Kabeerdaas ji is categorized as a saint but his thoughts and compositions are not confined to religion, spirituality, meditation and bhajans alone. He also deals with worldly life – the character and behaviour of individuals; practices (and malpractices) rampant in society; evils of caste system which divides people into ‘high’ and ‘low’ classes, etc. He also goes in depth in denouncing superstitions and hypocrisy prevalent in practice of religions and sects in general. He considers them as obstructions in the way of health, peace and happiness of society. We should take all these things into account if we want to understand and interpret Kabeer’s poetry correctly.

— Kusum Banthia

हिन्दी में पढ़िये

जल में कुंभ, कुंभ में जल है, बाहर – भीतर पानी ।
फूटा कुंभ, जल जलहि समाना, यहि तथ कथौ गियानी ।।

Jal men kumbh, kumbh men jal hai, baahar-bheetar paanii
Phoota kumbh, jal jalahi samaanaa, yahi tath kathao giiyaanii

In this couplet, Kabeerdaas ji uses the metaphor of an earthen pitcher and water to explain the relation between this world and the Supreme Being.
He says, if a pitcher is immersed in water, one finds water both inside and outside of the vessel. Though it is the same water but the vessel creates the illusion of separate bodies of water. Once the vessel breaks the water merges and becomes one. Enlightened people have spoken about this fact.
The fact that Kabeerdaas ji wants to convey is that the Supreme Being is the only entity permeating this world. It is Maya that creates an illusion of separateness between us, this world and the Brahman. As soon as the illusion is destroyed, our apparently separate existence merges and becomes one with the Supreme Being.

जाका गुरु है आँधरा, चेला है जाचंध ।
अंधे अंधा ठेलिया, दोन्यूँ कूप परंत ।।

Jaakaa guruu hai aandharaa, chelaa hai jaachandh
Andhe andhaa theliya, donyun koop parant

Kabeerrdaas ji has been repeatedly emphasizing the importance of guru in the life of the seeker, but he does not consider everyone worthy of being called a guru. One does not become a guru just by studying the scriptures. It is necessary that he has not only brought his read and learned knowledge into himself, but has also realized the ultimate truth through continuous spiritual practice. Knowledge is not attained only by rote learning. He also needs his own experience and spiritual practice. Only then do the eyes of knowledge open and only then will he be able to show the right path to the disciple. One whose eyes of knowledge are not open in this way is like a blind person. In this couplet, Kabirdas means that such a guru himself is blind. The disciple will also be called the blind of birth due to lack of knowledge yet. What will a blind person show the way to others? Both of them will push and falter each other. Just as the blind do not see a well coming in the way and he falls into it, in the same way the ignorant guru is not able to give correct knowledge to the disciple. What he teaches and tells, it does not cause any harm to the disciple. He wanders away from the path of knowledge and truth.