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Updated: June 5, 2025
For Kabir, the disciple of Râmânanda, the name was Ram. Nânak was sufficiently conscious of his position as head of a sect to leave a successor as Guru, but there is no indication that at this time the Sikhs differed materially from many other religious bodies who reprobated caste and idolatry. Under the fourth Guru, Ram Das, the beginnings of a change appear.
We try to prove it, and kill it in the laboratory of our minds, when on the altar of our souls it will dwell for ever." Silence and I pondered. Finally she laid the book aside, and repeated from memory and in a tone of perfect music; "Kabir says, 'I shall go to the House of my Lord with my Love at my side; then shall I sound the trumpet of triumph."
Half of these were obediently buried by the Moslems, who revere his shrine to this day. In his youth Kabir was approached by two disciples who wanted minute intellectual guidance along the mystic path. The master responded simply: "Path presupposes distance; If He be near, no path needest thou at all. Verily it maketh me smile To hear of a fish in water athirst!"
"Feel sin a lump, thou wottest never what, but none other thing than thyself," says The Cloud of Unknowing. "When the I, the Me, and the Mine are dead, the work of the Lord is done," says Kabir.
Thus the Rig Veda is obviously an anthology of hymns and some three thousand years later the Granth or sacred book of the Sikhs was compiled on the same principle. It consists of poems by Nanak, Kabir and many other writers but is treated with extraordinary respect as a continuous and consistent revelation.
But they speak in different languages. Kabir says, 'I disclose my soul in what is hidden. And again, 'The bird is beyond seeking, yet it is most clearly visible. For us, that is living truth. For those others, a mere tangle of words." "I see." Roy's gaze was riveted on the picture above the writing-table. "You can't explain colours to the colour-blind.
They were to serve to withdraw the soul from bodily life and to unite it with the gods. Schelling thus describes the feelings of an initiate: "The initiate through his initiation became a link in the magic chain, he himself became a Kabir.
Kabir worked at his loom and sang, and his songs washed the stains from that woman's heart, and by way of return found a home in her sweet voice. One day the King, in a fit of caprice, sent a message to Kabir to come and sing before him. The weaver shook his head: but the messenger dared not leave his door till his master's errand was fulfilled.
But the Malaki gave them all some betel-nut from his kabir, and made the men friendly toward him. Then all pressed around the Malaki to look at his kabir, which shone like gold. They had never before seen a man's bag like this one. "It is the kabir of the Malaki T'oluk Waig," they said. The Malaki slept that night with the other malaki in the house.
It is stated that they believe they eat the body of Kabir at their sacred meal which perhaps points to Christian influence. Also Schrader, Catalogue of Adyar Library, 1908, pp. 136-7.
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