This poem is believed to be a reply to the high-caste and orthodox people of Banaras who looked down upon Kabir as a low-caste man and ridiculed him for his 'undignified' profession of weaving. Kabir says that the pundits earn their living by reading and reciting scriptures to others and accepting money and gifts in return. Without themselves understanding the real message of holy books, they 'guide' others and mislead them. The weaver, on the other hand, supports himself by hard and honest labor done with his own hands. The time that the pundits spend reading scriptures, Kabir the weaver utilizes weaving the cloth of divine love.

The Lord himself, like a weaver, has made the world on the warp and weft of duality, the duality of good and bad, pleasure and pain, life and death. Kabir takes the image of the entire universe as a weaving loom made out of the earth and sky, or place and time, with the sun and moon — day and night — as its shuttles. Kabir, through his 'weaving' or meditation has realized the play of the Great Weaver. His mind has now become still and he has recognized that the human body is the true home of the Lord. He has broken the loom of duality, of birth and death, and his soul has merged in the Lord.

No one has understood
The mystery of the Great Weaver,
Who has made the entire world
The frame, and spread his warp.
While you were engaged, O Pundit,
With your Vedas and Puranas,
I spread my warp
And wove some cloth.

The earth and the firmament,
The Weaver has made his loom;
He runs it with the shuttles
Of the sun and the moon.

When I applied starch to the warp
And made it strong and straight,
This poor weaver's mind
Became calm and still.

Kabir, the weaver,
Has recognized his true home;
Within this vessel of his
He has realized the Lord.

Kabir has broken the loom —
This weaver has joined
His piece of thread
With the thread of the Lord.

A.G., Asa, p. 484
Kori ko kāhu maram na jānā