II श्रीराम जय राम जय जय राम II

कबीर गुर गरवा मिल्या, रलि गया आटैं लौंन I
जाति पाँति कुल सब मिटे, नाँव धरौगे कौंन II

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

"Kabir says, just like a grain of salt mixed in wheat flour becomes so assimilated in it as if it becomes one with it, the dedicated disciple and Guru are, for when that happens the differences of cast, colour and creed simply disappear."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

भगति भजन हरि नाँव है, दूजा दुक्ख अपार I
मनसा वाचा कर्मना, कबीर सुमिरन सार II

"Kabir says, except the meditative repetition of God's name and His devotion, suffering of some kind is inevitable in everything else. And therefore whatever you do either by speech, mind or your Karma, surrender and submit all to God, the very essence of the world entire."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सतगुर साँचा, सूरिवाँ, तातैं लोहि लुहार I
कसनी दे कंचन किया, ताई लिया ततसार II

"Kabir says, fire is a way to test gold, for when all the impurities are burnt away, the pure, precious gold emerges. Sadguru tests the faith of a disciple like the goldsmith tests the gold in fire. And when Sadguru is satisfied that the metal is all ready for maker's hands, like a blacksmith he shapes and forges the disciple as he envisages."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

संसै खाया सकल जग, संसा किनहुँ न खद्ध I
जे बेधे गुरु अष्षिरां, तिनि संसा चुनिचुनि खद्ध II

"Kabir says, so long a baby bird is enslaved in the eggshell, its not free to fly around. Similar is the human mind enslaved in an eggshell of ‘DOUBT’ making it a mental slave. Doubts, superstitions and rituals is a crushing load on mind. This human life is an opportunity to unload the mind of this burden. We don't create abundance. Abundance is always present. We create limitations. Doubts are limitations. Doubts are but the shadows of our mind's dancings. It is the Guru who through his teachings quietens the mind and make us realise that which is beyond all doubts."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

चिंता तौ हरि नाँव की, और न चितवै दास I
जे कछु चितवैं राम बिन, सोइ काल की पास II

"Kabir says, least concerned about the worldly chores, he yearns the chanting of God's name incessantly without interruption. The contemplation of God and meditation is the only way to remain free from the bondage of material entanglements, for it is the liberation from the mundane existence in the truer sense."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 

II श्रीराम जय राम जय जय राम II

कबीर कहै मैं कथि गया, कथि गये ब्रह्म महेस I
राम नाम ततसार है, सब काहू उपदेस II

"Kabir reiterates nothing different than what Lord Shiva and Lord Brahma propounded, that the eternal sound 'Ramnam' is alone enough to attain  spiritual direction without the dogmas or ritualistic peripheral worship. It is the very foundation of journey of Self to Supreme Self. The chanting of 'Ramnam' incessantly leads to creation of ‘sacred space’ within which throws away the ‘evil’ of the mind and body and thus automatically purifies the soul. Whosoever worship the 'Ramnam' and submits totally to HIM does not have to bother about siddhi(spiritual attainment), for 'Ramnam' alone takes care of refinement of soul and bestow Supreme Bliss without any hindrance."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

परबति परबति मैं फिर्‌या, नैन गँवाये रोइ I
सो बूटी पाऊँ नहीं, जातैं जीवनि होइ II

"Kabir says, just like the Sanjeevani Booty, a majestic and elusive all curing divine herb in epic Ramayana saved the fatally wounded Laxman and gave him a new life, I roamed mountains, went place to place in search of something that would transform this mundane existence into a meaningful living."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

हम ही सिद्ध समाधि हम ही, हम मौनी हम बोले I

"Kabir says, 'Siddha' means the perfect one, a yogi who has overcome all the impurities of the mind and body and achieved self-absorption, a spiritually accomplished master nevertheless.Through a process of extreme self-purification and systematic introspection, the seeker’s mind may acquire powers that seem to be supernatural. These powers are called 'Siddhis.' Siddhis come to a highly accomplished yogi, but even at that stage, he may not be entirely above human weaknesses.Therefore, he may get egoistic satisfaction by talking about his 'Siddhis' and exhibiting them. In a way the 'Siddhis' are an obstacle on the path to 'Samadhi.' The readiness to give up even these Siddhis is the ultimate test for the seeker. Unless he passes this test, he cannot go to the truly liberating 'Samadhi.' When the mind is completely absorbed in one object of meditation, it is termed 'Samadhi.' The mind identifies itself with the object of meditation. In 'Samadhi', there is neither Dhyana nor Dhyata (neither meditation nor meditator). The meditator and meditated, the thinker and the thought, the worshipper and the worshipped become one or identical. In 'Samadhi', there is neither seeing nor hearing, there is neither physical nor mental consciousness. There is only spiritual consciousness. There is only Existence (Sat). That is your real Svarupa. When the water dries up in a pool, the reflection of the sun in the water also vanishes. The Jivatman (personality) goes away. There remains Existence alone.
Highest is the 'Sahaj-Samadhi'.
The state of Sahaj can be regained if we only search it within the cave of our heart, while still living in the midst of the material world. In other words one who enjoys 'Sahaj' state while still living in the midst of the material world soars to the vivid heights of subtlety intuitively absorbed within."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सब ठौर जमात हमरी, सब ही ठौर पट मेला I

Kabir says, "सब ठौर जमात हमरी" implies there is only one community in the world, a community of beings, animate as well as innaminate. It may be a dog, cat, elephant, horse, sand, stone, grass, river, flat land, anything, for all are but a being in the end.

"सब ही ठौर पट मेला" implies being a "being" itself is a grand celebration. Every material and spiritual entity emerges from the Supreme Formlessness ("शून्य") and merges into it again. This nothingness or Supreme Formlessness ("निर्गुण") is the all encompassing  Existence-Consciousness-Bliss."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

अवधूता युगन युगन हम योगी,
आवै ना जाय मिटै ना कबहूं, सबद अनाहत भोगी।

In this composition of Kabir, "योग" implies "the infinite consciousness" the source of world entire and "युगन-युगन" implies "timeless-ness." 
Kabir says, we are present since time immemorial yet we are not wanderers. We may be bound by time but we are timeless. We are connected with time but we are not time. We were before the counting started, we went along with it, for we are the infinite consciousness that envelopes the world entire.
We are ever present. We never came for us to depart. We are not the dots that connect the beginning with the end.
We are not a 'thing' to cease to exist. We are the universal infinite consciousness, a pre-existing, universal presence, and fundamental element of both mind and matter. As we have no means of demonstrating the emergence of consciousness from matter, we can only assume that it’s been there all along, and that everywhere we look we see matter expressing consciousness. God is unchanging and so, it is one infinite consciousness, totally, perpetually blissful, fulfilled in its inherent nature. We are not this body that is bound to perish over the time. We are beyond. 
Consciousness is that in which all experience occurs; is that with which all experience is known; is that out of which all experience is made. 

"आवे न जावे, मिटे न कबहूँ शब्द-अनाहत भोगी"
Here "योग" implies infinite consciousness that is essentially "non- dual", while "भोग" implies "two-ness or duality of enjoyer and the thing he enjoys. In other words life is a confluence of duality and non-duality. "अवधूत" is the truly realised soul who understands this and continues to hear the sound of the un uttered words of the universal consciences, like a watchful witness 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

दीपक दीया तेल भरि, बाती दई अघट्ट I
पूरा किया बिसाहना, बहुरि न आँवौं हट्ट II

"Kabir says, living the wisdom of Sadguru in itself is the cessation of the unending cycle of birth, death and rebirth once and for all."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

पीछैं लागा जाइ था, लोक वेद के साथि I
आगैं थैं सतगुर मिल्या, दीपक दीया हाथि II

"Kabir says, the wisdom of Sadguru like a lamp enlightened those who blindly followed the long held stale traditions, concocted narratives, and futile rituals thus making them realise that the path they were following was taking them nowhere."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सतगुरु साँचा सूरिवाँ, सबद जु बाह्या एक I
लागत ही भैं मिलि गया, पड्या कलेजै छेक II

"Kabir says, we come into the world through our mother and she becomes our first Guru. But our true birth is through Sadguru, who awakens us from age old slumber of ignorance. Sadguru is just like a window. Sadguru simply means one who brings more joy, more alertness, and more awareness into your life. A Sadguru is not one who holds any authority over you. He is not one who dictates terms to you. Rather, a Sadguru encourages you to be in touch with yourself. He reminds you to live in the present moment, and takes away the guilt, agitation, sorrow, and anguish. He who faithfully follows a Sadguru becomes like him, for the Sadguru helps to elevate the disciple to his own level of realization.”

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सतगुरु शब्द कमान ले, बाहन लागे तीर I
एक जु बाहा प्रीति सों, भीतर बिंधा शरीर II

"Kabir says, Sadguru is a beacon of enlightenment, guiding us from the shadows of ignorance to the dawn of knowledge. He sows the seeds of growth, leading us towards self-realisation, and liberating us from the worldly constraints of body and mind. He awakens our own deeper being, which is God itself.The arrows of his wisdom tear the veil of ignorance allowing us to see through it that the true purpose of this rare human birth is not simply to exist but the quest of our true self."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

राम नाम कै पटंतरे, देबे कौं कुछ नाहिं I
क्या लै गुरु संतोषिए, हौंस रही मन माँहि II

"Kabir says, our mind is always in a state of oscillation and all the time our mental faculties are always flowing outward into the world. Never for a moment have they known any rest. It is the constant remembrance of 'RamNam' that helps to internalise our focus and allow the mind to become purified and stilled. Like the butter hidden in milk, the Pure Consciousness resides in every being. That ought to be constantly churned out by the churning rod of the mind. I am forever grateful to my Guru for bestowing upon me the Holy 'RamNam', the quickest and easiest method for self awakening."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सतगुरु की महिमा अनँत, अनँत किया उपगार I
लोचन अनँत उघारिया, अनँत दिखावनहार II

"Kabir says, a Jivanmukta or a liberated sage is the Sadguru. He is the ocean of mercy and manifestation of the Supreme Lord in the human form. Even the vastness of seven oceans can be estimated but the eternal majesty of Sadguru is beyond comprehension, for he is the embodiment of the divine. Even the deities of three Lokas, Brahma, Vishnu & Shiva sing the glory of Sadguru.
He is the captain of your soul, the fountain of joy. He tears your veil of ignorance and gives you the rope of knowledge and saves you when you are drowning in this ocean of worldly attachments.
A word from him is a word from God. Even his presence or company is elevating, inspiring. The very company itself is self-illumination. He is the pattern from which you wish to mould yourself. Sadguru is the gateway to liberation. But, it is the aspirant that has to enter through it. Sadguru is a help, but the actual task of practical Sadhana falls on the aspirant himself."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बलिहारी गुरु आपकी, घरी घरी सौ बार I
मानुष तैं देवता किया, करत न लागी बार II

"Kabir says, the Guru is God Himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of Guru. To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His presence purifies all. The Guru is verily a link between the individual and the Immortal. He is a being who has raised himself from this into That, and thus has a free and unhampered access to both the realms. He stands, as it were, upon the threshold of immortality; and bending down, he raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy and infinite Truth-Consciousness."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सतगुरु सवाँ न को सगा, सोधी सईं न दाति I
हरिजी सवाँ न को हितू, हरिजन सईं न जाति II

"Kabir says, 'Sadguru' is an enlightened person whose life's purpose is to guide the humanity on the spiritual path, the summation of which is the realization of the Self through realization of God. The one who has seen the supreme lord of truth is 'Sadguru'. He is the real Sadhu, who can reveal the form of the Formless to the vision of these eyes; Who teaches the simple way of attaining Him, that is other than rites or ceremonies; Who does not make you close the doors, and hold the breath, and renounce the world; Who teaches you to be still in the midst of all your activities. Ever immersed in bliss, having no fear in his mind, he keeps the spirit of union in the midst of all enjoyments. What 'Sadguru' gives to the world, no one can. No matter what we face, the word of God is inspiring. 

'Harijan' are all those who courageously walk on the path of truth and refuse to succumb to Maya, the worldly attachments."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर हरि की भगति करि, तजि बिषिया रस चौज I
बार बार नहिं पाइए, मनिषा जन्म की मौज II

"Kabir says, human life has been described as the budding stage of consciousness. In human life, consciousness is found to begin the higher stages of its full expression just as a bud is the beginning of a flower blossoming. When we utilise our human life according to its unique capacity, we realise our full potential and the beauty of our true nature is manifest just as a flower blossoms and beautifies the environment. The human life is difficult to attain because it is typically attained only after thousands of births in other life forms and all the prolonged struggle therein. 

While we can be certain that human life is temporary, can we be certain of how and when its inevitable end will come? No! It can easily be lost in a moment, at any moment, and under any circumstances—despite any and all precautions we may take. What should we do with it? Use it! Immediately! Don’t waste a minute of it. From this very moment and as long as you live, use your precious human life to endeavour for the highest good, God Realisation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मानुष जनम दुर्लभ है, होइ न बारंबार I
पाका फल जो गिरि परा, बहुरि न लागै डार II

"Kabir says, to be born is just biologically here in this world but to be truly alive is quite another! It is so difficult to obtain this human body; it does not just come over and over again. It is like a ripe fruit falling off the tree; when it falls to the ground, it cannot be re-attached to the branch. Among all the living species, only human beings are most fit to realise the Essence of the Divinity. This leads to the question, "Are we really living and using this human life any better than animals? Is our conduct any better than animals? Or, are we foolishly wasting it away?" What separates man from animals is the faculty of Discriminating Intellect called Vivek-Buddhi; which allows man to discriminate between the eternal (permanent) and the ephemeral (impermanent), truth and falsehood.  

Longevity has no meaning to life if you haven’t made an imprint on the life of others. To find the meaning of life one must create meaning for it. 

Human Life is the most precious gift God has given to us. Unfortunately, this gift is temporary. No one knows the coming of death.

The true essence of life lies in deeds, not in the years you have lived so far. Live life in such a way that when you die, the world cries while you rejoice. Let's spread the message of love, compassion and generosity to increase our longevity in the hearts of others and enjoy the fragrance of this wonderful life. Let’s create the milestone of humanity with the cornerstone of good deeds. Making someone live for years due to your deeds is the actual longevity of life."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

राम नाम जाना नहीं, लागी मोटी खोरि I
काया हांडी काठ की, ना ऊँ चढ़ै बहोरि II

"Kabir says, for an individual be born as a human among the innumerable species of life, is itself a unique blessing in the arduous journey through countless births. After many, many births and deaths one achieves the rare human form of life, which, although temporary, affords one the opportunity to attain the highest perfection. Thus a sober human being should quickly endeavour for the ultimate perfection of life as long as his body, which is always subject to death, has not fallen down and died.

This birth is the doorway to liberation and we are so close to ultimate freedom, but do we realize that? Are we utilising the body for the right purpose? What greater fool is there than the man who had obtained a rare human body, neglecting to achieve the real purpose of life, God Realisation?"

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

इहि औसरि चेत्या नहीं, पसु ज्यों पाली देह I
राम नाम जाना नहीं, अंत परी मुख खेह II

"Kabir says, why are we put on earth? Is "eat, drink and be merry" the purpose of life? Or, are we foolishly wasting it away in repeated pain and delusion?

The Divine purpose in placing us on this earth in human form is to enable us to take measures to attain liberation from mundane existence. Animals live by uninhibited lust and self-centered instincts to preserve their own existence. But, man is expected to rise above his animal nature and come to live a more noble, useful, creative, unselfish life. The quality of our actions, however, cannot be raised above animal passions without raising the texture of our thoughts and the depth of our understanding.  

Human are also endowed with the discriminating intellect known as Vivek Buddhi. This subtle sense of discrimination helps one to know the difference between the truth and falsehood. Accordingly, among all living species, the man is most fit to be instructed about the nature of the Supreme Truth, the Essence of Divinity. Let 'Hari Nam' be your support and not the material possessions, for a conscious effort to rise above merely eating, sleeping, mating and defending like animals is truly the gateway to Liberation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आठ पहर चौसंठ घड़ी , लगी रहे अनुराग I
हिरदै पलक न बीसरें, तब सांचा बैराग II

"Kabir says, there are no limitations as to time and place for constant remembrance of God's name. It may be done at any time and at any place, sitting or standing, walking, or in bed, but it must be done in a state of conscious wakefulness. In course of time, like the tick of a clock, it becomes ceaseless for all the twenty-four hours. While the hands are engaged in work, the mind rests in the Lord. Being entirely a mental process to be done with the tongue of thought, the constant remembrance of God' name introverts the mind and weans it from worldly thoughts and mundane matters, until it gets stilled and is equipoised. 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. Kabir reminds us that no outer shows are needed, all must be done within."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जिहि हरि की चोरी करी, गये राम गुन भूमि I
ते बिधना बागुल रचे, रहे अरध मुखि झूलि II

"Kabir says, what one is going to be in the next birth is strongly influenced by ones own Karma in the past life. Those who remain ignorant of God in the past life are born as a swan in the next, for a swan walking head down is someone who regrets an opportunity lost, that was very much in his grasp yet he missed it due to his ignorance. The rare human birth is an opportunity only once after countless lifetimes to attain 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

कबीर हरि की भगति बिन, ध्रिग जीवन संसार I
धूँवाँ केरा धौलहर, जातन लागै बार II

"Kabir says, you do not know about what may happen in your life tomorrow, for you are merely a vapor (like a puff of smoke or a wisp of steam from a cooking pot) that is visible for a little while and then vanishes into thin air. Life is fleeting, like a passing mist. It is like trying to catch hold of a breath. All vanishes like a vapor. Its time we must ask ourself what we are doing with this precious human birth?  Wake-up wake-up from the slumber of ignorance says Kabir and strive for the inner awakening right in earnest treasuring God's name in the mind and actions before it is too late."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

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

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

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

एक घड़ी आधो घड़ी , आधो हुं सो आध I
कबीर संगति साधु की, कटै कोटि अपराध II

"Kabir says, while it takes a long time for good company to make a positive impact, the bad company corrupts the mind faster. Also it takes a long time for the person to get rid of its negative influence.

It's not that the Saintly Being makes the consequences of the past Karma disappear, for once the Karma is done its consequences are inevitable. The company of Saintly Being, may be for a very short time, but tilts the balance towards purity thus reducing the influence of inertia and ignorance. This lessens the probability of doing bad Karma in present as well as in future. So begins the journey to absolute purity and hence God Realisation."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबिरा संगत साधु की , ज्यों गन्धी की बास I
जो कुछ गन्धी दे नहीं , तो भी बास सुबास II

"Kabir says, just like the uplifting and invigorating aroma of perfumes unmistakably emanate from the perfumer who carries with him a stock of perfumes, the positive  thoughts of wisdom from the Spiritually Wise and Saintly people enlighten those who associate with them. The spiritual vibrations emanating from such realised beings, as also their discourses, create a positive force-field of energy which kindles divine light and consumes the lower propensities in a person. It brings about an attitudinal change in a person, sublimates passion, helps one to practice virtue in life, awakens the power of discrimination (viveka) to separate right from wrong, strengthens one’s faith in the Supreme Reality, keeps one in harmony with oneself and the world around."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II