Poems List

Where do you search me

Where do you search me

Moko Kahan Dhundhere Bande
Mein To Tere Paas Mein
Na Teerath Mein, Na Moorat Mein
Na Ekant Niwas Mein
Na Mandir Mein, Na Masjid Mein
Na Kabe Kailas Mein
Mein To Tere Paas Mein Bande
Mein To Tere Paas Mein
Na Mein Jap Mein, Na Mein Tap Mein
Na Mein Barat Upaas Mein
Na Mein Kiriya Karm Mein Rehta
Nahin Jog Sanyas Mein
Nahin Pran Mein Nahin Pind Mein
Na Brahmand Akas Mein
Na Mein Prakuti Prawar Gufa Mein
Nahin Swasan Ki Swans Mein
Khoji Hoye Turat Mil Jaoon
Ik Pal Ki Talas Mein
Kahet Kabir Suno Bhai Sadho
Mein To Hun Viswas Mein

English Translation:

Where do you search me?
I am with you
Not in pilgrimage, nor in icons
Neither in solitudes
Not in temples, nor in mosques
Neither in Kaba nor in Kailash
I am with you O man
I am with you
Not in prayers, nor in meditation
Neither in fasting
Not in yogic exercises
Neither in renunciation
Neither in the vital force nor in the body
Not even in the ethereal space
Neither in the womb of Nature
Not in the breath of the breath
Seek earnestly and discover
In but a moment of search
Says Kabir, Listen with care
Where your faith is, I am there.
378

Within this Earthen Vessel

Within this Earthen Vessel

WITHIN this earthen vessel are bowers and groves,
and within it is the Creator:
Within this vessel are the seven oceans
and the unnumbered stars.

The touchstone and the jewel-appraiser are within;
and within this vessel the Eternal soundeth,
and the spring wells up.

Kabîr says:
'Listen to me, my Friend!
My beloved Lord is within.'
279

When The Day Came

When The Day Came

When the Day came -
The Day I had lived and died for -
The Day that is not in any calendar -
Clouds heavy with love
Showered me with wild abundance.
Inside me, my soul was drenched.
Around me, even the desert grew green.
394

When He Himself Reveals Himself

When He Himself Reveals Himself

When he himself reveals himself,
Brahma brings into manifestation
That which can never be seen.


As the seed is in the plant,
as the shade is in the tree,
as the void is in the sky,
as infinite forms are in the void-


So from beyond the Infinite,
the Infinite comes;
and from the Infinite the finite extends.


The creature is in Brahma,
and Brahma is in the creature:
they are ever distinct,
yet ever united.


He Himself is the tree, the seed, and the germ.
He Himself is the flower, the fruit, and the shade.
He Himself is the sun, the light, and the lighted.
He Himself is Brahma, creature, and Maya.
He Himself is the manifold form, the infinite space;
He is the breath, the word, and the meaning.


He Himself is the limit and the limitless:
and beyond both the limited and the limitless is He,
the Pure Being.


He is the Immanent Mind in Brahma and in the creature.


The Supreme Soul is seen within the soul,
The Point is seen within the Supreme Soul,
And within the Point, the reflection is seen again.
Kabîr is blest because he has this supreme vision!
339

To be a Slave of Intensity

To be a Slave of Intensity

Friend, hope for the guest while you are alive.
Jump into experience while you are alive!
Think...and think...while you are alive.
What you call 'salvation' belongs to the time before death.


If you don't break your ropes while you're alive,
do you think
ghosts will do it after?


The idea that the soul will join with the ecstatic
Just because the body is rotten that
is all fantasy.
What is found now is found then.
If you find nothing now,
you will simply end up with an apartment in the City of Death.
If you make love with the divine now, in the next life you will have the face of satisfied
desire.


So plunge into the truth, find out who the Teacher is,
Believe in the Great Sound!

Kabir says this: When the guest is being searched for, it is the intensity of the longing
for the Guest that does all the work.
Look at me, and you will see a slave of that intensity.
396

To what shore would you cross

To what shore would you cross

To what shore would you cross,
O my heart?
there is no traveller before you,
there is no road:
Where is the movement,
where is the rest,
on that shore?


There is no water; no boat, no boatman, is there;


There is not so much as a rope to tow the boat, nor a man to draw it.
No earth, no sky, no time, no thing, is there: no shore, no ford!


There, there is neither body nor mind:
and where is the place that shall still the thirst of the soul?
You shall find naught in that emptiness.
Be strong, and enter into your own body:
for there your foothold is firm.
Consider it well,
O my heart!
go not elsewhere,
Kabîr says: 'Put all imaginations away,
and stand fast in that which you are.'
339

The Swan flies away

The Swan flies away

The Swan Will Fly Away All Alone,
Spectacle of the World Will Be a Mere Fair
As the Leaf Falls from the Tree
Is Difficult to Find
Who Knows Where it Will Fall
Once it is Struck with a Gust Of Wind
When Life Span is Complete
Then Listening to Orders, Following Others, Will Be Over
The Messengers of Yama are Very Strong
It's an Entanglement with the Yama
Servant Kabir Praises the Attributes of the Lord
He Finds the Lord Soon
Guru Will Go According to His Doings
The Disciple According to His!
397

The Word

The Word

Find the word, understand the word,
Depend on the word;
The word is heaven and space, the word the earth,
The word the universe.
The word is in our ears, the word is on our tongues,
The word the idol.
The word is the holy book, the word is harmony,
The word is music.
The word is magic, the word the Guru.
The word is the body, the word is the spirit, the word is being,
The word Not-being.
The word is man, the word is woman,
The Worshipped Great.
The word is the seen and unseen, the word is the existent
And the non-existent.
Know the word, says Kabir,
The word is All-powerful.
312

The Moon Shines In My Body

The Moon Shines In My Body

The moon shines in my body,
but my blind eyes cannot see it:
The moon is within me,
and so is the sun.


The unstruck drum of Eternity is sounded within me;
but my deaf ears cannot hear it.


So long as man clamours for the 'I' and the 'Mine',
his works are as naught:
When all love of the 'I' and the 'Mine' is dead,
then the work of the Lord is done.


For work has no other aim than the getting of knowledge:
When that comes, then work is put away.


The flower blooms for the fruit:
when the fruit comes, the flower withers.
The musk is in the deer,
but it seeks it not within itself:
it wanders in quest of grass.
377

The self forgets itself

The self forgets itself

The self forgets itself
as a frantic dog in a glass temple
barks himself to death;
as a lion, seeing a form in the well,
leaps on the image;
as a rutting elephant sticks his tusk
in a crystal boulder.
The monkey has his fistful of sweets
and won't let go. So
from house to house
he gibbers.
Kabir says, parrot-on-a-pole:
who has caught you?
290

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Identification and basic context

Full name: Kabir. He is widely believed to have been born in northern India, likely around the city of Varanasi. He was a mystic, poet, and social reformer. His identity and religious affiliation are subjects of historical debate; he is claimed by both Hindu and Muslim traditions, and his teachings are central to Sikhism. He wrote in the vernacular Hindi (Braj Bhasha) and other dialects. He lived during a period of significant religious and cultural interaction in India.

Childhood and education

According to tradition, Kabir was born to a Muslim weaver family or abandoned and found by a Muslim couple. He may have been influenced by the teachings of the Hindu mystic Ramananda, though the exact nature of their relationship is debated. His education was likely informal, focused on spiritual teachings and the oral tradition rather than formal schooling. His verses reveal a deep understanding of both Hindu and Islamic philosophical concepts, though he often satirized religious rituals and dogma from both traditions.

Literary trajectory

Kabir's literary output consists primarily of devotional poems, songs, and aphorisms, known as *dohas* (couplets) and *padas* (stanzas). His work was not written down in a systematic way during his lifetime but was transmitted orally and later compiled into various collections, most notably the *Kabir Granthavali* and the *Bijak*. His trajectory was that of a spiritual teacher whose verses spread widely through popular devotion and teaching.

Works, style, and literary characteristics

Kabir's works are characterized by their directness, simplicity, and profound spiritual insight. He used everyday metaphors and vernacular language to convey complex theological ideas, making them accessible to the common people. Major themes include the unity of God, the illusory nature of the material world, the importance of inner spiritual experience over external rituals, the critique of the caste system, and the brotherhood of humanity. His style is often direct, sometimes provocative, and marked by a lyrical quality. He employed irony and satire to challenge religious hypocrisy. His innovations lay in his ability to synthesize diverse spiritual traditions and express them in a widely understandable form, advocating for a path of direct devotion (*bhakti*).

Cultural and historical context

Kabir lived during the 15th century, a period marked by the influence of the Bhakti movement, which emphasized devotion to a personal God, and the presence of Sufi mystics in India. This era saw considerable interaction and occasional tension between Hindu and Islamic traditions. Kabir's teachings resonated with a desire for spiritual unity and a critique of the rigid social hierarchies of the time, particularly the caste system. He was a contemporary of other Bhakti saints and challenged the religious establishments of both Hinduism and Islam.

Personal life

Details about Kabir's personal life are scarce and often embellished by legend. It is generally accepted that he was married and had a son, named Kamal. His life as a weaver provided him with a connection to the common people and a perspective from which to critique societal structures. His spiritual path was one of intense personal devotion and a rejection of worldly attachments.

Recognition and reception

Kabir's teachings and poetry gained immense popularity among the masses and were embraced by various religious communities. He is revered as a saint and a guru. His verses form a significant part of the Sikh holy scripture, the Guru Granth Sahib. The Kabir Panth, a religious sect founded in his name, continues to uphold his teachings. His critical stance towards religious dogma and the caste system also garnered him admiration and, at times, opposition from orthodox religious authorities.

Influences and legacy

Kabir was influenced by the devotional traditions of the Bhakti movement and possibly by Sufi mysticism. His own influence has been enormous, shaping the course of Indian spirituality and poetry. He is seen as a precursor to Sikhism and a major figure in the Bhakti tradition. His emphasis on interfaith harmony and direct spiritual experience continues to inspire poets, mystics, and social reformers in India and beyond.

Interpretation and critical analysis

Kabir's work is interpreted as a powerful call for religious pluralism, social justice, and direct spiritual realization. His critique of ritualism and dogma is seen as a timeless appeal for authenticity in faith. Scholars analyze his verses for their philosophical depth, linguistic innovation, and impact on Indian religious and cultural history.

Curiosities and lesser-known aspects

Legends surround Kabir's death, with some claiming that his Hindu and Muslim followers fought over his body, only for it to turn into flowers. This story symbolizes his ability to bridge religious divides. His simple, direct language and his bold pronouncements often surprised and challenged his contemporaries.

Death and memory

While the exact circumstances of Kabir's death are uncertain, it is believed to have occurred in Maghar, near Gorakhpur. His memory is kept alive through the Kabir Panth, the compilation of his verses, and his continued relevance in discussions about spirituality, tolerance, and social reform.