II श्रीराम जय राम जय जय राम II

तीरथ तो सब बेलडी, सब जग मेल्या छाइ I
कबीर मूल निकंदिया, कौण हलाहल खाइ II

In this composition Kabir strongly urges us not to waste our time and resources visiting any of the so called Teerath or Pilgrimages. The Bathing at sacred shrines of pilgrimage, the filth of mind (lust, greed, anger, ego) is not washed off. When the mind is filthy, everything is filthy; by washing the body, the mind is not cleaned. Religious rituals are all just egotistical displays. 
 The bathing at places of pilgrimage does not remove inner impurities and does not take one to heaven. The mind is cleansed only by the love of God's Name. The 
'Teerath' are traps to enslave human minds. 'Hari Naam' is the only true 'Teerath'. It is located within.

"Kabir says, 'Teerath' or Pilgrimages are like the vines in whose tight grip is the whole humanity since time immemorial. The educated and uneducated alike wander and seek God everywhere outside, at these external locations except within where He dwells. Visiting the pilgrimages does not uproot the poison of ignorance."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

करती दीसै कीरतन, ऊँचा करि तुंड I
जाने-बुझै कुछ नहीं, यौं ही अंधा रूंड II

"Kabir says, Kirtan is singing of God’s name with feeling. It is a devotional practice that helps to uplift the mind, open the heart and bring inner peace. But for that to happen understanding the content of Kirtan is more important than merely presenting it in a loud voice. It is better in Kirtan to have a heart without words than words without heart. Those who perform Kirtan as a ritual are no less than a blind or a headless."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर इस संसार का, झूठा माया मोह I
जिहि धरि जिता बाधावणा, तिहीं धरि तिता अंदोह II

Our world has become obsessed with appearance, with image, with persona, with what’s in the store-window, with how we’re perceived. Today it’s more important to look good than to be good, more important to look healthy than to be healthy, and more important to have a good- looking surface than to have much in the way of integrity and depth underneath. When appearance is everything, we soon stop focusing on deeper things and then slowly, imperceptibly, appearance begin to look like character, celebrity begins to replace nobility of soul, and looking good becomes more important than being good. Appearance, is what seems to be or things as they are for human experience. It usually implies an opposition between the perception of a thing and its objective reality. The finite phenomenal world is regarded as an illusory appearance (maya) of the one eternal unchanging reality. Appearance is the way something looks, while the reality is the state of things as they actually exist or the true state of something. Flowers that are offered for the dead, do not know the difference of where their beauty will be placed, they do not say, "This is not a palace" or "This is not a garden"; they just are. They are just beautiful, without giving regards to whether they are placed on a grave or in a castle. Flowers are just beautiful, whether they grow by the wayside or in a manicured garden. If we were all like flowers, then we would all be beautiful, with no regards to why or how.

"Kabir says, appearances are often deceiving and misleading. What we see is not always true, and we cannot judge someone or something by looking at the outward appearance. It is because how someone looks from the outside is not always how they are on the inside. Outwardly a household may appear very happy with no problem of any kind. But appearances are often deceptive. True beauty is not related to what color your hair is or what color your eyes are. True beauty is about who you are as a human being, your principles, your moral compass." 

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर सो धन संचिये,जो आगै कू होइ I
सीस चढाये पोटली, ले जात न देख्या कोइ II

Death is the great equalizer.  Death comes to every person whether we are prepared for it or not. We will all die – rich or poor. At that moment our lives will not be defined by how much we have accumulated - our houses or our lands but our good deeds and good will. The problem is not having money, the problem is putting our HOPE in the money. This is utter foolishness. When we die – we will carry nothing with us. Having that understanding now and living with that revelation can change everything we do and how we live. Riches are not what life is about. One’s life does not consist in the abundance of his possessions. The love of riches is a snare, tempting people to all sorts of sin. You can’t take it with you. We came naked into the world, and so we will leave.

"Kabir says, we’re meant to use possessions and love people, not love possessions and use people. Our eternal perspective affects our earthly priorities. The wealth that would accompany us after our death is "living life with open hearts and open hands." Keep your heart open to love, kindness, and compassion. Keep your hands open to giving, serving, and helping others. A person’s world is only as big as their heart. If you are generous, that means you have no problem giving to others. Giving can include money, time, and acts of service. If you are compassionate, you can easily sympathize with the cares and concerns of other people around you. You are not selfish and only focused on your needs and desires. Compassionate people have tender hearts and are able to respond in kindness to people. When your heart and hands are continually open, that cultivates an inner joy inside you. Having an inner joy means that you can see the light at the end of the tunnel — even while you’re struggling with obstacles along the way. Your inner joy can be a huge encouragement to others.
You can live more positively and productively if you decide to open your heart and hands to those around you, for the heart has eyes which the brain knows nothing of.”

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर कलि खोटी भई, मुनियर मिलै न कोइ I
लालच लोभी मसकरा, तिनकूँ आदर होइ II

"Kabir says, a pseudo sadhu is like an unexposed thief, who steals the faith and devotion of innocent people in the name of religion and bhakti. The Kaliyuga is full of fraudulent or conmen posing as Sants or spiritual persons. They inject greed and fear in the minds of gullible and ignorant followers. However, invariably, when people — specially of Indian origin — see somebody claiming to be a holy man, with peculiar external religious paraphernalia, they fall on his feet. He may be a first-class thief under his outer covering, but nonetheless he is revered. On account of our fear and greed, we readily accept anyone who says ‘I am God‘, ‘I have seen God’, ‘I will show you God’, ‘I can give you son’, ‘I can improve your business’, ‘I can fulfill all your desires‘, ‘I can help you win lawsuit’, ‘I can make you wealthy’, and so on. A well paying business indeed, wherein there need not be any investment and therefore, it is a safe activity of ‘all gains and no loss’! Also, there is no need to toil. When there is a predominance of cheating, lying, sloth, violence, depression, lamentation, bewilderment, fear and poverty, that age is Kali, the age of the mode of ignorance where those who know nothing about religion mount a high seat and presume to speak on religious principles."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

परनारी का राचण्णौ, जिसकी लहसण की खानि I

खूणैं बेसीर खाइय, परगट होइ दिवानि II

"Kabir says, just like garlic breath exposes the one who has consumed garlic, the infidelity cannot remain hidden for long."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आज कहै मै काल भजू, काल कहै फिर काल I
आज काल के करत ही, औसर जासी चाल II

Do not postpone the fond remembrance of God on tomorrow, for tomorrow is promised to no one. What is your life? It is no more than a mist that appears for a little while and then vanishes.

"Kabir says, never put off until tomorrow what you can do today. We must stop thinking that there is plenty of time for living because life may abruptly end any moment. You do not have the time as you think you do. And therefore one must remain absorbed in 'Hari Naam' as much as possible 'here and now', for 'tomorrow' may be too late."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जब लग भगहित सकामता, तब लग निर्फल सेव I
कहै कबीर वै क्यूँ मिले, निहकामी निज देव II

Bhakti means “connecting” with God through love and devotion. It is supreme love towards God, the love for love sake. The devotee wants God and God alone. It redeems and saves. It purifies the heart. The ultimate objective of Bhakti is the union of the individual soul with the Supreme Soul - Liberation or Self-Realization. But this rarely is the objective in the initial stages of Bhakti Yoga. Most of the times Bhakti is 'Sakam' (devotion with objective of attaining some material goal). There is nothing wrong with 'Sakam' Bhakti. In fact every devotee always starts with 'Sakam' Bhakti. It is next to impossible to find an example of a devotee who directly started with 'Nishkam' (selfless or desire-less) Bhakti without doing Sakam' Bhakti first.
'Nishkam' Bhakti is the devotion to God "not seeking any favor" describing a selfless level of devotion that desires nothing in return. In this a devotee is grateful to God. 'Nishkam' Bhakti is the highest form of love for God. 

"Kabir says, In 'Sakam'-Bhakti, God will certainly give you whatever you want, if your Bhakti is intense and if your prayers are sincerely offered from the bottom of your heart. The 'Sakam' Bhakti  however stays at the worldly level. The Liberation from the mundane existence, the true purpose of this rare human birth is fulfilled only with 'Nishkam' Bhakti. Ideally love has to be 'Nishkam' (for the sake of love) but God still responds to 'Sakam' Bhakti. It is like the mother who loves all her children equally, the studious one (Nishkam Bhakta) as well as the naughty one (Sakam Bhakta)."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

साँस साँस पर नाम ले, वृथा साँस मति खोय I
न जाने इस साँस का, आवन होय न होय II

Breath is life and life is breath. There is no difference between the two. It is your breath of life. You have to care for it. We do not know that we are attached to the breath. We think it is automatic and therefore we are least bothered about what if the breath stops. When there is sunshine, we do not recognize it's importance, nor when there is a river do we appreciate the value of a single drop of water. While we are still able to breath, we never think about how precious and important a single breath is to us. However once the breath ceases wealth, status, fame, friends and family all become meaningless.

"Kabir says, the true length of life is one breath. We exist for one breath at a time not knowing the life span or even what will happen next. Who knows if this breath we inhale could be our last?
Kabir reminds us to be focussed on each breath "साँस साँस,"to be fully in the present moment, here and now. We must consciously contemplate 'Hari Naam' with each breath as if it may be our last. One must never take one single breath for granted. To be grateful for each breath, is something we should practice every day."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जीवन में मरना भला, जो मरि जानै कोय I
मरना पहिले जो मरै, अजय अमर सो होय II

"Kabir says, the real death is to die while still alive: To become liberated-in-life, to become living dead, to become Jeevanmukta is to become liberated from bondage of worldly life while living in the midst of Maya, to become free of false ego-sense. The state of a Jivanmukta, is to live in an "eternal present", outside time. "The man liberated in life" no longer possesses a personal consciousness – that is, nourished in his own history – but a witnessing consciousness, which is pure lucidity and spontaneity.’

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तू II

 II श्रीराम जय राम जय जय राम II

कबीर सुमिरण सार है, और सकल जंजाल I
आदि अंत सब सोधिया, दूजा देखौं का II

'Sumiran' is the incessant remembrance of God by repetition or recital of His name or Naam amidst the worldly chores. Everyone in the world is doing Sumiran of one kind or another. This close association leaves an imprint in the human mind which in course of time becomes indelible enough and leads to complete identification of the subject with the object - and hence it is said, "As you think so you become," or "Where the mind is there you are also," no matter where the physical self is. Taking hold of this natural tendency of humans of constantly dwelling on one thing or another, the Saintly Beings substitute for Sumiran of the world and worldly relations and objects, a Sumiran of God's Name or Naam. 

"Kabir says, comforting is God's Name. All ills it cures. Remembrance of God's Name leads to Him besides. Among high and low, among rich and poor, Great is he who prays and greater still he that motiveless does so.
The pelf and power hardly make a man. Poverty and riches are both transitory. A man of Sumiran stands far above all mankind. He is much more blessed than the rest. Most people crave for worldly things. Some are desirous of having children, others hanker after wealth and still others after name and fame. The kind Lord of course, grants prayers of all. But a man of Sumiran, on the other hand, asks for nothing. He seeks God for God's sake and hence is the crowning glory to Him. God loves those who love God alone: for no other purpose but for the love of God. In pain we pray to God, in pleasure we forget, Could we in pleasure pray, then pain would not come up.
The Naam is within us. This is to be contacted within. The observance of the outer rituals and performance of so-called meritorious deeds cannot be of any help in this matter. While the untold treasure of divinity lies hidden within, we search for it without and so all our efforts go in vain."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर सुता क्या करे, जागी न जपे मुरारी I
एक दिन तू भी सोवेगा, लम्बे पाँव पसारी II

"The physical sleep is a basic necessity of material body, as fundamental to its health and well-being as air, food and water. But, beyond the physical slumber, there is an another type of "sleep"; which is subtle, seemingly endless and very dreadful. In this horrific state of endless slumber are "asleep" the Jeeva (individual beings) of entire world for countless incarnations. How does it arise in us? How can we awaken from it? This is the subject of this couplet of Kabir.
He says, this unending state of "sleep" is none other than the mental delusion arisen from false ego sense. It is then quickly followed by the desire for the prolongation of the material life in the body, acquisition of material wealth, worldly possessions, health, sense pleasures, etc. These cravings, in turn, debilitate our personality. In such debilitated psyche then there arises doubts and confusion in the mind, which in turn gives rise to feeling of "I, me, mine, your".
Just as one washes his dirty body and clothes with water and soap, the mind must also be cleansed of the impurities ("sleep") by the soothing waters of the Divine Name so that our false ego does not clog the Soul. Meditation of Divine Name is the means to stay tuned to God.
Wake up! Wake up! from the slumber of ignorance says Kabir before it is too late and let "Hari Naam" be in your tongue of thought incessantly, else there is no way out of the long state of delusion continuing again and again endlessly."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर निरभै राम जपि, जब लग दीवै बाति I
तेल घट्या बाति बुझी, सोवैगा दिन राति II

The length of a person’s life can best be measured by the Breath.  
We humans exist for ONE BREATH at a time, not knowing how much is the life span or even what will happen next. 

"Kabir says, vitality in the body is like wick of the lamp immersed in oil that makes the lamp burn. Let every moment of being alive be spent for Hari Bhajan, for who knows if this breath we inhale could be our last?

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर नौबत आपणी, दिन दिस लेहू बजाइ I
ए पूर पाटन, ए गली, बहुरि न देखै आइ II

The stream we are floating down, slowly, inexorably, and beyond our control is … life. There is something so disturbing about time. It refers to a now unreal past, a vanishingly short present, all while leading to a future that quickly disappears. 
Life is fleeting—fleeting like the lily that blooms in the darkness of night, that displays its beauty for a single day, but that by evening fades and wilts away. It is here today but gone tomorrow and its place knows it no more.
Life is fleeting—fleeting like the mist that rises in the cool morning air but is then blown away by the gentlest breeze. It is fleeting like a ship that fades into the distance and sails over the far horizon, fleeting like a train that rushes past with a roar and is gone. Scarcely do we draw our first breath before we draw our last. Scarcely do we open our eyes before we close them once more. Scarcely do we live before we die.
But it is also true that though life is fleeting, life is precious, though life is over so soon, it matters so much. And it is only here in this rare human birth that there is a possibility of God Realisation, the crowning fruition of all endeavors.

"Kabir says, life is fleeting. It's not going to be there forever. It is like a fair with happiness lasting only for sometime. As soon as we depart, this city, its streets and its ghats will not be seen again. All that we had in past is history. We can't go back and revisit. The true purpose of this fleeting life is Hari Bhajan. No matter how it is spent, once it's gone is gone. And therefore every moment of this rare human life should be dedicated to Hari Bhajan, for this life is a gift of Lord Hari; it is His blessing. Our body is an instrument; it is a means for singing the Lord’s glory (bhajan) which is the real purpose of our living. We must accept it wholeheartedly with love and gratefulness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर मंदिर लाख का, जडिया हीरे लाली I
दिवस चारी का पेषणा, बिनस जाएगा कालि II

All our endeavors are to give comfort to our body with which we identify ourselves. Yet the time eats it away, slowly and steadily, bit by bit. Ultimately It dissolves into the very elements from which it had come. As sunrise is the proof of immanent sunset or as the morning is the proof of approaching night, similarly, birth of an entity is the proof of it’s impending death. All human beings – the ruled and the rulers, the poor and the wealthy, the temporal and the religious – are merely awaiting their turn. We are all in the line. None can step out of the queue.

"Kabir says, human body is a bejewelled temple made of lacquer. Lacquer being highly inflammable when catches fire is consumed by it all. As for man, his days are like grass. When the wind has passed over it, it is no more, and its place acknowledges it no longer."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर का तू चिंतवै, का तेरा च्यंत्या होइ I
अण्च्यंन्ता हरिजी करै, जो तोहि च्यंत न होइ II

"Worrying does not take away tomorrow’s troubles. It takes away today’s peace. You can’t control the future. Worrying about it does nothing to change it. 
Blessed is the one who trusts in the Lord Hari, whose confidence is in Him. They will be like a tree planted by the water that sends out its roots by the stream. It does not fear when the heat comes; its leaves are always green. It has no worries in a year of drought and never fails to bear fruit.

"Kabir says, worry does not empty tomorrow of its sorrow. It empties today of its strength. It is not the cares of today, but the cares of tomorrow, that weigh a man down. Worrying is a waste of time. It doesn't change anything. It messes with your mind and steals your happiness. And therefore Kabir insists, pray and let God worry.  Commit your way to the Lord Hari. Trust him! He will act. God is just waiting for us to trust Him so He can guide us forward and act with our best interests in mind.
He knows the desires of your heart. If you trust in Lord Hari with the things that you want most, He will take care of it. He knows what is best for your life. If you feel like your goals are hard to achieve or even impossible, think again. Anything is possible with God. He has your back and will help you through anything, all you have to do is have faith."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

दुखिया मूवा दुख कौं, सुखिया सुख कौं झूरी I
सदा अजंदी राम के, जिनि सुख दुख मेल्हे दूरि II

"Kabir says, while a sad man suffers due to his sadness, either the quest of more happiness or the worry of whether he may have same wealth tomorrow keeps a happy man away from enjoying it.
Only a true devotee of Lord Ram enjoys the ceaseless ecstasy, for his Oneness with the Lord Ram uplifts him beyond the duality of worldly happiness and sadness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काबा फिर कासी भया, राम भया रे रहीम I
मोट चुन मैदा भया, बैठि कबीरा जीम II

Kabir belonged to nirguna sect of Bhakti. He believed in the unity of the Hindus and the Muslims. He said that both are the children of God whether Ram and Rahim. He made an attempt at a fusion of Islamic mythicism and Hindu tradition.
Kabirdas was raised in a Muslim weaver family and had chosen the Hindu Bhakti leader Ramanand as his Guru. He never believed that he belonged to any religion. In his dohas (Couplets), he often used the word ‘Rama’ instead of God. His ‘Rama’ was not just the son of Dasharatha in Ramayana, but God himself. 
He believed that there are four Ramas in this world! Three of them are commonly known, but the fourth is a lesser-known Rama and should be recognized. One Rama dwelt in Dasharath’s home, one resides within every being, one has expanded this entire creation, and one is beyond all of them. He is the essence of all of us and all of them.
Kabir believed that if we search for Almighty in these religious boundaries, we will never find Him. He suggested finding Him within ourselves. 
Kabir says that God is one, and we are all His children. He made this body pot different in sizes and colors. If we want to find God, we should stop running and look for Him within ourselves, that is where He resides.

"Kabir says, when one uplifts himself above the mere distinction of Hindu or Muslim, it's similar to a whole wheat flour turned into a fine wheat flour. In both the wheat flour is the same, the difference is how we  comprehend it. It is like the distinctions of religions can be many but the basis of all is same, the humanity. The Hindus consider Muslims as different and each worship their separate Gods, yet God is One. Kabir says, just like whole wheat flour is difficult to digest than its fine version, religious conflicts disturb societal peace.
Sadguru plays a pivotal role in the life of man. As the Divine faith is eternal so is the True Master, Sadguru. He reveals the Omnipresent Formless God. With His Wisdom, the boundaries of discrimination start diffusing and we realise that distinction of religions is man made. All are born from the wombs of their mothers. Religious distinction comes only later that distinguishes man from man. All in all whether we call Him Ram or Rahim, whether we seek Him in Kaba or Kashi, God Almighty, the Supreme Creator is One and Only One.
Kabir uses the analogy of the whole wheat flour turning into its fine version to explain that when one uplifts himself to the level of humanity than mere the religious discrimination, slowly the boundaries that distinguish man from man disappear and then Kaba and Kashi are no different. God's remembrance is more important than by what name we seek Him, for He is One. We can reach Him only when we rise above the conflicts."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

लोग भरोसे कौन के, बैठे रहे उरगाय I
जीय रही लुटत जम फिरे, मैंढा लुटे कसाय II

"Kabir says, every day people around us are dying and leaving this world. However each of us think that its others who will die not we.
Death can come any time. It doesn't matter whether you are healthy or wealthy, you will have to go when it's time. Just like an animal about to be slaughtered awaits the butcher's blade, we are all in the queue right since we were born. The only thing is that no one knows when his turn will come. And therefore do good and good will follow you. You reap what you sow. An act of love makes the soul more loving. A deed of humbleness deepens humbleness. The thing reaped is the very thing sown, multiplied a hundred fold. We must make everything possible to make this rare human birth worthwhile, for only here we can achieve God Realisation, the crowning fruition of all endeavors."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

साधू शब्द समुद्र है, जामें रतन भराय I
मंद भाग मुठ्ठी भरै, कंकर हाथ लगाय II

Wherever a devotee has reached the stage of mental concentration on the object of contemplation and has inculcated the ideal of inward purity in himself, the Almighty God manifests himself as the “Guru” and appears before him in order to bless him with the elixir of life in the form of his teachings. This Guru is a self-luminous phenomenon and a personification of purity symbolizing the effulgence engendered by an endearing look and a kind outlook.
The devotee must aim at nothing but the discovery of truth; he must also realize that this form of truth manifests everywhere outside his frame in all its glory. The reality of this trinity of truthful manifestation is something which we see everywhere.This indeed is the state of truth and of the Guru who has descended on the earthly plane to deliver us from bondage and to promote our progress. A disciple must realize this and keep the Guru close to his heart and dance in ecstasy. The Guru is the ocean of kindness and embodiment of love, not only within himself but also without. 

"Kabir says, a Guru is the ocean of kindness, holding abundant riches of noble virtues within. However if one seeks His blessings for worldly gains, then it will be like diving deep into the ocean and accumulate pebbles instead of pearls."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

हीरा परा बजार में, रहा छार लपिटाइ I
बतक मूरख चलि गये, पारखि लिया उठाइ II

Time is merciless, inexorable, and cruel. It alone wears everything out and devours all and everything in this world. There is nothing in Creation that is beyond its reach. And therefore Kabir reminds us not to be oblivious of the time, careless, ignorant and unmindful. Just like we never seem to forget or ignore to cherish our body, all day along, everyday. Not only that, we all take care of our body without anybody reminding us. Similarly we should be alert and aware, not to be oblivious of the time, to use this human life to attain God Realisation, the crowning fruition of all endeavors, here and now.
Just like a mouse who wastes away loads of paper by nibbling at them and none of that paper is of any use to that foolish creature, we waste the precious moments of this rare human birth chasing frivolous material pursuits, accumulating  material riches when in the end we have to depart from this world empty handed.

"Kabir says, only the person who has an eye for it knows the worth of a priceless diamond however soiled it may be."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

राजा की चोरी करे, रहै रंक की ओट I
कहैं कबीर क्यों उबरै काल कठिन की चोट II

The Guru principle (or Guru tattva) is a cosmic principle that allows for the development of one’s inner consciousness to move from ignorance to reality. Although this can take the form of an individual being led by a Guru, it can also be a path where wisdom and knowledge is transmitted over time. The Guru principle is a “guiding light,” prompting individuals toward finding truth, wisdom and, ultimately, enlightenment. In other words without Guru's guiding light it is impossible to end the mundane existence of endless birth, death and rebirth.

"Kabir says, just like one cannot pretend poverty for long having stolen riches of a king, liberation from the endless death and rebirth is not possible without the wisdom of a Guru."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जगत मांहि धोखा घना, अहं क्रोध अरु काल I
पौरिहि पहुँचा मारिये, ऐसा जम का जाल II

Anger is a choice as well as a habit.  It is learned reaction to frustration in which you behave in ways that you would rather not. In fact, severe anger is a form of insanity. You are insane whenever you are not in control of your behavior. Therefore, when you are angry and out of control, you are temporarily insane.
So long as there is the feeling of anger and ego in our hearts, we will not be able to feel well in our life and will feel sick in our mind. One’s anger is one’s greatest enemy and one’s calmness is one’s protection. He who is possessed by anger will be hated by people because he will commit a number of bad deeds. Anger leads to many great sins. First we must endeavour to control this emotion of anger. Sometimes, ego also enters the feeling of anger. The prestige of an individual is sometimes undermined by one’s own wealth and one’s pride in wealth. One’s wealth creates a kind of barrier between him and his kith and kin. People lose everything and are exposed to great suffering because of their anger.
Anger is caused by weakness. It is not the weakness of the body but of the mind. To give strength to our mind and remove the weakness from our mind, it is necessary to fill it with good thoughts, good feelings and good ideas. Anger is like an intoxicant. Internally, it induces us to do wrong things. This is the source of all the sins. It is a great demon. Anger leads us to commit all other sins. Anger and Egotism go hand in hand. The two sides of the same coin are rage and ego. Controlling ego would result in a significant reduction in rage.

"Kabir says, get rid of your anger before you lose your mind. The goal is to identify and comprehend the things that make you angry. You can take steps to prevent falling prey to them once you’re more alert. Anger is a killer. At times, we’re all irritated. As part of the human condition, we require fury. It is a critical defence system that can protect us from danger. However the problem arises when our anger spirals out of control, it becomes a destructive force that can destroy ourselves, our relationships, and our self-esteem. Similarly, ego is a poison that ruins a person’s character. Eventually it brings an egoistic person inner unhappiness and inevitably ruins a person’s personality and valuable relationships with others. People who are egoistic in nature use ego as a self-defence weapon to hide their inadequacy, and they strive to establish their self-esteem in the outside world, but they don’t realise that ego is self-destructive."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

यह जग कोठी काठ की, चहुँ दिसि लागी आग I
भीतर रहै सो जालि मुये, साधू उबरे भाग II

Anger comes from despair or threatening of one's will when his sensory desire is obscured or hindered. In other words, anger is the result of hurt pride for not getting one's own way. Frustrated or unfulfilled desires provoke worry and regrets, followed by fear which causes man to have an inability to face a critical moment. When this fear is disturbed, anger boils in us causing resentment, agitation and envy. Thus anger is the offspring of this unripe egoism. We all have anger in us. But when it gets out of control and turns destructive, it can lead to problems - problem of violence or aggression, problems at work, problem in personal relationships, problem in mental and physical well-being, and problem in the overall quality of one's life. When our anger or aggression becomes so extreme that we lose self-control, it is said that we are in a rage, like a train running out of control and about to derail. Anytime we feel frustrated, especially when we think someone else is to blame for our loss, is a real potential trigger for outburst of anger. Besides getting our way, we may unconsciously use anger to blame others for our own shortcomings, demeaning others, insulting another person, taking revenge, oppressing others and then justify it to boost our own sagging ego. Furthermore anger can also turn into hostility which is more dangerous because while anger is a temporary response to a particular frustrating situation; hostility is a permanent personality characteristic ruining one's quality of life permanently.

"Kabir says, just like house made of wood easily falls prey to fire, anger like fire leaves lasting scars in the people you love most. In anger the tongue works faster than the mind.So hold it, before you regret the words you say. Just like reflection cannot be seen in boiling water, truth cannot be seen in the state of anger. So one must analyze before finalize. Spoken words can only be forgiven, not forgotten. It is easy to leave angry words unspoken, than to mend a heart those words have broken. 
A Self Realised Person is free from lust, fear and anger, having sublimated these emotions in ecstatic devotion to God. Mind is the only cause of our material bondage or liberation from it. Simply put: The mind attached to the material objects (Maya) becomes the cause of our bondage, and the mind detached from material objects becomes the cause of our attainment of the Divine Status. The mind of a Self Realized Person devoid of desires becomes free of evil passions — lust, anger, greed, emotional attachment, pride and enviousness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जो ऊग्या सो आँथवै, फूल्या सो कुमिलाइ I
जो चिणियाँ सो ढहि पडै, जो आया सो जाइ II

Whatever we see is all ephemeral. Everything that appears must disappear. Nothing lasts forever in life, as life itself is impermanent. What rises must set. All empires fall, eventually. Simply put, anything born must perish one day for birth is the proof of impending death. All things are short-lived, both good and bad. Wealth, possessions, kith and kin, name, fame, titles, nothing is permanent. And therefore we are urged by Kabir not to get attached to anything fleeting, for everything from our emotions to our thoughts and feelings, from the cells in our bodies to the plants around us, is changing and decaying continuously.

"Kabir says, what rises is destined to fall one day so is the flower that blooms must wither one day. What is born will die, what has been gathered will be dispersed, what has been built up will collapse, And what has been high will be brought low. Everything our physical eyes see in this world is moving, perishing, diminishing, fading, fleeting, impermanent, in flux, and transient."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

क्रोध अग्नि घर घर बढी, जलै सकल संसार I
दीन लीन निज भक्ति जो, तिनके निकट उबार II

Go, and ask any wise man, anger barks and brings ruin on itself, blindly pursuing useless conflicts. How does anger arise in us? First, the false ego begets lust (Kaama) - the compelling, coercive materialistic desire to indulge in sensory temptations. In turn, lust clouds our understanding of life. Consequently we end up living false values: external looks, wealth, name, fame, material success, popularity, irrational expectations, false concepts, fantasies and brooding on the past. Frustrated or unfulfilled lust results in anger (Krodh). Frustration is the feeling we experience when we don't get what we want, or when something interferes with our gaining a desired and expected goal, good or bad. The feeling of frustration can come from unexpected situations, our own limitations, our actions and choices, actions of others, motives of others, experiences of injustice, and so on. Anger is feeling upset in response to such frustration arising from non-fulfillment of desires. Thus, lust is the first perverted son of the sense-blind mind, and its second perverted son is anger. In other words anger and lust are "the wounds of the soul".

"Kabir says, in the world full of turmoil, conflicts and feeling on edge, the unshakable peace comes only from devotion of God and trusting Him with every detail of our lives, like sheep in the care of a good shepherd. God’s peace is available to all of us; we just have to humble ourselves and allow Him to run our daily lives. And therefore the best way to be free of the bondage of anger is to seek the company of Saintly Beings who are themselves confluence of humility, devotion and above all compassion."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

भग भोगे भग उपजै, भगते बचे न कोय I
कहैं कबीर भगते बचै, भक्त कहावै सोय II

Beyond the physical slumber, there is an another type of "sleep"; which is subtle, seemingly endless and very dreadful. In it are "asleep" the Jeeva (individual beings) of entire world for countless incarnations. In this composition Kabir talks about, "How does it arise in us? "How can we awaken from it?" The apparent state of ceaseless "sleep" which has devoured the majority of us for innumerable incarnations is nothing but the ignorance of our true self. This unending state of "sleep" is none other than the mental delusion arisen from false ego. The rise of the false ego is quickly followed by the desire for acquisition of material wealth, worldly possessions, health, sense pleasures, etc. Lotus flowers are renowned for their ability to blossom with such unblemished perfection from the murky waters of even the muddiest pond. Thus, they have become a poignant symbol for mankind's ability to break free and bloom from the murkiness of our daily lives.

"Kabir says, as the lotus 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. A true devotee like a lotus flower lives amidst worldly activity, his mind open to everything, but attached to nothing."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कहता हूँ कहि जात हूँ, मानै नही गँवार I
बैरागी गिरही कहा, कामी वार न पार II

The ghost of lust lurks in the hole of one’s mind and deludes the mind in a hundred ways. Lust of a person who has no self control can never be fulfilled. Lust when not control is an enemy of man and there will be free fall. The foolish man who, with his vision blinded, is tempted by lust and considering opposite sex as objects of enjoyment, is destroyed, like the moth. It is lust only, which is born of contact with the material mode of passion and later transformed into wrath, and which is all devouring sinful enemy of this world. Lust forces a person to do things even if he does not want to do it. No matter how best one may try, lust is never satisfied and burns like fire. The inclination to enjoy the senses is very deep and difficult to suppress. We all know the fall down of the great and powerful sage Vishvamitra which was due to the lustful desire that arose in him when he saw the beautiful Menaka. Even though he was capable of tolerating bodily discomforts in the extreme austerities he was performing, still he could not tolerate this lust and was conquered by it. 

"Kabir says, the senses are so strong and impetuous, that they forcibly carry away the mind of not only a mundane person but even of a man of discrimination like a great sage Vishvamitra who is endeavoring to control them."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II