ोने का भाव पररग्र क लाता ै और र्ाललक बनने के
ललए इिंसान 'र्ाया’का गगलार् ो जाता ै । कबीर ने बार-बार धन, दौलत की व्यथमता लसद्ध करते गए
इनके प्रर्त आदर्ी की र्ो ग्रसता को तोड़ने का प्रयास ककया ै ताकक अपररग्र का जन्र् ो।

पररग्र की अवस्था र्ें दस

ू रों की चीजें अपनी हदखाई पड़ती ै, इसे चोरी के सर्ान र्ानते ग ए कबीर
आचौयम-चोरी ना करने का सिंदेर्श दे ते ैं।

(Violence results in parigraha. The sense of being the master of others is called Parigraha and to
become the owner one becomes a slave of 'Maya'. Kabir has time and again proved the futility of
wealth, and has tried to break the attachment of man towards it so that apraigraha is born.

In the state of parigraha, the things of others appear as own, considering it as theft, Kabir gives the
message of Achoriya-no stealing.)

कार् व्यष्तत को र्नबमल करता ै और अपना आपा खो दे ता ै । कबीर व्यष्तत से ' अकार्'के र् ाव्रत की
बात करते ैं, ष्जससे वासना को छोड़कर ऊजाम का सिंचार ो सके और ष्जससे सगख-दख
ग का द्विंद र्शािंत ो,
र्ानव परर्ात्र्ा की प्रतीर्त का अनगभव कर सकें। अप्रर्ाद भीतरी जागरण एविं चेतना(awareness) की
ष्स्थर्त ै, जो कबीर के अध्यात्र् की यािा ै। इसकी 7 अवस्थाएिं ैं:

• चेतन र्न (conscious)

• अचेतन(unconscious)
• सर्ष्टि अचेतन (collective unconscious)
• ब्रह्र् अचेतन(cosmic unconscious)
• अर्तचेतन(superconscious)
• सर्ष्टि चेतनता(collective conscious)
• ब्रह्र् चेतन(cosmic conscious)

ऐसा प्रतीत ोता ै कक कबीर व्यष्तत के वववेक को जाग ृत कर उसे चेतनार्शील बनाना चा ते थे, क्रर्र्शः
ब्रह्र् की अनगभूर्त कर ब्राह्र् चेतना की ओर अग्रसर ो सके।(It seems that Kabir wanted to awaken a
person's conscience and make him conscious, progressively moving towards Brahman consciousness by
realizing Brahma.)

कबीर क ते ैं कक र्ानव जीवन को व्यथम ना जाने दे ।(Kabir says do not let human life go in vain.)

कबीर भी सचेतन एविं जागत

ृ व्यष्तत की बात करते ैं। तीथम या ज के स्थान पर, आिंतररक दीपक को
जलाकर, अिंतर्मन र्ें ववद्यर्ान परर् ब्रह्र् को प चानने का सिंदेर्श दे ते ैं। य ी कबीर के सर्न्वयवाद का
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सार ै जो कक व्यष्तत को सद्गगण की ओर अग्रसर करता ै और उन् ें पाने के ललए सतगगरु और सत्सिंग
के आश्रय को अर्नवायम र्ानता ै ।( Kabir also talks about a conscious and awake person. In place of the
pilgrimage or Hajj, one should light the inner lamp, and he gives the message of recognizing the
Supreme Brahma existing within. This is the essence of Kabir's syncretism that leads a person to
virtuous life and considers the Satguru and Satsang essential to attain them.)

कबीर ने राजा और प्रजा, धनी और र्नधमन, नीच और उच्च जार्तयों, ह द

िं ू और र्गसलर्ानों के बीच की
खाई को पािने का प्रयास ककया। आपस के द्वेष, अ िं कार आहद के स्थान पर कबीर ने सर्ानता, प्रेर्,
स ानगभूर्त का सिंदेर्श हदया और र्ानव को एक दस
ू रे के ललए जीने का रास्ता हदखाया।उस दृष्टि से कबीर
एक सर्न्वयवादी ववचारक के रूप र्ें भरते ैं तयोंकक उनके ववचारों र्ें लभन्न लभन्न एविं परस्पर ववरोधी
ववचारों का सष्मर्श्रण लर्लता ै और य ी सर्न्वयवाद का आधार ै।(Kabir attempted to bridge the gap
between king and subjects, rich and poor, lowly and upper castes, Hindu and Muslim. In place of mutual
hatred, arrogance, etc., Kabir gave a message of equality, love, sympathy and showed the way to human
beings to live for each other. In that view, Kabir qualifies as a syncretist thinker because his ideas are
different and there is a combination of conflicting views and this is the basis of Syncretism.)
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REACTION AND OPPOSITION TO ECONOMIC

INEQUALITIES (आर्थिक असमानताओं का
विरोध)
कबीर के काल में समाज में धन का विभाजन बहुत असमान था। जागीरदार और अमीरों के पास अधधक
धन थे और साधारण जनता के पास धन एिं साधन बहुत कम थे। ननम्न श्रेणी के लोगों की और
खासकर शूद्रों की दशा दयनीय थी। हहंद ू 'जजजया'कर से पीड़ित थे। कृवि, व्यापार और ककसी भी आय के
स्रोत पर कर लगाया जाता था। उपज की िस्तुएं अनुपानतक दर से राजकोि के ललए भेजनी प़िती थी।
चल और अचल संपवि होती थी, परं तु भूलम पर सल्तनत का अधधकार होता था। दास रालशयों को चल
संपवि में धगना जाता था। उनका भी क्रय-विक्रय होता था। राजकोि की पूनति के ललए प्रजा से एकत्रित
ककया गया धन भोग-विलास के ललए प्रयोग ककया जाता था। (The division of wealth in the society was
very disproportionate during Kabir's time. The vassals and the rich had more money and the general
public had less money and resources. The condition of the lower class people and especially the
Shudras was pathetic. Hindus were suffering from 'Jaziya' tax. Agriculture, trade and any source of
income were taxed. The produce was to be sent to the treasury at a proportionate rate. There were
movable and immovable property, but the Sultanate had the right over the land. Slaves were counted in
movable property. They were also traded and sold. The money collected from the subjects for the
fulfillment of the treasury was used for indulgence.)

आधथिक वितरण की वििमता कबीर की िाणी में भरपूर झलकती है। कबीर चाहते थे कक समाज को
सुधारा जाए। समाज की असमानता की ननंदा करते हुए कहा (The disparity in economic distribution is
reflected in Kabir's voice. Kabir wanted the society to be reformed. Condemning inequality of
society,he said)–“ननरधन आदर कोई न दे खी, लाख जतन करै ओहु र्ित न धारे ई।“

समाज में ननधिनों का कोई आदर नह ं करता था। कबीर ने कहा धनी ऊंचे महल में रहते थे और गर ब
छननहर घर में। धनी गर ब के इस महान अंतर को दे खकर कबीर बहुत दख
ु ी हुए। धननयों में गर बों के
प्रनत कोई सहानभु नू त नह ं थी। िे गर बों को ब्याज पर पैसा दे कर उनका शोिण कर रहे थे।(Nobody
respected the poor in society. Kabir said that the rich lived in the high palace and the poor lived in the
poor conditions. Kabir was very sad to see this great difference of rich and poor. The rich had no
sympathy for the poor. They were exploiting the poor by giving them money on interest.)

कबीर कहते हैं कक संधचत धन को मरने के बाद कोई लेकर नह ं जाता। जो धन (सत्कमि ,यश)मनुष्य
साथ ले जा सके उसी का संचय करना चाहहए। लोग संसाररक धन संचय में जुटे रहते हैं। कबीर ने धन
संचय की प्रिवृ ि को गलत बताया। (Kabir says that no one takes away the accumulated wealth after
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death. The wealth (good deeds) that humans can take with them should be stored. People continue to
accumulate materialistic/worldly wealth. Kabir criticizes the trend of wealth accumulation.)

कबीर सो धन संर्िये जो आगे करं होई।

सांस िढाएं पोटली ले जाते न दे ख्या कोई।।

आधथिक संकट कबीर को भी सामना करना प़िता था। अपनी आिश्यकताओं की पूनति के ललए कबीर ना
तो याचना के पक्ष में थे और ना ह लोक सिा के सामने हाथ फैलाने िाले थे । िे अपनी अभाि को
अलभव्यक्त करते थे और प्रभु के समक्ष याचना करते प्रतीत होते थे। (Kabir also faced an economic
crisis. In order to fulfill his needs, Kabir was not in favor of spreading his hand in front of the public
authority. He expressed his scarcity and appeared to be pleading with the Lord.)

कबीर का प्रभु से कहना था कक –‘मैं भख

ू े रहकर तम्
ु हार भजक्त करने में असमथि हूं। मैं कुछ इस तरह
जीता हूं कक मैं ककसी का कजिदार भी नह ं हूं। तब भी मैं कष्ट में जी रहा हूं। हे माधि, में यहद तम
ु कुछ
ना दोगे, तो मेर तम ु से कैसे ननभ पाएगी। यहद तम ु खद ु नह ं दोगे, तो मैं ह तम ु से मांगंग
ू ा।“(Kabir used
to tell the Lord that - 'I am unable to do devotion to you by staying hungry. I live in such a way that I am
not even a debtor to anyone. Even then I am living in trouble. If you don't give yourself, I will ask for
you. ")

KABIR'S PATH OF RESOLUTION (समाधान का पथ)

कबीर की अलभव्यजक्तयों से ऐसा प्रतीत होता है की आधथिक वििमता दरू करने के ललए, द न ह न की
जरूरतें परू करने के ललए और सामाजजक सौहादि बनाने के ललए कबीर एक ओर कुल न संभ्ांत-संपन्न
िगि को सहृदयी बनने का संदेश दे रहे थे।(From Kabir's expressions, it appears that in order to remove
the economic disparity, to meet the needs of the oppressed and to create social harmony, on the one
hand, Kabir was sending a message to the elite-rich class to be Tender hearted .)

कबीर ने तो माक्र्स की तरह क्रांनतकार साम्यिाद थे और ना ह गांधी की तरह। िे सादा जीिन उच्च
विचार की परं परा में केिल न्यूनतम बुननयाद आिश्यकताओं की पूनति की कामना करते थे। कबीर की
धारणा थी कक धन, िैभि, अहंकार आदमी को भगिान से दरू ले जाते हैं। व्यजक्त और व्यजक्त के बीच
दरू बढाते हैं। इसललए जीिन जीने के ललए जजतना आिश्यक हो, मनुष्य को उतने ह धन की कामना
करनी चाहहए।(Kabir was not a revolutionary communist like Marx nor Gandhi. They wished to fulfill only
the minimum basic requirements in the tradition of simple living, high thinking.. Kabir's belief was that
wealth, wealth, ego take man away from God. Increase distance between person and person.
Therefore, as much as necessary to live life, a man should wish as much wealth.)
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कबीर ककसी के सामने हाथ फैलाने की सलाह नह ं दे ते हैं क्योंकक 'मांगन मरने समान है”। ईश्िर पर
भरोसा रखते हुए पररश्रम और ईमानदार का जीिन जीने की सलाह दे ते हैं।(Kabir does not advise to
spread hands in front of anyone because 'Asking is like dying'. Trusting God kabir advises to live a life of
hard work and honesty.)

कबीर मानते हैं की आधथिक भेदभाि का कारण ईश्िर ह है। अथाित धनी और गर ब होना ककसी के िश
में नह ं है। अपने भाग्य को बदला नह ं जा सकता है ।भगिान ने जजसको जजतना हदया है उसे उतना ह
लमलता है।(Kabir believes that God is the reason for economic discrimination. That is, being rich and
poor is not under anyone's control. Your destiny cannot be changed.)

जाकौ जेता ननरमया,ताको तेता होई।

रत्ती घटै न नतल बढै ,जो ससर कूटै कोई।।

आधथिक वििमता का कारक, सजृ ष्ट के रचनयता के हाथ में सौंपकर कबीर का आग्रह था कक अगर धनी
और गर ब होना अपने हाथ में नह ं है तो धनी या अधधकार लमलने पर ककसी को गिि भी नह ं होना
चाहहए। धन और पद स्थायी नह ं होते, कभी भी हाथ से छीना जा सकता हैं। दस
ू र ओर, संसार का कोई
व्यजक्त मत्ृ यु से बच नह ं सकता। इसललए कबीर धनी को चेतािनी दे ते हैं और कहते हैं कक िे जीिन की
क्षणभंगुरता को याद रखें, अपना आचरण एिं जीिन सुधारें तथा ननधिन लोगों के साथ अन्याय और
अत्याचार ना करें ।( Economic inequality is by the creator of the universe, Kabir insisted that if being rich
and poor is not in our hands, then no one should be proud of getting rich or possessing any right.
Money and positions are not permanent, can be taken away from hand anytime. On the other hand, no
person in the world can escape death. Therefore, Kabir warns rich and says that he should remember
the fleetingness of life, improve his conduct and life and do not do injustice and atrocities to poor
people.)

इस प्रकार कबीर आधथिक वििमताओं का खंडन करते हैं। उनका विचार था कक हर व्यजक्त बराबर है । सब
ईश्िर के बनाए हुए हैं। इसललए सब का मूल्य एिं महत्ि एक जैसा है।(Thus Kabir criticizes economic
disparities. His idea was that every person is equal. All are made by God. Therefore, the value and
importance of all is the same.)
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POLITICAL CONDITIONS DURING KABIR’S LIFE

(कबीर के काल में राजनीतिक पररस्थितियाां)
कबीर के समकालीन समाज में इस्लामी सभ्यता का प्रभाव बहुत सशक्त था। जौनपुर में फिरोज तुगलक,
गुजरात में सूबेदार शाह जिर खाां, अहमदाबाद में अहमद शाह, बांगाल में िखरुद्दीन आदद ने अपने
स्वतांत्र राज्यों की स्थापना कर ली थी।(The influence of Islamic civilization was very strong in
contemporary society of Kabir. Feroz Tughlaq in Jaunpur, Subedar Shah Zafar Khan in Gujarat, Ahmed
Shah in Ahmedabad, Fakhruddin in Bengal, etc. established their independent states.)

कुछ समय के बाद ददल्ली का शासन लोदी वांश के हाथ में चला गया। बहलोल खान लोधी ने दे श को
एक सूत्र में बाांधने का प्रयत्न फकया। इस समय लोधी सुल्तान ससकांदर खान के द्वारा गैर मुसलमानों पर
फकए गए अत्याचारों का उल्लेख भी समलता है ।ऐसा प्रतीत होता है फक बाबर के द्वारा मुगल साम्राज्य की
स्थापना से पूवव,दहांद ू मुस्स्लम सांघर्षों एवां कट्टरताओां की पृष्ठभूसम में कबीर अपने ववचार दे रहे थे।(After
some time, the rule of Delhi passed into the hands of the Lodi dynasty. Bahlol Khan Lodhi tried to tie the
country in one thread. At this time there is also a mention of atrocities on non-Muslims by Lodhi Sultan
Sikandar Khan. Before Babur's establishment of the Mughal Empire, it seems that in the backdrop of
Hindu Muslim struggles and bigotry, Kabir was giving his views.)

NATURE OF POLITICAL AUTHORITY (राजनीतिक सत्ता

की विशेषिा)
कबीर के समय में स्जतने मस्ु स्लम सुल्तान थे, उनमें से प्रायः सभी ननरां कुश एवां स्वेच्छाचारी थे। सुल्तान
की इच्छा ही कानून मानी जाती थी और न्याय सांबांधी बातों में भी उनका ननर्वय सवोपरर होता था।
सुल्तान अपने को खुदा का प्रनतननधध मानते थे ।(Almost all of the Muslim sultans in Kabir's time were
autocratic and arbitrary. The Sultan's will was considered law and his decision was paramount even in
matters of justice. The Sultan considered himself a representative of God.)

वास्तव में सैन्य सांचालन, शासन प्रबांध और सुल्तान को परामशव दे ने का कायव अमीर एवां काजी के हाथों
में था। सुल्तान को ससहासन पर बैठाने में भी इन लोगों का बडा हाथ था।(In fact, the work of military
operations, administration and advising the Sultan was in the hands of Amir and qazi. These people also
had a big hand in making the Sultan accession to the throne.)

धासमवक मामलों में सुल्तान काजीां से परामशव लेते थे।(In religious matters, the Sultan consulted qazi.)
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कबीर की वार्ी में तत्कालीन राजनीनतक पररस्स्थनतयों का कोई व्यवस्स्थत धचत्र तो नहीां समलता है
लेफकन ग्राम ठाकुर, दीवान आदद के वर्वन अवश्य समलते हैं।(No systematic picture of the then political
situation is found in Kabir's speech, but there are definitely descriptions of village Thakur, Diwan etc.)

कबीर कहते हैं फक फकसी धमव, वगव, जानत का साथ दे ने की अपेक्षा, सुल्तान को दोनों पक्षों के बीच
मध्यम मागव अपनाना था। कबीर चाहते थे फक राजा अपने सलए नहीां लेफकन जनता के बीच रहकर और
जनता के सलए शासन करें ।(Kabir says that instead of supporting any religion, class, caste, the Sultan had
to take a middle path between the two sides. Kabir wanted the king not to rule for himself but to rule
among the people and for the people.)

कबीर के समय में समाज में कोई आधथवक या सामास्जक व्यवस्था नहीां थी स्जससे हर व्यस्क्त उन्ननत के
पथ पर चले। स्जसमें स्जतनी शस्क्त होती, उतना ही धन सांग्रह कर लेता था। पररर्ामस्वरूप समाज में
धनी और ननधवन 2 वगव बन गए थे, स्जससे लोगों में ईष्या और द्वेर्ष थी और सांघर्षव बढ़ रहा था।(There
was no economic or social system in the society during Kabir's time, so that every person could walk on
the path of progress. The one who had more power, he used to collect more money. As a result, the
rich and poor had become 2 classes in the society, due to which there was envy among the people and
the struggle was increasing.)

HIS VIEWS REGARDING EQUALITY OF

ALL LIVING BEINGS (समानिा के सांदर्भ
में कबीर के विचार)
कबीर की दृस्ष्ट में मनुष्य स्वयां समट्टी है । पांचतत्व से उसका ननमावर् हुआ है। पथ्
ृ वी, जल, पावक, गगन
और समीर सबके सलए समान है । इनमें सबसे वप्रय समट्टी (पथ्
ृ वी) है । समट्टी के सलए सववत्र भेद,
समानता और सांघर्षव है ।(In Kabir's view, man himself is earth (soil). He is created by the Panchatatva.
Earth, Water, Pawak, Gagan and Sameer are the same for everyone. The greatest among them is soil
(earth). There is difference, equality and struggle for soil everywhere.)

कबीर की दृस्ष्ट में इस समट्टी पर सबका समान अधधकार है। सबको इसका समान उपयोग करना
चादहए।सबको खाने पीने जीने का समान अवसर प्राप्त होना चादहए।(In Kabir's view, everyone has equal
rights over this soil. Everyone should use it equally. Everyone should have equal opportunity to live and
eat.)

कबीर के शब्दों में : “ कहैं कबीर जानन भ्रम भाग, जीवदहां जीव समाना।।“अथावत सभी जीव समान है।(That
means all beings are equal.)
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“सबै जीव साईं के प्यारे , उबरहु गें फकस बोले।।“ अथावत सभी जीव साईं के प्यारे हैं, इससलए सभी को
समान रूप से जीना चादहए।(That is, all creatures are dear to Sai, so everyone should live equally.)

वे कहते हैं –“ऊांच-नीच सम सररया, ताथैं जन कबीर ननसतररया।।“ इससलए उन्होंने आधथवक, ऊांच-नीच का
बार-बार ववरोध फकया और सामास्जक अध्यास्त्मक समानता का सांदेश ददया।(Therefore, he repeatedly
opposed the economic, high and low and gave the message of social spiritual equality.)

कबीर समाज में समानता की सोच को बढ़ाने के सलए और धमव रोजगार के सलए गह
ृ स्थी भक्तों का
सत्सांगी समाज बनाना चाहते थे। इस असभयान में उन्हें फकसी तरह की कोई राजनीनतक, प्रशासननक,
आधथवक या अन्य सहायता प्राप्त नहीां थी। स्वयां गह
ृ स्थ आश्रम में रहकर उन्होंने अपनी भस्क्त का प्रचार
और प्रसार फकया था। सत्सांगी समाज ननजी आधथवक व्यवस्था पर आधाररत थी। कबीर सांतो की मांडली या
सत्सांधगयों को श्रेष्ठ मानते है, स्जसके सभी सदस्य गह
ृ स्थ आश्रमी थे। कबीर स्वयां कपडा बन
ु कर अपनी
जीववका चलाते थे और साथ-साथ सत्सांग भी करते थे। कबीर के इस सत्सांग का उद्दे श्य था समाज में
समता लाना।(Kabir wanted to create a satsangi society of grihasti devotees to increase the thinking of
equality in society and for the employment in religion. He did not receive any political, administrative,
financial or other assistance in this campaign. He himself propagated and spread his devotion by staying
in the Grihastha Ashram. Satsangi society was based on private economic system. Kabir considers the
group of saints or satsangis superior, all of whose members were householders. Kabir himself weaved
clothes and lived his livelihood. The purpose of this satsang of Kabir was to bring equality in the
society.)

कबीर व्यस्क्तगत सुधार के माध्यम से ही सामास्जक सुधार की कल्पना करते हैं ।वे मानते थे फक
सामास्जक धासमवक सुधार का साधन 'ननस्ष्िय प्रनतरोध' है।(Kabir envisions social reform only through
personal improvement. He believed that the means of social religious reform is 'passive resistance'.)

वे कहते हैं फक व्यस्क्त को दष्ु कमव छोड कर, सत्कमव करना चादहए। (He says that a person should give up
misdeeds and perform good deeds.)

कबीर की दृस्ष्ट में धन को व्यस्क्तगत अधधकार से जोडना अन्याय है । धन पर गवव करना बरु ा है ।स्जतना
धन से एक व्यस्क्त का पालन पोर्षर् और सरु क्षा हो सके उतना ही उसका अधधकार है।वे कहते हैं फक
धन सांग्रह का भाव छोडकर सत्सांगनत करना चादहए। सत्सांगनत करने से मनष्ु य साांसाररक दख
ु ों को भल
ू
जाता है। उसके धचत्त में सत्य के भाव जागते हैं। सत्य की उपलस्ब्ध ईश्वर की उपलस्ब्ध है ।जो सत्सांगनत
और दस
ू रों की सेवा करते हैं उसके साथ ईश्वर रहते हैं।(In Kabir's view, it is an injustice to associate
wealth with personal rights. Pride over wealth is bad.They say that one should leave the accumulation
of wealth collection and do satsangati. A person forgets worldly sufferings by performing satsangati.
The spirit of truth awakens in his mind. The achievement of truth is the achievement of God. God lives
with those who serve others.)
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इस प्रकार कबीर की दृस्ष्ट में ना कोई ऊांचा है ना कोई नीचा है।‘समानता'को मध्यम मागव मानते हुए
कबीर ने कहा फक जो इस रास्ता पर है वही राम का भक्त है ।(Thus, in Kabir's view, there is no high or
no low class. Assuming 'equality' as a middle path, Kabir said that he who is on this path is a devotee of
Rama.)