II श्रीराम जय राम जय जय राम II

जाति न पूछो साधू की, पूछ लीजिए ज्ञान I
मोल करो तलवार का, पडा रहन दो म्यान II

Who is a Sant? Does anyone who wears saffron, or a red, or an ochre, or a white robe, or even lives without any clothes deserves to be called a Sant? The answer is a simple ‘No’. A person does not become a Sant only based on the color of the apparel that he wears. Only a person who is engrossed in the divine or the eternal, who is free from egoism, likes and dislikes, selfishness, vanity, the duality of ‘mine and yours’, or ‘I and the other’, lust, greed and anger, who is endowed with equal vision, balanced mind, mercy, compassion, tolerance, righteousness and cosmic love, and who has divine knowledge, is a Sant. A true Sant rejoices in God alone. He feels lowly, helpless and humble before Him and constantly seeks refuge in Him. Even while engaged in worldly activities he keeps repeating God’s name. He feels surrounded and enveloped by God everywhere. A Sant has an equanimous attitude towards everyone — may they be men or women, animate or inanimate, birds or animals, plants or trees. His attitude is the same in all circumstances, be they happy or sad. It is because their mindset is that of renunciation, an attitude of detachment from the
world. A Sant judges, what is happiness and sorrow in all beings by the same standard as he would apply to himself. He imparts his knowledge and experience to those who earnestly desire it. His discourse is in a lucid language without any technical jargon which the seekers easily understand and practice. Infinite benevolence and complete absence of malice, prejudice or secrecy characterize the way of his life. The life they live is virtuous, idealistic and brimmed with selflessness. They are exemplary models and extraordinary teachers. They have no caste or creed. Their teachings and life are a constant source of inspiration and solace to the troubled world. Their very existence inspires others and goads them to become like them and attain the same state of bliss achieved by them. It is the unfathomable wisdom, the absolute commitment to the welfare and spiritual uplift of all human beings as well as detachment from the mundane worldly objects which make a person a Sant.

"Kabir says, just like a sword is tested by the sharpness of its cutting edge, how effective it will be on the battlefield and not by the diamond encrusted scabbard that holds it, a Sant is known by His Virtuousness, Compassion and Wisdom and not by the cast, creed, social status or the family background he belongs to."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कमल पत्र है साधुजन, बसैं जगत के माहिं I
बालक केरि धाय ज्यौं अपना जानत नाहिं II

In this composition Kabir talks about the affectionate detachment displayed by Sadhu, having a mind open to everything but attached to nothing. It's let go of the past; let go of the future; and be right in the moment, here and now. He lives amidst the worldly activity yet detached from it and untainted by it just as the lotus flower is not tainted by the slimy scum it grows in or the eyes of the fish which remain unaffected by the salty sea-water. The detachment of Sadhu is like an actor in a play, who does not get confused of his identity since he is clear about his antecedents once he gets on stage to play the role.

"Kabir says, Lotus is born in water, grows in it, draws sustenance from it, blooms and dies in it. But it has no affinity to water whatsoever and even a drop of water does not linger on it, does not wet its petals. It retains its essence, fulfils its role regardless of the immediate environment. Likewise, Sadhu is aware of the world as a temporary residence and does not get entangled in it, living in the world but not of the world. Lotus symbolizes detachment as it detaches itself from the water and filth that sullies its environment. This symbolism serves as a reminder to separate ourselves from things that could sully our soul and to instead focus on the things that matter, such as wisdom and spiritual enlightenment. 
The detachment of Sadhu is like that of a wet nurse employed to breastfeed another woman's child who performs her duty diligently but without getting emotionally involved in the child."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सन्त न छाडै सन्तता, कोटिक मिलै असंत I
मलय भुवंगम बेधिया, शीतलता न तजन्त II

It was said of Sant Eknath that he was a man of patience, always unruffled and serene, a man of equanimity who never lost his temper. There were some in the town who were jealous of his reputation and were eager to prove to the people that Sant Eknath, too, had feet of clay. They hired a man and promised to reward him richly, if only he could make Sant Eknath lose his temper. Everyday, early in the morning, Sant Eknath went to the river Godavari for a dip in the waters before spending some time in worship. One day, as he was on his way home after taking a bath in the sacred waters, the man spat on him. Quietly, Sant Eknath went back to the river and had another dip. Once again, as he was on his way home, the man spat on him. The same thing happened for the third time, the fourth time, the fifth time, but it made not a dent in Sant Eknath's composure. Unperturbed, he went to the river to have another dip. The man was not tired, nor was Sant Eknath. The thought of the rich reward lured the man and he spat on Sant Eknath every time that he passed by him determined to make him lose his temper. This went on for as many as 107 times! After having the 108 dip, as Sant Eknath wended his way home, the man’s heart was touched. Falling at his feet he pleaded, “Forgive me! I implore you to forgive me! I have greatly sinned. I was told by some of the wealthy men of the town that if I could make you lose your temper, they would reward me richly. The temptation of a rich reward made me behave like a beast. Please forgive me!” Sant Eknath smiled and he said, “Forgive you for what? Today is a unique day in my life, when I have had 108 dips in the sacred waters. With one bath, he could clean the spit from his body, but if he had gotten angry, even a hundred baths would be insufficient to clean the impurities generated inside of him.

"Kabir says, poisonous snakes live on the Sandalwood tree, but its purity and the quality of imparting soothing coolness is not affected at all. Sandalwood is thus a beautiful metaphor for Sadhu. The true Sadhu is like Sandalwood, which imparts its fragrance to the axe which cuts it, without doing any harm in return. In other words a Sadhu doesn't leave his righteous path even amidst people with evil inclinations. The evil inclinations such as anger, greed, envy, pride are the snakes. On the contrary, those snakes become so overwhelmed by the Sandalwood that eventually they forget all about their poison. The poison transforms into nectar. In other words, kindness turns evil into good."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बिन रखवाले बाहिरा, चिडिया खाया खेत I
आधा-परधा ऊबरै, चेति सकै तो चैति II

"In this composition Kabir describes as to how we humans usually waste our life. For example, about the first twelve years of our life pass in childhood. The youth and adulthood pass without engaging in any real devotion or worship. With the approaching old age, the realisation of what we lost hits hard. In regret and repent, we cry, lament and wail but its already too late. In the old age, our organs of action begin to tremble, and our tongue becomes incapable of speaking God's Name. The next thing we know is the noose of death hanging over our head, which comes so quickly and suddenly that it carries away everything in a moment what we had tried to preserve all our life as our own. While alive, physical sleep is a basic necessity of one's material body, as fundamental to its health and well-being as air, food and water. However, beyond the physical sleep, there is an another type of "sleep"; which is subtle, seemingly endless and dreadful delusion, illusion or deception of Maya. Kabir reveals it to us that, in this horrific state of endless slumber are "asleep" the individual beings of entire world for countless incarnations. It is this endless slumber from which Kabir wants us to awake and arise.

"Kabir says, the crop eating birds have already savoured much of the unguarded farm. Hurry up and do something to save what remains before it is too late."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

इक दिन ऐसा होइगा, सब सूँ पडे बिछोइ I
राजा राणा छत्रपति, सावधान किन होइ II

Nothing lasts forever. Our time on earth is finite. And earth’s time in space is finite too. Everything, from our greatest works of art to our planet’s most lively cities will one day cease to exist. Sooner or later, every last echo fades. Even the loudest thunder in the deepest valley. The things that mean a lot to us eventually cease to exist. The people in our lives, however dear, depart one day, and the precise moment when it would happen is also unknown to us. Who knows, we may leave before they do. We have nothing that is really our own; we hold everything as a loan. Absolute attachment towards possessions and the continuous desire to accumulate and acquire more and more can become a serious impediment in life. An obsessive need to get more can only get us less. Many have died; you also will die. The drum of death is being beaten. Let’s not sugarcoat it, as we all will die at some point. All the running, wanting, chasing and stressing will end. 
Let’s stop for a moment and ask ourselves, what we really want in terms of experiences in life. What really matters to us, what we’ll remember on our death beds, what could be our regrets if we continue to live the same hurried and unconscious way. Is it really worth it?

"Kabir says, nothing in the world is permanent, and we’re foolish when we ask anything to last, but surely we’re still more foolish not to take delight in it while we have it. No man ever steps in the same river twice, for it’s not the same river and he’s not the same man. The human history is abound of examples that even the greatest and mightiest of empires eventually collapse and cease to exist yet the greatest wonder of the world is that every day people around us are dying and leaving this world. However each of us think that somehow we will escape death and live forever."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मनह मनोरथ छाँडिये तेरा किया न होई I
पाणि में घीव नीकसै, तो रूखा खाइ न कोइ II

There is no guarantee for the results of our acts and therefore never consider yourself to be the cause of the results of your activities. Do your duty, but do not concern yourself with the results. We have the right to do our duty, but the results are not dependent only upon our efforts. A number of factors come into play in determining the results—our efforts, destiny (our past karmas), the will of God, the efforts of others, the cumulative karmas of the people involved, the place and situation (a matter of luck), etc. Now if we become anxious for results, we will experience anxiety whenever they are not according to our expectations. So Lord Krishna advises Arjun to give up concern for the results and instead focus solely on doing a good job. The fact is that when we are unconcerned about the results, we are able to focus entirely on our efforts, and the result is even better than before. Lord Krishna wants Arjun to give up the ego of being the doer. However, the question arises, when we perform actions, then why should we not consider ourselves as the doers of those actions? The reason is that our senses, mind, and intellect are inert; God energizes them with His power and puts them at our disposal. As a result, only with the help of the power we receive from Him, are we able to work. For example, the tongs in the kitchen are inactive by themselves, but they get energized by someone’s hand, and then they perform even difficult tasks, such as lifting burning coal, etc. Now if we say that the tongs are the doers of actions, it will be inaccurate. If the hand did not energize them, what would they be able to do? They would merely lie inert on the table. Similarly, if God did not supply our body-mind-soul mechanism with the power to perform actions, we could have done nothing. Thus, we must give up the ego of doing, remembering that God is the only source of the power by which we perform all our actions.

"Kabir says, performing an action and making choices is in our hands. But the results and the consequences are not. When one doesn’t have control over the results then desiring for the result is of no use. And therefore devote 100% of your energy to Karma and let the fruits of the Karma be in God’s divine hands, for He is the true doer, not we. Had everything been in man's hands, butter could have been made from water and no one would have been deprived of it. The butter would have been available to all."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कागद केरी नाव री, पाणि केरी संग I
कहै कबीर कैसे तिरुँ, पंच कुसंगी संग II

To overcome the spell of Maya is the greatest challenge for an individual caught in the whirlwind of worldly life. 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. Just as a person inside the kitchen cannot hope to be free of grime and heat, one finds it difficult to ignore worldly ties and attachment that are hurdles to spiritual development.

Krishna and Balarama, though well-versed in knowledge and possessed of all wisdom, submitted to instruction under Sandipani as his disciples. It is said that within 64 days they learnt the elements of military science and the directions for mystic incantations. The preceptor was astonished at their proficiency that exceeded human faculties. Before taking leave, Krishna wished to offer Guru Dakshina to his preceptor. Sandipani then requested them to give his dead son who had drowned in the sea of Prabhasa. Though a far-fetched request, the young boys plunged into the sea, fought with Panchajana and recovered the boy. Is it not a pity that this great preceptor desired a worldly gain when the Supreme Lord could have easily liberated him? His wish exemplifies the individual's worldly involvement that blinds one from the ultimate pursuit.
Despite his extraordinary prowess as a warrior, king, and a sage of austere penance, Vishwamitra fell for the charms of Menaka. The power of Maya enveloping this world continues to baffle people.

The compelling force of the illusory and deceptive effects of the  Maya are subtle and enticing. It cannot be easily overcome especially for those who have not conquered the lure of their senses.
'Bhav Sagar’
(Bhav –  Maya, world, material existence
Sagar - ocean) is Ocean of Maya, material desires. It is the ocean of ignorance. In short whatever we see with our physical eyes is Bhav Sagar. This Bhav Sagar is very treacherous; and very few realize this! 
We mortals are lost in Bhav Sagar because it is the pursuit of sensory pleasures, which pulls us into the vortex of birth and death, because the mortal becomes blinded by worldly joys that are fleeting at best. As a result, we "renounce Truth and embrace falsehood".
If you anoint or bathe a donkey with the sandalwood paste, he will immediately roll over in the dirt; for he is in love with the mud. We may attend a "Satsang" or spiritual activity here and there, but as soon as we leave that place, we are immediately back to square one; for we mortals are in love with the falsehood. Our condition can also be compared with a donkey loaded with gold, sandalwood, or scriptures — whether it is a load of gold, sandalwood, scriptures or dirt, to a donkey it is all the same.
What good is a lamp in one's hand, if, in spite of having a lamp in the hand, he falls into the well?

"Kabir says, life in Bhav Sagar is as fragile as that of a paper boat caught in the middle of a vast expanse of water. With mind in the firm grip of the five evils lust-desires, anger, greed, attachment, and pride, its no wonder that we let our uncontrolled minds swayed away by the lure of the defiled senses thus making it impossible to cross the Bhav Sagar, the biggest hindrance on our way to Liberation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर दर्शन साधू के, करत न कीजै कानि I
ज्यौं उद्यम से लक्ष्मी, आलस मन से हानि II

Work must be done while it needs to be done. If you’ve been harvesting then it would be foolish and financially disastrous to put off the harvest ahead than required. You need to harvest when the crop is ready. It’s getting down to work that brings results, not the procrastination.
The one who refuses to work when it is needed is called sluggard or lazy. As the tale goes, Go to the ant, you sluggard; consider its ways and be wise!  It has no commander, no overseer or ruler, yet it stores its provisions in summer and gathers its food at harvest.  How long will you lie there, you sluggard?  When will you get up from your sleep?  A little sleep, a little slumber, a little folding of the hands to rest—and poverty will come on you like a thief. There is a bit of lighthearted teasing in this story. The idea is that the ant is wiser than the sluggard. The ant, who doesn’t think, instinctively gathers food. We, the sluggard, on the other hand can think, but do not and therefore in the end wind up worse off than an ant. In other words what is the use of the sense of discrimination that we humans possess if we do not use it for the true purpose of this rare human birth, God Realisation.

"Kabir says, just like the diligent hands will rule, but laziness ends in forced labor, one must avoid finding an excuse to postpone a Sadhu Darshan. Just like lazy hands make for poverty, but diligent hands bring wealth, it's entirely in our hands what we want to make of this rare human birth, a slumber of ignorance or a gateway to liberation. Just like laziness leads to poverty, there is no solace to the agitated mind without Sadhu Darshan."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

संत मता गजराज का, चाचैं बंधन छोड I
जग कुत्ता पीछे फिरै, सुनै न वाका सोर II

An elephant is walking down the street. The dogs run out and start yapping at this gigantic gray elephant. As the elephant keeps walking through the village, the dogs bark, and chase the elephant. The elephant doesn’t mind. Just like the elephant, the saintly beings have a path. They know their destination. They have a vision of where they want to go. The righteous path is not one which will always be ladened with roses, but is a winding path full of obstacles. To advocate the importance of journey within while the whole world is seeking happiness in material pursuits is no less than swimming against the tide. Going against the tide is no easy task but it’s much better than going with the flow — the wrong way. All the great minds of the world who made a profound impact on our way of thinking and living were subjected to severe hardships by their contemporaries. Yet they continued their work steadfastly adhering to their beliefs just like an elephant walking down the street, least concerned about the dogs barking and chasing it."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सरवर तरूवर संत जन, चौथा बरसै मेह I
परमार्थ के कारण चारों धरी देह II

'Good' means a lack of self-centeredness. It means the ability to empathize with other people, feel compassion for them, and put their needs before your own. It means, if necessary, sacrificing your own well-being for the sake of others. It means benevolence, altruism and selflessness, and self-sacrifice towards a greater cause — all qualities which stem from a sense of empathy. It means being able to see beyond the superficial difference of race, gender, or nationality and relate to a common human essence beneath them. All of the ‘saintly’ people in human history have these qualities in abundance.

There is a story of a dying man who when given a glass of water, poured it on a drying plant, as an obeisance offered to the Lord, saying that the water is more important to the plant. There is a saint in this man too...because life for some is an unending prayer - coming out in selfless acts - it becomes more potent.

"Kabir says, trees give shade for the benefit of others and while they themselves stand in the sun and endure scorching heat, they produce the fruit and give it all away. Trees do not hold back anything for themselves. The character of good people is like that of trees. What is the use of this perishable body, if no use of it is made for the benefit of mankind? The clouds pour rains without holding back anything. Rain is grace;  without rain, there would be no life. The rain water sinks in the ground and manifests as rivers, wells and ponds quenching thirst of all beings. Just like the trees, clouds and ponds give away everything they have without expecting anything in return, the whole life of the saintly beings is dedicated to the noble cause of making mankind aware of the true purpose of this rare human birth, God Realisation. They offer their wisdom wholeheartedly for the benefit of mankind without expecting anything in return"

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

लच्छ कोस गुरू बसै, दीजै सुरति पठाय I
शब्द तूरी असवार है, छिन आवै छिन जाय II

The distance has nothing to do between Guru and his disciple. It is the nearness of the heart that counts. The sun is at a very long distance and yet the sun-flower rejoices as soon as it beholds the sun. The moon is at a very long distance and yet the lotus, the lady-of-the-lake bursts into joy when it sees the moon. The clouds are at a long distance and yet the peacock dances in joy when it sees the clouds. Even so, friends may be separated by a long distance and yet they can be well-united in bonds of friendship and love. Distance is no bar. Gurus and disciples may live in distant places and yet the Gurus may help their disciples by their strong spiritual thought-currents.

"Kabir says, it is said that what you contemplate you become. If we are conscious and aware of the presence of Guru, His presence is a hundredfold more. On the other hand if this awareness of the immediate presence of the source of your inspiration is not consciously, diligently, carefully, patiently, earnestly, sincerely cultivated, then no harvest will come. It is not sufficient for a farmer to just sow the seeds, important as that is. He must follow it up with great labour, unlimited toil, day after day until he reaps the harvest. It requires ceaseless vigilance to protect that which he has sown. It is this awareness that makes one a real follower of the Guru. The essence of discipleship, the essence of being a true follower of Guru, is, therefore, the awareness of His presence–both as an ideal as well as a teaching, both as a light upon the path as well as the path. The Guru never belongs to the past. He belongs to the present as well as to the future. He is ever present. 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. Therefore, the disciple must 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 way to obtain the highest and the maximum benefit from that being we call the Guru. 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

जग में युक्ति अनूप है, साध संग गुरू ज्ञान I
तामे निपट अनूप है, सतगुरू लागा कान II

Literally speaking, Sat means truth and Sang means to be with or associated with. Satsang is therefore an association with truth itself. It can be practiced either by remaining in the company of a truthful or pure being such as Guru or a noble minded counsellor whose advice is often the decisive factor that awakens and nurtures the unfolding of our own untapped spiritual potential.
On a much deeper level, Satsang means to be with or remain associated with the inner quality of Sattva or Purity. Sattva is one of the triple qualities of Prakriti (nature), the other two being rajas and tamas. The quality of Sattva manifests in human beings as knowledge, peacefulness, contemplativeness and thoughtfulness. People in whom this quality is predominant possess superior wisdom and knowledge and are usually drawn into devotional and spiritual way of living. Their thoughts revolve around God and they seek to liberate themselves from the bonds of ignorance and the cycle of births and deaths by surrendering themselves to God and leading divine centered lives. A Sattvic person is a natural Satsangi. Whether he is in the company of others or alone, he is always in Satsang or in association with the good and the pure. The purpose of a Satsang is to develop the quality of Sattva through spiritual friendship or association with Sattvic people.

"Kabir says, of the myriad of the religious practices such as reading scriptures, visiting pilgrimages the most sublime is 'Satsang', for it is truly the panacea of all the ills and sufferings of the world. The Guru is one in whose company we experience bliss. Duality of the mind is dissolved, and the exalted state of Divine experience is attained. Guru's word, learning from His teachings and putting them into practice is meant to uplift and purify one's mind, soul, and body and provide a peaceful experience.
If one could find God by wandering in jungles, then cows and buffalos would find. If one could find God by taking baths, then crocodiles and fish would find. It is the Guru who through His Wisdom makes us realise that there is no need to search God anywhere but within where He dwells. So turn inward and you will find Him there, for that is truly the God Realisation and hence the liberation from the mundane existence."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर समुझा कहत है, पानी थाह बताय I
ताकुँ सतगुरू कह करे, जो औघट डूबै जाय II

"Kabir says, many people invite peril when they enter river water without giving conscious thought to what they are getting into. The river may be deeper than what it appears to be from outside and sometimes may have a steep slope.  There may be hidden debris or underwater hazards which can cause injury, including weeds and plants which can entangle people under the water. The riverbed may be slippery and may have sharp pointed stones lay strewn on it. If it is polluted it could make one ill. 
Similarly if one doesn't pay heed to the teachings of Sadguru, nothing can save him from drowning in the abyss of ignorance, for then only he will be responsible for his downfall. In other words, unless one gives a conscious thought to the teachings of Sadguru about the true purpose of this rare human birth, he is bound to succumb to the lures of Maya again and again thus resulting in the unending cycle of death and rebirth inevitable."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

गुरू बिचारा क्या करै, शब्द न लागै अंग I
कहै कबीर मैली गजी, कैसे लागे रंग II

Rarely does humanity witness a combination of a great Guru (Spiritual Teacher) and equally capable Shishya (spiritual disciple) as Sri Ramakrishna and Swami Vivekananda were. Sri Ramakrishna Paramahamsa sculpted the most wonderful masterpiece in the form of Swami Vivekananda out of skeptical and rational, but fearless and dynamic Narendranath. The Guru is necessarily the perfect spiritual preceptor, but the disciple too must fulfill his obligations by cultivating in himself a true spirit of dedication to the Guru. The entire matrix upon which the relationship is founded is the familiar idea of reciprocity. The gracious act of giving by the Guru would lose much of its benefits, if the acceptance of such gifts was not equally gracious and spontaneous.

Anand was the cousin of Mahatma Buddha and one of His main disciples. He devoted and surrendered himself to Buddha yet he had some doubts. Once he asked Buddha, “You sit on a higher platform while we sit at your feet, can’t we sit at the same level and communicate like friends. What is this tradition that those who want to know, the seekers, must sit at a lower platform while the Master sits on a higher level.” 
Buddha replied, “Anand, have you ever drank water from a natural spring?”
Anand said, “Yes, I have” Then Buddha asked, “You drank while standing at the top of the fountain or beneath it?” 
Anand said, “To drink water, a thirsty man must bend down because water always flows downward”.
Then Buddha said, “Understand that the container in which you collect water, ought to stay at a lower level. And the urn from which water is being poured must be kept at a higher level.”
He continued, “Unless the deservingness gets developed, you cannot receive anything. And if you are at a lower level, that does not mean you became insignificant, rather being at a lower level means you are deserving, you are humble and you understand how to bow down before the Guru. Such modesty is the first condition of receiving anything.”

"Kabir says, the mind of the disciple must be receptive, otherwise the teachings of Guru fall on deaf ears. Just like a soiled cloth cannot be dyed, teachings of the Guru cannot make impact if the disciple is devoid of eagerness to learn. Light is not lacking, but then it is also true that we have to ask, we have to seek and we have to knock, and having done it we must be ready to receive the wisdom, for then only the teachings of Guru works all wonders; it will flow into us and raise us to the highest realm of immortality, eternal light and Infinite Bliss."

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 सीख ले सोय I
बिनु पद बिनु मरजाद नर, गुरुशीष नही कोय II

"In this composition Kabir elucidates how to recognize Guru and Disciple in the truer sense. He says, A true Guru is not an ordinary spiritual teacher, but one who has attained union with God and is therefore qualified to lead others to that goal. The Guru- Disciple relationship is a majestic, and a loftiest relationship based on the Guru’s unconditional love for the disciple and loyal spiritual endeavour by the disciple in the path of attaining his true nature. It bears no taint of selfish considerations. It is an eternal contact backed up by reverence, faith, and loyalty in a way to attain God Realisation. Mere study of books cannot make one a Guru. One who has the  direct knowledge of Supreme Reality through Realisation can only be called as a Guru. A living liberated sage is the real Guru or spiritual preceptor. He is the Sadguru. He is identical with Brahman or the Supreme Self. He is a Knower of Brahman. The Sadguru is Brahman Himself. He is the fountain of joy. A Guru is the one who brings light and wisdom into the dark, cavern hearts of the bound souls. He is the liberator, who illuminates the minds and hearts of the ignorant. 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, 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."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सतगुरू मिले जु सब मिले, न मिला न कोय I
मात पिता सुत बांधवा, ये तो घर घर होय II

A true master comes to this world rarely. He becomes a Guru after prolonged practice over several lives. His mere presence in the world electrifies the atmosphere and inspires millions of people to turn to spiritualism. Slowly but surely he transforms the people who come into contact with him through his teachings. Spiritual journey is far more risky and arduous than crossing the Himalayas. Much depends upon whom you select as your Guru and what is your equation with him or her. You should know what to look for and what to avoid in selecting your Spiritual Guru, using the faculties of reason and common sense and keeping your emotions and your sense of dependence under control. A Guru comes to us by the Grace of God, according to our preparation, readiness, aspiration, karma and faith. Just as the aspirants are eager to find their Gurus, the Gurus are also eager to find their followers. Their coming together is said to be an event of great significance for both of them and also the world in general, as it happened in case of Kabir and Ramananda.

Kabir remained for a long time without a Guru. He wanted to become the disciple of Ramananda. As he was a Mohammedan, he doubted whether Ramananda would accept him as his disciple. One day, he went and hid himself on the steps of the Ghat of the Ganga to which Ramananda used to come every morning to take his bath. That day, the great preacher, Ramananda came to bathe as usual. It was dark. Ramananda did not see the sleeping Kabir. He placed his feet upon Kabir's chest. As soon as he found out that he had trodden upon a human body, he cried out 'Ram...Ram...' Kabir started up and said, "I have found him at last." He fell at the feet of Ramananda and said, "You have given me the word of initiation and I am your disciple now." Ramananda was struck with the sincerity and devotion of Kabir and accepted him as his disciple. Kabir was formally initiated by the great teacher.

"Kabir says, of all the worldly relations, the relationship one has with his Guru is the highest. We are never capable of finding a Guru. It is itself the ultimate Grace that once the seeker is ready, the Guru appears himself. Subtly, the whole Universe wants the beings to move towards liberation. For a seeker, everything in the path arranges itself to push him towards ‘that’ final experience. Guru is the great catalyst which represents that power wanting us to liberate. Thus, Guru Kripa is an unparalleled boon to humanity and to the seeker, a boon from the ultimate."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सद्गुरू ऐसा कीजिए, लोभ, मोह भ्रम नाहिं I
दरिया सो न्यारा रहे, दीसे दरिया माहिं II

The Guru does not represent the saffron robes that he adorns or even the worship of personality cult; a Guru is represented by his thoughts, words and conduct. His way of living is so pure that it becomes a subject of veneration.
There are two birds in a cage. They conspire to escape and with constant effort, create enough to squeeze out from the grill. One bird immediately flies out while the second is determined to destroy its coop. The spiritual meaning of the anecdote is that a true Guru will never condemn this world as a prison but teach us how to achieve liberation. He does not teach us to destroy rather gives us wings.
The Guru is the one who by his wisdom dispels the darkness of ignorance and leads the seeker to the realm of Light, Truth and Bliss. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel. The Greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him. Because of the intense divine presence that he carries, a Sadguru is revered as the Divine himself.

"Kabir says, the truly Enlightened lives in the world but not of the world just like a lotus flower that blossoms in the muddy water yet remains unstained by it."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

गुरू मिला तब जानिए, मिटै मोह तनताप I
हरष शोक व्यापे नहीं, तब गुरू अपिआप II

There are certain events which eventually turn out to be the turning point in one's life, just like meeting a Guru.
The source of the universe, freely chooses to appear in a living form on earth in the form of a Guru, who dispels the darkness of ignorance and hence enlightens the path to liberation from the mundane existence. A real Guru is a rare being, so when he manifests in your life, it’s an incredible blessing. 
The whole point of having a Guru is to turn inward so that eventually, a true disciple transitions from the Guru outside to the one inside. In other words when the disciple reaches the stage where the joy doesn't elate and sorrow doesn't make one sad, the disciple becomes one with his Guru, 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 हृदय कठोर के, शब्द न लागै सार I
सुधि-बुधि के हिरदै विधे, उपजे ज्ञान विचार II

"Kabir says, just like a stone remains unimpacted even under heavy rains, an inexorable person is hard-headed and cannot be convinced to change their mind, no matter what.
One needs to be sensible for the good thoughts to sink in and act accordingly."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर गुरू की भक्ति बिनु, राजा रासभ होय I
माटी लदै कुम्हार की, घास न डारै कोय II

"Kabir says, just like bird in hand is worth two in bush, we must make most of this rare human birth we have here and now, the best means to attain it's true purpose, God Realisation. We don't know what we will be born as in our next life. Only under the guidance of Guru one cultivates pure and unalloyed devotion to God, a true pathway to liberation from the mundane existence. In other words there is no substitute to Guru Bhakti, total surrender and an unconditional devotion to Guru. Illustrating the importance of human birth he says, a king in his next birth may be born as a donkey carrying heavy loads on its back with not enough food to eat."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

संत समागम परम सुख, जान अल्प सुख और I
मानसरोवर हंस है, बगुला ठौर ठौर II

 "Kabir says, the most fruitful time of life is that spent in the company of Sadhu, the one who is deeply devoted to the path of spirituality, for just like even the lowly trees in the vicinity of Sandalwood become fragrant, company of Sadhu reminds one of the impermanence of worldly life so that one can better focus on the true purpose of this rare human birth, God Realisation.
Since the Way of Truth is like walking on the razor’s edge or chewing the steel balls — it does not attract crowds of people. As a result, the true Sadhus' are always alone (i.e., without crowds following them), unlike too many who disguise themselves as Sadhus but are fake and fraud from inside. Illustrating the rarity of a true Sadhu, Kabir illustrates with a beautiful analogy of 'Hans' or Swan. While herons is a common sight, the Swan 'Hans' is said to live only in lake Manasarovar, near Mount Kailash. The Swan is the ‘vehicle’ of the Hindu Goddess of Learning, Saraswati. Mythologically, its diet consisting only of pearls is contrasted to that of the ‘bagula’ (heron/stork) which eats fish. Its ability to separate milk from water, and drink only the milk, represents an extremely important spiritual quality – discrimination. It is said to be able to live in water without its feathers getting wet (rather like the lotus), therefore symbolising worldly engagement and yet perfect detachment. Its white plumage symbolises purity. Its flight can be taken to represent liberation from the cycle of death and rebirth."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर हमारा कोई नहिं, हम काहू के नाहिं I
पारै पहूँची नाव ज्यौं, मिलिके बिछुरी जाहिं II

Kabir says, we came alone in this world and alone we will depart. We are all like passengers aboard a ship. Our wordly relations are like the relationships we may develop with some of our fellow travellers on this sojourn. Don't be fooled to take them as real because as soon as the ship reaches the shore everyone will be on his way."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सब वन तो चंदन नहीं, शूरा के दल नाहिं I
सब समुद्र मोती नहीं, यों साधु जग माहिं II

"Kabir says, just like the pearls are not abundantly found in all oceans or rare is the quality of mind that enables one to encounter danger and difficulties with firmness and without fear or a Sandalwood doesn't grow everywhere, only one in a billion people “knows the Truth”, a 'Sadhu' in the truer sense, 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

आगि आँचि सहना सुगम, सुगम खडग की धार I
नेह निबाहन एक रस, महा कठिन ब्योहार II

"Kabir says, it easier to say ‘I love you’ than walking down the lanes of commitment in a relationship. Just like people evolve, love continuously evolves as time goes by. However enduring love with the same fervour regardless of challenges life throws at us is more difficult than walking barefoot on the cutting edge of a sword or holding a red hot metal with bare hands."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जल में बसे कुमोदिनी, चंदा बसे अकास I
जो है जाका भावता, सो ताही के पास II

"Kabir says, distance between two people is inconsequential when their souls are united. Even though the moon is far away, the lotus flower still blooms in its effulgence. In true love there is no distance."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माषी गुड मैं गडि रही, पंख रही लपटाई I
ताली पिटै सिरि धुनै, मीठै बोई माइ II

Maya means accepting the temporary as having lasting value, and looking for enduring happiness in this world. Under Maya’s influence, the soul mistakenly identifies with the body. It accepts such thoughts as “I am a woman or I am a man,” or “This is my house, my country, and my religion.” Thus the illusioned soul identifies with the temporary body and everything connected to it, such as race, gender, family, nation etc. Under this sense of false-ego (false-identity) the soul aspires to control and enjoy matter. However, in doing so he continuously serves lust, greed, and anger. In frustration he often redoubles his efforts and, compounding mistake upon mistake, only falls deeper into illusion.
Maya is the trapping mechanism. It is by the temptation of curiosity or some wicked desire that puts us in contact with the objects of our world. Once we taste it, we enter into a make believe world and stop thinking about going back. We become so involved as embodied souls, imprisoned in our own thoughts and desire bodies, binding ourselves to the consequences of our own actions that in the end we ourselves delay our own liberation.

"Kabir says, a fly savouring a jaggery is so absorbed in it that it is unaware of its wings stuck deep in the jaggery and that it can't fly any more. All its frantic efforts to free itself from the stickiness of jaggery fail and ultimately it succumbs falling prey to the temptation of its sweetness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

पाहन पानी पूजि के, पचि मुआ संसार I
भेद अहददा रहि गयो, भेदवंत सो पार II

"Kabir says, idol worship is the practice of worshipping God in image form. Everyone worships God in image form, even those who think they worship the formless God, because the mind objectifies everything, even the idea of formlessness. Life is poured into every image or idol when it is worshipped with devotion. Despite this no one has truly realised God. For that to happen one must surrender to the Saintly Being, for His Wisdom enlightens the Godliness hidden in everything in universe."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर तन पंषो भया, जहाँ मन वहीं उडि जाइ I
जो जैसी संगति करै, सो तैसे फल खाइ II

Depending on the company we keep, our mind acquires the same color. Gradually it penetrates in the mind, becomes stubborn and deep with time. Our mind cannot escape it.
Just as a rain drop which does not have any impurity of its own, but when it comes in contact with the ground or dirt, it becomes contaminated. Also, just as a piece of paper does not have any smell of its own, but when the same paper is used to wrap fish or fragrant flowers, gets the smell of the object it is associated with. Similarly, one’s mind is affected by the association of qualities it keeps.
On the other hand even the lowly trees in the vicinity of Sandalwood tree become fragrant. Similarly One must seek the company of the divine-oriented, virtuous and Wise people, for in their contact, one gets spiritually uplifted, transformed or changed from within.

"Kabir says, it is said that birds of a feather flock together. It means that the company you keep reflects your personality. A wise person surrounds himself with other wise people. If you hang out with trash, you will be perceived as trash. In other words ‘you’re only as good as the company you keep’."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

पूत पियारी पिता कौं, गौहनी लागो घाइ I
लोभ-मिठाई हाथ दे आपण गयो भुलाइ II

A legend tells how once Nârada said to Krishna, "Lord, show me Maya." A few days passed away, and Krishna asked Narada to make a trip with him towards a desert, and after walking for several miles, Krishna said, "Narada, I am thirsty; can you fetch some water for me?" "I will go at once, sir, and get you water." So Narada went. At a little distance there was a village; he entered the village in search of water and knocked at a door, which was opened by a most beautiful young girl. At the sight of her he immediately forgot that his Master was waiting for water, perhaps dying for the want of it. He forgot everything and began to talk with the girl. All that day he did not return to his Master. The next day, he was again at the house, talking to the girl. That talk ripened into love; he asked the father for the daughter, and they were married and lived there and had children. Thus twelve years passed. His father-in-law died, he inherited his property. He lived, as he seemed to think, a very happy life with his wife and children, his fields and his cattle and so forth. Then came a flood. One night the river rose until it overflowed its banks and flooded the whole village. Houses fell, men and animals were swept away and drowned, and everything was floating in the rush of the stream. Narada had to escape. With one hand be held his wife, and with the other two of his children; another child was on his shoulders, and he was trying to ford this tremendous flood. After a few steps he found the current was too strong, and the child on his shoulders fell and was borne away. A cry of despair came from Narada. In trying to save that child, he lost his grasp upon one of the others, and it also was lost. At last his wife, whom he clasped with all his might, was torn away by the current, and he was thrown on the bank, weeping and wailing in bitter lamentation. Behind him there came a gentle voice, "My child, where is the water? You went to fetch a pitcher of water, and I am waiting for you; you have been gone for quite half an hour." "Half an hour! " Narada exclaimed. Twelve whole years had passed through his mind, and all these scenes had happened in half an hour! And this is Maya.

"Kabir says, a child runs to father as he comes back home. Father gives the child a candy. The child sits entranced savouring the candy and loses touch with the surroundings as well as father. Maya, the illusion does the same thing to us. We remain absorbed in chasing the frivolous material pursuits so much that we forget 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

ते दिन गए अकारथी, संगत भई न संत I
प्रेम बिना पशु जीवना, भक्ति बिना भगवंत II

Sat means the Supreme Truth or God, and Sang means association or to associate with That Truth. Man is known by the company (or sangat) that he keeps. Man is the result of his environment. So the company that one keeps is a great force and it plays a big role in shaping the person. Those who live in the company of thieves, robbers and evil persons, acquire evil ways of life and are bound to become thieves, robbers, etc. Those who keep the company of saintly people are shaped in the saintly mould and destined to follow the path of spirituality.
This day and age, the world is gripped with fear and doubt. One does not know which way to turn and what is around the next corner. Everyone is looking for happiness and peace. This cannot be found in materialist items. Levels of stress are increasing by the day and illness and disease is on the rise. Only by turning inwards can one steady this trembling mind. It is only in the company of the Saintly Being one gains confidence and trust and fear, sorrow and doubt are dispelled.

"Kabir says, spend as much time of this rare human birth in the company of a Saintly Being, nurturing devotional love for the Divine, else there is no difference between a man and an animal."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काल काल तत्काल है, बुरा न करिये कोय I
अनबोवे लुनता नही, बोवे लुनता होय II

Man knows not when his time will come, for just like fish tragically caught in the net or like birds trapped in a snare, human beings are caught in a time of tragedy that suddenly catches him unawares. Everyone knows they are going to die, but nobody believes it. If we did, we would do things differently. To know you are going to die and be prepared for it any time, that's better. That way you can be actually more involved in your life while you are living. Everyday we must ask ourselves, "is today the day? Am I ready? Am I doing all I need to do?, for once you learn how to die, you learn how to live.

"Kabir says, no one knows when the death may come. And therefore avoid doing Bad Karma, for whatever one sows, that will he reap. "Karma" simply means "action" or "cause and effect". When something happens to us that is apparently unfortunate or unjust, it is not God punishing us. It is the result of our own past actions. If we sow goodness, we will reap goodness;if we sow evil we will reap evil. Thus we create our own destiny through thought and action. We must keep on doing Good Karma, for we don't know when we are going to breath last."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II