Poems List

Many Hoped

Many Hoped

Many hoped
but no one found
Hari's heart.
Where do the senses rest?
Where do the Ram-chanters go?
Where do the bright ones go?
Corpses: all gone
to the same place.
Drunk on the juice
of Ram's bliss,
Kabir says,
I've said and I've said,
I'm tired of saying.
417

My body is flooded

My body is flooded

My body is flooded
With the flame of Love.
My soul lives in
A furnace of bliss.


Love's fragrance
Fills my mouth,
And fans through all things
With each outbreath.
416

Knowing Nothing Shuts The Iron Gates

Knowing Nothing Shuts The Iron Gates

Knowing nothing shuts the iron gates;
the new love opens them.

The sound of the gates opening wakes
the beautiful woman asleep.

Kabir says: Fantastic!
Don't let a chance like this go by!
419

Lift The Veil

Lift The Veil

Lift the veil
that obscures
the heart

and there
you will find
what you are
looking for
390

It Is Needless To Ask Of A Saint

It Is Needless To Ask Of A Saint

It is needless to ask of a saint the caste to which he belongs;
For the priest, the warrior. the tradesman, and all the
thirty-six castes, alike are seeking for God.
It is but folly to ask what the caste of a saint may be;
The barber has sought God, the washerwoman, and the carpenter-
Even Raidas was a seeker after God.
The Rishi Swapacha was a tanner by caste.
Hindus and Moslems alike have achieved that End, where remains no mark of
distinction.
832

I won’t come

I won’t come

I won’t come
I won’t go
I won’t live
I won’t die

I’ll keep uttering
The name
And lose myself
In it

I’m bowl
And I’m platter
I’m man
And I’m woman

I’m grapefruit
And I’m sweet lime
I’m Hindu
And I’m Muslim

I’m fish
And I’m net
I’m fisherman
And I’m time

I’m nothing
Says Kabir
I’m not among the living
Or the dead.
296

I Played day and night

I Played day and night

I played day and night with my comrades,
and now I am greatly afraid.


So high is my Lord's palace,
my heart trembles to mount its stairs:
yet I must not be shy, if I would enjoy His love.


My heart must cleave to my Lover;
I must withdraw my veil,
and meet Him with all my body:


Mine eyes must perform the ceremony of the lamps of love.


Kabîr says: 'Listen to me, friend:
he understands who loves.
If you feel not love's longing for your Beloved One,
it is vain to adorn your body,
vain to put unguent on your eyelids.'
410

I said to the wanting-creature inside me

I said to the wanting-creature inside me

I said to the wanting-creature inside me:
What is this river you want to cross?
There are no travelers on the river-road, and no road.
Do you see anyone moving about on that bank, or resting?
There is no river at all, and no boat, and no boatman.
There is no towrope either, and no one to pull it.
There is no ground, no sky, no time, no bank, no ford!


And there is no body, and no mind!
Do you believe there is some place that will
make the soul less thirsty?
In that great absence you will find nothing.

Be strong then, and enter into your own body;
there you have a solid place for your feet.
Think about it carefully!
Don't go off somewhere else!


Kabir says this: just throw away all thoughts
of imaginary things.
and stand firm in that which you are.
457

I have been thinking

I have been thinking

I have been thinking...
I have been thinking of the difference between water
I have been thinkingI have been thinkingand the waves on it. Rising,
water's still water, falling back,
it is water, will you give me a hint
how to tell them apart?


Because someone has made up the word
'wave,' do I have to distinguish it
from water?


There is a Secret One inside us;
the planets in all the galaxies
pass through his hands like beads.


That is a string of beads one should look at with luminous eyes.
513

I Burst Into Laughter

I Burst Into Laughter

I burst into laughter
whenever I hear
that the fish is thirsty in water.

Without the knowledge of Self
people just wander to Mathura or to Kashi
like the musk-deer unaware
of the scent in his navel,
goes on running forest to forest.

In water is the lotus plant
and the plant bears flowers
and on the flowers are the bees buzzing.
Likewise all yogis and mendicants
and all those who have renounced comforts,
are on here and hereafter and the nether world contemplating.


Friend, the Supreme Indestructible Being,
on whom thousands of sages meditate
and even Brahma, Vishnu and Mahesh,
really resides within one's self.

Though He is near, He appears far away and
that is what makes one disturbed;
says Kabir, listen, O wise one,
by Guru alone is the confusion curbed.
385

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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.