II श्रीराम जय राम जय जय राम II

कबीर टुक टुक देखता, पल पल गयी बिहाये I
जीव जनजालय परि रहा, दिया दमामा आये II

"Kabir says, we’re all caught in Maya’s illusion. It means we might be missing out on something much more important. It’s like when you’re playing a video game and you’re so focused on the screen that you don’t notice someone has come into the room. In the same way, Maya keeps us engrossed in the physical world so much that we ignore the diminishing life with each passing moment.

Imagine you’re watching a magic show. The magician pulls a rabbit out of a hat. You know it’s a trick, but it looks real. Maya is like the magician’s trick – it makes us think that the world we see is the only one there is, but just like the magic trick, there’s more to it than meets the eye.

In conclusion, Maya is a reminder to look beyond what’s in front of us and to think about the bigger picture. It’s about understanding our place in the universe and the path to freedom from life’s endless cycle."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

साँई मेरा बाँणियाँ, सहजि करै व्यौपार। 
बिन डाँडी बिन पालड़ै, तोलै सब संसार॥

"Karma, the concept of reaping what one sows, finds its roots in principles of cause and effect, as well as God’s justice and sovereignty. Kabir illuminates this thought thus reminding us of the importance of living with integrity, compassion, and righteousness, knowing that our actions have consequences and that God is just and faithful to reward and judge accordingly. Do not be deceived: God cannot be mocked. A man reaps what he sows. Peacemakers who sow in peace reap a harvest of righteousness. Whoever digs a pit will fall into it. God will repay each person according to what they have done.

Kabir says, A bird sitting on a tree is never afraid of the branch breaking because her trust is not on the branch but on its wings. Believe in your karma, and you would never be afraid of the challenges in your life."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माया मुई न मन मुवा, मरि-मरि गया सरीर। 
आसा त्रिष्णाँ नाँ मुई, यौं कहै दास कबीर॥

"Kabir says, When someone dies, we say, “This person is no more.” That is not true. The person is no more the way you know them, but they still very much exist, for ultimately, mind transcends death. Who we are and where we are is mind. Mind endures because it is unborn and unceasing; it endures because it transcends our concepts of time and space; it is not fixed to one occurrence in time or to one place. It is mind that journeys as a guest in this physical body until we take full possession of the boundless wisdom and compassion that are innate to us, and realize the freedom and purity of our abiding nature."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बेटा जाए क्या हुआ, कहा बजावै थाल। 
आवन जावन ह्वै रहा, ज्यौं कीड़ी का नाल॥

According to Hindu philosophy, "Sansara" is the endless cycle of birth, death and rebirth. Every being in the universe is a distinct  soul (jeevatman - the embodied soul or the self). These souls are eternal and indestructible. But the physical bodies in which these souls reside, are perishable. The soul does not die when the body dies. The soul changes his bodies just like one changes his clothes. When the soul leaves one body and takes another, he takes the mind and the senses of that body along with it, to the other body.

"Kabir says, do not rejoice at birth or mourn the dead, for the periodic emergence, dissolution and re-emergance of existences is going on incessantly since time immemorial."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मन के हारे हार हैं, मन के जीते जीति। 
कहै कबीर हरि पाइए, मन ही की परतीति॥

Life’s ups and downs are not determining our outcome. We do that in how we choose to experience life – our mindset.
Your mindset is a set of beliefs that shape how you make sense of the world and yourself. It influences how you think, feel, and behave in any given situation. It means that what you believe about yourself impacts your success or failure.

"Kabir says, the problem with our life is not our problems. Our “problem” is how we view ourselves in that circumstance. We often limit ourselves by what we believe or imagine is achievable. Our mindset holds power, and we choose our mindset.
If we don’t think that we can do something, then we can’t.
It’s as simple as that.
GOD Realization, the ultimate control of mind and actions is no different."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

तूँ तूँ करता तूँ भया, मुझ मैं रही न हूँ। 
वारी फेरी बलि गई, जित देखौं तित तूँ ॥

When the human in us realises the Highest, at that time there is no difference between us and God. At that time the body, vital and mind become inseparably one and they embody, reveal and manifest the Highest. There is no difference between that illumined consciousness and the highest Reality itself.

"Kabir says, God-realization is a state of being in which a person is fully absorbed in God-consciousness and is one with the Divine. It is considered the ultimate state of enlightenment, and is described as a time when the ego is no longer present and all that exists is God."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सुमिरन से मन लाइये, जैसे कामी काम I
एक पलक बिसरे नहीं, निश दिन आठौ याम II

"Kabir says, the sweet remembrance of God should be ceaseless, overflowing as a lover's passions are, forgetting not his love even for the twinkling of an eye. When a man falls in love with a woman, he carries her image in his mind at all times whether sleeping or awake, sitting or standing.
In this way while engaged in worldly pursuits, we should not forget our aim and objective in life, i.e., God Realization."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माला तो कर में फिरे, जीभ फिरे मुख माहिं I
मनुआ तो चहुं दिश फिरे, यह तो सिमरन नाहीं II

Everyone in the world is doing Simran of one kind or another. In fact none can do without it. In other words every one of us is constantly dwelling on one thing or another.This close association leaves an imprint in the human mind which in course of time becomes indelible enough and leads to complete identification of the subject with the object - and hence it is said, "As you think so you become," or "Where the mind is there you are also," no matter where the physical self is. As no one can do without Simran, the Spiritually Wise try to set one type of Simran for another type. Instead of Simran of the world and worldly relations and objects, they suggest a Simran of God's Name. As the former leads to distraction of the mind, the later pulls within leading to peace of mind and liberation of the soul.

"Kabir says, the Simran where tongue wags on in the mouth, while the mind runs riot all the time is of no use. How very often we see people turning the rosary beads and reciting the name of God yet at the slightest provocation they swear and curse, without any hesitation, with the same 'twisting' tongue.
Simran is to be done with the tongue of thought and not by word of mouth. It is entirely an inner mental process, to be practiced only after the outlets of the outgoing faculties are closed up. By telling beads we please ourselves and yet we never gain. He says: aeons have passed in telling beads, yet our minds changed not; So cast off the wooden beads and take to the mental ones. We should therefore turn the bead of the mind, and it will act like a push-button giving an ingress of the soul to spiritual realms within."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जब मैं था तब हरि नहीं, अब हरि है मैं नाही I
सब अँधियारा मिट गया, दीपक देखा माही II

Man often lives his life in the pursuit of desire. It is the innate craving that he bears in his hearts that at times makes him willfully strive through the worst phases of his life. Indeed man’s desires dictate the course of his life. We often say that desires are something that should necessarily be overcome; that desires end up being the greatest hurdle in man’s eternal spiritual quest to be one with God.

"Kabir says, Realization is something that follows a bitter downfall. Realization is inherently something that man acquires, after he lives through the worst days of his life. This is simply owing to the fact that in those days, he truly realizes that all his perceived knowledge; all his delusional greatness is indeed of no particular substance; that it is of no particular use. Thus realization brings with itself a deep sense of humility and understanding, which truly gives a divine sheen to the knowledge that the seeker bears. Realization in the end also forces the seeker to look beyond his own self; for through self-introspection, he realizes that his true self is indeed not what he perceives it to be. Thus when the realized seeker, lives through his life, with that constant bearing in his heart, only with a genuine desire and craving to be benevolent, he then acquires the divine grace that finally takes him towards wisdom."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जीवन थैं मरिबो भलौ, जो मरि जानैं कोइ I
मरनैं पहली जे मरै, तो कलि अजरावर होइ II

"Kabir says, we need to learn and practice the art of death, before we are overpowered by it. Life and death, joy and sorrows, pain and pleasure, etc., are real to the man in bondage. But to the truly wise, they are all in the world-play. Blinded by ignorance we feel sad when faced with death because we identify ourself with the finite frame of the body. In other words, a truly wise thinks himself to be the Soul and has a body. To the contrary, the majority of us think we are the body and have a Soul. So long there is identification with the gross body, there will be the fear of loss and death. But the same death fills the mind of the wise with Bliss; for he knows at last he is going to his True Home! 
The truly wise takes this body and the material world as only a reflection of the Supreme Reality. However, most of us take this body and the world real (permanent), and live our life cycle only to find death at the end.To the contrary, the truly wise takes the life cycle backwards; he dies first, thus gets the death out of the way, and then he goes on living as Jeevanmukta. Kabir wants us to understand that what comes and goes is unreal. That which is Real never dies, and that which dies is not Real. Since the mind of the truly wise is already dead, he has no reaction to death. For him it's natural for the body to die, as it is natural for the incense stick to burn out. Therefore, the event of death itself is of no importance to the truly wise.
As long as one identifies with the body and the world of gross objects, there will be the constant fear of death and of losing one's possessions. It's through the Guru's Grace that one can hope to get relief from the fear of death. God is not to be reached by the fearful mind. Thus, unless one turns inward and seeks Self-realization, one cannot hope to attain communion with God."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर माया पापिनी, फंद ले बैठी हाट I
सब जग तो फंदे परा, गया कबीरा काट II

Maya’s existence does not negate its role in shaping the human experience. It serves as a veiling force that obscures the inner Self and the true principles that govern existence. By acknowledging its impact and striving to overcome the vices fueled by Maya, especially through detachment, individuals can embark on a path of spiritual enlightenment and attain a deeper understanding of the eternal truths found within religious texts and philosophical views. Attachment to the physical deludes us, makes us forget the infinite, and leads to the path of pursuing the finite. We forget in the illusion that ‘Parabrahman’ is the only reality. The one and only truth. ‘All else is sand that slips through the fingers’.

"Kabir says, attachment breeds fear; detachment is not indifference, but the courage to love from afar. It is this detachment, this ability to recognize the transient nature of the physical realm, that liberates us from the clutches of Maya’s beguiling dance.These words of Kabir pierce through the veils of Maya, urging us to shed the weight of material ties and embrace the eternal essence that resides within us."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नैनन आगे मन बसे, पलक पलक करे दौर I
तीन लोक मन भूप है, मन पूजा सब ठौर II

"Kabir says, in the soul, our "eyes" are our "vision", our expected imagination. Your thoughts follow your vision.  Similar to the vision, the mind is sensitive to the word too. The impact of the vision and word is so profound that they need no touch of the senses to influence the mind. In the wakeful state the mind follows where the eyes lead and remains enticed to whatever the eyes see. Everything we see and experience in our physical world has its origin in the invisible, mental realm. Mind rules the world so much so that man has become mind instead of having a mind. For man, mind is the cause of bondage and mind is the cause of liberation. Mind absorbed in sense objects is the cause of bondage, and mind detached from the sense objects is the cause of liberation.
We must cultivate a clear, calm and concentrated mind for it is only this kind of mind that will enable us to understand what is right and what is wrong, what is healthy and what is unhealthy, what is good and what is bad, and ultimately, what is to be desired and what is to be avoided."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मोको कहाँ ढूँढे बंदे, मै तो तेरे पास में I
कहै कबीर सुनो भई साधो, मै तो हूँ विश्वास में II

It's not that God is only inside. He is also outside equally - All knowing and all powerful - omnipresent, omniscient and omnipotent. As God is beyond words and beyond the mind, without realizing Him inside, He cannot be realized outside. From there the search can expand without. Seeing God in all things (including within) and knowing all beings as one's own Self is truly His Realization. 

"Kabir says, faith is to believe what you do not see; the reward of this faith is to see what you believe. Faith is a living, daring confidence in God's grace, so sure and certain that a man could stake his life on it a thousand times."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काल करे सो आज कर, आज करे सो अब I
पल में परलय होएगी, बहुरि करेगा कब II

"Kabir says, you work 6 days to enjoy 1. You work 8 hours to eat in 15 minutes. You work 8 hours to sleep 5. You work all year just to take a week or two vacation. You work all your life to retire in old age, and contemplate only your last breaths. Eventually you realize that life is nothing but a parody of yourself practicing for your own oblivion. We have become so accustomed to material and social slavery that we no longer see the chains.
Life is a short journey, live it!  Collect memories, not material things!

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जहां काम तहां नाम नहीं,जहां नाम नहि काम I
दोनो कबहू ना मिलैय रवि रजनी एक ठाम II

One day a samurai came to the spiritual master Hakuin and asked, "Is there a hell? Is there a heaven? If so, where does one enter?" He was a simple warrior. Warriors have no cunning in their minds. Warriors only know two things: life and death. The samurai had not come to learn a doctrine, he wanted to know where the gates were, to avoid hell and enter heaven. Hakuin asked, "Who are you?" The warrior replied, "I am a samurai." In Japan, being a samurai is a source of great pride. It means being a perfect warrior. One who would not hesitate for a moment to give his life. "I am a great warrior, even the emperor respects me." Hakuin laughed and said, "You, a samurai? You look like a beggar!" The man felt hurt in his pride. He drew his sword, intending to kill Hakuin. The master laughed: "This is the gate of hell," he said, "with this sword, with this anger, with this ego, that gate opens." A warrior can understand this, so the samurai sheathed his sword... and Hakuin said: "Here the gate of heaven opens." Hell and heaven are within you. Both gates are in you. When you act unconsciously, the gate of hell opens;... when you are alert and aware, the gate of heaven opens..... The mind is both heaven and hell, because the mind has the capacity to become both... But people continue to think that everything exists in an unspecified place outside. ...
 
"Kabir says, God Realization and worldly desires do not coexist just like sun and night don't happen together."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नर के संग सुवा हरि बोलै, हरि परताप न जानै I
जो कबहुं उडि जाए जंगल में, बहुरि न सुरतैं आनै II

Parrots are vocal learners. They grasp sounds by hearing and then imitating them. When a parrot says “Hello; how are you?” when its owner enters the room, for example, it’s “not necessarily interested in your well being” but is mimicking what it hears the owner saying when he or she comes in. In fact, a parrot’s understanding of “how are you,” is probably “Oh look, someone has come into the room.” 
Parrots are known to mimic what their owners say. If the owner says 'Hari Hari', the parrot mimics it not necessarily understanding the glory surrounding Hari Naam. A parrot revered as a Saintly Being only because it constantly utters 'Hari Hari' is unheard of.

Kabir says, those who robotically read, memorize the spiritual texts without understanding it's essence are no more than a parrot.
While the caged parrot mimics 'Hari Hari' like that of his owner, as soon as the door to cage opens and it tastes freedom, the parrot's uttering 'Hari Hari' is a bygone era.
The parrot uttering 'Hari Hari' is no different from the so-called wise uttering the same, for both do it under captivity. While the parrot is forced to live in the cage, the so-called wise is in the captivity of his ego.
By learning as much as you can, analyzing your experiences and putting your knowledge to the test, you can become a wiser person. We may get influenced by what we read, but unless we let it churn and sink within the Wisdom won't dawn. The Wisdom so dawned doesn't remain hidden. It reflects in every aspect of the person. It enlightens him thus opening the gateway to Liberation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर बैरी सबल है, एक जीव रिपु पांच I
अपने अपने स्वाद को, बहुत नचाबै नाच II

"Kabir says, in this ocean of worldly life, millions of waves of vices surge like the torrential rains, storms and floods. Within this body dwell the five enemies
lust, anger, greed, emotional attachment and egotism. They become powerful evils when their negative impact dominates a person’s mind. These ‘five’ also have their numerous variations such as enviousness, stubborn mindedness, selfishness, deception, wickedness, falsehood, corruption, bigotry, hatred, insecurity, desires and fears, discontentment, intolerance, revenge, unforgiveness, unhappiness, and so on. They bring man down to the animal nature.
Since these are the negative pulls of human nature and very powerful and destructive, the internal war to eradicate them needs much greater bravery, fearlessness and indomitable courage."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

लच्‍छ कोस जो गुरु बसै दीजै सुरति पठाय I
शब्‍द तुरी असवार है, छिन आवै छिन जाय II

"Kabir says, the Guru’s physical body is only a small, temporary truth of Guru and one need not feel bad or sad if Guru is not living in physical body or not in proximity. Of course, it is good to meet the Guru physically if one has a chance to meet but more important is to practice his teachings, for the Guru and his teachings are the same. What is the use to meet the Guru everyday and be the same person, without any kind of improvement, even after many years of physical presence. The attunement isn’t dependent upon time and space or upon proximity to the Guru’s physical presence, but it is dependent upon our receptivity to the Guru’s spiritual magnetism."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बँधे को बँधा मिला, छूटै कौन उपाय  I 
कर सेवा निरबन्ध की पल में लेय छुड़ाय II

There are more fake gurus and false teachers in this world than the number of stars in the visible universe. Don’t confuse power-driven, self-centered people with true mentors. A genuine spiritual master will not direct your attention to himself or herself and will not expect absolute obedience or utter admiration from you, but instead will help you to appreciate and admire your inner self. True mentors are as transparent as glass. They let the light of God pass through them.

"Kabir talks about how it is different to be in the company of true and wise, for it brings out the best of us in terms of pure and truthful values. The company that can lead us to not be too attached to Maya and materialistic world, but to act with pure intentions without any sort of material gains or intentions. It is the company that help us to spiritually elevate on our personal levels. The influence of people that can help us realize our own wrongs so as to become a better human being."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सतगुरु कै सदकै करूँ, दिल अपनीं का साँच I
कलिजुग हम सौं लड़ि पड़ा, मुहकम मेरा बाँच II

"Kabir says, we are living in the age of Kaliyuga, characterized by moral and spiritual decline, chaos, and suffering. It is a time of darkness and despair among humanity and across the entire Earth, when chaos, confusion, and hypocrisy reigns. The only way to live amidst this chaos yet not get influenced by it is by complete surrender to Sadguru."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माटी मलनि कुँभार की, घनी सहै सिरि लात I
इहि औसरि चेत्या नहीं, चूका अबकी घात II

"Kabir says, just like the clay is pounded under the feet of the pot maker so that it can be easily moulded into pots, the pain and sufferings we undergo in life are the means used by the Supreme Creator to rouse us from the slumber of ignorance cast by Maya, our materialistic aspirations, and strive for Liberation from the sufferings once and for all by His Realisation. It is attachment to things that is to be renounced, and not the things as such. Essentially, it is an absence of taste for things, which is called renunciation, and not an absence of the physical proximity of objects. If taste remains, true renunciation has not taken place, even if the objects are left physically far behind."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

करै दूरी अज्ञानता, अंजन ज्ञान सुदये I
बलिहारी वे गुरु की हँस उबारि जु लेय II

"Kabir says, prostrations to the Guru who, by the collyrium-rod of Knowledge, opens the eyes of those who are rendered blind by the darkness of ignorance. He stands upon the threshold of immortality; and bending down, raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy. In your Guru, you have your human ideal of perfection. He is the pattern from which you wish to mould yourself. 
Bhavsagar implies the "ocean of existence." It is often used to describe the cyclical nature of life and the ongoing cycle of birth, death, and rebirth. This cycle is often compared to the ocean, with each life being like a wave that rises and falls. The Guru gives you the rope of knowledge and saves you when you are drowning in this ocean of existence. It is the Guru that reminds you that the true purpose of this rare human birth is not merely to exist, but to strive for the greatest purity of soul, purity of thoughts, mind, heart, soul, and intent."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

अपना तो कोई नहीं, देखा ठोकि बजाय I
अपना अपना क्या करे, मोह भरम लिपटाय II

"Kabir says, human life is a very temporary phenomenon-more temporary than we can often conceive. What you and I hold as very important holds no real importance in the vast eternity of time. It’s like a dew drop that appears in the morning and disappears as the sun sets.
We are like children building a sand castle. We embellish it with beautiful shells, bits of driftwood, and pieces of colored glass. The castle is ours, off limits to others. We’re willing to attack if others threaten to hurt it. Yet despite all our attachment, we know that the tide will inevitably come in and sweep the sand castle away. The trick is to enjoy it fully but without clinging, and when the time comes, let it dissolve back into the sea."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

चलती चक्की देख के, दिया कबीरा रोये I
दो पाटन के बीच में, साबुत बचा न कोए II

In this composition Kabir uses the analogy of a pair of flat grinding stones used for grinding grain for the duality we live in. Just like the grain is crushed  between the grinding stones, everyone is subjected to the play of opposites such as gain and loss, good and bad, pleasure and pain, life and  death without exception. Whoever enters this duality is crushed. The friction between the stones crush the grain into smaller pieces ultimately turning it into flour. Man subjected to trials of life is no exception too. In other words we get so much involved in the stuggle for survival that we forget the true purpose for which we were born human. People spend their whole life chasing material possessions, least bothered about the spiritual progress, for in the end none of the material possessions are of any use. It is only the spiritual growth that transcends the limits of the material world."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

धर्म किये धन ना घटे, नदी न घट्ट नीर I
अपनी आखों देखिले, यों कथि कहहिं कबीर II

"Kabir says, the secret to happiness is helping others, for it is in giving that we receive.The sole meaning of life is to serve humanity. The purpose of life is not to be happy. It is to be useful, to be honorable, to be compassionate, to have it make some difference that you have lived and lived well. No one is useless in this world who lightens the burdens of another. You have not lived today until you have done something for someone who can never repay you.There is nothing more beautiful than someone who goes out of their way to make life beautiful for others.Just like a river never turns dry no matter how much water is drawn from it, no one has ever become poor by giving."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कलि काल ततकाल है, बुरा करो जिनी कोई I
अन बोवै लोहा दाहिने, बोवै सो लुनता हो II

"Kabir says, we are the architects of our own lives, and the choices we make today determine the experiences we have tomorrow. The freedom to choose empowers us, but it also compels us to make informed decisions. By considering the potential consequences of our actions, both positive and negative, we can make choices that align with our values and goals.  Even the outcomes we might perceive as negative can hold valuable lessons. Reflecting on the consequences of our choices allows us to learn and grow, ultimately making us better equipped to navigate the path ahead. In essence, Kabir reminds us that freedom and responsibility are intertwined. We have the freedom to choose, but we must also embrace the responsibility for the consequences that follow. By doing so, we can navigate life's journey with greater intention and purpose."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कहाँ से आया कहाँ जाओगे
खबर करो अपने तन की
कोई सदगुरु मिले तो भेद बतावें
खुल जावे अंतर खिड़की

"Kabir says, how a Jiva is born and where the Jiva ends up after death has confronted human mind since time immemorial. It is only through the wisdom of Sadguru, one can know about death and meaning of life in its full depth and dimension. It is through his wisdom one comes to the realisation that life is much more than what we think it is."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

पीछै लागा जाइ था, लोक बेद के साथी I
आगैं थैं सतगुर मिल्या, दीपक दिया हाथी II

Throughout history, individuals, regardless of their spiritual inclinations, have yearned for this elusive state of joy. Everyone says ‘bliss,’ ‘bliss,’ but bliss in the truer sense can be known only through the Guru.
The mind alone is ignorance. It is because of the mind that the universe is seen in all its differences and diversities just as a giant formation of a group of clouds is scattered by a strong gust of wind.

" Kabir says, in the pursuit of bliss, I sought joy in transient flavors, tastes, and fleeting experiences. The light of Guru's wisdom however dispelled the cloud of ignorance thus ceasing my wandering in the wilderness of ignorance."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कमलपत्र है साधू जन, बसै जगत के माहिं
बालक केरी धाय ज्यों, अपना जानत नाहि ॥

Even when the lotus can be seen in all its glory, its roots are still firmly anchored in the muddy depths below. Without the roots, the flower could not exist. It is a wonderful contrast; roots anchored in the dark, thick, mud with a perfect flower resplendent in the sunlight. 
Simply put, it is uninterestedly observing everything as a totally detached observer (Saakshi Bhaav). It is being able to remain "unaffected and untouched" in any situation, not to "get infatuated by anything", to be in "continuous remembrance of the Lord.

"Kabir says, the (Sadhus') Realized Souls live amidst the worldly activity (or Maya), yet remain unattached, uninfluenced by it just as the lotus flower remains untainted by the slimy scum. The living in the world but not of the world of a Realized Soul is like a wet nurse who breastfeeds and cares for another's child but does so in a detached manner."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

भगती भजन हरि नांव है, दुजा दुक्ख अपार I
मनसा बाचा क्रमनां, कबीर सुमिरण सार II

"Kabir says, the constant remembrance of God through constant mental  repetitions (Nam-Smaran) of name of God, achieves the fixity of thought on God, without the medium of any ceremony. In other words, when a person's thoughts are always directed toward God, throughout the waking state, even while eating or talking, it is Bhakti in the truer sense.
It is a deep and personal expression of one’s love and adoration for the divine. Nam-Smaran goes beyond mere religious rituals; it is an intense connection from the heart.
In essence, Bhakti encompasses surrendering oneself to a higher power, transcending ego, and embracing humility. It involves developing an unwavering faith and trust in the divine, believing in its infinite wisdom and unconditional love.
By immersing themselves wholeheartedly in this devotion toward God, one can experience inner transformation – a deep sense of peace and contentment that surpasses worldly desires."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

करता था सो क्यों किया, अब कर क्यों पछिताय I
बोया पेड़ बबूल का, आम कहाँ से खाय II

Once upon a time a daughter complained to her father that her life was miserable and that she didn’t know how she was going to make it. She was tired of fighting and struggling all the time. It seemed just as one problem was solved, another one soon followed. Her father, a chef, took her to the kitchen. He filled three pots with water and placed each on a high fire. 

Once the three pots began to boil, he placed potatoes in one pot, eggs in the second pot and ground coffee beans in the third pot. He then let them sit and boil, without saying a word to his daughter. The daughter, moaned and impatiently waited, wondering what he was doing. After twenty minutes he turned off the burners. He took the potatoes out of the pot and placed them in a bowl. He pulled the eggs out and placed them in a bowl. He then ladled the coffee out and placed it in a cup. 

Turning to her, he asked. “Daughter, what do you see?” “Potatoes, eggs and coffee,” she hastily replied. 

“Look closer”, he said, “and touch the potatoes.” She did and noted that they were soft. 

He then asked her to take an egg and break it. After pulling off the shell, she observed the hard-boiled egg. 

Finally, he asked her to sip the coffee. Its rich aroma brought a smile to her face. 

“Father, what does this mean?” she asked. 

He then explained that the potatoes, the eggs and coffee beans had each faced the same adversity-the boiling water. However, each one reacted differently. The potato went in strong, hard and unrelenting, but in boiling water, it became soft and weak. The egg was fragile, with the thin outer shell protecting its liquid interior until it was put in the boiling water. Then the inside of the egg became hard. However, the ground coffee beans were unique. After they were exposed to the boiling water, they changed the water and created something new. 

“Which one are you?” he asked his daughter. “When adversity knocks on your door, how do you respond? Are you a potato, an egg, or a coffee bean?”

"Kabir says, in life, things happen around us, things happen to us, but the only thing that truly matters is how you choose to react to it and what you make out of it. Life is all about leaning, adopting and converting all the struggles that we experience into something positive."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जब मैं था तब हरि नहीं, अब हरि है मैं नाही I
सब अँधियारा मिट गया, दीपक देखा माही II

It is said that before entering the sea, a river trembles with fear. She looks back at the path she has traveled, from the peaks of the mountains, the long winding road crossing forests and villages. And in front of her,
she sees an ocean so vast, that to enter there seems nothing more than to disappear forever. But there is no other way. The river can not go back. Nobody can go back. To go back is impossible in existence. The river needs to take the risk of entering the ocean because only then will fear disappear, because that’s where the river will know it’s not about disappearing into the ocean, but of becoming the ocean.

"Kabir says, realizing the Self is all about how one traverses the spiritual landscape to move beyond suffering, to experience the peace and love of God, to transcend illusion and realize the state of enlightenment."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जब तू आया जगत में, लोग हँसे तू रोय ।
ऐसी करनी ना करो, पीछे हँसे सब कोय ॥

Kabir speaks to the power of our minds in shaping our experiences. He suggests that our life is not just a product of external circumstances, but also of how we choose to think about and perceive those circumstances. Our thoughts have the ability to create reality for us, or at least, they can shape our perception of reality. This means that even in difficult or challenging situations, if we choose to focus on positive thoughts and perspectives, we can transform our experience into something more meaningful and empowering.
Kabir urges us to take responsibility for our own thought patterns and to cultivate a mindset that is conducive to well-being and happiness. By becoming aware of our thoughts and intentionally choosing to think positively, we can create a life that reflects the best version of ourselves.

"Kabir says, we are born without bringing anything into this world. We die without taking anything with us. And the sad thing is that in the interval between life and death, we fight for what we didn't bring and what we cannot take.
At the end of life, what really matters is not what we bought  but what we built; not what we got but what we shared; not our competence but our character and not our success but our significance.
Live a life that matters."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर नौबति आपनी, दिन दस लेहु बजाइ I
ए पुर पद्दन ए गली, बहुरि न देखहु आइ II

"Kabir says, Life is a constant river of change. Nothing stays the same forever-every moment, every feeling, every person who enters our lives is part of an ever-shifting flow. Emotions rise and fall, thoughts come and go, people drift in and out, and the scenery around us is always evolving. The beauty of life lies in this impermanence. When we truly understand that everything is temporary, we begin to release the need for attachment and control, allowing ourselves to simply flow with it all.

It's natural to want to hold on to the things that make us feel secure, whether it's people, experiences, or even emotions. But clinging to what is meant to pass only creates resistance and suffering. When we become attached, we try to freeze life in place, fearing the unknown or the loss of what feels comfortable. Yet, life is not meant to be held in place, it's meant to flow, to evolve, and to guide us forward.

Emotions are temporary.
They are like waves in the ocean, rising and falling with the tides of life. Happiness, sadness, anger, joy-these feelings are part of the human experience, but none of them are permanent. When you feel overwhelmed by emotion, remember: it will pass. Just as joy is fleeting, so too are moments of pain. Flow with it, knowing that each emotion is a visitor, not a permanent resident in your soul.

Thoughts are temporary. The mind is constantly generating ideas, beliefs, and narratives, but none of them are fixed. The thoughts you have today may not be the ones you have tomorrow. Don't cling to every thought that crosses your mind. Observe them, let them flow through you, and release them when they no longer serve you.

People are temporary.
Everyone we meet plays a role in our journey, but not everyone is meant to stay. Some people are with us for a season, some for a lifetime, and some for a fleeting moment. Cherish the connections, but don't become attached to the idea that they must last forever. Relationships, like everything else, ebb and flow. Let them unfold naturally, without grasping for permanence."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जहां काम तहां नाम नहीं,जहां नाम नहि काम I
दोनो कबहू ना मिलैय रवि रजनी एक ठाम II

"A monk decides to meditate alone. Away from his monastery, he takes a boat and goes to the middle of the lake, closes his eyes and begins to meditate. After a few hours of unperturbed silence, he suddenly feels the blow of another boat hitting his. With his eyes still closed, he feels his anger rising and, when he opens his eyes, he is ready to shout at the boatman who dared to disturb his meditation.
But when he opened his eyes, saw that it was an empty boat, not tied up, floating in the middle of the lake. At that moment, the monk achieves self-realization and understands that anger is within him; it simply needs to hit an external object to provoke it. After that, whenever he meets someone who irritates or provokes his anger, he remembers; the other person is just an empty boat.
Anger is inside me.  

"Kabir says, God Realization and worldly desires do not coexist just like sun and night don't happen together."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काल करे सो आज कर, आज करे सो अब I
पल में परलय होएगी, बहुरि करेगा कब II

"Kabir says, this life is a gift, wrapped in each breath, every heartbeat a reminder to cherish the now. Why save the good china for a special day? Why hoard the fine wine for a rainy tomorrow? Today is a celebration. Each sunrise, a fresh invitation to thrive. Each sunset, a gentle promise that more wonders await. This very moment - it's the most precious currency we possess. Revel in the small pleasures, the fleeting joys. The warmth of the sun on your face, the laughter of loved ones in your ear. These are the real treasures, the gems within reach. Don't be afraid to shine brightly, to leave your mark. Your presence on this earth is a miraculous thing. Embrace it, amplify it, share it with the world. You have been given an extraordinary gift - your life. Live it out loud. Live it without restraint. Savor the sweetness, even in the bitter moments. For nothing lasts forever, not even our sorrows. So throw open the doors, pull back the curtains. This day, this hour, this very second - it's worth celebrating. You are worth celebrating. Don't save anything for a special occasion. Being alive is the most wondrous occasion of all."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर यहु जग अंधला, जैसी अंधी गाइ I
बछा था सो मरि गया, ऊभी चांम चटाइ II

Humans engage in endless conflicts over trivialities, incessantly craving their own desires. Leaders engage in power struggles, yearning to reign supreme over their do minion. Common folk wage battles for basic rights and sustenance.These conflicts arise from a multitude of reasons, be it religion, race, ethnicity, physical appearance, intelligence, success, or wealth. These distinctions, crafted by the illusory nature of existence, serve only to belittle and debase fellow creations of God.Yet, amidst these divisions, many fail to acknowledge the ultimate purpose of every individual soul is to unite with the Supreme Soul. Behold, this is nothing but an ephemeral illusion, an illusory veil Maya, casting its deceptive veil upon us mortals. It is through this illusory web that suffering finds its roots, entangling our desires and captivating us in the transient charms of the materialistic world. 

"Kabir says, A voice whispers from the annals of spiritual wisdom, cautioning us against the allure of fleeting attachments.The illusory nature of Maya does not imply that it is inherently false. Instead, it acts as a veil that obscures the true essence of the inner Self and the timeless principles that govern reality.
Our attachment to the impermanent things is like a blind cow licking the skin of her dead calf. Kabir urges us to shed the weight of material ties and embrace the eternal essence that resides within us. We should heed the wisdom of these profound voices and embark upon a quest to pierce through Maya’s deceptive veils."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

प्रेम न बाडी उपजै, प्रेम न हाट बिकाई I
राजा परजा जेहिं रुचै, सीस देही ले जाई II

"Kabir says, As we journey through life, we encounter countless experiences that shape our understanding of love. One of the most profound lessons we learn is what love should not feel like. This wisdom often comes through moments of disappointment, heartache, and reflection.
Love is not supposed to feel like a constant battle for validation. It should never make you question your worth or leave you feeling less than. Genuine love uplifts and reassures, it does not belittle or undermine.
Love is not supposed to feel like a one-sided effort. It thrives on mutual respect, care, and effort. When love is real, it flows naturally, with both people investing equally in the relationship. If it feels like you’re always giving and never receiving, that’s not love.
Love is not supposed to feel like walking on eggshells. True love creates a safe space where you can be your authentic self, without fear of judgment or reprisal. It allows for open communication, where both people feel heard and valued.
Love is not supposed to feel draining or exhausting. While all relationships require work, the effort should feel meaningful and rewarding, not like a chore. Love rejuvenates and brings joy, even in challenging times.
Learning what love is not supposed to feel like guides us towards healthier, more fulfilling connections. It teaches us to set boundaries, to cherish our self-worth, and to seek out relationships that honor and respect us. In the end, these lessons help us recognize and appreciate the love that truly enriches our lives."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर गाफील क्यों फिरय, क्या सोता घनघोर I
तेरे सिराने जाम खड़ा, ज्यों अंधियारे चोर II

Accepting death as a part of life serves as a spur to diligence and saves us from wasting our time on vain distractions. It suggests that acknowledging and accepting death as an inevitable part of life can serve as a powerful catalyst for living more intentionally. It implies that by confronting our own mortality, we can redirect our energy away from fleeting distractions and towards meaningful pursuits that bring fulfillment and purpose to our lives.

"Kabir  encourages us to reframe our understanding of death as not just something to be feared or avoided, but rather as a natural part of life that can actually inspire us to live more fully. By embracing this reality, we can break free from the constraints of time-wasting distractions and instead focus on cultivating wisdom, compassion, and inner peace."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

ऐसी वाणी बोलिए मन का आप खोए I
औरन को शीतल करे, आपहुं शीतल होए II

Words are powerful. Spoken, written, or simply the words we use in our own minds — all words have potential power.
Words are singularly the most powerful force available to humanity. We can choose to use this force constructively with words of encouragement, or destructively use words of despair. Words have energy and power with the ability to help, to heal, to hinder, to hurt, to harm, to humiliate and to humble.

"Kabir says, our words have the power to either uplift or tear down, to heal or harm. As such, we should strive to speak only those words that are thoughtful, kind, and true. This means reflecting on what we say before speaking it out loud, and choosing our words carefully so as not to spread negativity or cause unnecessary pain."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सुमिरन की सुधि यौ करो, जैसे कामी काम I
एक पलक बिसरै नहीं निस दिन आठौ जाम II

This life is like a field in which our Karma is the seed. We harvest exactly what we sow. So we have no one else to blame for the way we live the present moment but ourselves.We are the only one who possess the choice and authority to determine which type of seeds to sow. God has given us the freedom to choose. Thinking is not an option. However, what to think and what not to think is an option we all have.

"Kabir says, remembrance of name of Lord should be as incessant as the mind of lustful person constantly dwelling on lascivious thoughts."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

भेष देख मत भूलिये, बूझि लीजिये ग्यान I
बिन कसौटी होत नहीं, कंचन की पहिचान II

Someone could have beautiful physical attributes but not see them as they have low self-esteem.
Someone could have a high intelligence quotient but still be extremely gullible and naive.
Someone may have a huge loving heart but appear cold and indifferent as they've been hurt before.
Someone may have a deep soul, but be afraid to show it as they're afraid their depth won't be understood.
Please don't judge a book by its cover. As what you see isn't a journey but snapshot in time.
Please be kind. Everyone is fighting some kind of battle you know nothing about, and that includes you.

"Kabir says, don't judge a book by its cover, for appearances can be deceptive. Man or Gold, it's the fire of trials that tests the mettle."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

लंबा मारग, दूरी घर, विकट पंथ, बहु मार
कहौ संतो क्यूं पाइये, दुर्लभ हरि दीदार II

"Kabir says, devotion is the bridge between mortals and God, as the soul tends
 to seek its divine origin of bliss. But this path is not easy; it is strewn with challenges.
To overcome the spell of Maya is the greatest challenge for a Jivatma caught in Samsara. Though God offers to liberate people from this cycle, and incarnates time and again to reassure them in this regard, people fail to discriminate between the permanent and the fleeting and chase sense objects with great fervour.
Real spiritual development and progress in sadhana are indeed very hard to attain. The workings of maya are so very subtle, so very difficult to overcome, and human nature is fundamentally so unregenerate, that it refuses to be transformed from its vicious state to a state of virtue, goodness. To achieve any measure of success in spiritual life is a difficult and uphill task. It is divine grace alone that can raise the aspirant from darkness to light."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मन में माया ऊपजै, माया तिरगुण रूप I
पाँच तत्व के मेल में, बाँध सकल सरूप II

"Kabir says, Maya is centred in the individual consciousness in the form of mind. Whatever Maya does, that the mind also does. Mind is miniature-Maya.
Maya is nothing but our own mind, so it seems to exist only when we seem to be this mind.
The difference between enlightened and unenlightened is in the mind only. The universe doesn’t disappear. The mind ceases to be confused about the nature of one’s own Self. Bodies may come and go but the enlightened mind is not attached to them or identified with them. Yet they come and go like clouds in the sky.
Excluding thoughts [or ideas], there is not separately any such thing as world. In sleep there are no thoughts, and [consequently] there is also no world; in waking and dream there are thoughts, and [consequently] there is also a world. Just as a spider spins out thread from within itself and again draws it back into itself, so the mind projects the world from within itself and again dissolves it back into itself.

This world comprises three qualities of Maya.They are Tamo guna (mode of ignorance), Rajo guna (mode of passion), and Sattva guna (mode of goodness).
The three Guna (or qualities) of Maya Sattva, Raja,Tama are three thought-conditions or states of the mind.They are like intertwined strands of the winding cord or rope inherent in one's nature. Combination of these three Guna in various permutation, determines the individual personality, mind.

The entire cosmic creation begins from the point of the Pancha Bhutas or the 5 elements. They are Earth or Prithvi, Water or Jal, Fire or Agni, Air or Vayu, Ether or Akash. These five elements contain five characteristics. They account for the five faculties of Shabda(sound),Sparsha(touch),Roopa(sight),Rasa(taste),Gandha (smell).Thus every individual has these distinct five faculties as each of these faculties has emanated from one particular element.

Just as the universe is made up of five elements, the mind is also made up of five elements in a subtle form. Depending on which of the elements dominate, the individual experiences different moods and sensations."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काल करे सो आज कर, आज करे सो अब I
पल में परलय होएगी, बहुरि करेगा कब II

"Kabir says, everyone in your life will have a last day with you and the toughest part is not knowing when that day will come. It's a reminder of how fragile and fleeting our time together really is. We often take for granted the people we love assuming they'll always be there but the truth is we never know when that last conversation, that last hug, even that last shared laugh will happen. It makes you realize how important it is to cherish every moment, to be present and to express your love and appreciation while you still can. The thought of losing someone without having the chance to say goodbye or tell them how much they mean to you is heartbreaking. It makes you want to hold on a little tighter, listen a little closer and never leave words unsaid."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माया माया सब कहैं, माया लखै न कोय I
जो मन से ना ऊतरे, माया कहिए सोय II

Kabir says, It is said that everything around us is Maya. We mention Maya many times but we hardly understand the nature of it. 
The whole world is going towards death; everything dies. All our progress, our vanities, our reforms, our luxuries, our wealth, our knowledge, have that one end — death. That is all that is certain. Thus it has been going on from time without beginning. Death is the end of everything. Death is the end of life, of beauty, of wealth, of power, of virtue too. Saints die and sinners die, kings die and beggars die. They are all going to death, and yet this tremendous clinging on to life exists. Somehow, we do not know why, we cling to life; we cannot give it up. And this is Maya."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर यह तन जात है, सको तो राखु बहोर I
खाली हाथों वह गये, जिनके लाख करोर II

Time is precious because life is short. We don’t know what will happen in the next moment. We know how much money is balanced with us, but we don’t know how much balance time is in our life. Money lost or wasted can be earned again, but time gone is gone forever. You can never get it back. 

"Kabir says, if you believe that money gives you happiness, you have never had enough money. People often say that money can't buy happiness. But what they really mean is that money can't buy meaning. Because without a sense of purpose, life can feel pretty empty, even if you have all the material comforts money can buy. One may spend all his life earning riches but it is of no use to us when we lie on the funeral pyre. We came empty-handed into this world, and we will go empty-handed. You don't become happy by pursuing happiness. You become happy by living a life that means something.The two most important days in your life are the day you are born and the day you find out why.” 

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आया अनआया भया, जे बहु राता संसार I
पड़ा भुलावा गाफिलाँ, गये कुबुद्धी हारि II

"Kabir says, thinkers and seers over the ages have reminded aspiring humanity that the precious gift of being born as a human should never be allowed to be thrown away or wasted. To be born as a human among the innumerable species of life, is itself a unique blessing in the arduous journey through countless births. Even in the brief life span, there is an opportunity to gain access to knowledge of God, experience His infinite greatness, and seek salvation. An individual has to know the truth of his real self and the purpose of his life. This precious birth should not be squandered away in short-lived pleasures. Before us is a unique opportunity to achieve the true goal of human birth, God Realisation. We should make proper use of this birth to deeply inquire into our true essence and understand the real source of peace and happiness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माया का सुख चार दिन, कँह तूँ गहे गँवार I
सपने पायो राज धन, जात न लागे बार II

We humans have a tendency to cling onto everything — material things, relations, emotions, memories or even people. “Letting go” seems to be the toughest part of life. This attachment or moh affects everybody and the whole world is engulfed by mundane values and attachment to them. Ignorance creates a web of Maya (illusion) that we believe to be real and try to seek happiness from the false strands of things. Trapped in a web of emotions, things, persons, we live in a world which is temporary and gives only momentary happiness. What is Maya except a befooling magic trick? Like a passing shadow of a summer cloud; a momentary flooding after a tropical rain.
Moh implies attachment to a certain worldly desire, and ‘Maya’ is the illusion or the deceptive nature of the world. Together, ‘Moh Maya’ is about the deceptive nature of the world. A world that is constantly trying to blur our vision from the ultimate truth and reality, and a world that keeps pulling us into the well of more desires.

"Kabir says, caught in the whirlwind of 'Maya', people forget that these pleasures can only give them temporary satisfaction. Once the illusion of one feat is achieved, the mind immediately wanders to another, which results in an endless loop that is consuming humans since time immemorial."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर दुनिया देहरै, सीस नवावन जाय I
हिरदै माँहि हरि बसै, तूँ ताहि लौ लाय II

"God who made the world and everything in it doesn't live in custom made shrines or need the human race to run errands for Him, as if He couldn't take care of Himself. He doesn't play hide-and-seek with us. He is not remote; He is near, within each of us all beings. We live and move in Him, can't get away from Him. 

"Kabir says, if we are God created, it doesn't make a lot of sense to think we could hire a sculptor to chisel a God out of stone for us."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कोटि करम कटि पलक में, रंचक आवै राम I
जुग अनेक जो पुन्य करू, नहीं राम बिनू ठाम II

While it is often tempting to take credit for a given outcome, especially if it a good one, the truth is that we have no control over the effects of any karma-induced action or reaction. It is an inexorable system of justice, often working over several lifetimes.
Human life is in the grasp of Prarabdha (Destiny). It cannot be changed and has no alternative other than facing the consequences; even the spiritually evolved have to face the consequences to exhaust it. However by  chanting Ram Naam performed with intense yearning, prarabdha becomes tolerable and can be overcome.

"Kabir says, for those who are absorbed in Ram Naam, sinful reactions, whether fructified, in the stock, or in the form of a seed, gradually vanish. Good deeds over several lifetimes is not enough if it is devoid of Ram Naam."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

अस औसर नहिं पाइहो, धरो राम कडिहार I
भौ सागर तरि जाव जब, पलक न लागे बार II

"Bhavsagar means "ocean of existence". It is often used to describe the cyclical nature of life and the ongoing cycle of birth, death, and rebirth. This cycle is often compared to the ocean, with each life being like a wave that rises and falls. An important attribute of the human beings, the sense of discrimination gives them an edge over other species to realize the difference between to be born and to be truly alive, to rise above the mundane existence and make this rare human birth worthwhile. It is the inner compass that guides our actions and decisions and helps us navigate the complexities of life, make choices that align with the true purpose of human existence, God Realization. To be human is an opportunity that doesn't come again and again.

"Kabir says, what you sow so shall you reap. It's high time we treasure the blessing of Ram Naam in our hearts, for it is the supreme purifier of the mind of man, the bestower of perennial joy, the giver of peace and the key to the gate of Immortality."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

चादर ओढ शंका मत करियो दो  दिन तुमको दीनी
मूरख लोग भेद नही जाने दिन दिन मैली कीनी II

When our time inevitably leads us back to the earth, the riches we amassed, the possessions we cherished, and the products we acquired will hold no sway. 
What endures beyond our earthly journey is the legacy of compassion we leave behind, the kindness we extended, the love we shared, and the respect we bestowed upon others. 
In our existence, it is not the material wealth that defines our worth, but rather the depth of our humanity and the imprint of our benevolence upon the lives of those we touched.  
Therefore, invest in the currency of empathy, generosity, and integrity, for in the final measure, it is the richness of our character that transcends the passage of time.

"Kabir says, like a worn sheet, the human body is bound to wither as time goes by and therefore cannot be taken for granted. God Almighty has loaned it to us just for few days. We however forget that when our time on earth is done, money or material things will not matter. But the love, time and kindness we have given others will shine and live on forever."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जहां बाज बासा करै, पंछी रहै ना और I
जा घट प्रेम परगट भया, नाहि करम को थौर II

Light’ and ‘darkness’ are antithetic and opposite, and cannot co-exist. Likewise, Faith in God’s Existence is antithetic and contradictory to the ‘Egoistic Conception’ of ‘I’, ‘Me’ and ‘Mine’.

"Kabir says, just like a falcon bird tends to be solitary, the divine virtues and falsehood cannot coexist."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काल करे सो आज कर, आज करे सो अब I
पल में परलय होएगी, बहुरि करेगा कब II

We are living in a world entirely hypnotized by the illusion of time, in which the so-called present moment is felt as nothing but an infinitesimal hairline between a causative past and an absorbingly important future. We have no present. Our consciousness is almost completely preoccupied with memory and expectation. We do not realize that there never was, is, nor will be any other experience than present experience. 

"Kabir says, time passes unhindered. When we make mistakes, we cannot turn the clock back and try again. All we can do is use the present well."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मन लागा उन्मन सो, उन्मन मन ही विलग I
लौन विलंगा पानियाँ, पानि लौन विलग II

The word “unmani” means “no mind” or “state of absolute stillness, the state of pure consciousness or awareness that arises when the mind is free from thoughts, emotions, and distractions. The mind functions but without the hindrance of conflicting thoughts and analysis. One is conscious and the mind functions, but it seems to be nowhere. In this state, the eyes perceive, but one does not see. This is the state of 'no thought', unmani.
Whatever there is in the world, animate and inanimate, is only the scenery of the mind. When the mind achieves a state of unmani, then ignorance and duality cease. It is a state where all attachment to the world of objects is dispelled. 

"Kabir says, my mind merged into Supreme Lord Ram just like salt dissolve in water and becomes one with it."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मोटी माया सब तजैं, झीनी तजी न जाय I
पीर पैगंबर औलिया, झीनी सबको खाय II

"Maya comes in two forms
स्थूल माया or Gross Maya and सूक्ष्म माया or Subtle Maya.
Gross Maya implies Land, wealth, property and possessions, etc.
Subtle Maya implies egoism - pride and ego of honor, position, prestige, success, beauty etc.
It is not hard to renounce the Gross Maya. But to overcome Subtle - minute unpretentious Maya - that is, egoism is the toughest.
Even the Peers-Prophets, enlightened persons of wisdom and Rishi-Munis could not escape from the clutches of this Subtle Maya. The celestial beauty Menaka successfully lured one of the most venerated sages Vishvamitra's lust and mesmerised him by her beauty.
There is no one in the world who does not develop ego - does not become proud after getting some authority, position, prestige, and honor. There are people with subtle pride or ego in their knowledge, renunciation, abstinence, and austerity.
Some are proud of their Wisdom and some are proud of their Bhakti - their devotion. Some people are even proud of their humility - of their soft nature.
Kabir says, only the one who has recognized and renounced the Subtle Maya can walk on the path of Bhakti unhindered - and attain liberation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जंगल ढेरी राख की,उपरि उपरि हरियाय I
ते भी होती मानवी, करते रंग रलियाय II

"Kabir says, we should understand that physical death is inevitable, and whatever is visible in this world is illusory or perishable.
We must not let our worldly achievements and possessions go to our head because nothing lasts forever. Physical death compels us to leave everything behind. Not even our body accompanies us. The dead body is cremated, the ashes mingle in the dust and soon the grass will grow on top of it. What can be the most jolting eye opener to all of us is that,
we, who are so proud of our name and fame all our life, in a fraction of a second after death, reduce to merely "a body."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जीवन जोवत राज मद, अविचल रहै न कोय I
जु दिन जाय सत्संग में, जीवन का फल सोय II

Youth is a currency that quickly fades. Spend yours wisely. Anything that appears will soon disappear. What rises must set. What comes and goes is time-bound, thus unreal or temporary. So, we are urged by Kabir not to get attached to anything fleeting.

"Kabir says, Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfavourable forces of the material world. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects. Satsang leads to us opening our own perceptions about life. We get to see things more clearly – and this helps us detach from being possessed by our possessions, rather than the other way around."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माया छोड़न सब कहै, माया छोरि न जाय I
छोरन की जो बात करु, बहुत तमाचा खाय II

One day a beggar went to see a Sufi fakir and found him seated on velvet cushion inside a beautiful tent with it's ropes tied to golden pegs in the ground.
Seeing all this the beggar cried: "What is all this! I have heard so much about you and your spirituality and non-attachment but I am completely disillusioned by all this ostentation around you."
The fakir laughed and immediately jumped up and said Let's go and walked off with the beggar not even waiting to put on his sandals.
After a while the beggar was distressed. "I left my begging bowl in your tent. What shall I do without it? Please wait while I go back and fetch it."
The Sufi roared in laughter. My friend said he," the gold pegs of my tent were stuck in the earth, not in my heart; but your begging bowl is still chasing you.

"Kabir says, when you are attached to things, they take control of your life, your body, mind and senses and define your life, personality and destiny. They also limit your freedom and awareness. Non-attachment means not to become enslaved to anything and live like a lotus leaf in the muddy waters, without being touched by it or polluted by it."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

ज्ञान रतन का जतन कर, माटी का संसार I
आय कबीर फिर गया, फीका है संसार II

Maya doesn't mean non existent. Rather it means ever changing. For example, in a blossomed flower, you enjoy the beauty and fragrance of the flower. But by evening it withers. Maya doesn’t mean that the flower never existed; it means that everything is in a constant state of change. Due to this no worldly thing can give same happiness all the time. The one thing that never changes is that everything except God changes. And therefore eternal bliss can be had only through God Realisation.
Believing that happiness can be found in other people or outside of ourselves, we will not be able to cross over this Maya.The pursuit and purchase of physical possessions will never fully satisfy our desire for happiness.

"Kabir says, the fleeting happiness derived from worldly objects and possessions is worth nothing compared to the Supreme Bliss of God Realisation, the priceless jewel whose shine never ceases."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर गर्व न कीजिए, देही देखि सुरंग I
बिछुरे पै मेला नहीं, ज्यों केंचुली भुजंग II

"Kabir says, the physical ‘beauty’ Maya is just skin-deep, fleeting. Do not be proud looking at your beautiful body because today or tomorrow, you will have to leave it behind, like the snake shedding its skin.
So is true for body, big houses or mansions, worldly possessions, wealth too because, we will have to leave all this behind at any time.
The human mind by its very nature refuses to be still and looks for ways to wander around in the past and the future.
Kabir reminds us to turn the wandering mind around, and turn it within and make it live in the Eternity of the ‘NOW’, not in the memories of yesterday or the anxiety of the tomorrow."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

राम तेरी माया दुन्द मचावै I
गति मति वाकी समुझि परे नाहिं, सुर नर मुनिहि नचावै II
क्या सेमर तेरि शाखा बढाये, फूल अनुपम बानी I
के तेक चातृक लागि रहे हैं, देखत रुवा उडानी II
काह खजूर बडाई तेरी, फल कोई नहिं पावै I
ग्रीष्म ऋतु जब आनि तुलानि, तेरी छाया काम न आवै II
आपन चतुर और को सिखवै, कनक कामिनी सयानी I
कहहिं कबीर सुनो हो सन्तो, राम चरण ऋतु मानी II

A narrow-necked pot, filled with grains and other eatables that monkeys love, is placed on the ground as a bait. As a monkey comes to take the grains, he puts his hand into the narrow-necked pot and grab hold of the grains. Now, since his hand is full of grains, he cannot take his hand out of the narrow-necked pot and escape. In greed, thus, the foolish monkey does not open his hand and let go of the grains so that he can escape. On account of his greed, the monkey gets trapped and caught. Consequently, the monkey loses the freedom he had in the forest of abundance of grains and fresh fruits of his liking. In other words, for a few grains he loses his entire world! Now caught and bound, he cannot freely play and enjoy life to his heart’s liking. Instead, he is made to dance door to door by his captive!
Similarly, the monkey-mind of humans have chained itself to the narrow-necked pot of the body-consciousness. This is dance of the mind attached to Maya — attachment to worldly temptations and their corrupting influences.

Kabir says, Maya means “that which is not”. Flowers of cotton tree are attractive but fragrance-less.Its flower turned fruit disappoints birds when they find only cotton inside.
Fruits of a tall Date Palm tree are high above and beyond the ordinary reach. Besides its branches do not provide canopy to the traveller from the scorching sun.

People who do not help others without any reason and do not give without the expectation of receiving anything in return not only immerse themselves into accumulating material wealth and enjoying sensual pleasures but also advocate others to follow suit. Kabir inquires about what kind of devotion it is when such materialistic people fall at the feet of Lord Ram?

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सन्तो पांडे निपुण कसाई, बकरा मारि भैंसा पर धावैं, दिल में दर्द न आवैं II
करि स्नान तिलक दै बैठे, विधि सों देवि पुजाई I
आतमराम पलक में बिनसे, रुधिर की नदी बहाई II
अति पुनीत ऊंचे कुल कहिये, सभा माहिं अधिकाई I
इन्हते दीक्षा सब कोई मांगे, हसी आवै मोहि भाई II
पाप कटन को कथन सुनावैं, कर्म करावैं नीचा II

Animals have been traditionally sacrificed in a ritualistic manner for centuries in Hindu temples. Ritual slaughter of animals is often practiced in temples by men appointed as ritual butchers. They ruthlessly execute the animal slaughter without remorse decapitating animals, usually goats, but  sometimes buffaloes as well, and the blood is offered to deity. Their rigid adherence to outward cleansing and religious paraphernalia is in stark contradiction to the cutting of throat of animals and bleeding them to death before God. These butchers assume socially elevated sacred positions and the masses draw inspiration from them.
Kabir says, I find it very amusing because these are the same people who are ruthless murderers themselves, who guide people about how to absolve from guilt."

II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नाग फांस लिये घट भीतर, मूसेनि सब जग झारी I
ज्ञान खड्ग बिनु सब जग जूझे, पकरि न काहू पाई II
आपै मूल फूल फुलवारी, आपुहि चुनि-चुनि खाई I
कहहिं कबीर तेई जन उबरे, जेहि गुरू लियो जगाई II

The True Nature of Jeeva or Soul is Pure Consciousness. However, due to contact with the three modes of material nature of Maya --Trigun Satva, Raja and Tama -- the Soul becomes conditioned. Consider an example of rain water. A drop of rain water is pure in nature until it hits the ground. Upon coming in contact with the soil, however, it becomes contaminated or conditioned. Similarly, when Soul comes in contact with the three modes of Maya, it becomes conditioned. It then behaves as "limited", "mortal" and "miserable".

The cause of physical embodiment of all living entities is the three modes of material nature, the Trigun Maya. The only way to transcend it is by understanding Maya's real nature through proper understanding of the matter and Spirit.

The self is self’s curtain. That is why it is almost impossible to know self. It is so completely one that unless there is duality the experience cannot be had; but when the duality is there then ignorance creeps in. Eyes cannot see themselves unless the mirror reflects them. The sparrow to see itself needs a mirror; but when it sees itself in the mirror, it thinks it is some other sparrow and fights with the reflection. Why? The duality caused by the mirror made the sparrow see itself; but ignorance made it think its own reflection to be another sparrow. Unless there is a mirror the sparrow cannot see itself and when the mirror comes, the ignorance comes too.

"Kabir says, for the soul to know itself, the medium of Maya and its creations is necessary. But Maya and its creations come, ignorance comes too, and instead of knowing itself through Maya it goes on fighting with Maya. Ignorance must go, and soul will know itself. This realization comes true only in the light of the wisdom of Sadguru."

II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सन्तो अचरज एक भौ भारी, कहौं तो को पतियाई I
एकै पुरूष एक है नारी, ताकर करहु विचारा II
एकै अण्ड सकल चौरासी, भरम भुला संसारा I
एकै नारी जाल पसारा, जग में भया अन्देशा II
खोजत-खोजत काहु अन्त न पाया, ब्रम्हा विष्णु महेशा II

"Kabir describes the universe, and the human experience, as an interplay of Purusha (the  consciousness) and Prakṛti (the temporary, changing material world, nature). The former manifests itself as Atman (Soul, Self), and the latter as Maya.
Human body and mind are such that they adapt to anything and everything over a certain period of time. However, desires being regulated by the wordly pleasures which act as a bait for the man, we focus only on the achievement of external desires and believe they are the need of the body and the mind. Wealth, Bodily Desires And Attachment While living in the society we grow up in environments which induce us towards Maya.
Prakriti, which is material in nature, comes into contact with the self or the soul - the Purusha - and begins its cycle of evolution thus-The long and gruelling journey of soul through 8.4 million species. The self, entrapped in this material world, can liberate itself only by understanding how different it truly is from the nature of Prakriti.
All mortals are under the influence of the illusion of deceptive Maya. This Cosmic Charmer called Maya puppets mortals in many forms and ways, and even Supreme Lord Bramha, Vishnu and Shiva fail to elude it."

II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आसन मारि डिम्भ धरि बैठे, मन में बहुत गुमाना I
पीतर पाथर पूजन लागे, तीरथ गर्भ भुलाना II
टोपी पहिरे माला पहिरे, छाप तिलक अनुमाना I
साखी शब्दै गावत भूले, आतम खबरि न जाना II
हिन्दु कहैं मोहिं राम पियरा, तुरुक कहैं रहिमाना I
आपुस में दोउ लरि-लरि मूये, मर्म न काहू जाना II

Kabir talks about religious conmen who reduce spirituality to mere mundane business. Deeming oneself as Spiritually Wise many self claimed 'Sant' gather wealth through chicanery and clever arguments. These swindlers have nothing to give to others except cheating or deception. What is the use of reading the Vedas and the Puraanas if not put into practice. What matters is not what someone has learned, but how he lives through his actions, conduct, performing duties etc. A donkey is just a donkey whether loaded with gold, sandalwood, or Books!! Similarly, our knowledge or learning is useless if not lived.
No one has ever realized God by performing Pooja with flashy ostentation, bathing in waters at pilgrimages, applying religious marks to the body, wearing religious robes, sitting in meditative pose if the mind remains deluded by Maya.

Lord Ram is beloved of Hindus', while for Muslims' it is Rahim. Imprisoned in the dogma that they are distinct, each however forget that they are but the different names of the same God that encompasses the world entire. All religions are man made. At birth we are all only humans. Labels of religion come only later."

II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सन्तो घर में झगरा भारी
राति-दिवस मिलि उठि-उठि लागे, पांच ढोटा एक नारी I
न्यारो न्यारो भेजन चाहैं, पांचो अधिक सवादी I
कोइ काहू का हटा न मानै, आपुहि आपु मुरादी
दुर्मति केर दोहगिन मेटै, ढोटहि चांप चपेरे
कहिहिं कबीर सोइ जन मेरा, जो घर की रारि निबेरे II

"Kabir says, to participate in life we must experience life through our five senses.  However the five human senses of sight, smell, hearing, taste, touch feeding into our delusional self is in constant quarrel with our true self. The desires of these senses are the source of discontentment and an impediment to achieving inner peace, for the ceaseless longing, cravings, and aspirations they make an individuals experience throughout their lives are simply non-ending.
So long a baby bird is enslaved in the eggshell, its not free to fly around. Similarly, the human mind  enslaved in an eggshell of ‘DOUBT is mentally a slave.
Greater the self-delusion, mighty the doubt. For the doubt-ridden mind to become Awake Kabir asserts it must burst open from its eggshell of doubt.
Everyone of us in this human form is given the invitation to end the repeated pains, troubles, and doubts arising out of our mental delusion once and for all. The truly wise knows that he is not his senses and hence is free from the inner turmoil. He knows that no matter how much sense pleasure you have, you are still never satisfied within."

II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कमलपत्र है साधू जन, बसै जगत के माहिं
बालक केरी धाय ज्यों, अपना जानत नाहि ॥

Even when the lotus can be seen in all its glory, its roots are still firmly anchored in the muddy depths below. Without the roots, the flower could not exist. It is a wonderful contrast; roots anchored in the dark, thick, mud with a perfect flower resplendent in the sunlight. 
Simply put, it is uninterestedly observing everything as a totally detached observer (Saakshi Bhaav). It is being able to remain "unaffected and untouched" in any situation, not to "get infatuated by anything", to be in "continuous remembrance of the Lord.

"Kabir says, the (Sadhus') Realized Souls live amidst the worldly activity (or Maya), yet remain unattached, uninfluenced by it just as the lotus flower remains untainted by the slimy scum. The living in the world but not of the world of a Realized Soul is like a wet nurse who breastfeeds and cares for another's child but does so in a detached manner."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आसा तृस्ना सिंधू गति, तहां न मन ठहराय I
जो कोइ आसा में फंसा, लहर तमाचा खाय II

If we look at our lives, we have a million desires, many of them contradictory to each other. All of these million desires drive our thoughts, words, and actions at different points of time and with different intensities. And our character is nothing but an accumulation of all our past thoughts, words, and actions, or in other words, our desires. Thus, we are what we desire.
It is natural for human beings to have desires. However, as the uncontrol fire can cause tremendous devastation, similarly, the uncontrolled desires can cause havoc in an individual’s life.

"Kabir says, Desires are waves of the vast sea and man is caught and tossed about by them since time immemorial.
Desire by engrossing and possessing him makes him incapable of any discrimination and gives him the impression that it is part of his nature to manifest it. In reality, it has nothing to do with his true nature. It is the same with all the lower impulses, jealousy or envy, hatred or violence. These too are movements that seize you, waves that overwhelm and invade; they deform, they do not belong to the true character or the true nature; they are no intrinsic or inseparable part of yourself, but come out of the sea of surrounding obscurity in which move the forces of the lower nature. These desires, these passions have no personality, there is nothing in them or their action that is peculiar to you; they manifest in the same way in everyone. The obscure movements of the mind too, the doubts and errors and difficulties that cloud the personality and diminish its expansion and fulfilment, come from the same source. They are passing waves and they catch anyone who is ready to be caught and utilised as their blind instrument. And yet each goes on believing that these movements are part of himself and a precious product of his own free personality."

II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आसा जीवै जग मरै, लोग मरै मरि जाहिं I
धन संचै ते भी मरै, उबरै सो धन खाहि II

You come into this world with nothing and you go empty-handed. The body withers with time, yet the desires live. 
The beginning of death is not really in the womb, it happens before you enter another womb. This chain of death started when you desired more life at the time of your previous death. The death spares no one. A wealthy person dies leaving behind immense wealth. The same wealth fuels the desire of those who enjoy these riches.

"Kabir says, the man who dies in desirelessness knows the art of death. The man who has known the truth of life will be filled with joy at the coming of death because he will soon be free from the entanglement of the world. Soon this useless carry-on will be over; soon this childish toy will be put away. Now such a man is worthy to journey to that place from which there is no return."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II