Introduction
Kabir, an orphan child believed to be a Hindu, was abandoned after birth at Lahartara pond in Benaras. A poor Muslim weaver’s family the Nimas, found the abandoned child and they adopted him. During those times of political, social, and religious upheaval, he did not find acceptance from either of the dominant communities of Hindus and Muslims. Because of being ostracized he did not get much of a chance to be educated, as schools of those days were run along religious lines. There was little acceptance of students in these institutions for those who did not belong to their own religious order.
He was illiterate, yet he shone as one of the most quoted poets in Indian literature, and his compositions are sung the most. His powerful poetry captivated everyone across the religious divide and left everyone in awe. If there was one poet that everyone coming out of that multicultural influence of the Indian subcontinent had heard of, it was Kabir. Besides being a leading poet, he was a religious reformer, who founded his own order. Even today his influence is no less than it was during his own time.
Kabir’s Rejection of Institutionalized Faiths
The Hindu priests and Muslim Mullahs were at loggerheads with each other while constantly trying to prove that their professed faith was superior to the other. But Kabir had boldly declared that he does not follow the rituals of either faith in these words:
ਪੰਡਿਤ ਮੁਲਾਂ ਛਾਡੇ ਦੋਊ ॥੧॥ ਰਹਾਉ ॥
Pandit mulaa(n) chhaadde dhouoo ||1|| Rahaau || (SGGS, PG. No. 1159)
Translation: I have abandoned both the Pandits, the Hindu religious scholars, and the Mullahs, the Muslim priests. ||1||Pause||
And
ਪੰਡਿਤ ਮੁਲਾਂ ਜੋ ਲਿਖਿ ਦੀਆ ॥ ਛਾਡਿ ਚਲੇ ਹਮ ਕਛੂ ਨ ਲੀਆ ॥੩॥
Pandit mulaa(n) jo likh dheeaa || Chhaadd chale ham kachhoo na leeaa ||3||
(SGGS, PG. No. 1159)
Translation: Whatever the Pandits and Mullahs have written and prescribed, I have rejected; I do not accept any of it. ||3||
Guru Arjan Dev Ji has further elucidated what Kabir words meant as:
ਹਜ ਕਾਬੈ ਜਾਉ ਨ ਤੀਰਥ ਪੂਜਾ ॥ ਏਕੋ ਸੇਵੀ ਅਵਰੁ ਨ ਦੂਜਾ ॥੨॥
ਪੂਜਾ ਕਰਉ ਨ ਨਿਵਾਜ ਗੁਜਾਰਉ ॥ ਏਕ ਨਿਰੰਕਾਰ ਲੇ ਰਿਦੈ ਨਮਸਕਾਰਉ ॥੩॥
ਨਾ ਹਮ ਹਿੰਦੂ ਨ ਮੁਸਲਮਾਨ ॥ ਅਲਹ ਰਾਮ ਕੇ ਪਿੰਡੁ ਪਰਾਨ ॥੪॥
ਕਹੁ ਕਬੀਰ ਇਹੁ ਕੀਆ ਵਖਾਨਾ ॥ ਗੁਰ ਪੀਰ ਮਿਲਿ ਖੁਦਿ ਖਸਮੁ ਪਛਾਨਾ ॥੫॥੩॥
Hajj kaabai jaau na teerath poojaa || Eko sevee avar na dhoojaa ||2||
Poojaa karau na nivaaj gujaarau || Eik nirankar le ridhai namasakaarau ||3||
Naa hum hindhoo na musalamaan || Alleh raam ke pi(n)dd paraan ||4||
Kahu kabir ih keeaa vakhaanaa || Gur peer mil khudh khasam pachhaanaa ||5||3||
(SGGS, PG. No. 1136)
Translation: I do not make pilgrimages to Mecca, nor do I worship at Hindu sacred shrines. I serve the One God, and not any other. ||2|| I do not perform Hindu worship services, nor do I offer the Muslim prayers. I have taken the One Formless God into my heart; I humbly worship Him there. ||3|| I am not a Hindu, nor am I a Muslim. My body and breath of life is bestowed by the Divine who is called Allah and Raam. ||4|| Says Kabir, this is what I say: meeting with the Guru, my Spiritual Teacher, I have established a deep connection with Divine. ||5||3||
This was a stark, open challenge to the authority of the priestly class in both faiths. Therefore, the leaders of both the communities agreed that Kabir was a pariah and should be eliminated. When Sikander Lodhi, the ruler visited Benaras in 1494, they jointly petitioned against him. The ruler gave the edict that an elephant should crush Kabir. The orders were being implemented, but the elephant refused to obey its driver (Mahaut). Kabir survived unharmed and recorded the entire episode as below.
ਭੁਜਾ ਬਾਂਧਿ ਭਿਲਾ ਕਰਿ ਡਾਰਿਓ ॥ ਹਸਤੀ ਕ੍ਰੋਪਿ ਮੂੰਡ ਮਹਿ ਮਾਰਿਓ ॥
ਹਸਤਿ ਭਾਗਿ ਕੈ ਚੀਸਾ ਮਾਰੈ ॥ ਇਆ ਮੂਰਤਿ ਕੈ ਹਉ ਬਲਿਹਾਰੈ ॥੧॥
ਆਹਿ ਮੇਰੇ ਠਾਕੁਰ ਤੁਮਰਾ ਜੋਰੁ ॥ ਕਾਜੀ ਬਕਿਬੋ ਹਸਤੀ ਤੋਰੁ ॥੧॥ ਰਹਾਉ ॥
ਰੇ ਮਹਾਵਤ ਤੁਝੁ ਡਾਰਉ ਕਾਟਿ ॥ ਰੇ ਮਹਾਵਤ ਤੁਝੁ ਡਾਰਉ ਕਾਟਿ ॥
ਹਸਤਿ ਨ ਤੋਰੈ ਧਰੈ ਧਿਆਨੁ ॥ ਵਾ ਕੈ ਰਿਦੈ ਬਸੈ ਭਗਵਾਨੁ ॥੨॥
ਕਿਆ ਅਪਰਾਧੁ ਸੰਤ ਹੈ ਕੀਨੑਾ ॥ ਬਾਂਧਿ ਪੋਟ ਕੁੰਚਰ ਕਉ ਦੀਨੑਾ ॥
ਕੁੰਚਰੁ ਪੋਟ ਲੈ ਲੈ ਨਮਸਕਾਰੈ ॥ ਬੂਝੀ ਨਹੀ ਕਾਜੀ ਅੰਧਿਆਰੈ ॥੩॥
ਤੀਨਿ ਬਾਰ ਪਤੀਆ ਭਰਿ ਲੀਨਾ ਮਨ ਕਠੋਰੁ ਅਜਹੂ ਨ ਪਤੀਨਾ ॥
ਕਹਿ ਕਬੀਰ ਹਮਰਾ ਗੋਬਿੰਦੁ ॥ ਚਉਥੇ ਪਦ ਮਹਿ ਜਨ ਕੀ ਜਿੰਦੁ ॥੪॥੧॥੪॥
Bhujaa baa(n)dh bhilaa kar ddaario || Hasatee karop moo(n)dd meh maario ||
Hasat bhaag kai cheesaa maarai || Eiaa moorat kai hau balihaarai ||1||
Aaeh mere Thaakur tumaraa jor || Kaajee bakibo hasatee tor ||1|| Rahaau ||
Re mahaavat tujh ddaarau kaaT || Eiseh turaavahu ghaalahu saaT ||
Hasat na torai dharai dhiaan || Vaa kai ridhai basai bhagavaan ||2||
Kiaa aparaadh sa(n)t hai keen(h)aa || Baa(n)dh poT ku(n)char kau dheen(h)aa ||
Ku(n)char poT lai lai namasakaarai || Boojhee nahee kaajee a(n)dhiaarai ||3||
Teen baar pateeaa bhar leenaa || Mun kaThor ajahoo na pateenaa ||
Kaeh kabir hamaraa gobind || Chauthe padh meh jan kee ji(n)dh ||4||1||4|| (SGGS, Pg. No. 870)
Translation: They tied my arms, bundled me up, and threw me before an elephant. The elephant driver struck him on the head to infuriate him to charge. But the elephant screamed and ran away in another direction, (it says:), "I am a sacrifice to this image of God."||1|| O my God and Master, You are my strength. The Qazi shouted at the driver to drive the elephant on (Kabir). ||1||Pause|| He yelled out, "O driver, I shall cut you into pieces. Hit him and drive him on!" But the elephant did not move; instead, he was absorbed in the Divine’s feet. The God abides within his mind. ||2|| What sin has this Saint committed that you have made him into a bundle and thrown him before the elephant? Lifting the bundle, the elephant bows down before it. The Qazi could not understand it; he was blind. ||3|| Three times, he tried to do it. Even then, his hardened mind did not mellow down. Says Kabir, such is my God and Master. The soul of His humble servant (Kabir) dwells in the fourth state (above the three states of the material world). ||4||1||4||
Kabir Ji in his commentary said that Qazi goaded the elephant rider to go ahead and crush Kabir. Qazi threatened otherwise, “I will have you cut to pieces.” Kabir was facing imminent death, but the fear of death was not there in him as he was remembering God. The elephant would not move; instead, it was immersed in meditation. Kabir observed that even God resides in its heart. Next, Kabir shares what was going through the elephant’s mind. The elephant was questioning why Kabir was being punished like this. The elephant reverently lifted the bundle with Kabir and bowed down before it. But the haughtily blinded Qazi could not realize the injustice he was perpetuating.
Kabir Ji concluded the commentary in these words: Kabir said that in the heart of the elephant dwells God, and He is compassionate. While the Qazi was stone-hearted, without any feelings or compassionate emotions. Spectators, including the Sultan, were mesmerized.
He even mocked the Muslim practice of the importance of Hajj at least once in a lifetime in these words:
ਕਬੀਰ ਹਜ ਕਾਬੇ ਹਉ ਜਾਇ ਥਾ ਆਗੈ ਮਿਲਿਆ ਖੁਦਾਇ ॥
ਸਾਂਈ ਮੁਝ ਸਿਉ ਲਰਿ ਪਰਿਆ ਤੁਝੈ ਕਿਨੑਿ ਫੁਰਮਾਈ ਗਾਇ ॥੧੯੭॥
Kabir hajj kaabe hau jai thaa aagai miliaa khudhai ||
Saa(n)iee mujh siau lar pariaa tujhai kini(h) furamaiee gai ||197||
(SGGS, Pg. No. 1375)
Translation: Kabir, I was going on a pilgrimage to Mecca, and God met me on the way. He scolded me and asked, "Who told you that I am only there?"||197||
Kabir Ji was a non-conformist, spoke strongly against the institutionalized faith, blind ritualistic observances, and exploitation by clergy. He saw these as barriers towards spiritual development.
After the incident he was banished from Benaras in 1495. He moved around for many years and settled in Magahar in 1518, to challenge the Hindu belief that those who die there will be reborn as donkeys. He wrote about the irrelevance of the place of death, to rebirth in these words:
ਤੋਰੇ ਭਰੋਸੇ ਮਗਹਰ ਬਸਿਓ ਮੇਰੇ ਤਨ ਕੀ ਤਪਤਿ ਬੁਝਾਈ ॥ ਪਹਿਲੇ ਦਰਸਨੁ ਮਗਹਰ ਪਾਇਓ ਫੁਨਿ ਕਾਸੀ ਬਸੇ ਆਈ ॥੨॥
ਜੈਸਾ ਮਗਹਰੁ ਤੈਸੀ ਕਾਸੀ ਹਮ ਏਕੈ ਕਰਿ ਜਾਨੀ ॥ ਹਮ ਨਿਰਧਨ ਜਿਉ ਇਹੁ ਧਨੁ ਪਾਇਆ ਮਰਤੇ ਫੂਟਿ ਗੁਮਾਨੀ ॥੩॥
Torae bharose magahar basio mere tan kee tapat bujhaiee || Pahile dharasan magahar paio fun kaasee base aaiee ||2|| Hum niradhan jiau ih dhan paiaa marate fooT gumaanee ||3||
(SGGS, Pg. NO. 969)
Translation: (People say Magahar is a cursed land, but) relying upon You, I settled even in the cursed place of Magahar; You have put out the fire of vices from my body. First, I obtained the Blessed Vision of Your Darshan in Magahar; then, I came to dwell at Benares. ||2|| As is Magahar, so is Benares; I see them as the same. I was poor, but I have obtained this wealth of God; the proud (residents of Benaras who) are bursting with pride (claiming it to be city of Shiva), are going to die of pride. ||3||
He concludes his composition by sharing his lofty achievement in these words:
ਅਬ ਤਉ ਜਾਇ ਚਢੇ ਸਿੰਘਾਸਨਿ ਮਿਲੇ ਹੈ ਸਾਰਿੰਗਪਾਨੀ ॥ ਰਾਮ ਕਬੀਰਾ ਏਕ ਭਏ ਹੈ ਕੋਇ ਨ ਸਕੈ ਪਛਾਨੀ ॥੬॥੩॥
Abb tau jai chadde si(n)ghaasan mile hai saari(n)gapaanee || Raam kabiraa ek bhe hai koi na sakai pachhaanee ||6||3|| (SGGS, Pg. No. 969)
Translation: Now, I have mounted to the throne of the God; I have met the Divine, the Sustainer of the World. The Divine and Kabir have become one. No one can tell them apart. ||6||3||
This is the ultimate achievement of oneness. From Bhagat Kabir’s writings, we see that his lasting legacy is defined by his fierce critique of religious dogma and his open promotion of direct spiritual devotion. He urged people to look within themselves and discover the Divine through love, truth, humility, and sincere devotion.
Lasting Legacy
His lasting legacy is his profound impact on South Asian literature, a religious order, and interfaith spirituality, as under:
Writings of the Unlettered becomes field of study: Imagine that writings of this unlettered man have become a field of study. His writings are in textbooks from elementary School to university classes. Scholars are doing research by writing thesis on his writings for their PhD degrees, even publishing books. Interestingly, in the many centuries since his passing away his poems have grown in number, finding expression in new languages and metaphors as they travel through various parts of India and beyond. Many anonymous poets, seekers and singers have added their own writings to his body of verse, and it has grown much like a river changing its course over time.
Inclusion in the Guru Granth Sahib: Kabir is the most prominent non-Sikh contributor (Bhagat) to Sikhism's holy scripture, which contains 229 of his hymns (Shabads) and 237 couplets (Saloks). This inclusion codified his teachings on Nirguna (formless Divine) and spiritual equality into a living religious tradition. By including his writings, the Sikh Gurus have embraced low caste Kabir’s contributions plus provided him with a respectable platform for his message.
Kabir Panth and Festival: Kabir Panth is a religious community of his followers. No official records of number of followers exist, but Millions of followers belong to the order today. It emphasizes non-violence, truthfulness, and devotion while rejecting class, caste, and institutional religious boundaries.
Kabir Festival is an annual celebration dedicated to this mystic poet and Bhakti saint, Kabir. Through a vibrant blend of different forms of arts, they explore his philosophy into dialogue and how it applies to contemporary lives.
Radical Social Reform: A 15th-century weaver from Varanasi, Kabir used his sharp wit and blunt couplets (Saloks/Dohes) to challenge the caste system, untouchability, and clerical hypocrisy in both Hinduism and Islam. He famously argued that true spirituality relies on inner purity, not rituals like idol worship, pilgrimages, or ritual baths.
Linguistic and Poetic Impact: Kabir wrote in Sadhukkari (a vernacular blend of Hindi, Punjabi, Braj, and Persian), making complex philosophy accessible to common people. His Bijak, Sakhi Granth, and couplets remain central to South Asian folklore, music, and school curricula.
Syncretic Bridge: By rejecting rigid sectarian labels, Kabir became a timeless symbol of interfaith unity, showing how divine truth transcends formal institutional religion.
His voice remains relevant today, reminding us that the path to the Divine begins with transforming the human heart within.
