There was a certain Brahman in Banaras> who remained continually in attendance on Ramanand. The Brahman had a daughter, a virgin widow, who desired to behold the object of her father’s reverence and attentions. Her father took her one day to see the holy man. She was allowed to prostrate herself before him and touch his feet with her forehead. He in ignorance of her status prayed that she might be blest with a son. When her father replied that she was a widow, Ramanand said that his words could not be recalled and she should have a son ; but no one should see any signs of her pregnancy, and no stigma should attach to her reputation. Her son should reform religion and save the world. She consequently conceived, and in due time a son was born to her on Monday, the day of the full moon, in the month of Jeth, 1455, of the Vikramaditya era, corresponding to A. D. 1398. [1] She exposed [ p. 123 ] her child on a lake called Lahar Talao, a short distance from Banaras. He was found by a Musalman weaver, called Ali— who from living beside the water (nir) was popularly known by the name of Niru — when he was taking home his wife from her parents’ house.
He saw the boy lying in the lake, it is said, on a blossoming water-lily. The child had obviously been abandoned by an unmarried woman. Niru hastened to inform his wife Nima. They had no son of their own, and it was in their power to adopt him. Nima represented the gossip that would result, and the danger to their reputation and that of the whole tribe. On looking into the child’s face, however, her determination gave way. He was fair to look on, and did not scream like other children, but on the contrary looked bright and cheerful. They took him up and bore him home.
The Lahar Talao is a lake about a mile and a quarter long, and an eighth of a mile broad. At the time of the author’s visit in December, it was, except for some rushes here and there, covered with a russet weed on which aquatic birds alighted and sported. On the margin of the lake is a small temple sacred to Kabir. It is kept by some monks, who pride themselves on their knowledge of Sanskrit literature. Hard by is the tomb of Niru, Kabir’s foster-father.
After the discovery of the child a Qazi was in due time called to give him a name. The Quran was opened, and a lot was cast. The word Kabir, which means great in the Arabic language, was the first that presented itself. This name was accordingly [ p. 124 ] given to the child. When Eabir arrived at an age to understand the nature of the doubts cast on his birth he composed the following : —
I have just come from God.
Mammon hath led the world astray ; it hath not found the secret of my birth.
I was not born, nor did I dwell in a womb ; I have appeared a child as I am.
A weaver found me near his hut in a lake at Banaras.
I was not in heaven, or in earth, or in any country ; my divine knowledge is endless.
The spirit which is manifested in His own world is my name.
I have no bones, no blood, no skin ; I have been manifested by the Word.
I am beyond all body and endless, a superior being whom men call the immortal Kabir. [2]
It would appear that, though the boy was adopted by Musalmans, he was subjected to Hindu influences from his earliest years. Banaras was and is the stronghold of Hinduism, and even its Muhammadan inhabitants are often strongly tinctured with the ancient religion of India,
Moreover, it is said that Gosain Ashtanand, a Hindu saint of the period, said to have been a disciple of Ramanand, saw the child at the time of his exposure in the tank ; and it is most probable that he subsequently followed his fate and gave him religious instruction as opportunities offered.
At a very early age Kabir’s religious education was far advanced. While playing with his companions he used to repeat the name Ram or Hari, Hindu names of God. Musalmans said the child was an infidel. Kabir retorted that an infidel was he—
1. Who struck any person without just cause,
2. Who wore a religious garb to deceive the world, [ p. 125 ]
3. Who drank wine,
4. Who stole,
5. Who committed suicide,
6. Who smoked tobacco,
7. Who committed highway robbery,
8. Who took life.
These became Kabir’s commandments.
One day he put on the frontal mark and the sacrificial thread of the Hindus. A Brahman called Mukand remonstrated, and said that Kabir, having been brought up a Muhammadan, and following, moreover, the trade of his foster-father, had no concern with Hinduism, and was not entitled to wear its distinguishing badge or symbols. Kabir replied with the following hymn : —
In my house is thread, I am continually weaving, while only one sacrificial thread is on thy neck.
Thou readest only the Veds and the Gayatri, while God is in my heart.
On my tongue dwelleth God, in mine eyes dwelleth God, and in my heart dwelleth God. [3]
When thou art examined, O mad Mukand, at Death’s door, what shalt thou say ?
I am the cow, thou the herdsman, lord of the earth, and guardian of man at every birth. [4]
Thou hast not taken me beyond the river to graze ; [5] what sort of master have I ?
Thou art a Brahman, I am a Banaras weaver, understand my instruction.
Thou beggest from lords and kings, while I meditate on God ; which of us is better ? [6]
As Kabir grew up, his devotion, spiritual power, [ p. 126 ] and miracles became famous. He deemed everything blasphemy which was opposed to the worship of God. He considered the practice of jog, alms, fasting, and the feeding of Brahmans not only useless, but improper, without the repetition of God’s name and love for Him. In reality the special tenor of the Shastars is, according to Nabhaji’s Bhagat Mal, that all the above-mentioned religious works are ciphers, and the name of God is, as it were, a numeral. The practice of jog, feeding Brahmans, &c, are useless without the numeral of God’s name. The meaning of the author of the Bhagat Mal is, that all religious works should be performed for the acquisition of devotion and love of God, and not for objects of a temporal character.
Kabir has written works which all religious denominations can accept, and which, if perused without bigotry, are advantageous for the salvation of all persons. Kabir was so steadfast in his utterance of God’s name, that in comparison with it he deemed worthless the rules of caste and the Hindu and Muhammadan religious observances.
From Kabir’s boyhood his mind was filled with intuitive knowledge, and his reasoning faculties were so acute that he vanquished the most learned men of his age, both Hindu and Musalman, in theological and ethical discussions. The Brahmans and the Mullas contrived many expedients to silence him, but all their efforts were baffled. At last they decided that they would call him a nigura, or person without a spiritual guide, and consequently an infidel, with the dubious moral character which that word in the estimation of the vulgar connotes, and that they would thus humble and shame him. Having heard of the Brahman’s resolution and of Ramanand’s fame Kabir sought him out and became his disciple. [7]
[ p. 127 ]
When Kabir’s foster-parents found they could not restrain his Hindu proclivities, they determined to circumcise him. Upon this he uttered the following hymn : —
Whence have come the Hindus and Musalmans ? Who hath put them on their different ways ? [8]
Having thought and reflected in thy heart, answer this — who shall obtain heaven and who hell ?
O Qazi, what expoundest thou ?
Such readers and students as thou have failed ; none of them hath obtained knowledge.
Thou practisest circumcision for love of woman : [9] I shall never believe in it, O brother.
If God had desired to make me a Musalman, I should have been born circumcised.
If a man become a Musalman by circumcision, what is to be done to a woman ? [10]
Thou puttest not away thy wife who is half thy body ; wherefore thou remainest a Hindu.
Give up thy books, O foolish man, and worship God ; thou practisest gross oppression.
Kabir hath laid hold of the prop of God ; the Musalmans have totally failed. [11]
When Kabir’s mother found that his attention was directed to the worship of the God of the Hindus in opposition to the God of Islam, she raised loud complaints. Kabir paid no attention to her, but employed himself as usual in the repetition and remembrance of God’s name.
Kabir continued to follow his trade, but at the same time received and served holy men and mendicants. [ p. 128 ] At this his mother was greatly distressed, and uttered the complaints versified in the first part of the following hymn : —
Thou art always rising early and bringing fresh [12] utensils ; thy life hath gone in plastering cooking squares ;
Thou payest no attention to thy weaving ; thou art engrossed in the pleasure of saying ‘God, God’.
Who in our family hath ever uttered the name of Ram ? [13]
Since this worthless [14] son of ours began to wear a rosary, we have had no peace.
Hear, wife of my eldest brother-in-law ; hear, wife of my youngest brother-in-law ; [15] a wonderful thing hath occurred !
This boy hath ruined our weaving business ; [16] why is he not dead ?
Kabir replied as follows : —
The one God is the Lord of all happiness ; the guru hath granted me His name.
He preserved the honour of the saint [17] Prahlad, and destroyed Harnakhas with Nor sink’s nails.
Prahlad abandoned the gods [18] and ancestors [19] of his house, and embraced the instruction of his guru Narad.
Saith Kabir, God is the destroyer of all sin ; He saveth His saints. [20]
In Banaras, among opulent Hindus, sun-dried vessels are replaced daily. It is believed that the [ p. 129 ] night fenders them impure. Kabir was anxious to attract holy men, and followed the popular custom of daily renewing his cooking vessels and smearing his cooking places. The above hymn was written in Kabir’s youth.
One day he was selling a piece of cloth in the market-place. He asked five double paise for it, but no one would give him more than three. A broker came up, and, seeing that Kabir was undervaluing his cloth, began to assist him in its sale. The broker asked intending purchasers twelve double paise. They, forming an idea of the value of the cloth from the price put upon it by the seller, offered seven double paise, and at this sum a bargain was struck. Upon this Kabir uttered the following couplet :—
If I speak the truth, you beat me down ; the world is pleased with falsehood.
A sheet worth five double paise is sold for seven.
Kabir kept his mind continually fixed on God, and worked sufficiently to maintain himself and his family. Another day, as he was standing in the marketplace selling cloth, a faqir came and begged for wherewithal to cover his nakedness. Kabir offered him half the cloth he had for sale. The faqir replied that that was not enough. Upon this Kabir gave him the whole. Kabir then reflected that his mother and family were waiting for the price of the cloth, and how could he return to them with empty hands ? He therefore decided to conceal himself and not return home. His people became very anxious regarding him.
Meantime God put it into the heart of a corn-merchant to take ox-loads of food of every description to Kabir’s house, so that his family might not suffer during his absence. Kabir’s mother strenuously resented the offering, and said, ‘My son will not take even a single grain of corn from any one. Who art thou who throwest such a quantity of provisions at [ p. 130 ] my door ? ’ The merchant, however, heeded her not, but leaving all the provisions took his departure. Two or three men then went in quest of Kabir, and brought him home* When he saw the ’ unexpected supplies and heard the circumstances, he knew it was all due to the kindness of God, and became highly pleased and grateful to the Giver. He then sent for some saints and distributed what he had received among them.
When the Brahmans of Banaras heard that Kabir had given hundreds of mans of corn to holy men, but not even one grain to themselves, they went in a body to his house and thus addressed him : ‘ Weaver, thou hast become very proud of thy wealth, since, without any intimation to us, thou hast distributed provisions among low caste faqirs and Sudars. Leave this city at once, and take up thy residence elsewhere.’ Kabir asked why he should leave the city. Had he broken into any one’s house or committed highway robbery, that they sought to exile him ? The Brahmans replied that, since he had served and done honour to faqirs instead of themselves, it was an offence sufficient to merit expulsion from the city. ‘ Say no more,’ they continued, ‘ it is better for thee either to make us an offering or depart hence.’ Kabir replied that his house was all he had, and they could take possession of it. Thus saying, he escaped from them, and again concealed himself in a distant forest. [21]
Upon this some admirers of Kabir’s sanctity, and sympathizers with his troubles, distributed among the Brahmans such an amount of money and provisions that the name and praises of Kabir resounded throughout the whole city, and the Brahmans were highly delighted and gratified on finding their stomachs filled to repletion. After that, a holy man sought out Kabir, and asked him why he spent his days in the forest. ‘ Why goest thou not to thine? [ p. 131 ] own house ? Whoever goeth to thy door obtaineth money and provisions, and shall there be nothing for thee ? ’ Kabir then went home, and, finding ample supplies for his family, was grateful for God’s mercy and love. When the report of such good fortune and God’s bounty was noised abroad, people went in great numbers to the saint. Finding his meditations interrupted by his visitors, he resorted to a singular expedient to blacken his own character and keep them at a distance. [22] Pious people were scandalized, and said that, though Kabir had been a perfect saint, he must now be deemed a wicked man unfit for the association of the virtuous.
While Kabir’s desire for seclusion was thus fully attained, and people ceased to throng round him in numbers, ignorant people uttered reproaches and satirized him. Kabir went in strange guise to the king’s court, and sat down in the midst of the assembly. The king and his courtiers, seeing his strange behaviour, treated him despitefully and ordered him out of their presence. The king, however, on reflection was ashamed of his hasty order and want of consideration for such a saint, notwithstanding the strange guise he had adopted. The king then began to consider how his own sins could be pardoned. He put an axe on his shoulder and a bundle of firewood on his head, went barefooted with his queen into Kabir’s presence, and fell down with great humility and modesty at the saint’s feet. Kabir pardoned his discourtesy, and showed him the way of devotion to God.
The bigoted emperor Sikandar Khan Lodi, son of Bahlol Lodi, visited Banaras in Sambat 1545, the year he ascended the throne. Owing to the dampness of the locality he contracted a severe fever and ague. Kabir’s enemies suggested that he should be called to cure the emperor. Their object was that [ p. 132 ] Kabir should fail in his efforts, and then be punished by the despot. To the dismay of his enemies, however, Kabir is said to have cured the monarch by simply presenting himself.
The Musalmans, headed by Shaikh Taqi and the unbelieving Brahmans, subsequently appeared before the emperor to make a complaint against Kabir. They represented that he had so led people astray all over the city, that those who paid heed to what he said, remained neither Hindus nor Musalmans. The emperor summoned Kabir. When he appeared, the courtiers told him to salute and make obeisance to the monarch in the usual manner of subjects. Kabir replied that he was not accustomed to courts, and did not know how to make prostrations, nor had he any business with the emperor. He but knew the name of God, who was the Support of his soul, and only Sovereign of the world. The emperor became enraged on hearing this, and forgetting his former obligation to Kabir, loaded him with chains and had him thrown into the river. It is related that Kabir, who had previously cut off the chains of sin, easily swam to shore leaving his chains behind him. Unbelievers attributed this miracle to magic, so setting some wood on fire they threw the saint into it. By God’s favour the fire was completely extinguished, and Kabir’s body emerged from it more handsome than before. When these means of destruction failed, a furious elephant was let loose on him. The elephant, however, not only did not approach Kabir, but fled on seeing him. Kabir composed the following on the occasion : —
They tied my arms and threw me like a ball ;
They beat an infuriated elephant on the head that he might trample on me,
But he trumpeted and fled, saying,
‘I am a sacrifice to that shape which appeared.’ [ p. 133 ]
Sarth Kabir, ‘O my God, Thou art my strength’
The Qazi ordered, ‘ Drive on the elephant,
O driver, or I will make mince-meat of thee ;
Drive on the elephant, wound him.’
The elephant did not move, but kept his attention on God,
And God took possession of his heart.
Men asked, ‘ What crime hath the saint committed,
That you have made a ball of him and thrown him to the elephant ? ’
The elephant lifting up the ball bowed to it ;
Even then the infatuated Qazi could not comprehend.
Three times he tried to kill me but failed ;
Even then his hard heart would not be satisfied.
Saith Kabir, O God, Thou art my protector ;
Thy servant’s soul is in the fourth state. [23]
When Kabir had successfully escaped from these ordeals, another charge was invented against him, namely, that he had been guilty of the blasphemy of calling himself God. This was deposed to by several witnesses, and the emperor was induced to give it credence. He again summoned Kabir. On Kabir’s arrival the emperor caused a cow to be slaughtered and ordered Kabir to reanimate her. Kabir stroked her with his hand, and then made a noise with his lips as if driving her, upon which, it is related, the cow stood up, and all her wounds and injuries were healed.
When the emperor saw the power of Kabir’s devotion, it is said he fell at his feet, and thus addressed him : ‘ I am thy servant and slave. Pardon my offences that I may be saved from God’s wrath. Ask what thou desirest — money, lands, and other things — and I will present them to thee ; and do thou in return bestow such kindness on my poor circumstances that I may be happy in this world and the next.’ Kabir replied that he had no concern [ p. 134 ] with anything but the name of God. Gold and lands were all useless to him. Saying this he went home.
The saints of God were all overjoyed at his safety, but the Brahmans irritated at their failure began to contrive further means of annoyance. They dressed up several persons as holy men, and sent them to various dignitaries to invite them on behalf of Kabir to a banquet on a certain date. Guests came in crowds at the appointed time. Kabir on discovering the trick that had been played, and knowing that on account of his poverty he was unequal to the entertainment of such a multitude, again fled, this time with the approbation of the saint Rav Das, to a neighbouring forest for concealment.
But God did not wish that His saint should be made a laughing-stock. He sent in the guise of Kabir a holy man who performed the duties of host with such grace and dignity as was impossible for any ordinary mortal. As each party of visitors arrived, the holy man met them at the door, and performed for them all the rites of hospitality. He provided them with suitable apartments, washed their feet, and performed all necessary services. When all the guests had fared to their hearts’ content, and the holy man obtained leisure from attendance on them, he sat down with each group and conversed with its members on sacred subjects. In this way the festival was prolonged for several days. After that he went to Kabir, and gave him a full account of the entertainment. Kabir then went home overjoyed with God’s love and kindness to him and composed the following slok : —
Kabir, I did not do this, nor will I do it again, nor am I physically able to do it ;
How do I know what God may have done ? Yet it was all Kabir.
To this Kabir in his thankfulness to God added the following hymn : —
[ p. 135 ]
Endless salvation awaiteth him
Who hath such a master as God, O brother.
Say, now that my trust is in Thee, O God,
What obligation am I under to any one else ?
Why should God who beareth the load of the three worlds not cherish me ?
Saith Kabir, I have obtained one piece of knowledge by reflection —
If a mother will poison her child, who can restrain her? [24]
It is said that the entertainment took place on the spot where since has been built the Chaura Kabir, a temple dedicated to Kabir, in which his writings are said to be preserved.
There was a renowned Brahman disputant, called Pandit Sarva Jit, who at his mother’s advice went to Banaras with several ox-loads of books. He had heard of Kabir’s fame and proceeded to visit him. On arriving at the Lahar Talao, he met Niru’s daughter drawing water, and requested her to show him Kabir’s place of residence. She said that it was on a lofty place, with a road so narrow that not even an ant could pass, much less the oxen he had brought with him. By her answer he felt sure that she knew where Kabir lived. He took a lota of water from her, and requested her to place it in front of Kabir. She did so, upon which Kabir put a needle into it and told her to carry the vessel back to Sarva Jit. There is a proverb that truth is found at the bottom of a well. By the needle Kabir meant that truth was small, exquisitely polished, and underlay much unsubstantial matter.
The Brahmans of Banaras on hearing of Sarva Jit’s arrival went to Ramanand, and informed him that a Pandit had come with whom nobody could cope. Ramanand was so little impressed with the Pandit’s great learning, that he told them to go out [ p. 136 ] into the street and bring in the first person they met ; and he undertook that he would vanquish Sarva Jit in argument. The Brahmans went forth into the street. Kabir happened to be the first they met, and they took him to Ramanand. Ramanand declared Kabir invincible, and the Brahmans accordingly put him forward as their spiritual champion. Sarva Jit on seeing him inquired his caste, whereupon Kabir answered that he was a weaver. The haughty Pandit turned up his nose and asked what a weaver was. Kabir replied as follows : —
No one knoweth the secret of the Weaver ;
God hath woven the warp of the whole world.
If thou listen to the Veds and Purans,
Thou shalt hear, ‘ I have stretched the warp so long ;
I have made the earth and firmament My workshop ;
I have set the moon and sun in alternate motion ;
Working My legs I did one work ’ [25] — with such a Weaver my heart is pleased.
The weaver hath looked into his own heart and there recognized God.
Saith Kabir, ‘ I have broken up my workshop,
And the weaver hath blended his thread [26] with the thread of God. [27]
Sarva Jit admitted himself defeated, and begged Kabir to make him a disciple. Kabir modestly referred him to his guru Ramanand, who gave him the customary initiation.
Tata and Jiwa, two Brahman brothers who lived in retirement on the bank of the river Narbada, doubting the spiritual perfection of their guru, planted a shoot of the Indian fig-tree near their dwelling, and vowed that, if it germinated when [ p. 137 ] irrigated with the water in which a holy visitor had washed* his feet, they would transfer their spiritual allegiance to such a visitor. Several reputecTsaints made pilgrimages to the locality, but it was only on Kabir’s arrival that the desired result was attained. Upon this Tata and Jiwa had no difficulty in believing in Kabir’s superhuman power.
A young woman of beautiful and bewitching form was sent by Kabir’s enemies to test his virtue, but she displayed all her attractions and fascinations in vain. God’s image was so firmly seated in Kabir’s heart, that the charming damsel’s wiles produced no effect on him. She therefore departed crestfallen and helpless. God was pleased on beholding the continence and devotion of Kabir, and appeared to him in a vision. He placed His hand on Kabir’s head and invited him to go bodily to heaven. Kabir, knowing that he had obtained complete deliverance, prepared himself to accept God’s invitation ; but, to show his contempt for Hindu superstitions, and to emphasize the power of devotion to God, he performed a very unusual act before his departure to the celestial realms.
Kabir usually lived, until the last year of his life, at Banaras, the sacred city of Shiv, where alone, in the estimation of many Hindus, deliverance may be obtained. There is a town called Magahar beyond the Ganges, about eighty-five miles to the east of Ajudhia, and fifteen miles to the west of Gorakhpur, in which, according to Brahmanical belief, those who die have no hope of ultimate beatitude. Kabir’s biographer says that they who believe in the religious exercises prescribed in the Shastars, migrate into the bodies of donkeys if they die in Magahar; while for those who are fortunate enough to perform the real worship of God, every country and every place is equal to thousands of cities like the Hindu Banaras. Nay, such is the power of devotion, that God’s devotees who die in Magahar go to heaven.
[ p. 138 ]
Kabir, on arriving in Magahar, took possession of a saint’s cell he found on the margin of the river Ami. The river was then dry, but water has flowed in it ever since the day Kabir hallowed it with his presence.
Kabir composed the following hymn at Magahar : —
I am as a fish out of water,
Because in a former life I performed no penance.
Now say, O God, what shall be my condition.
People tell me I had little sense to leave Banaras,
That I wasted all my life in that city of Shiv ; [28]
And now when about to die, I have removed to Magahar.
For many years I did penance at Banaras,
But, now that death is at hand, I have come to dwell in Magahar —
I consider Magahar as good as Banaras —
How shall he of scant devotion be saved ?
Saith Kabir, my guru Ramanand,[29] Ganesh, Shiv, [30] and all men know,
That Kabir when dying uttered God’s holy name. [31] And also the following : —
Thou art my great mountain ; O Lord, I have sought Thy shelter.
Thou shakest not, nor do I fall ; Thou hast sheltered me, O God;
Now and then and forever more there is but Thou. By Thy favour I am ever happy.
Relying on Thee I have dwelt in Magahar ; Thou hast quenched the fever of my body.
I first obtained a sight of Thee in Banaras, and afterwards I went to live at Magahar. [ p. 139 ]
As Banaras so is Magahar; I deem them both the same.
I a poor man have obtained this wealth on account of which the proud pandits are bursting to death with envy.
He who is proud suffereth that torture ; there is none to deliver him therefrom.
In this life he crieth bitterly under the torture, and after death he shall be burnt in a frightful hell.
What is hell and what heaven, the wretched places ? The saints have rejected them both. [32]
Through the favour of the guru I pay no regard to any one ;
I have claimed God’s throne and met Him. God and Kabir have become one ; no one can distinguish between them. [33]
After Kabir’s death a quarrel arose between the Hindus and Muhammadans for the disposal of his body. Vir Sinh Baghela, the King of Banaras, wished to cremate it, while Bijli Khan, the Nawab of Gorakhpur, desired to bury it. They fought over the matter until a voice come from heaven and separated the combatants. When the quarrel was adjusted, it was found that there was no corpse to dispose of. Fragrant flowers were found in its place. The Musalmans, however, made a grave, and the Hindus erected a shrine in friendly proximity, as if each party were in possession of Kabir’s sacred remains.
Kabir lived to such a great age — one hundred and nineteen years, five months, and twenty-seven days — that there are several fabulous accounts of his duration of life. Indeed some of his followers believe that he is still in existence. The following mnemonic lines, however, which are amply authenticated, show that Kabir went the way of all mortals : —
Pandrahi sau pachhatar bikhe kiya Magahar ko gaun ;
Magsar sudi ekadashi rali paun men paun.
Kabir went to Magahar in the Sambat year 1575 (A. D. 1518). [ p. 140 ]
On the eleventh day of the bright half of the month of Maghar his spirit blended with the spirit of the world. [34]
Nabhaji wrote on the circumstance : —
Trusting to his devotion Kabir relinquished his body in Magahar,
And now rejoiceth in the lap of the Immortal.
The Dadupanthis, or followers of the saint Dadu, also corroborate the fact of Kabir’s death at the time above stated and in the town of Magahar.
It is said that Kabir after some days rose from the dead, and appeared to a disciple called Ratan in Mathura, and gave him divine instruction. Kabir then and there met Dharm Das, whom he had previously appointed his successor, and made him more completely acquainted with the principles of his religion. He laid down forty-two articles which he called the pillars of faith, and having fully explained them to his disciples finally departed to his eternal home.
Besides Kabir * s compositions, preserved in the Granth Sahib, there is a long list of works attributed to him, the most famous of which is the Kabir Bijak. Many of his verses are repeated by wandering faqirs.
On the subject of caste Kabir wrote : —
The courageous man who effaceth caste and pride shall prove a saint.
On the subject of idolatry he said : —
If God be found by worshipping a stone, I will worship a mountain ; [ p. 141 ]
Better than that stone is a hand-mill which grindeth corn for the world to eat.
Many similar verses in the mouths of the populace in upper India, and indeed all Kabir’s compositions, show him to have been a daring and original thinker. It must be mentioned, however, that his writings are frequently of a mystical character, and much concentration of thought and knowledge of the spiritual and social condition of his age are necessary for their elucidation. The author has accepted the interpretation of Kabir’s hymns from the gyanis of the Panjab, but possibly the saint’s followers in other parts of India may differ on some details.
Kabir held the doctrine of ahinsa or the non-destruction of life, which extended even to that of flowers. The Sikh Gurus, on the contrary, allowed, and even encouraged, the use of animal flesh as food.
The visitor to Kabir’s temple in Banaras is shown what purports to be his picture. Dharm Das [35] and Surat Gopal, another of his disciples, are represented kneeling at his feet in an attitude of supplication, while his son Kamal, who, the Kabirpanthis believe, was a child re-animated by him, is fanning him. The visitor may also see a picture of Kabir and Rav Das, a friend and fellow disciple and townsman of his. Rav Das is represented as a very attenuated old man, naked except for a red cloth round his middle, wearing a rosary in two folds round his neck, and beads on his wrists and arms. The saintly royal lady, Jhali, queen of Chitaur, richly dressed, is offering him food on a platter.
For many of the details in this account of Kablr the author is indebted to the work Kabir Kasauti of the late Lahina Singh of Panjor in the Patiala State, the Kabir Manshur of Sadhu Paramanand (Hindi), the Kavi Charitar (Gujrati), the Bharat Khanda cha Aravachin Kosh and the Bhakta Vijay of Mahipati (Marathi). The author also acknowledges assistance from inquiries made by Mr. G. H. Radice. of the Indian Civil Service. ↩︎
This is somewhat in imitation of the expressions attributed to Krishan, in the Bhagavad Gita. ↩︎
In this verse in the original Kabir gives three different Sanskrit names of God. ↩︎
This is said ironically. The name Mukand is also applied to God. ↩︎
Where the pasturage was good. That is, though bearing the name Mukand, thou art unable to save me. ↩︎
Asa. ↩︎
There is a story in Nabhaji’s Bhagat Mal purporting to describe the manner in which Kabir became Ramanand’s disciple, but as it is derogatory to the character of both saints, it is omitted here. ↩︎
Who invented their different religions ? ↩︎
The Musalmans tell a fanciful story regarding the origin of circumcision by, Abraham. He had two wives, and one exacted a promise from him that he would not approach the other under pain of death. He broke his promise, but his favourite wife, subduing her rage, expressed herself satisfied with his circumcision instead of the decapitation which had been stipulated. ↩︎
As being uncircumcised, she is not a Musalman. ↩︎
Asa. ↩︎
Kori, also translated weaver. ↩︎
Kabir’s mother was a Musalman, and it certainly was not usual among her people to utter the Hindu word for God. ↩︎
Nipute. Literally—a man without sons, who has no one to toil for, and is therefore lazy. The word is a common one of abuse in the mouths of some Indian women. ↩︎
Kabir’s mother sought to get all her female relations on her side. ↩︎
Literally— our seven threads, probably with reference to the seven colours. ↩︎
Sant in the original, ↩︎
Called Sanda and Marka, descendants of Brahma. ↩︎
It is usual .for the Hindus to worship ancestors. The clause is also translated— Prahlad rejected his tutor’s and his father’s advice. ↩︎
Bilawal. ↩︎
Kabir Kasauti. ↩︎
In Nabhaji’s Bhagat Mal it is stated that Kabir pretended to be drunk and went round the city with his arm round a courtesan’s neck. ↩︎
The turiya pad in which deliverance is obtained. Gaund. ↩︎
That is, I cannot compel God to cherish me. Gauri. ↩︎
God is represented as the speaker. He made the world as a weaver makes a piece of cloth, and He also made the alternations of day and night. ↩︎
The weaver has obtained deliverance, blended his light with the light of God. ↩︎
Asa. ↩︎
Banaras, where the worship of Shiv specially prevails. ↩︎
Some understand Brihaspati, the teacher of the gods. ↩︎
Ganesh, it is said, endeavours to bring every one to die in Banaras who has ever visited that place of Hindu pilgrimage. Shiv is said to whisper his tarak mantar or farewell spell, ‘ Ram, Ram,’ (God, God) into the dying man’s ears. The idea is that Shiv is also a worshipper of Ram and recommends his friends to that god’s protection. ↩︎
Gauri. ↩︎
Kabir desired absorption in God, and not heaven where he should be again subject to transmigration. ↩︎
Ramkali. ↩︎
Professor H. H. Wilson has given different mnemonic verses, which allow Kabir a fabulous age (Religion of the Hindus, Vol. I, pp. 71-2). In the B karat Khanda cha travachin Kosh, the date of Kabir’s death is given as the Saka year 1370, A. D. 1448, that is, twenty-one years before Guru Nanak’s birth. If the date given in the text be accepted, Guru Nanak was forty-nine years of age when Kabir died. ↩︎
It is this man who compiled Kabir s writings, it is said, in Sambat 1521 (A. D. 1464) when Kabir was sixty-six years of age. ↩︎