II श्रीराम जय राम जय जय राम II

मै मेरी तू जनि, मेरी मूल विनासि I
मेरी पग का पैखडा, मेरी गल की फांसी II

"Kabir says, the feelings of "otherness" is the ego-mind in action. Lust, greed, attachment, enviousness cannot exist without "otherness". It is the false "I" — the feeling of "I, Me, Mine". Instead of "giving", the selfishness or ego likes to only "take". Due to ignorance, illusion, and lack of true understanding, we harbor the feeling of "otherness". All our endeavors are to force our ego-vision on others so that our false ego sense can get satisfaction. But this false ego sense can never be satisfied. In fact, more we gratify it more it flares. It is like pouring more fuel over an already burning fire! The ego feeds on attention. Without attention, the ego will starve. But it does not want to starve. It keeps our consciousness divided. Because in the divided consciousness, there is always the feeling of "Me", Mine" and "others". When there is no "Me", Mine" and "otherness", there is no ego. Then there is only the selflessness and true love.
The mind is ego.The feeling of "I", "Me", "Mine" born of ego must be annihilated because it is the greatest hurdle to realise the Truth. The Truth is Unity. The Truth is One. There is no two-ness in it. All duality and plurality is of the deluded, agitated and selfish mind.
We all are One with the Cosmic Energy. But due to our false ego sense, we do not see ourselves that way. Consequently, we have made this world the play of the self-centered ego, which is inherently selfish. And therefore we must throw away this noose around the neck and get rid of it, earlier the better."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

दुख में सुमिरन सब करे, सुख में करे न कोय I
जो सुख में सुमिरन करे, दुख काहे को होय II

 "We are basically like large toddlers. I can do it! I can do it! Me do it!” That is our daily cry, until all of a sudden we fall down and scrape our knee and then mommy is the only person that matters in this world. It’s like our trials are a reminder that we can’t do life on our own. We can be plugging along in life unaware that we’ve forgotten God until WHAM! God smacks us in the face with a challenge and then we go crawling back to Him in desperation and regret for ever walking away.
Kabir says, rejoice always, pray without ceasing, give thanks in all circumstances; for whether we “feel” like it or not, we need God with every breath we breathe. We need to be in constant conversation with Him, to be dwelling on His name.
God isn’t the one that only rushes in at the last minute. He isn’t absent. He isn’t content to let us fail. He is there at all times, waiting for us to seek Him. And what better time to seek Him than when we can come to Him in pure thankfulness for the GOOD things He is doing in our lives. One who rejoices the constant contemplation of God through His name in all circumstances unconditionally lives a life of perpetual ecstasy, living in the world but not of the world."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जिभ्या जिन बस में करी, तिन बस कियो जहान I
नहिं तो औगुन उपजे, कहि सब संत सुजान II

"Kabir says, words reflect or mirror our thoughts and feelings. We have to think about our words, understand our words, watch and weigh our words. 
The tongue can be a weapon of fury or a negotiator of blessing. It has been said that the “tongue” is one of the most exercised muscles of our body. Tongue is a weapon that can build up as well as destroy. The tongue has the power of life and death, and those who love it will eat its fruit. Our tongue only reveals what is in our heart, for words are the voice of the heart. Behind the tongue is the heart, from which the good and nefarious pronouncements or assertions come. Therefore, the words we speak are the fruit of our life. Words have the strength for good or evil, and a time-honoured view of reality takes derivation in the mind through words. Words lay the foundation or underpinning on which we build our appeal, worth, character, virtues, values, ethics, morals and attitudes. A good word will build up, strengthen, and encourage us. But a careless word can tear down homes, break hearts, and shatter reputations as they wound, sadden, hurt, mutilate, and destroy. Words converse louder than our actions. One of the deepest needs of life is the need to be appreciated. When we give words of gentleness, positive reception, and appreciation of worth, we communicate love. A slapdash word is thoughtless, lacking in consideration for others, inconsiderate, a rude remark. Let our words lift us. Let us talk about what we can do, not about what we can’t. Let us talk about what we love and not about what we hate. Let us talk about what is great in our life and not about what’s wrong. For one good day can lead to another, and another, so on. Remember, a gentle tongue is a tree of life. It is not right on our part to ruin somebody’s business, by our negative comments. Our words catch up like riotous fire. Negative comments reach out faster than the positive ones. And therefore whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.
Words are more than mere combination of alphabets. Words are more powerful than we think because words are meaningful. We should be careful of what we say. The damage caused by a word uttered can be equalled to that caused by a natural disaster. Words uttered can redefine someone’s personality and self-esteem. We should not speak before we think because once the words come out, they cannot be withdrawn or retracted. They will remain in the other person’s mind and would keep on causing him or her hurt, no matter how much we try to undo the damages done. We should not talk frantically. A single wrong word can do such a great damage, which can never be amended by hundred beautiful words. Words spoken in haste can sometimes convey the wrong description of our ideas to the other person. We often kill our relationships with our own hands by speaking wrong words or words that are spoken from our head but not from our heart.
A man of knowledge uses words with restraint, and a man of understanding is even-tempered. Imprudent words prick like a sword, but the dialect or speech of the wise brings healing."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कहा भरोसा देह का, बिनसि जाय छिन माहिं I
साँस साँस सुमिरन करो, और जतन कछु नाहिं II

"Kabir says, seizing each moment in life allows us to prolong its value and make it more meaningful, for life gives us plenty of time to do whatever we want to do if we stay in the present moment.
The human mind by its very nature refuses to be still and looks for ways to wander around in the past and the future. In this composition Kabir urges 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.
The understanding and awareness of impermanence of people and things helps us live in the Present moment. Otherwise, the phantom of the mind will pull us into the memory-lane of the past, and fictional reality of the future.
Life presents itself to us only one moment or one breath at a time. We humans exist for one breath at a time, not knowing the life span or even what will happen next. Maya is living in the past or future, instead of the present moment. Thus, the length of a man’s life is measured by a breath. Therefore, the present moment or the present breath is all we ever have. This present moment or the present breath is where life unfolds. If we look back, nothing exists! For we cannot go back in time. Living in the eternity of the ‘NOW’ is the highest state of the conscious mind, for it transcends duality and realises oneness of all. Time is infinite, but for us humans it is fleeting, subject to end. If we do not realise the moment, it will be lost and cannot be regained. And therefore let 'RamNam' accompany every breath, for it is the only way out of our mistaken sense of individuality, the Liberation in the truer sense."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

निर्पक्षी ही भक्ती है, निर्मोही को ज्ञान I
निरद्वंदी की मुक्ती है, निर्लोभी निर्वान II

"Kabir says, devotion is love for God. However, in its widest sense, it means love for all because God is all and pervades all. A true devotee of God recognises the universal presence of God in all things. Since he loves God unconditionally, he transcends all duality, attraction and aversion and cultivates sameness. True devotion, therefore, is even higher than renunciation, because a renunciant may also have sameness and treats everyone equally, but his attitude arises from detachment and indifference rather than love. 
True devotion is pure and selfless. People worship God for various reasons, when they need something, when they are in difficulties or simply out of curiosity. Their devotion is conditional and impure, since it is mixed with desires, egoism, worldliness and selfishness. However, true devotion is without motive and egoism. A true devotee however worships God, out of pure love, seeking nothing in return except his love and attention. True devotion and selfishness cannot coexist in the same heart.
In detachment lies the wisdom of uncertainty. In the wisdom of uncertainty lies the freedom from our past, from the known, which is the prison of past conditioning. To be detached does not mean running away from life, family, society, one’s duty and responsibility, or being less sensitive or loving. A truly detached one does not neglect any of this; but rather selflessly loves and serves the Divine in them and expands that love and service to all other beings without any sense of bondage or emotional attachment.
The liberation from mundane existence comes true when joy doesn't elate and sorrow doesn't sadden, for it is living in the world but not of the world. Only when the world's allurement is lost will true liberation be possible. And it's allurement cannot be lost unless it is found to be unreal. 
We have created our own bondage through our desires, attachments, egoism and cravings. Freedom is in detachment, in desirelessness, in mindlessness. Real freedom is merging in the Absolute."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबिरा यह जगत कुछ नहीं, खिन खारा खिनमीठ I
काल्ह जो बैठा मन्डपे, आज मसाने दीठ II

Everything is in constant flux on this earth. Nothing keeps the same unchanging shape, and our affections, being attached to things outside us, necessarily change and pass away as they do. Always out ahead of us or lagging behind, they recall a past which is gone or anticipate a future which may never come into being; there is nothing solid there for the heart to attach itself to. Thus our earthly joys are almost without exception the creatures of a moment. Reality is ever in a state of flux. It is constantly changing, and, from the day an individual is born, their perceptions of the world change constantly, until the day they die. In short, reality is never for one moment is same, as humans are always encountering new stimuli, both externally and internally, that changes their perceptions of the world.
Nature is in a state of constant flux. ‘Cold things grow hot, the hot cools, the wet dries, the parched moistens. Everything is constantly shifting, changing, and becoming something other to what it was before. Nature is change. Like a river, nature flows ever onwards. Even the nature of the flow changes. All things pass and nothing stays, and comparing existing things to the flow of a river, he says you could not step twice into the same river.
The world of work is in the constant state of flux. The skills needed to be successful in today's world differ substantially from those of the past.
As material beings, we live in a world of flux. Moreover, we are flux. As physical bodies, we are growing and dying all the time, consuming light and resources to replicate our structure, while shedding matter continuously. Change and death are ubiquitous features of the natural world, for Gods are mortal, humans immortal, living their death, dying their life.

"Kabir says, things of this world are so in constant flux that nothing remains long in the same state. There is nothing certain in this world. Only the 'change' is constant and that is the harsh truth we have to learn to accept. Joy may turn into grief in the blink of an eye."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सुमिरन सोंमन लाइये, जैसे दीप पतंग I
प्राण तजे छिन एक रात में, जरत न मोरै अंग II

Don't look for water, be thirsty. Your thirst attracts God because your longing for God is God's longing for you. Like a moth drawn to the flame, a devotee is drawn to God by the fire of longing. The brighter the fire, stronger is the longing. And this longing purifies. It burns him until nothing is left within the heart but God.
"Kabir says, devotion is  love for the sake of love. The devotee wants God and God alone. There is neither selfish expectation nor fear. It is  the sacred love, a higher emotion, with sublime sentiment, that unites the devotee with the Lord. Have ceaseless devotion to truth. Be ready to sacrifice all for it just like moth's longing to the flame. The moth jumps into the flame, unafraid of getting burnt or death."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

यह माया है चूहडी, और चूहडा कीजो I
बाप-पूत उरभाय कै, संग ना काहो केहो II

  Wake up, O mind! Wake up, from the endless slumber of Maya, says Kabir, for Maya is the sense-bent, deluded or conditioned mind. One caught in the vortex of Maya, loses control over his senses and plunges into the pitch darkness of ignorance. He is fooled by the mirage-like, enchanting and deceptive appearance of Maya, gets attached to it, and suffers the consequences of his error. The cosmic illusion Maya that makes the mind  duality-stricken and doubt-ridden is not trustworthy.

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,  the rule of the senses or Maya. 

In the epic Mahabharata, when Duryodhana enters the hall of illusion (Mayasabha), he loses his way, becomes confused and envious. Seeing his predicament, Draupadi laughs at him. At once, he becomes uncontrollably angry, feels insulted and vows to take revenge against Pandavas (his cousins) for their audacity to display their power and wealth to belittle him in the presence of women. It was in the hall of illusions that the seeds of the great Mahabharata war were sown, which germinated in due course and ultimately consumed the whole Kuru clan, causing them untold misery and the destruction of their prosperous empire. The epic Mahabharata shows in many ways how human beings can bring misery and destruction upon themselves and others through their weaknesses under the influence of Maya. The great Mayasabha of the Mahabharata symbolizes our world, which is the home of Maya, where truths are not self-evident except to an awakened mind. The world in which we live is not very different from the hall of illusions which Duryodhana entered. It is a giant illusion in itself, where our egos grow in strength, experience emotions and where we assume one thing for another and suffer from confusion, delusion and emotional turmoil. If Mayasabha symbolizes the world, Duryodhana symbolizes the egoistic individual (jiva) and Draupadi personifies Nature or Maya who instigates beings into different states of delusion, confusion and mental or emotional instability. Maya is ubiquitous in this world, and none is spared by it, not even Gods. The influence of Maya manifests in every aspect of our lives. It clouds our judgment and creates confusion and conflicting states whereby people fail to see things as they are or make wise choices. Maya strengthens the ego, which makes things more difficult. It is the same state which made Arjuna experience the mental turmoil in the Bhagavadgita. His belief that he was a physical being made him view the entire situation in the battlefield from a limited perspective as a battle between two groups of mortal beings rather than a divine intervention by God to restore Dharma. We suffer from the same problem since we do not discern the play of God in the phenomena of the world. Deep within our minds skepticism lurks like a shadow and vacillate between faith and disbelief about God and ourselves. The body itself is a creation of Maya, subject to Maya, the field of Maya and personifies the state of Maya. So is the mind. Both act as the prison house of the Self and do not let it go, until one is completely freed from it.

Kabir urges us to engage in this world, but with a detached attitude, the quality of shunning worldly attractions. It is being in this world, but not of it. In other words, it is having a mind open to everything, but attached to nothing. Kabir urges us not to waste this rare human birth in frivolous material pursuits, since one is not sure what might be in store in the next."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मूल ध्यान गुरू रूप है, मूल पूजा गुरू पांव I
मूल नाम गुरू वचन है, मूल सत्य सतभाव II

Why should we worship Guru as God? And How should that worship be? This is beautifully explained by Kabir in this composition.
He says, Guru is the manifest symbol of the primordial truth. 
A lot of importance is given to the expression of respect and reverence at the Feet of the Lord, and again at the feet of those we love and respect; “touching the feet” of the elders is very common. The Guru stands rooted in the Truth. Since the disciple cannot directly reach this subtle and transcendental Reality, the best he can do is worship the Truth upon a symbol nearest to it, the Guru’s Feet, upon which he stands, just as he stands rooted in the Truth. The Guru's Feet are thus the object of contemplation for the devotee in his seat of meditation. Time is the medium in which the world of plurality comes to play. Nothing is permanent; every experience is ephemeral. As individuals, we are tossed about mercilessly in this endless tide of time. To establish ourselves in contemplation upon the Guru’s Feet is to enter into a harbour safely away from the tyranny of time. 
Service of the Guru is to try our level best to carry out the teachings of the Guru. Upon his sublime instructions we have to mould our life. We should also try to mould ourselves into that pattern of which he himself is a visible ideal. The secret of carrying out the instructions of the Guru to our humble best is a willing obedience in spirit. That is the most important thing. Readiness to bow completely down to the earth. Accept him as the leader and obey him. This obedience should be assiduously cultivated. Every time we move towards this attitude of obedience, the prompting will come from our old habit, from our preconceived notions: “Let us go the way in which we have been accustomed.” This instinct of ages has to be overcome and broken down.
There is no greater Guru Bhakti, there is no greater Guru Seva, there is no greater worship and adoration of the Guru than to become an embodiment of kindness, compassion and doing good to others."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सब आए इह एक में, डाल-पात फल-फूल I
कबिरा पीछा क्या रहा, गह पकडी जब मूल II

"Kabir says, just like branches, leaves, flowers and fruits of tree are manifestations of the root that is invisible to the eye, seek God, the very life force of the world entire, invisible yet not unfelt, for His Realisation is truly the crowning fruition of this rare human birth."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

 गोता मारा सिंधू में, मोती लाये पैठी I
वह क्या मोती पायेंगे, रहे किनारे पैठी II

"Kabir says, striving for success without hard work is like trying to harvest where you haven't planted.
The dangerous work behind the lustre of world's best pearls is not for everyone. The pearls do not lie on the sea shore. If you want one, you must dive deep into the sea. In other words success is not accident. It is hard work, perseverance, learning, studying, sacrifice and most of all, love of what you are doing. We have to be honest about what we want and take risks rather than lie to ourselves and make excuses to stay in our comfort zone. Extraordinary achievement needs extraordinary efforts. Great things do not happen. Hard work makes them happen."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सुमरण की सुबयों करो ज्यों गागर परिहार I
होले-होले सुरत में, कहैं कबीर विचार II

Day and night you breath, but do you ever think of it? Even at night when you sleep and when it is not possible to think of it, your breathing goes on for twenty four hours, continuously and naturally. Do the Japa then in a similar manner. Do it in such a way that it goes on spontaneously all the time - while eating, drinking, sitting, standing, walking, talking and even when you are defecating. And when it becomes a firm habit with you, even while thinking other thoughts the repetition will be uppermost and you will not be even conscious that you are doing it, exactly in the same way in which you are unconscious of your breathing. It becomes your natural habit. 

Kabir says, one must remain absorbed in the name worship of God just like the attention of a woman trudging a long distance with a pot of water precariously balanced on her head is on not letting even a drop of water spill out from the pot."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नहीं शीतल है चंद्रमा, हिम नहीं शीतल होय I
कबीरा शीतल सन्त जन, नाम सनेही सोय II

Lasting happiness comes primarily from finding peace of mind and peace of mind does not fall from the sky. We need to make concerted efforts to be kind to each other, to live in harmony with each other and cultivate a deep sense of connectedness with the universe. We need to reflect on the oneness of humanity. In other words we must seek company of a Spiritually Wise from whom emanate only noblest of virtues.

"Kabir says, the tranquility experienced in the company of a Sanitly Being is far more comforting than the soothing moonlight or the coolness imparted by ice. In other words there is no greater happiness than remaining absorbed in the meditation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

गुरू नाम है गम्य का, शीष सीदा ले सोय I
बिनु पद बिनु मरजाद नर, गुरू शीष नहिं कोय II

"Kabir says, the essence of the Guru is to remove the ignorance that is the cause of bondage, sorrow and suffering. And the essence of the disciple is a keen eagerness, a great desire to be free from ignorance–the essential nature of which is ego–and attain illumination. Unless there is this willingness, this deep eagerness to attain illumination, then the disciple is no disciple. A hundred Gurus cannot help unless the disciple has a great desire for liberation and is seeking to get rid of that which stands in the way.
Whether it is selfless service, devotion and prayer, concentration and meditation, inner discipline in the form of japa and kirtan, the spiritual presence of Guru draws us from all sides towards our highest blessedness, our greatest good, the supreme and successful fulfilment of our earth life. His presence also prompts us from within to a life of goodness, prompts us, urges us, inspires us towards a life of truthfulness, purity of conduct and character, and of compassion and kindness. And, by the power of His own lofty, inspiring example as well as his dynamic, awakening teachings, to be saintly, to be holy in our thought, word and deed.
The essence of discipleship, the essence of being a true follower of any great teacher, is, therefore, the awareness of the presence of that teacher–both as an ideal as well as a teaching, both as a light upon the path as well as the path.
The Guru is never absent. He is never remote. He is always immediate, both in space as well as in time. He is even more immediate in Consciousness that does not relate either to space or to time. He is always there. You are always in It, and It is always within you. It is something that does not need the support of space or time. And therefore, cultivate the consciousness of the permanent and perennial presence of the Guru: “He pervades all my life. He prevails throughout my being and throughout the living of my life. He always prevails. He is with me morning, afternoon, evening and night. He is with me wherever I go, not merely when I go to his temple or his Samadhi. I am myself a living temple of his presence, and in and through me he continues to live and to shine. He draws me in the right direction from without, and he urges me in the right direction from within.”This, indeed, is the key to true discipleship and to a successful spiritual life.
This is the inner spiritual truth about the subtle and unparalleled relationship of a sincere seeking soul and the Guru that is sent in order to put the individual soul into contact with the great, eternal, infinite and all-perfect Universal Soul that is at once our origin, our destination and our destiny as well."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

पानी फेरा बुदबुदा, अस मानस की जात I
देखत ही छिप जायेगा, ज्यों सारा परभात II

You do not know what tomorrow will bring, for you are a mist that appears for a little time and then vanishes.The magic fades too fast, the scent of summer never lasts, for nothing remains...nothing lasts. A moment is not complete until you realise it's fleeting.
"Kabir says, just as, when rain falls from the sky in thick drops, a bubble appearing on the water will quickly vanish and will not last long, so, is human life like a water bubble. Observe the stars, millions of them, twinkling in the night sky, for they suddenly become invisible as soon as the sun rises. Just like night sky is truly the life of stars, so is man's life, his time is a mere instant, his existence a flux."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

फल कारणे सेवा करे, करे न मन से काम I
कहें कबीर सेवक नहीं, चहै चौगुना दाम II

"Kabir says, the true service (Seva) is when the seeker strives to serve with a smile without any thought of reward, recognition or personal gain of any sort.
Human life in the world is of two types. The first which the majority lead is materialistic or selfish wherein only the pursuit of worldly comforts and sense-pleasure is the sole motive. While the other is a God-centered life wherein all actions are oriented to realizing the real Self within. A person in God-centered life is said to be a true devotee and whatever he gets in life is accepted by him as the Divine Grace. Devoid of Love and Truth, Selfish Sevaa is performed by those who follow the path of worldly desires and fear. In other words, they want something of the sense-world in exchange for their Sevaa. However love and Truth cannot grow out of such mundane bargaining. Any Seva done in selfishness, therefore, is said to be the act of small mindedness which is an indication of one's bondage to ignorance, false ego. And therefore 
until we have become affectionately detached from the sense-world, greater Compassion and Love through our actions will not manifest. The path of selfless service requires man to love and serve all with Godlike feeling. Such true selfless service is no less than a worship. In selflessly serving others we do not pause to think about fruits, rewards and recognition; for we renounce the sense of doership that "I am serving so and so". Instead, we develop the feeling that we are merely an instrument in God's hands, and our reward is in fact that He is using us in His Divine Play."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

प्रेम बिकांता मैं सुना, माथा साटै हाट I
पूछत बिलम न कीजिए, तन छिन दीजै काट II

Most people associate the experience of “love” with the euphoric emotion of falling-in-love, or the physical sensation of sexual intimacy. But there is so much more to love than this.There are depths of love that relatively few ever travel to. But to experience this kind of love means letting go of old preconceptions and beliefs. It means moving in a new direction, a new way of being. Beyond this temporal world lies a dimension that can only be encountered by our spirit. Not the intellect of the mind. Not the emotions of the soul. But our spirit alone can reach out and become one with this love. 

It’s God, the author of love. This is where the deepest, most intimate levels of love are found. And it’s what our hearts have always longed for. Everything else is just a brief visit. God’s love is home.

"Kabir says, money can buy material riches but not love. The only way love can last a lifetime is if it's unconditional. You can't buy love, because when it is real it is priceless. All love comes back to you. It's all giving and taking. If you give love freely, it gets returned to you. True love accepts you unconditionally but also lights the path for you to become best version of yourself. Love doesn't need to be perfect. It needs to be TRUE."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बिरछा कबहूं न फल बखै, नदी न अंचवै नीर I
परमारथ के कारने, साधू धरी शरीर II

"Kabir says, just like tree never eats it's own fruits, river never drinks it's water, the life of a Saintly Being is dedicated only for the betterment of humanity, to make people aware of the true purpose of this rare human birth, God Realisation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काम कहर असवार है सबको मारै धाय I
कोई एक हरिजन ऊबरा, जाके नाम सहाय II

We are all slaves to our senses, slaves to our own minds, conscious and subconscious. The reason why a criminal is a criminal is not because he desires to be one, but because he doesn't have his mind under control. He is forced to obey the dominant mandate of his own mind. He cannot help himself.
We see this in our own lives constantly. We are constantly doing things against the better side of our nature, and afterwards we scold ourselves for doing so and wonder what we could have been thinking of, how we could do such a thing! Yet again and again we do it, and again and again we suffer for it and scold ourselves. We are helpless.
We call ourselves free. Free! We, who cannot for a moment govern our own minds, cannot hold our minds on a subject, focus it on a point to the exclusion of everything else for a moment! Yet we call ourselves free. 
We cannot do as we know we ought to do even for a very short space of time. Some sense-desire will crop up, and immediately we obey it. Our conscience smites us for such weakness, but again and again we do it, we are always doing it. 
All the misery of the world is caused by this slavery to the senses. Our inability to rise above the sense-life -- the striving for physical pleasures -- is the cause of all the horrors and miseries in the world. The mind uncontrolled and unguided will drag us down, down, for ever -- rend us, kill us; and the mind controlled and guided will save us, free us.

"Kabir says, we are all slaves to our senses, bound by them. They play upon us, make fools of us all the time. The exception is only the one who keeps his mind engaged in Hari Nam, for he doesn't succumb to the ceaseless demands of the senses, being in the world but not of the world."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

भग भोगै भग ऊपजै, भगतै बचै न कोय I
कहैं कबीर भगते बचै, भक्त कहावै सोय II

"In this composition Kabir draws our attention to the flow of our desires that flow out from the uncontrolled appetite of our senses. Man engages in the world of gross objects with his sensory faculties and the pleasures and they make him desire for more and more. One must always be on the alert to the enticements of his senses, and to develop non-attachment towards the sensory objects in order to progress spiritually so that we don’t end up squandering this rare and precious human birth in sensory pursuits. A true devotee is never attracted by sense gratification. He is never entangled in the material worldly affairs, living in the world but not of the world."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर कुसंग न कीजिए, पाथर जल न तिराय I
कदली सीप भुजंग मुख, एक बूंद तिर भाय II

"Kabir says, just like the raindrop of the auspicious Swati Nakshatra (one of the 27 constellations in a year) falling onto banana turns into camphor, falling into an oyster turns into a pearl while that falling into the mouth of a snake turns into venom, bad company corrupts good character. You can't keep a clean reputation hanging out with messy people. One must consciously avoid associating with unsavory people, for a boulder never floats on water."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

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

"Kabir says, youth is fleeting and life is short. One moment you may be in command, next you may cease to exist, for nothing lasts forever.
Everlasting are the moments lived in the company of Saintly Beings, for they make one realise the true purpose of this rare human birth, God Realisation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर मुख सोई भला, जा मुख निकसै राम I
जा मुख राम न नीकसै, ता मुख है किस काम II

"Kabir says, blessed is the mouth that repeats Ram Nam incessantly. Worthless is the life  of he who enjoys ignorance more than remaining immersed in Ram Nam."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

दोय बखत नहिं करि सके, दिन में करू इक बार I
कबीर साधू दरशते, उतरे भौजल पार II

"Man is known by the company that he keeps. The company that one keeps is a great force and it plays a big role in shaping the person. No wonder those who live in the company of thieves, robbers and evil persons, acquire evil ways of life while those who keep the company of Saintly people are shaped in the Saintly mould and destined to follow the path of spirituality. In the Holy company, not only ones negativity and sins are dispelled, one gains confidence and trust.
We live in very troubled times. The future is unpredictable and there is pain and anguish among all; no peace can be found. People are unhappy about their situation and they find that they are unable to change this situation. There is too much violence in the world; many wars are going on all the time; there is acute friction among communities; inflation is too high; survival is just too difficult; one has to be on guard at all times; and the stress is overwhelming. Kabir provides a solution to all these troubles and guides us to seek the company of Saintly Beings. Without His company love for God does not well up. One continues wandering around in confusion, performing all sorts of rituals.
Kabir says, one must make every effort to spend as much time as possible in the company of the Spiritually Wise, for it brings out the best of us in terms of pure and truthful values. It helps us to spiritually elevate on our personal levels and hence uplift us from our mundane existence."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

साधू तो हीरा भया, न फूटै घन खाय I
न वह बिनसै कुम्भ ज्यौं, ना वह आवै जाय II

"Kabir says, a Saintly Being is not vulnerable like a clay pot that breaks easily, but they are like a diamond. Just like a diamond bears hits of a hammer yet doesn't break, a Saintly Being remains stoic amidst suffering and difficult circumstances, living in the world but not of the world."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जल ज्यों प्यारा माछरी, लोभी प्यारो दाम I
माता प्यारा बालका, भक्तन प्यारा नाम II

"Kabir says, Love is a universal language of heart. Just like humanity involves all humans regardless of distinction of country, religion, culture, gender etc, Love may manifests in variety of ways, but it's very essence remains same everywhere. 
Just like fish loves water, a greedy person wants more of something than is necessary, mother has unbound love for her child, a devotee loves God's name, Love is experienced and expressed in countless forms and flavors but the majestic essence of Love is at the heart of our being."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जा कारण घट ढूंढिया, सो तो घट ही माहिं I
परदा किया भरम का, ताते सूझे नाहिं II

"Kabir says, since time immemorial man's quest of God is going on here, there, and everywhere, within this, that, and everything. Yet the truth is that God dwells deep within each and every heart. This may lead to the following question: "If that's the case, then why He is not seen or experienced by the majority of us?" It's because the mind of the majority of us or rather almost all of us is not inside! It's extroverted: unceasingly wandering outside. Here the mind is referred to false ego-sense or delusion, "I-ness".
We unavailingly look for God in external images, pictures, religious books, demigods, goddess, tangible and physical things, habitual reading or hearing of the scriptures, music and so on. He is however very Subtle, Pure and Sublime; hence, cannot be caught by such mental circus of ours. Only those "rare" ones who have attained God Realisation can realise God inside! For the rest of us, although God is said to be within, yet He remains unseen and unrealised.
Why the mind of the majority of us is not inside? This is because the veil of ignorance under the influence of our false ego sense compels our mind to wander in all directions except towards within. It is the curtain of our false ego-sense that intervenes. Unless this curtain goes up, it is impossible for the mind to go within and look inside.
It's not that God is only inside. He is also outside, equally - All-knowing and All-powerful - omnipresent, omniscient and omnipotent. But to realise Him as such, He first needs to be realised within. From there the search can expand without. For seeing God in all things (including within) and knowing all beings as one's own Self is truly the God Realisation.
As God is beyond words and beyond the mind, without realising Him inside, He cannot be realised outside. This requires conquering one's own mind."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जाके मुख माथा नहीं नाहीं रूप कुरूप I
पुहुप बास ते पामरा, ऐसा तत्व अनूप II

The Supreme Consciousness (Brahman) is formless, ineffable. The ineffable as described by Vedic Scriptures is "it is whole, from the whole, whole comes and take whole, yet whole remains." To describe Brahman even the words recoil. As He pervades every where and all material objects are His manifestations, so in this phenomenal world, we can see Him through many forms like the Sun, Moon, mountains, sea and all beings etc., but He remains Formless.
There is no plurality or duality in Him. He is One, Homogeneous Oneness. Although, the world of objects and forms is finite and ever changing, but the Infinite Reality is All-pervading, Changeless and Eternal. Behind all multiplicity of this manifold universe, the One Unconditioned Oneness persists in all its splendour. That One Homogeneous whole is the Changeless in changing phenomena. All forms emerge out of this One Reality, remain sustained by this Reality, and ultimately merge back into this Reality.

"Kabir says, presence of God is like fragrance of flower, unseen yet not unfelt."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जग में बैरी कोई नहीं, जो मन शीतल होय I
यह आपा तो डाल दे, दया करे सब कोय II

"Kabir says, ego is the cause of enmity. With control over the mind, the jealousy, envy, resentment, selfishness, hostility stand shattered and ultimately it frees us slowly but surely from ever again falling in the magnetic pull of such negative tendencies.
To attain perfection in life, one must discover the joy of harmony with the universe, and live in attunement with it. One who has so mastered his life will have no anxiety, fear or conflicts while living his life. To feel this closeness between the universe and the individual we need to eradicate all our intolerance, hate, animosity, discord or antagonisms with the external world of plurality. With the attitude of tolerance and "love for all and malice for none", we can end brutality and conquer even the most cruel and evil forces around us. To live such a life of perfection and joy is the aim of human life. This is God-realization, the state beyond distress, tensions, conflicts, discords, vengeance, differences, disharmony, pain and suffering. This is the joyous fulfillment that life can ever offer us."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

लिखा मिटै नहिं करम का, गुरू कर भज हरिनाम I
सीधे मारग नित चलै, दया धर्म विसराम II

A bowman stands aiming at a distant target. He takes out an arrow from the quiver and releases it. You are that bowman.The quiver of arrows represents Sanchita Karma, that is, the sum total of the Karma of all your past lives. All the good and bad actions from your past lives reside in the quiver as residual effects in your future lives. 
Out of this quiver, the arrow that you have shot is that portion of the Sanchita Karma that is responsible for your present body and destiny. This is called Prarabhdha karma. Thus, the portion of the Sanchita Karma which influences human life in the present incarnation is called Prarabdha.This Prarabdha Karma creates circumstances which we are destined to experience in our present lifetime.

"Kabir says, Prarabdha is that portion of the past Karma which is responsible for the present body. It is ripe for reaping. It cannot be avoided or changed.
An arrow in flight cannot be called back. It must complete its journey.  Thoughts, speech, and actions that have been set in motion cannot be called back. They too will run their course, bringing consequences or fruits.
Remembering to act as a skilled Archer is very useful for making decisions that will later have positive consequences on our mental, emotional, and spiritual lives. The key is becoming "a good shot" with the arrows in our hand, while accepting that some of our previously shot arrows are causing painful, unavoidable consequences that need to be dealt with wisely.  
The lesson for the seeker of Self-Realization is to accept that there are physical, mental, emotional, social, cultural, familial, financial, or material consequences of all of our previous actions (shot arrows). These simply need to be accepted as realities from which we now move forward in our spiritual quest."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

दुख लेने जावै नहीं, आवै आचा बूच I
सुख का पहरा होएगा, दुख करेगा कूच II

"Kabir says, life is a fusion of happiness and sorrow. The balance of the twain makes human life meaningful and worth-Living, for he who dares not grasp the thorn should never crave the rose. 
Our life is a mix of opposites and contraries. It is a combination of such opposing entities as happiness and sorrow, pleasure and pain and enjoyment and stress. To enjoy happiness, you must learn to accept tragedies of life. Tragic and happy moments combine together to make human life meaningful.
What will happen if you get everything in life just by putting a finger on the thing you like? Sorry to say but you won’t realise the importance of struggle and hard work if life is all cakes and ale. The crux of the matter is that it is the fusion of pleasure and pain which makes one’s life successful.
It shows that bliss is valued by those who have witnessed failures and disappointments in life. Life becomes meaningful and worth-living if we accept the harsh realities of life with the evenness of mind. It is an apt saying that fortune favours the brave. Brave people are not affected by the misfortune striking them adversely. They regard disappointments and frustrations of life as stepping stones to success.
Life is a cycle of happiness and sadness, a fusion of trials and tribulations; But just as how night evolves unto day, so too does the wheel turn your way."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II