II श्रीराम जय राम जय जय राम II

कुमति कीच चेला भरा, गुरु ज्ञान जल होय।
जनम जनम का मोरचा, पल में डारे धोय।।

Life is full of opposites like pleasure and pain, happiness and suffering, greed and generosity, passion and dispassion. They pull you in different directions. When the complications in life become too much, the poor mind is unable to handle it, and it just breaks down. That is when it needs support and the Guru comes in picture. Guru is not the body, Guru is light, Guru is wisdom. Guru is like a circuit breaker. When the surcharge electricity comes, the circuit breakers stop the excess flow of electricity and saves the apparatus. You can say that the Guru is such a circuit breaker.

"Kabir says, it is the Guru who, by the collyrium-rod of Knowledge, opens the eyes of the disciple who is rendered blind by the darkness of ignorance. If the disciple is the quagmire of ignorance, the Guru with his wisdom is like a fresh, clean water. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects. The Guru doesn’t bring about Self Realization but only removes all the obstacles to it. Your human “freewill” demands that you take the final step alone."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

दुर्लभ मानुष जनम है, देह न बारम्बार ।
तरुवर ज्यों पत्ती झड़े, बहुरि न लागे डार ॥

Of the billions upon billions of creatures on the planet, have you ever wondered why and how are you a human being and not a cat, dog or maybe even a fly?Just how rare is a human birth compared to the millions of other species of life on the planet?
The human species is only one of over 8.7 million known species.
Your chances of being born as a human being is a shocking 0.00001%.
The human birth is indeed very, very rare. You attain a human birth only after having lived thousands of lifetimes in the lower species. Underlying the gross physical body and subtler mind lies the truth of who we really are – pure and eternal Spirit expressing in human form. It is only in the human body can the soul rediscover and reclaim its true Divine nature. 
We need to outgrow our identification with our limited human bodies and egocentric responses to life, and come to abide in our true spiritual nature through right knowledge, right thinking, right choices and right actions.
This is the spiritual journey. This is the very purpose of our rare human life.

"Kabir says, Time is merciless, inexorable, and cruel. Time alone wears everything out and devours all and everything in this world. 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. The same body however is cast into the wilderness of crematorium, graveyard in the end, for the death spares no one. And therefore Kabir urges us to be alert and aware, not to be oblivious of the time, and use this rare human life to realize the Divine within. Life is only the present. The moment once gone, is gone forever. It can never come back. Just like a leaf falling off the tree leaves for good, we must strive to make use of every moment of this rare human birth to attain God Realisation, it's very purpose before it is too late."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 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
 

Every religion has its own saints, but all saints share one transcendent spiritual quality: compassion. A 'Sadhu' has to be recognized by the ear and not by the eyes. The Sadhu is a pure devotee of the Lord. Being the knower of the Supreme Truth he disseminates this transcendental knowledge to all out of his causeless mercy upon them. People must patiently hear what a Sadhu speaks about God and not see him outwardly.
A Sadhu is thus an epitome of human virtue, excellence and greatness. He or she is an accomplished person who has crossed the hurdles and stabilized in the perfection and completeness of the Self. All our saints, seers, yogis, pious people, renouncers (sansyasis) and enlightened masters are considered Sadhus irrespective of the paths they choose or the methods they practice.

"Kabir says, just like a good sword is gauged by the sharpness of its cutting edge and not by the sheath that holds it, a Sadhu is known by his wisdom and not by the cult he may belong to."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बानी से पहचानिए, साम चोर की धात I
अंदर की करनी से सब, निकले मुँह की बात II

"Kabir says, your thoughts, your words are reflections of who you truly are. Everything you speak out, you will ultimately seek out. The more you talk about negative things in your life, the more you invite those things into your reality. Your life is not a coincidence, it's a reflection of your words.  
Your thoughts become your words. Your words become your actions. Your actions become your habits. Your habits become your character, and your character determines your destiny.
Words are extremely powerful tools that we can use to uplift our personal energy and improve our lives, though we’re often not conscious of the words we speak, read, and expose ourselves to. Spend a few minutes with a chronic complainer who uses all sorts of negative terms, and you’ll feel your personal energy bottom out. Words have great power, so choose them  wisely."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सजन सनेही बहुत है, सुख में मिले अनेक I
बिपति पडे दुख बांटिये, सो लाखन में एक II

"Kabir says, just like success has many fathers but failure is an orphan, some people only want to be around during the good times but when the bad time comes you don't hear from them. It's rare to find people who will stand by your side when the going gets tough."

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

"Kabir says, death is inevitable. It is law of the nature. Whosoever is born must die. Rich and poor, young and old all die. Who has come shall depart; all shall have their turn. Nobody knows the time of death. Everyone comes here at the Lord's command, leaves in His will. When death is unavoidable and it can come at any time, we should not entangle ourselves too much in worldly affairs as we cannot take any thing with us after death. We should avoid being proud of our wealth which may not be ours for ever. Naked we come, and naked we go. No one, not even the kings and queens, shall remain. To be born, we must first die, and to die, we must first awaken. Death would not be called bad if one knows how to truly die."

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 होइ I
पाणि में घीव नीकसै, तो रूखा खाइ न कोइ II

"Kabir says, performing an action and making choices is in our hands. But the results and the consequences are not. He emphasizes the importance of performing our duties with sincerity and dedication, rather than being motivated solely by the desire for specific outcomes. When we detach ourselves from the fruits of our actions, we become liberated from the burden of expectations, allowing us to experience a state of equanimity. While we can exert effort and take responsibility for our actions, we are not the ultimate cause of the outcomes. The results are influenced by a myriad of factors, including external circumstances and the Divine Will. Understanding this helps us maintain humility and acceptance, recognizing the vastness of the universe and our place within it. By performing our duties with selfless devotion, without seeking personal gain or ownership, and with unwavering enthusiasm, we can align ourselves with the Divine Will and experience a sense of purpose and fulfilment. We should strive to do our best without attachment to outcomes, understanding that the seeds of our actions are planted in the present moment, and their fruits will ripen in due time according to a higher plan.
Illustrating with meaningful analogy Kabir says, had everything been in man's hands, butter could have been drawn from water and everyone would have had privilege to eat butter roti."

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

"Kabir says, true wealth is not measured in money or status or power. It is measured in the legacy we leave behind for those we love and those we inspire. True wealth is of the heart, not of the purse. Good men must die, but death cannot kill their names. 
The passionate pursuit of money for its own end has a massive price tag. Many people pay the price and later realise the price has also cost them the precious time they could have invested in pursuit of God Realisation, the true purpose of this rare human birth. But it is already too late till then.
All our life is spent on amassing wealth and accumulating worldly possessions. The thought itself that we cannot take any of it with us after death is very frightening and very painful.
Your Karma is closely tied to the kind of life you lead in the subsequent life cycles. Your Good Karma and Bad Karma will both come back in your subsequent life in various forms. We have no control over the past Karmas' however if you want good to happen to you in your subsequent lives then make sure that you do the same and live a virtuous life. 
Real wealth is real freedom and the luxury of time. It’s the courage to be who you are, rather than what is expected of you. It’s creative and purposeful energy in action."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बिरिया बीती बल घटा, केस पलटि भए और I
बिगरा काज सँभारि लै, करि छूटन की ठौर II

Kabir describes as to how we humans usually waste our life. As the night has beginning and end, so does the human life. Both are born; both go through childhood and youth before becoming old and weary; and ultimately, both vanish. At the end, in the old age, our organs of action begin to tremble, and our tongue becomes incapable of speaking God's Name. In the end in regret and repent, we cry, lament and wail. Then, its too late. 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.

"Kabir says, the twilight years of life have come upon you. Moment by moment, the body is wearing away, and old age is asserting itself. Your hair have turned grey, breathing has become laboured, bodily strength and mental sharpness are on the decline. So far you have not remembered Lord Ram but its high time you stop procrastinating things any more, for any next breath could be your last."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर टुक टुक चोंघता, पल पल गई विहाय I
जिव जंजाले पडि रहा, दिया दमामा आय II

There is a classic story recorded in an ancient text of the teachings of Buddha. While addressing a group of monks he said: “Suppose that this great earth were totally covered with water and a man were to toss a yoke with a single hole into the water. … And suppose a blind sea turtle were there. It would come to the surface only once every 100 years. Now what do you suppose the chances would be that a blind turtle, coming to the surface every 100 years, would stick his neck into the yoke with a single hole?” And the monks answered, “It would be very unusual, Sir …” And the Buddha said: “Just so, it is very, very rare that one attains the human state.”

Bearing in mind how extremely rare our human existence is, we should ask whether there is a purpose behind it or is it simply a random event. Questions like these have been asked throughout the ages, but only mystics give a logical explanation of the purpose of human life. They have called human beings most suitable to attain God Realisation. Mystics say that it is for this purpose alone that we are in this human body.
But the downside is that we have forgotten our true purpose. This is because the mind has a natural tendency to look for peace and happiness in the attractions of this world.

"Kabir says, in this world peace and happiness appear to be elusive. Many people think these can be attained by amassing wealth, but when they achieve that they realize that they have been chasing a pot of gold at the end of a rainbow. Others indulge in wine and women, without any thought of an afterlife or any desire to improve themselves or raise their consciousness.
As long as you fail to recognize the true value of human existence, you will just fritter your life away in futile activity and distraction. When life comes all too soon to its inevitable end, you will not have achieved anything worthwhile at all.
We look at watches and calendars, but our lives are measured in breaths, and we must make use of every precious breath to attain our life’s purpose, while we can – while in this human body – because as the mystics remind us again and again: “Second by second you’re growing, but moment by moment you’re going.”

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर माया मोहिनी, मोहै जान सुजान I
भागै हू छूटै नहीं, भरि भरि मारै बान II

Many mystics have tried in the past to gain control over their mind, to save them from getting enticed by the lure of Maya, the worldly entanglements, but they failed. Sage Vishwamitra renounced everything, retired to the forest, and did penance for several years. But he too failed to control his mind. As soon as he saw Menaka the beautiful celestial nymph, he could not resist himself and got allured. Menaka successfully lured him into the honey trap breaking his meditation.

"Kabir says, the expulsion of worldly desires from the mind is a most difficult task. You will find many cases of apparent renunciation, with an inner longing for the world. Relinquishment of the world will not give real renunciation, so long as the heart still craves for the world. The separation of the heart from worldly cravings, in spite of the possession of worldly objects, is superior to the separation of the body from worldly objects, in spite of the worldly cravings that remain in the heart."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर माया मोहिनी, माँगी मिलै न हाथ I
मना उतारी जूठ करु, लागी डोलै साथ II

Once a puppy asked his grand father, "Where does happiness dwell?" The grand father replied, "where do you think it may be?" Grand Pa, the puppy said, I think the happiness is in my tail. "What makes you think so?" the grand father asked. The puppy replied, I can see it. It seems to be within my reach. Yet when I try to catch it, I do get hold of it momentarily but soon it eludes me. The grand father said, this is where you are making mistake. If you ignore it, it will follow you because it's inherent part of you."

"Kabir says, Maya is the imagination of the deluded mind which never ends and never exists. Thus, it continually baffles humanity, and poses the greatest roadblock in the path to Spiritual Enlightenment by making the mirage-like attractions of the enchanting world appear as permanent, everlasting. Maya is anything and everything which makes a person forget the true purpose of his rare human birth by creating attachment to the corrupting influences of the worldly temptations. Just like spiders get caught in their webs, the more you  chase Maya, you yourself close the avenues to be free from it. The eternally liberated beings however are never bound by Maya, for even though they live amidst the worldly activities, they remain unaffected by it, 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

तन का बैरी कोई नही, जो मन सीतल होय I
तू आपा को डारि दे, दया करे सब कोय II

"Kabir says, if there is no enemy within, the enemy outside can do us no harm. When you refuse to allow any doubts in your own mind, then no doubts from others will ever cloud your judgement. The greatest challenge and the greatest obstacle any human will face is their own doubts, their own fears and their own conditioned thoughts. Your own thoughts will cause you more pain than anyone or anything. They can be likened to a terrorist living in your soul. But, when you learn to control and direct your mind, you can direct that internal voice to work for you, rather than against you. 
Conflicts are inevitable, so long the false ego sense or "I"ness does not dissolve. With the false "I" up and active, all our handling of people in the world is selfish. It is our deluded mind under the powerful influence of "I"ness that  creates the barrier, the cause of apparent differences. The annihilation of the false ego sense of "I, me, mine, you" constitutes real Love. Unless we recognize our real enemies and then conquer them, we cannot get along with everyone. The universal brotherhood comes true when the anger and hatred in our hearts is transformed into repentance, forgiveness, understanding, love, peace and harmony for all people of the world."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मनुवा तू क्यों बावरा, तेरी सुध क्यों खोय I
मौत आय सिर पर खडी, ढलते बेर न होय II

The entire world is in the grip of endless slumber of ignorance since countless incarnations, the root cause being the emotional attachment or love of Maya from which Kabir urges us to awake and arise.The sense-bent, deluded or conditioned mind is Maya. Once caught in the vortex of Maya, one loses control over his senses and plunges into the pitch darkness of ignorance. The human birth is very rare and therefore precious. It does not happen again and again.Therefore time and again we are reminded to wake up from this long state of delusion most of us are in and make the best use of this rare and wonderful opportunity to attain God Realisation, the crowning fruition of all endeavors.
O'Fortunate ones says Kabir, 
Do not let ignorance overwhelm you. Wake up now from this slumber and be diligent. Since time immemorial you are sleeping in ignorance. Enough!
Don't you understand the suffering of birth, old age, sickness and death? No moment of what is called "today" is permanent. It is high time you practice diligently all that is needed to accomplish perpetual happiness and not to waste this rare human birth in frivolous pursuits, since one is not sure what might be in store in the next. Life is uncertain, as the causes and conditions of death are innumerable. If you do not strive to attain God Realisation in this rare human birth then what is the use of being merely alive?

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

धरती फाटै मेघ मिलै, कपडा फाटै डोर I
तन फाटै को औषधि, मन फाटै नहिं ठौर II

"Kabir says, potholes in the road get filled with rain water, torn cloth can be sewed, even bodily injuries can be sutured. But trust doesn't come with a refill. Once it's gone, you probably won't get it back. And if you do, it will never be the same. Just like however hard we may try to put back the shattered pieces of glass together, the cracks still remain visible. The trust is like glass, once broken it will never be the same again, like scars that never completely heal."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सुर नर मुनि सबको ठगे, मनहिं लिया औतार I
जो कोई याते बचै, तीन लोक ते न्यार II

"Kabir says, one must understand that your greatest foe lies not in the ground beneath you or in the distance before you. Man’s greatest of foes is one which he cannot see, the ally he never thought to question. It creates emotions within you like a torrential sea. It is the Mind that is your greatest barrier. Seek not the green fields of happiness, for they are a mirage of the Mind. Like not, hate not, for these are but habits of the Mind. The Mind accumulates from the world in order to make itself whole. One must understand that a worldly man, is forever a fragmented one. The true Freedom lies not in doing what you like. It lies in a stark independence from the Mind.
It is the Mind that is using you. You are being used; the Mind has become master of you, you are a slave. But the Mind is very clever, it goes on buttressing you. It says, "I am just an instrument, you are the master." Only people who know how to be without the Mind are capable of using the Mind, otherwise the Mind uses them.
Mind is a projector. You sit in a movie house and you see a thousand and one things passing on the screen, and the screen is empty; nothing is really passing except shadows. You go on looking at the screen and there is every possibility that you may not even think of the projector behind you which is projecting all those shadows, pictures. You can start fighting with those shadows but that is not the way to stop them. The way is to look back, to turn a one hundred eighty degree turn and go and stop the projector. Once the projector is stopped, the screen is empty.
Suddenly there is nothing, or, only the whiteness of the screen is left. Only the eternal is there and the changing has disappeared. The liberation in the truer sense comes true."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

रे मन भागहि भूल मत, जो आया मन भाग I
सो तेरा टलता नहीं, निश्चय संसै त्याग II

"Kabir says, one of the most earnest and persistent debates of mankind has always been about the role of destiny in one’s life. Success is ensured not by hard work alone. In all human endeavours, there always exists a supernatural element which enhances or diminishes one’s chances of success or failure in that endeavour. Sometimes inspite of most favourable circumstances and best efforts, one may not get the desired results. And sometimes one gets more than what he had hoped for, without much toil. That is why one of the factors for accomplishment of any work has been stated to be, the Divine Providence. This unknown factor is often called destiny, fate or luck. Role of the luck factor in anybody’s life can never be denied. Destiny has its own importance. But belief in destiny can never be an excuse for inaction or carelessness. 
To conclude, both dedicated work and Divine Providence play important role in one’s life. Endeavour and good fortune are not apart from each other. Thus, one must work hard with diligence and determination; and then leave everything to the will of the Divine. God works not for any narrow considerations but for some broader and higher purpose, which man may or may not be able to understand."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

करै बुराई सुख चहै, कैसे पावै कोय I
रोपै पेड बबुल का, आम कहाँ ते होय II

"One night, three thieves stole a lot of money from a rich man’s house. They put the money in a bag and went to the forest. They felt very hungry. So, one of them went to a nearby village to buy food. The other two remained in the forest to take care of the bag of money. The thief that went for food had an evil idea. He ate his food at a hotel. Then he bought food for his two mates in the forest. He mixed a strong poison with the food. He thought, “Those two will eat this poisoned food and die. Then I will get all the money for myself.” Meanwhile, the two wicked men in the forest decided to kill their mate on return. They thought that they would divide the money between the two of them. All the three wicked men carried out their cruel plans. The thief who wanted all the money for himself came to the forest with the poisoned food. The two men in the forest hit him and killed him. Then they ate the poisoned food and died. Thus, these evil people met with an evil end."

"Kabir says, as you sow, so shall you reap. Sowing the seed of a Babul tree can never turn it into a mango tree."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर कमाई आपनी, कबहु न निष्फल जाय I
सात समुद्र आडा पडे, मिलै अगाडी आय II

Sincere efforts never go in vain. Set the goal and start moving ahead. All we have to do is put in our best efforts. Sometimes our plans do not work. We fail in our attempts and feel that our efforts are wasted. However it is not true. The efforts that are made never go in vain. We might not have reached the destination but if we carefully observe we have moved ahead, nearer to our goals. 
Your act of kindness never goes in vain. It always makes a beautiful difference. Once you bless someone with compassion, they bless you in return. A simple act of kindness can change someone's life. An act of love and kindness is always cherished, reciprocated and never goes in vain. 
Hard work never goes in vain. If you succeed, you win and if you don’t, you learn. 

"Kabir says, no matter even if the whole world turns against you, the one and only thing that will always remain is ‘goodness.' And therefore do good and good will come to you. No matter even if the world does not acknowledge you for all the good things that you have ever done in your life, rest assured that the Almighty is watching you, and none of your actions are hidden from Him. It will come back to you in unexpected ways."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

काया खेत किसान मन, पाप-पुन्न दो बीव I
बोया लुनै आपना, काया कसकै जीव II

Karma is about how to live our lives so we can truly become the best version of ourselves and live the most fulfilling life we desire. In a way Karma is a system of justice in which one is rewarded for good karma and punished for bad ones. 
Everything we do is recorded in the Karmic accounts. There is a strict accounting of our every thought, word and deed. It is wise to make sure that we do not commit any actions, thoughts or words that can rebound to us with consequence. Instead, we must have thoughts, words, and deeds that are good so that good can come back to us.
Karma is like opening a bank account. We have choices on how much money we want to put in to add to our balance or how much we wish to withdraw. We can choose to put different investments that result in interest to increase what we have available in our account. The choice is ours to make.
Similarly, we have a Karmic account. Each day we can choose whether we want to engage in thoughts, words, and deeds that are going to result in good that comes back to us. We can also engage in thoughts, words, and deeds, for which we must pay the consequences. The choice is ours. Beyond creating good and bad Karmic accounts, we can also choose to do things that create a balance of zero so that we do not have to return to this world to either reap the benefits or pay the consequences.

"Kabir says, the mind and the body is like a farmer that sows seeds of Karma in the field. We can choose only our actions but we cannot choose the consequences of our actions. Whatever thoughts or energy you put out, you get back - good or bad. In order to get what you want, you have to embody and be worthy of those things, for what you reap, you sow. You are the co-creator of making what you want, based on your intentions. Do good and good will come to you. Life is like an echo. What you send out comes back. What you sow, you reap; what you give, you get."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

तेरे हिय में राम है, ताहि न देखा जाय I
ताका तो तब देखिए, दिल की दुविधा जाय II

There are those, past and present, who have made a personal connection to a greater force. They claim to have not only sensed the presence of God, but to have felt the Divine within themselves, permeating their entire being. What does it mean to see God? Can we in some way unequivocally feel His presence? God can be realized. One can see and talk to Him as we see and talk to each other. But who cares? People shed torrents of tears for their wife and children, for wealth or property, but who does so for the sake of God? If one weeps sincerely for Him, He surely manifests Himself. Here Kabir throws an important clue as to why people are not able to see God. It is their attachment towards the world, their beloved ones, money and wealth that comes in the way. The quest for having vision of God involves a two-fold sacrifice. First comes sacrificing of all sensual pleasures and the desire for money. Even if one were to get free from the clutches of this duo, the next one is too subtle to identify and get rid of. It is egotism. It is an uphill task to get rid of ego-centric cravings for recognition and fame, to dominate and control others, to do charity, to teach knowledge to the world and so on. Added to these greatest sacrifices, one has to have an intense yearning to see God. 
It is said that If one’s yearning to have vision of God is as intense as a miser’s love for his wealth plus a mother’s love for her child plus a chaste woman’s love for her husband — when the force of yearning existing in all these three are added together, then one can have the vision of God.

"Once a disciple asked his Guru: “Sir, how can I see God?”. The Guru took the disciple chest deep into the river and suddenly pushed his head into the water. Though the disciple struggled to get out, the Guru did not loosen his grip for a while. Then he released his grip. The disciple swung his head out of water and was panting heavily. The Guru asked him “How did you feel?” “Oh! I was so desperate to get my breath. I thought I would die!” The Guru now replied to the disciple’s original question: “If you long for God the same way you longed to get your breath, then you will get a vision of God!”.

"Kabir says, Lord Ram dwells within but He cannot be realised by worldly vision. When an earnest seeker leaves behind all his cravings for sensual pleasures and other worldly pursuits, single-mindedly yearns for his only goal in life, namely to attain God, and his yearning is so intense as though he is gasping for air to breathe, he gets his divine vision, by the grace of God. In other words only when duality is transcended, the Non- Dual Supreme Reality can be realised or God Realisation comes true."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आगा पीछा दिल करै, सहजै मिलै न आय I
सो बासी जमलोक का, बाँधा जमपूर जाय II

Bhakti is a real, genuine search after the Lord, a search beginning, continuing, and ending in love. Bhakti is not about seeking that love but dropping the barriers against it that we’ve built inside ourselves. It opens the door to eternity within. It’s the love that shines in our eyes as the light of our soul. Bhakti wakes us up to total worship, as we start to realize that everything reflects the Divine. Bhakti is the lively feeling of oneness, leading to God-realization rooted in intense love, and to a state of complete surrender to God. 

"Kabir says, there is no spiritual path without Bhakti. If a school student dislikes a subject of study, he is barely able to complete the course. In the same way, it is only when there is love and devotion for our practice, firm adherence to our path and we are ever mindful of our goal, that we are able to overcome all obstacles. We cannot attain union with God, without one pointed devotion to God, an unalloyed love for Him and an unconditional and total surrender. One who attempts Bhakti with tentativeness is doomed to the endless cycle of birth, death and rebirth forever."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

चिऊँटी चावल ले चली, बिच में मिली गई दाल I
कहैं कबीर दो ना मिलै, इक ले दूजी डाल II

A pure mind drenched in Divine Love cannot simultaneously indulge in the lure of senses, name and fame, in self-glorification, monetary appeals, in accumulating wealth and worldly riches. Just like light and darkness cannot simultaneously co-exist, knowledge and ignorance cannot co-exist, Love of God and Love of worldliness cannot co-exist.

"Kabir says, an ant carrying a grain of rice finds a lentil on the way. But it cannot have both simultaneously. We are no different than this ant. We are never satisfied with what we have, for the endless greed for more and more keeps us engrossed in the frivolous material pursuits all our life instead of God Realisation, the true purpose of this rare human birth. This composition is Kabir's message about to be content with what we have instead of falling prey to greed that can have no end. We need to realise that our present state is by the will of God and He has bestowed it upon us to our bestest interest. And therefore staying content in what we have is best for us."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

राम नाम कडुआ लगै, मीठा लागै दाम II
दुविधा में दोऊ गए, माया मिली न राम II

"Kabir says, we live in the age of instant gratification, the desire for immediate pleasure or reward, where we expect everything to come to us instantly. it's the instant gratification that makes the material riches and pleasure of senses very attractive. However in the devotional worship of Lord Ram, there is no instant gain. It takes countless lifetimes to earn the merit, and therefore it's much less sought after. Since greed of material riches and devotion of God cannot coexist and are mutually conflicting, its a catch-22 situation to choose between the two. Staying in dilemma takes one nowhere, neither gratification of material pleasures nor spiritual enhancement."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

साधु साधु सब एक है, जस अफीम का खेत I
कोई विवेकी लाल है, और सेत का सेत II

In the deepest sense, "discrimination" is the firm conviction that God alone is Eternal, and that everything else is impermanent in this world. Thus, Viveka is the discriminating intellect, clear understanding or wisdom, and the power of separating the Changeless from the changeful world. This subtle sense of discrimination helps one to know the difference between Sat and Asat (truth and falsehood) and right and wrong. Without this noble quality a spiritual seeker would be unable to discriminate between the real and unreal — Eternal (permanent) and the ephemeral (impermanent). Only a person of Discernment knows that the Absolute Reality alone is eternal (Sat) and that everything else in this fleeting or changeful world being in the framework of time and space is temporary (Asat).

"Kabir says, attire of Sadhus' is more or less same everywhere just like monotonous appearance of the field where opium is grown. The rare among them is a Sadhu in the truer sense, for he is the enlightened absorbed in God's name intuitively within, who dwells forever in bliss and discriminative intelligence; sees the mirage-like world appearance as unreal. Outwardly he may engage in appropriate actions but remains unattached and unaffected by them like a lotus flower, 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

साधु कहावन कठिन है, ज्यों खाँडे की धार I
डगमगायो गिर पडे, निश्चल उतरे पार II

"Kabir says, It is easy to renounce the world by wearing an ochre colored robe, but to live renunciation is no less than walking on the cutting edge of sword. A little mis-step and a downfall is inevitable. 'Sadhu' in itself is a highly venerable quality. It is devoid of anger, deceit and violence and bestows peace and equanimity upon those who take refuge in it. Association with it is association with truth (sat) itself, and leads to the predominance of sattva (purity). A true 'Sadhu' is he who lives by the spirit of renunciation, not by mere acceptance of external signs of renunciation. It is very difficult to renounce the deep-rooted attachment to material enjoyment. And therefore the spirit of renunciation is difficult to attain and maintain against the challenge of worldly pulls. One in a million only can take to renunciation.
The giving up of activities that are based on material desire is what great learned men call the renounced order of life. And giving up the results of all activities is what the wise call renunciation. It is an act of giving up or relinquishing when one no longer maintains an obsession towards people, objects or places. It implies a progressive growth towards an attainment of higher plane while the lower attainments such as ignorance, lethargy and attachment to worldly possessions are automatically left behind. The detachment from worldly relations, material objects and the urges of the senses is what renunciation in its essence is and it involves devotion without expectations, Karma without the concerns for consequences and relinquishing the desires for sense gratification."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कोटि-कोटि तीरथ करै, कोटि-कोटि करू धाम I
जब लग साधू न सेवई,तब लग काचा काम II

We live in very troubled times. The future is unpredictable and there is pain and anguish among all; no peace can be found. People are unhappy about their situation and they find that they are unable to change this situation. There is too much violence in the world; many wars are going on all the time; there is acute friction among communities; inflation is too high; survival is just too difficult; one has to be on guard at all times; and the stress is overwhelming. Kabir suggests a solution and guides us to seek the company of Saintly Beings in whose association the music of intuitive peace, poise and tranquility wells up within. Man is known by the company (or sangat) that he keeps. Man is the result of his environment. According to the company he keeps, so are the fruits he reaps. Those who keep the company of Saintly people are shaped in the Saintly mould and destined to follow the path of spirituality. 

"Kabir says, the bathing at places of pilgrimage does not remove inner impurities. When the mind is filthy, everything is filthy; by washing the body, the mind is not cleaned. We are safe if we keep the company of a Saintly Being, for it helps us from being  astray. The wisdom of the Saintly Being first  makes us aware of our weaknesses and then helps us to eradicate them, he being the armour and fortress to guard us against all temptations and unfavourable forces of the material world which come in our way of purification from within. That which cannot be attained by visiting countless pilgrimages can be attained by keeping the company of the Spiritually Wise."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माँगन मरन समान है, तोहि दई सीख I
कहैं कबीर समुझाय के, मति कोई माँगे भीख II

"It is unfortunate but true that a vast number of people all over the world survive through begging. In non-affluent countries the scenario is worst. In affluent societies, this phenomenon can be seen in the guise of welfare plans. A person who sets out to beg (at least for the first time), literally kills his inner self and undergoes tremendous shame and humiliation. Begging results in social and human harm as well as the erasure of human dignity. It is this loss of dignity that Kabir calls as death. In this composition, Kabir boldly attempts to shake up the conscience of the people. Without using the words, he appeals the masses to work honestly and earn their livelihood. Kabir condemns those individuals who resort to begging and seek to escape from life's responsibilities, especially those who do not have the desire to engage in honourable work that generates an income for them and save their face from asking for sympathy."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माला तिलक का भेष है, राम भक्ति कछू और I
कहैं कबीर जिन पहिरिया, पाँचो राखे ठौर II

"Kabir says, God is not impressed (pleased) by outward display. By outwardly wearing religious robes one cannot conceal the filth of their minds, no matter how hard they may try. Outwardly they may apply ashes to their bodies while the fire of desire rages within. One may perform chants, meditations, austere self-discipline, fasts and devotional worship, but unless sickness of excessive egoism goes away all goes in vain. One cannot hope to realize God within with his empty outward display of religious paraphernalia. Among all religions, the best religion is fond remembrance of God's name. Among all rituals and conducts, this is above all. That person who enshrines the rosary of God's Name within the heart engages the five senses constantly in the service of the Lord, for it is liberation in the truer sense. You may apply sacred marks on forehead, hold rosary in hands, wear religious robes but still loving devotion of Lord Ram is something entirely different. It doesn't need pompous show. What’s matter in spirituality is NOT the ‘Physical’ per se, but the CONSCIENCE (the MIND) — the Conscience must remain imbued in the Creator Realization."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

शब्द बिचारे पथ चलै, ज्ञान गली दे पाँव I
क्या रमता क्या बैठता, क्या गृह कँदला छाँव II

Pursuit of Knowledge must lead to truthful living. Therefore, unless Knowledge changes one’s life in the direction of Truth (‘Sat‘-Reality) — man’s essential state — it’s useless. One can spend all his life hearing about Truth; reading loads of books about Truth; contemplating day and night on Truth; teaching or preaching Truth; writing volumes about Truth; but none of these will help Living in harmony with the Ultimate Truth (Realization of the Divine Presence within) unless one lives a truthful life in the Here and Now. Truth is higher than everything, but higher still is truthful living. To live truthfully simply means to live with honesty — honesty in speech, actions, and intentions with the outside world of objects, sphere of emotions, and the realm of thoughts. Living truthfully means living righteously. This is true religion. Truth never fails or gets shaken. That which shakes is just some small belief at a very superficial level. It is your own expectations and desires which shake you. The Path to Truth awakens your soul to its true purpose. It provides an awareness and understanding of the ancient teachings of the ages to show how these teachings are applicable in today's world. You will learn how to look at your life beyond the five senses, and discover that you are more than flesh and blood; you are a spiritual being having a human experience.

"Kabir says, walking the path of Truth, one never goes astray. And therefore no matter where one dwells, amidst people or lives like a hermit, the path of truth never fails. Truth alone will endure, all the rest will be swept away before the tide of time. A man of faith will remain steadfast to truth, even-though the whole world might appear to be enveloped in falsehood."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II