II श्रीराम जय राम जय जय राम II

नैनन आगे मन बसे, पलक पलक करे दौर I
तीन लोक मन भूप है, मन पूजा सब ठौर II

"Kabir says, in the soul, our "eyes" are our "vision", our expected imagination. Your thoughts follow your vision.  Similar to the vision, the mind is sensitive to the word too. The impact of the vision and word is so profound that they need no touch of the senses to influence the mind. In the wakeful state the mind follows where the eyes lead and remains enticed to whatever the eyes see. Everything we see and experience in our physical world has its origin in the invisible, mental realm. Mind rules the world so much so that man has become mind instead of having a mind. For man, mind is the cause of bondage and mind is the cause of liberation. Mind absorbed in sense objects is the cause of bondage, and mind detached from the sense objects is the cause of liberation.
We must cultivate a clear, calm and concentrated mind for it is only this kind of mind that will enable us to understand what is right and what is wrong, what is healthy and what is unhealthy, what is good and what is bad, and ultimately, what is to be desired and what is to be avoided."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

लच्‍छ कोस जो गुरु बसै दीजै सुरति पठाय I
शब्‍द तुरी असवार है, छिन आवै छिन जाय II

"Kabir says, the Guru’s physical body is only a small, temporary truth of Guru and one need not feel bad or sad if Guru is not living in physical body or not in proximity. Of course, it is good to meet the Guru physically if one has a chance to meet but more important is to practice his teachings, for the Guru and his teachings are the same. What is the use to meet the Guru everyday and be the same person, without any kind of improvement, even after many years of physical presence. The attunement isn’t dependent upon time and space or upon proximity to the Guru’s physical presence, but it is dependent upon our receptivity to the Guru’s spiritual magnetism."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

गुरु किया है देह का, सतगुरु चीन्‍हा नांहि I
भवसागर के जाल में, फिर फिर गोता खांहि II

"Kabir says, the Guru is not the physical body. The Guru is the divine light that resides within the body. A Guru is the one who consciously carries the intense living presence of the Divine within him and it is this presence that makes a Guru the real Guru. In a truer sense, the Guru is a channel or representative or the manifestation of the Divine
It is not the physical appearance, attire or colour of people’s clothes that makes them Guru, but the colour of the heart, which should be steeped in devotion. Without the help of Guru, it is not possible to cross Bhavasagar', the ocean of worldly temptations full of corrupting influences."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर   सो   धन   संचिए ,  जो   आगै   कूँ   होई I
सीस   चढ़ाए   पोटली ,  ले   जात   न   देखा   कोई II

"Kabir says, life is about what you give, not what you get. Do good for others and good may happen to you. You have to make deposits before you can make withdrawals. Richness is not in the quantity of possessions that one has, rather, true richness is the  contentment of soul. The righteous deeds are what will remain permanently — not one’s family or wealth. True wealth is the feeding of good deeds to your soul. Souls richness can make human being unique and you will feel a meaningful life. We should be remembered for the things we do. They are more important than what we say or what we look like. The things we do outlast our mortality. The things we do are like monuments that people build to honour heroes after they've died. They're like the pyramids that the Egyptians built to honour the Pharaohs. Only instead of being made out of stone, they're made out of the memories people have of you. That's why your deeds are like your monuments. Built with memories instead of with stone."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

अपना तो कोई नहीं, देखा ठोकि बजाय I
अपना अपना क्या करे, मोह भरम लिपटाय II

"Kabir says, human life is a very temporary phenomenon-more temporary than we can often conceive. What you and I hold as very important holds no real importance in the vast eternity of time. It’s like a dew drop that appears in the morning and disappears as the sun sets.
We are like children building a sand castle. We embellish it with beautiful shells, bits of driftwood, and pieces of colored glass. The castle is ours, off limits to others. We’re willing to attack if others threaten to hurt it. Yet despite all our attachment, we know that the tide will inevitably come in and sweep the sand castle away. The trick is to enjoy it fully but without clinging, and when the time comes, let it dissolve back into the sea."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माया छाया एक सी, बिरला जाने कोय I
भगता के पीछे लगे, सम्मुख भागे सोय II

There is no solid existence of a shadow: a sword cannot cut it, fire cannot burn it, water cannot drown it. Try as you may, it still exists. It does not have a real existence, yet the shadow is. It walks behind you; if you run, it runs after you, if you stop, it stops. Whenever something exists, it also has its shadow. The Supreme Reality has its shadow, too. That shadow they call Maya, the illusion. The shadow of the Supreme Reality is this world. Ignorance is Maya on the scale of a man. 
It is the "I am this body" idea that is causing the shadow of ignorance, not the sun.
Just like the shadow disappears when you become one with the sun, God Realization comes true when one gets rid of "I am this body" idea.
While the entire humanity remains enticed by the worldly entanglements, the grace of the Realized Soul descends in the form of meals to all free of charge, regardless of religion, caste, gender, economic status, or ethnicity, where the food supply never ceases. In other words while the greed of material possessions is unending, the same Maya runs after the Realized Soul 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

भक्ति दुवारा सांकरा, राई दशवै भाय I
मन तो मंगल होय रहा, कैसे आवै जाय II

Humbleness is a prerequisite of Bhakti. Lord Hanuman is the epitome of humility in the epic Ramayana. He was virtually an embodiment of all quintessential ‘siddhis’, powers, and there was nothing that he could not do or achieve, yet he was not even conscious of it. His humility gave him the blessing of being an unparalleled devotee of the Supreme Lord Rama. 

"Kabir says, the narrow gate of Bhakti is as small as tenth part of a mustard seed yet it leads to Liberation. A person of inflated ego however cannot go through it. Kabir encourages us to strive for the narrow gate and to enter through it, warning us against following the crowd and taking the easy road that leads to destruction or mundane existence. This passage serves as a reminder that our faith journey is not always easy, but it is worth it as it leads to eternal life."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

प्रेम बिना जो भक्ती ही सो निज दंभ विचार I
उदर भरन के कारन , जन्म गंवाये सार II

"Kabir says, we may perform ritualistic reading, we may wear religious robes and symbols and consider ourselves to be pure but the conditioned mind continues to wander around. Ritualistic practices only enhance ignorance, thicken the false ego-sense, increase the vices (lust, anger, greed, etc.) and worldly entanglements. Such deluded consciousness makes us do useless acts, devoid of any spiritual vibrations. Therefore if one thinks that merely by performing Karamkaand (rituals, formalities, etc.) he can mend his mind, he could not be any more deluded and lost. Bhakti devoid of love is only a ritual. It serves no purpose. 
Where Pure Love dwells there sheds the Light of Grace, as it forms a link with the Supreme Being. Love is most sublime, having its origin in the Abode of the Supreme Being. In whatever heart it springs up, it will gradually raise and carry the fortunate possessor of this lofty and noble passion to the most High."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

राजपाट धन पायके, क्यों करता अभिमान I
पडोसी की जो दशा, सो अपनी जान II

" Kabir says, a vain man who is excessively proud of or concerned about one's own appearance, qualities, achievements, etc craves the grandeur and pomp of a vain-glorious life; this includes thirst after honour and applause. The things of the world however quickly fade and die away. 
In the final reckoning, nothing in this world belongs to us. So what makes us so proud? Whatever wealth we accumulate during our lifetime should be used for the benefit of others. The tree in the forest is not proud of its products. Instead it freely gives its produce to the birds, animals, insects and man. It is only a man who is vain, who loves to boast and show off his worldly possessions to others. Ultimately, however, he has to leave everything behind, while his body is left to burn or decay. To be proud is to be foolish. To be humble is to be wise."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम  II

साँच बराबर तप नहीं, झूठ बराबर पाप I
जाके हिरदे साँच है, ताके हिरदे आप II

There are very few human beings who receive the truth, complete and staggering, by instant illumination. Most of them acquire it fragments by fragment, on a small scale, by successive developments, like a laboring mosaic. In other words the journey to truth is a gradual one. We do not typically receive the truth in one big epiphany. Instead, we learn it piece by piece, over time. This is because truth is complex and nuanced. It cannot be easily summarized or explained. Instead, we must come to it through our own experiences and reflections. The journey to truth is like the creation of a mosaic. A mosaic is a picture made up of many small pieces of glass, stone, or other materials. Each piece is individually small and insignificant. However, when the pieces are put together, they create a beautiful and complex image. In the same way, our understanding of the truth is made up of many small pieces. Each experience, each reflection, and each conversation adds a new piece to the mosaic. Over time, these pieces come together to form a more complete picture of the truth.

"Kabir says, the quest of truth is like Tapasya, a practical spiritual discipline that involves leading a life of self-restraint and purity. An endeavor to be honest about your fears and weaknesses and walk boldly towards them instead of cowering away from them. There is no quest bigger than truth, and no sin bigger than lie. God dwells in the heart of those who speak truth or follow the path of truth."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

पशुवा सों पालौ पर्यो, रहु रहु हिया न खीज I
ऊषर बीज न ऊगसी बोवै दूना बीज II

"Kabir says, a saintly being when comes across an ignorant person engrossed in purely animalistic instincts such as sleeping, eating and procreating feels pity for him but not anger. This is because there is no cure for willful blindness. The advice of any kind falls on deaf ears for those who are blinded by ignorance. It is as futile as sowing seeds on a barren land."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सातौ सबद जु बाजते, घरि घरि होते राग I
ते मंदिर खाली पड़े, बैठन लागे काग II

Our life is a tissue of opposites interwoven at different junctures in various forms. Happiness and sorrow, love and hatred, truth and lies, failure and success, and other countless contraries in which one is the flip side of another; one positive and the other negative.
A trail of failures inflames our will to succeed. One may not bask in the sunshine of success unless he had not waded through the blurry nebulousness of dusk. Few tiff and sulks strengthen relationships. A chaotic mind yearns for peace. Hatred amplifies the quest for love. Ignorance impels the urge for knowledge. Thus every negative aspect grapples for positivity.
The bounteous nature is also a blend of opposites ; sunrise and sunset, sunny and cloudy , spring and autumn and many more. Water that nourishes can also wreak havoc. Fire that warms can also devastate immeasurably. Every bloom withers with time and so does human life with the ceaseless circle of life and death.

"Kabir says, in the end, “time is ruthless” serves as a powerful reminder of the fragility and preciousness of life. Time is a sort of river of passing events, and strong is its current; no sooner is a thing brought to sight than it is swept by and another takes its place, and this too will be swept away. Great empires ceased and once flourishing civilizations disappeared without trace, for time turns places of abundance into ruins."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

हरिया जांणे रूखड़ा, उस पाणी का नेह I
सूका काठ न जानई, कबहूँ बरसा मेंह II

The bhakti tradition of India is truly remarkable because of the depth and intensity with which it develops the practice of devotional love. 
The bhakti tradition describes many flavours of devotional love called bhavas (moods) or rasas (relationships). Rasas' are different kinds of emotions which a devotee experiences in his devotion to the Lord.
Unless one is freed from the influence of material energy, he cannot understand the Supreme Lord and His different energies. Nor can one who is captivated by the spell of material energy understand the spiritual form of the Supreme Lord. Unless there is realization of the transcendental form of the Supreme Personality of God, there is no question of love of God. Unless one can realize the transcendental form of the Supreme Lord, he cannot actually attain love of God, and without love of God there is no perfection in human life. Just as the five gross elements of nature-namely earth, water, fire, air and ether-are both within and without all living beings in this world, the Supreme Lord is both inside and outside this existence, and without unconditional devotional love one cannot realize this.

"Kabir says, while water nourishes a lush tree, a dry piece of wood remains unaffected, water or no water."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

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

Youth is a currency that quickly fades. Spend yours wisely. Anything that appears will soon disappear. What rises must set. What comes and goes is time-bound, thus unreal or temporary. So, we are urged by Kabir not to get attached to anything fleeting.

"Kabir says, Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfavourable forces of the material world. 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. Satsang leads to us opening our own perceptions about life. We get to see things more clearly – and this helps us detach from being possessed by our possessions, rather than the other way around."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मन लागा उन्मन सो, उन्मन मन ही विलग I
लौन विलंगा पानियाँ, पानि लौन विलग II

The word “unmani” means “no mind” or “state of absolute stillness, the state of pure consciousness or awareness that arises when the mind is free from thoughts, emotions, and distractions. The mind functions but without the hindrance of conflicting thoughts and analysis. One is conscious and the mind functions, but it seems to be nowhere. In this state, the eyes perceive, but one does not see. This is the state of 'no thought', unmani.
Whatever there is in the world, animate and inanimate, is only the scenery of the mind. When the mind achieves a state of unmani, then ignorance and duality cease. It is a state where all attachment to the world of objects is dispelled. 

"Kabir says, my mind merged into Supreme Lord Ram just like salt dissolve in water and becomes one with it."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II 

 II श्रीराम जय राम जय जय राम II

भक्ति पदारथ तब मिले, जब गुरू हो सहाय I
प्रेम प्रीती की भक्ति जो, पूरण भाग मिलाय II

"Kabir says, Guru's grace is essentially a channel for experiencing the divine. In order to experience this, a devotee must surrender completely to the Guru, offering pure and unconditional love. Only in this state of selfless surrender can a Guru offer his grace, a transmission of energy that allows the devotee to attain self realization and become united with God."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मोको कहाँ ढूँढे बंदे, मै तो तेरे पास में I
कहै कबीर सुनो भई साधो, मै तो हूँ विश्वास में II

It's not that God is only inside. He is also outside equally - All knowing and all powerful - omnipresent, omniscient and omnipotent. As God is beyond words and beyond the mind, without realizing Him inside, He cannot be realized outside. From there the search can expand without. Seeing God in all things (including within) and knowing all beings as one's own Self is truly His Realization. 

"Kabir says, faith is to believe what you do not see; the reward of this faith is to see what you believe. Faith is a living, daring confidence in God's grace, so sure and certain that a man could stake his life on it a thousand times."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

भक्ति जो सीढ़ी मुक्ति की, चढ़ै भक्त हरषाय I
और न कोई चढ़ि सकै, निज मन समझो आय II

"Kabir says, loving devotion (Bhakti) to God emerges as the best road to liberation. Bhakti' serves as a major elevating force, which ‘pulls’, so to speak, or raises one in his transformational journey towards self-transcendence. Although there are other motivations for elevation along the transformational ladder such as the desire to true knowledge, the desire to become free from implications of karma and the desire for a yogic perfection, still, Bhakti' is perhaps the central source of inspiration to attain the highest. It is the Bhakti that elevates our human nature and prepares us to live to the fullest extent in a moral manner, for it is the moral and spiritual upliftment only that can–take us towards Self Realization. The pursuit of Truth is true Bhakti (devotion). It is the path that leads to God. There is no place in it for cowardice, no place for defeat. It is the talisman by which death itself becomes the portal to life eternal."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

गुरु मूरति गति चन्द्रमा, सेवक नैन चकोर I
आठ पहर निरखत रहे, गुरु मूरति की ओर II

"Kabir says, fill your vision with Guru so much so that he encompasses your vision entire just like Chakor, a legendary bird in Hindu mythology, so filled with love for the moon, gazes the moon constantly and thrives only on moon-light to sustain itself."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मनहिं दिया निज सब दिया, मन से संग शरीर I
अब देवे को क्या रहा, यो कथि कहहिं कबीर II

"Kabir says, where your mind goes, your body is sure to follow. Put your heart, mind and soul into Guru Seva and your body will follow the suit."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

करै दूरी अज्ञानता, अंजन ज्ञान सुदये I
बलिहारी वे गुरु की हँस उबारि जु लेय II

"Kabir says, prostrations to the Guru who, by the collyrium-rod of Knowledge, opens the eyes of those who are rendered blind by the darkness of ignorance. He stands upon the threshold of immortality; and bending down, raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy. In your Guru, you have your human ideal of perfection. He is the pattern from which you wish to mould yourself. 
Bhavsagar implies the "ocean of existence." It is often used to describe the cyclical nature of life and the ongoing cycle of birth, death, and rebirth. This cycle is often compared to the ocean, with each life being like a wave that rises and falls. The Guru gives you the rope of knowledge and saves you when you are drowning in this ocean of existence. It is the Guru that reminds you that the true purpose of this rare human birth is not merely to exist, but to strive for the greatest purity of soul, purity of thoughts, mind, heart, soul, and intent."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जैसे माया मन रमैं, यौं जे राम रमाइ I
(तौ) तारा मंडल बेधि कै, जहाँ के सो तहँ जाइ II

 "Kabir says, just like mind clings to Maya unknowingly, if it happens to remain absorbed in the meditative chanting of Ramnam incessantly, nothing can stop it becoming one with the Supreme Essence that encompasses the world entire."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर राम रिझाइ लै, मुखि अमृत गुण गाइ I
फूटा नग ज्यों जोड़ि मन, संधिहि संधि मिलाइ II

"Kabir says, Amrit implies immortality. There is only one Amrit! And it is none other than God's name, for those who remain absorbed in His name  transcend the mundane existence regardless of differences. It is like the goldsmith joining the distinct pieces into a new whole by fusion. In other words, the ultimate objective is merging the individuality into the supreme essence to become one."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जिहि हरि जैसा जानियां, तिनकौ तैसा लाभ I
ओसों प्यास न भाजई, जब लगि धसै न आभ II

The depth of one's understanding of God defines the level of his realisation of God. After having walked on the pathway for a long time, and through travails and turmoils of body and mind, of nature and society, the aspirant can envisage to himself certain landmarks, certain lamp-posts, which will help him to walk with courage and confidence on the pathway to God, and attain to the highest ideal he has been seeking. As he advances on his pilgrimage, visions of God, he attains more moral perfection. Subsequently this leads to more vision of God, and the entire process becomes an auspicious circle acquiring momentum both by aspirant's ascending efforts and God's descending Grace.

"Kabir says, its the dip in the water that quenches the thirst, not mere moistening of the tongue by the dew."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर प्रेम न चाषिया, चषि न लीया साव I
सूने घर का पाहुनाँ ज्यूँ आया त्यूँ जाव II

We largely treat one another according to what we think others deserve. When someone does something that feels unkind to me, I’m cold to them. If they speak a harsh word to, I fire one back at them. Rather than giving grace to the unkind or unlovely, I pay out what I think they’ve earned. Because all we know is this imperfect human love, we can have a hard time thinking God can love unconditionally, treat us with grace, not hold grudges, or view us with love when we’re unlovely. God’s love can feel foreign because we never experienced anything like it: a love so free and gracious.  
God’s gracious love can seem too good to be true.

"Kabir says, life of a person who has never experienced God's love is like visiting an empty house devoid of people."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर सूता क्या करै, जागि न जपै मुरारि I
इक दिन सोवन होइगा, लम्बे पाँव पसारि II

"Kabir says, beyond the physical sleep, there is an another type of "sleep"; which is subtle, seemingly endless and dreadful delusion, the deception of Maya. In this horrific state of endless slumber are "asleep" the Jeeva (individual beings) of entire world for countless incarnations! It is this endless slumber from which Kabir urges us to awake and arise. This human birth is very rare thus precious. It does not happen again and again. It's most suitable for God-realization. Therefore, we must make the best use of this rare and wonderful opportunity to remain absorbed in the meditative repeatition of God's name instead of wasting it chasing frivolous material pursuits before it is too late."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कोटि क्रम पेलै पलक मैं, जे रंचक आवै नाउँ I
अनेक जुग जो पुन्नि करै, नहीं राम बिन ठाउँ II

"Kabir says, the consequences of our actions in past lives is the Prarabdha Karma.No one can escape it. Prarabdha is like an arrow, that has left the bow. Nothing can stop it from striking the target. But Japa or meditative repetition of God's name minimises it's intensity. It is like the case of a man who is destined to lose his leg, but instead suffers only from the prick of a thorn in his foot.
Humanity is in a profound state of spiritual ignorance and consequent suffering in the present age.The humble practice of repeating God's name is the only way to reach the goal of God-realization in Kali Yuga.
The glory of 'Ramnam' cannot be established through reasoning and intellect. It can be experienced or realized only through devotion, faith and constant repetition of His Name."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

गुरु गोविंद तौ एक है, दूजा यहु आकार I
आपा मेट जीवत मरै, तौ पावै करतार II

Gautam Buddha had a cousin named Anand. He spent 40 years in the company of Lord Buddha. When it was time for the Buddha to leave his material form, Anand said “I have got so much association with you, yet I have not progressed spiritually.  In comparison, your other disciples have made great strides.” Gautam Buddha replied “Anand! This is your mistake. You erred when you came to me the first time, many years ago. Anand asked him “What was my mistake?”
 The Buddha then reminded Anand of their dialogue forty years ago.
Anand: I am not your disciple yet, but I shall be one tomorrow. I am now speaking as your elder cousin brother, and I have a few conditions. First, I shall make you my Guru, but whenever I invite any person to meet you, you should not avoid him under any pretext.
The Buddha smiled: “Yes, agreed”.
Anand: Second, you must take me with you everywhere you go. You should not depute me on work that requires staying away from you.
The Buddha: Yes, you shall be with me at all times.
Anand: Lastly, you must answer every question of mine and should not deny me an answer on any pretext.
The Buddha: I am ready to grant all that you wish.
Gautam Buddha recalled this dialogue that took place 40 years ago. The Buddha said, “Anand, you did not develop the feeling of Divinity towards your Guru inside your heart and mind. You treated me like your younger brother and did not look upon your Guru as God. Hence, you did not receive any spiritual benefit.”

"Kabir says, Enlightened Beings of all religions, from every region, at all times, have concluded that the ultimate goal of all spiritual practices is the annihilation of the ego. As long as you are rooted in the ego, whatever spiritual practices you may follow, be it devotion, study of scriptures, austerities, meditation, etc., they will bear no fruit."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर निरभै राम जपु, जब लगि दीवै बाति I
तेल धटै बाती बुझै, (तब) सोवैगा दिन राति II

"Kabir says, let your every breath associate with the sweet remembrance of 'Ramnam', for who knows the next breath could be your last. The wick draws oil into the flame to burn. However as the oil dries up the flame extinguishes. Similarly when the life force ceases, it's too late to lament over the precious time lost."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नाँ गुर मिल्या न सिष भया, लालच खेल्याडाव I

दोनौं बूड़े धार मैं, चढ़ि पाथर की नाव  II

"Kabir says, the Guru is necessarily the perfect spiritual preceptor, but the disciple too must fulfill his obligations by cultivating in himself a true spirit of dedication to the Guru. The entire matrix upon which the relationship is founded is the familiar idea of reciprocity.
Guru’s grace descends upon those who feel utterly humble and faithful to him. Faith is confidence and trust in Guru. Faith is firm conviction of the truth of what is declared by the preceptor without any other evidence or proof.The disciple who has faith in the Guru argues not, thinks not, reasons not and cogitates not. He simply obeys, obeys and obeys.
One’s individual ego, preconceived notions, pet ideas and prejudices, and selfish interests should be given up. All these stand in the way of carrying out the teachings and instructions of one’s Guru.
The aspirant, before he desires the Grace of the Guru, should deserve it.The supply of Divine Grace comes only when he is fit to receive it. 
However if the Guru happens to turn out incompetent, or if the disciple is not up to the mark then their interaction is as futile as crossing the river sailing in a boat made of stone.

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II