Also Kabirdas. 15th century mystic poet; preached equality before God of all creatures and the religion of love/devotion (bhakti), which was aimed at the union of the soul with God. Born to a Muslim weaver family of Benares. (Glossary for the Vahinis)

Kabir had established the truth that God belongs to one and all and everyone had a right to attain Him. He also proved that Brahma tattva can be obtained by all irrespective of caste, creed, religion, nationality etc. He had become immortal by his boundless devotion grihathasram (householder state) itself when there is amity between wife and husband and in the absence of of it, Sannyasa (life of renunciation) is only the refuge. He felt the four ashramas (the four states of human life, namely celibacy, householder, recluse in a forest and a renunciant) have nothing to do with Jnana. The moment he uttered divine name of ‘Rama’, he used to loose body consciousness. He taught the principles that character is the crest jewel to a human being and constitutes his very life-breath; the women are the embodiments of highest form of Divinity; a person without character is a good as dead person and that person without morality is equivalent to a monkey. He also taught that Moksha (liberation) is possible in the (wisdom) and every person can strive to attain it. Kabir propagated the truth that one who constantly contemplates on Hari will become Hari verily and that goal of Human life is the refuge of in Hari (God). (Beacons of Divine Wisdom, Part 1, p. 142)

Kabir was a poor weaver. He money that he earned by weaving cloth he used it for feeding the poor. He never worked to earn profit. He used to sell his cloth at very cheap price without any consideration for profit. If any poor person came to him to buy cloth, he would give it to him free of cost and would starve on that day. He used to constantly chant the Name of Rama while weaving. That is why the loth weaved by him acquired great value.

Kabir also used to chant the Name of Rama continuously while touring other places on foot. That is how the whole country came to know about the devotion of Kabir to Lord Rama. A king also came to know about his devotion to Lord Rama. He heard that Kabir was very poor and had nothing to depend upon for his livelihood. Considering him to an Anatha (forlorn), the king sent to him money, clothes and food provisions in a palanquin. When Kabir returned home after taking bath in the river, he saw four people bringing the palanquin to his house. He was surprised to see this and asked the bearers, ‘Why have you brought this palanquin which to be carried by four people? We are quite all right.’ What is it that is carried by four people? It is a dead body. What Kabir meant to convey to the King was, he did not need a palanquin to be carried by four people as he was quite all right. Then the bearers replied. :Sir, the King commanded us to give all thes things to you as you are a poor Anatha.’ Then Kabir replied, ‘Oh! did the King say so! Did he say that these things are to be given to me because I am Anatha? Well. I am not an Anatha since I have Lord Rama as my Natha (master). In fact, Rama is Anatha because He Has no master above Him. Therefore, you offer those things to Lord Rama.’

See, what a profound meaning is there in this statement of Kabir! There is none in this world who is Anatha because everybody has God as his master above him. In fact, God is neither a master nor a King; He is the King maker. Many devotees pray, ‘Swami, please don’t make me an Anatha. I tell them, My dear, you are not Anatha.’ Unable to understand God’s nature and His reality, devotees misunderstand Him and from wrong notions, one who has total faith in God will not lack anything. (SS Dec 13, pp. 4-5)

Kabir was weaving a pitambara for the Lord, for his Rama He had to work the loom alone, by hand. He recited Rama Rama Rama Rama and went on weaving ceaselessly. The cloth had become twenty yards long, but, Kabir did not stop; his tapas continued unabated; the pitambara was becoming longer and longer. The ananda of the craft, devotion to the Lord was enough food and drink for the sustenance. When he gave it to the temple priest f or clothing the idol of Rama, the pitambara was just the size, just the length and breadth, not a finger-breadth more! Such men are the mainsprings of the joy that spiritual persons fill themselves with in India. (SSS Vol.4, pp. 28-29)

Kabir declared: ‘Oh Rama! I am not qualified to perform sacrifices or penances. I can attempt to realise you only through love. Please enable me to attain you through love. (SSS Vol.23, p. 300)

Some one visited Kabir in his home and asked him whether the householder s life promoted spiritual development. Kabir did not answer. He called out to his wife and asked her to bring a lamp so that he may fix a broken piece of yarn. It was about midday and the room was well lit. But, the wife did not question or doubt or disobey. She brought the lamp well lit, and held it for Kabir to repair the yarn. Then, he asked her to leave. Kabir then turned his questioner and said, ‘When you have a wife like this woman, adhering strictly to her dharma, the householder s life will be the best training ground for spiritual development.’ (SSS Vol.5, p. 99)