II श्रीराम जय राम जय जय राम II

ज्ञान रतन का जतन कर, माटी का संसार I
आय कबीर फिर गया, फीका है संसार II

Maya doesn't mean non existent. Rather it means ever changing. For example, in a blossomed flower, you enjoy the beauty and fragrance of the flower. But by evening it withers. Maya doesn’t mean that the flower never existed; it means that everything is in a constant state of change. Due to this no worldly thing can give same happiness all the time. The one thing that never changes is that everything except God changes. And therefore eternal bliss can be had only through God Realisation.
Believing that happiness can be found in other people or outside of ourselves, we will not be able to cross over this Maya.The pursuit and purchase of physical possessions will never fully satisfy our desire for happiness.

"Kabir says, the fleeting happiness derived from worldly objects and possessions is worth nothing compared to the Supreme Bliss of God Realisation, the priceless jewel whose shine never ceases."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर गर्व न कीजिए, देही देखि सुरंग I
बिछुरे पै मेला नहीं, ज्यों केंचुली भुजंग II

"Kabir says, the physical ‘beauty’ Maya is just skin-deep, fleeting. Do not be proud looking at your beautiful body because today or tomorrow, you will have to leave it behind, like the snake shedding its skin.
So is true for body, big houses or mansions, worldly possessions, wealth too because, we will have to leave all this behind at any time.
The human mind by its very nature refuses to be still and looks for ways to wander around in the past and the future.
Kabir reminds us to turn the wandering mind around, and turn it within and make it live in the Eternity of the ‘NOW’, not in the memories of yesterday or the anxiety of the tomorrow."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

राम तेरी माया दुन्द मचावै I
गति मति वाकी समुझि परे नाहिं, सुर नर मुनिहि नचावै II
क्या सेमर तेरि शाखा बढाये, फूल अनुपम बानी I
के तेक चातृक लागि रहे हैं, देखत रुवा उडानी II
काह खजूर बडाई तेरी, फल कोई नहिं पावै I
ग्रीष्म ऋतु जब आनि तुलानि, तेरी छाया काम न आवै II
आपन चतुर और को सिखवै, कनक कामिनी सयानी I
कहहिं कबीर सुनो हो सन्तो, राम चरण ऋतु मानी II

A narrow-necked pot, filled with grains and other eatables that monkeys love, is placed on the ground as a bait. As a monkey comes to take the grains, he puts his hand into the narrow-necked pot and grab hold of the grains. Now, since his hand is full of grains, he cannot take his hand out of the narrow-necked pot and escape. In greed, thus, the foolish monkey does not open his hand and let go of the grains so that he can escape. On account of his greed, the monkey gets trapped and caught. Consequently, the monkey loses the freedom he had in the forest of abundance of grains and fresh fruits of his liking. In other words, for a few grains he loses his entire world! Now caught and bound, he cannot freely play and enjoy life to his heart’s liking. Instead, he is made to dance door to door by his captive!
Similarly, the monkey-mind of humans have chained itself to the narrow-necked pot of the body-consciousness. This is dance of the mind attached to Maya — attachment to worldly temptations and their corrupting influences.

Kabir says, Maya means “that which is not”. Flowers of cotton tree are attractive but fragrance-less.Its flower turned fruit disappoints birds when they find only cotton inside.
Fruits of a tall Date Palm tree are high above and beyond the ordinary reach. Besides its branches do not provide canopy to the traveller from the scorching sun.

People who do not help others without any reason and do not give without the expectation of receiving anything in return not only immerse themselves into accumulating material wealth and enjoying sensual pleasures but also advocate others to follow suit. Kabir inquires about what kind of devotion it is when such materialistic people fall at the feet of Lord Ram?

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सन्तो पांडे निपुण कसाई, बकरा मारि भैंसा पर धावैं, दिल में दर्द न आवैं II
करि स्नान तिलक दै बैठे, विधि सों देवि पुजाई I
आतमराम पलक में बिनसे, रुधिर की नदी बहाई II
अति पुनीत ऊंचे कुल कहिये, सभा माहिं अधिकाई I
इन्हते दीक्षा सब कोई मांगे, हसी आवै मोहि भाई II
पाप कटन को कथन सुनावैं, कर्म करावैं नीचा II

Animals have been traditionally sacrificed in a ritualistic manner for centuries in Hindu temples. Ritual slaughter of animals is often practiced in temples by men appointed as ritual butchers. They ruthlessly execute the animal slaughter without remorse decapitating animals, usually goats, but  sometimes buffaloes as well, and the blood is offered to deity. Their rigid adherence to outward cleansing and religious paraphernalia is in stark contradiction to the cutting of throat of animals and bleeding them to death before God. These butchers assume socially elevated sacred positions and the masses draw inspiration from them.
Kabir says, I find it very amusing because these are the same people who are ruthless murderers themselves, who guide people about how to absolve from guilt."

II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नाग फांस लिये घट भीतर, मूसेनि सब जग झारी I
ज्ञान खड्ग बिनु सब जग जूझे, पकरि न काहू पाई II
आपै मूल फूल फुलवारी, आपुहि चुनि-चुनि खाई I
कहहिं कबीर तेई जन उबरे, जेहि गुरू लियो जगाई II

The True Nature of Jeeva or Soul is Pure Consciousness. However, due to contact with the three modes of material nature of Maya --Trigun Satva, Raja and Tama -- the Soul becomes conditioned. Consider an example of rain water. A drop of rain water is pure in nature until it hits the ground. Upon coming in contact with the soil, however, it becomes contaminated or conditioned. Similarly, when Soul comes in contact with the three modes of Maya, it becomes conditioned. It then behaves as "limited", "mortal" and "miserable".

The cause of physical embodiment of all living entities is the three modes of material nature, the Trigun Maya. The only way to transcend it is by understanding Maya's real nature through proper understanding of the matter and Spirit.

The self is self’s curtain. That is why it is almost impossible to know self. It is so completely one that unless there is duality the experience cannot be had; but when the duality is there then ignorance creeps in. Eyes cannot see themselves unless the mirror reflects them. The sparrow to see itself needs a mirror; but when it sees itself in the mirror, it thinks it is some other sparrow and fights with the reflection. Why? The duality caused by the mirror made the sparrow see itself; but ignorance made it think its own reflection to be another sparrow. Unless there is a mirror the sparrow cannot see itself and when the mirror comes, the ignorance comes too.

"Kabir says, for the soul to know itself, the medium of Maya and its creations is necessary. But Maya and its creations come, ignorance comes too, and instead of knowing itself through Maya it goes on fighting with Maya. Ignorance must go, and soul will know itself. This realization comes true only in the light of the wisdom of Sadguru."

II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सन्तो अचरज एक भौ भारी, कहौं तो को पतियाई I
एकै पुरूष एक है नारी, ताकर करहु विचारा II
एकै अण्ड सकल चौरासी, भरम भुला संसारा I
एकै नारी जाल पसारा, जग में भया अन्देशा II
खोजत-खोजत काहु अन्त न पाया, ब्रम्हा विष्णु महेशा II

"Kabir describes the universe, and the human experience, as an interplay of Purusha (the  consciousness) and Prakṛti (the temporary, changing material world, nature). The former manifests itself as Atman (Soul, Self), and the latter as Maya.
Human body and mind are such that they adapt to anything and everything over a certain period of time. However, desires being regulated by the wordly pleasures which act as a bait for the man, we focus only on the achievement of external desires and believe they are the need of the body and the mind. Wealth, Bodily Desires And Attachment While living in the society we grow up in environments which induce us towards Maya.
Prakriti, which is material in nature, comes into contact with the self or the soul - the Purusha - and begins its cycle of evolution thus-The long and gruelling journey of soul through 8.4 million species. The self, entrapped in this material world, can liberate itself only by understanding how different it truly is from the nature of Prakriti.
All mortals are under the influence of the illusion of deceptive Maya. This Cosmic Charmer called Maya puppets mortals in many forms and ways, and even Supreme Lord Bramha, Vishnu and Shiva fail to elude it."

II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आसन मारि डिम्भ धरि बैठे, मन में बहुत गुमाना I
पीतर पाथर पूजन लागे, तीरथ गर्भ भुलाना II
टोपी पहिरे माला पहिरे, छाप तिलक अनुमाना I
साखी शब्दै गावत भूले, आतम खबरि न जाना II
हिन्दु कहैं मोहिं राम पियरा, तुरुक कहैं रहिमाना I
आपुस में दोउ लरि-लरि मूये, मर्म न काहू जाना II

Kabir talks about religious conmen who reduce spirituality to mere mundane business. Deeming oneself as Spiritually Wise many self claimed 'Sant' gather wealth through chicanery and clever arguments. These swindlers have nothing to give to others except cheating or deception. What is the use of reading the Vedas and the Puraanas if not put into practice. What matters is not what someone has learned, but how he lives through his actions, conduct, performing duties etc. A donkey is just a donkey whether loaded with gold, sandalwood, or Books!! Similarly, our knowledge or learning is useless if not lived.
No one has ever realized God by performing Pooja with flashy ostentation, bathing in waters at pilgrimages, applying religious marks to the body, wearing religious robes, sitting in meditative pose if the mind remains deluded by Maya.

Lord Ram is beloved of Hindus', while for Muslims' it is Rahim. Imprisoned in the dogma that they are distinct, each however forget that they are but the different names of the same God that encompasses the world entire. All religions are man made. At birth we are all only humans. Labels of religion come only later."

II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सन्तो घर में झगरा भारी
राति-दिवस मिलि उठि-उठि लागे, पांच ढोटा एक नारी I
न्यारो न्यारो भेजन चाहैं, पांचो अधिक सवादी I
कोइ काहू का हटा न मानै, आपुहि आपु मुरादी
दुर्मति केर दोहगिन मेटै, ढोटहि चांप चपेरे
कहिहिं कबीर सोइ जन मेरा, जो घर की रारि निबेरे II

"Kabir says, to participate in life we must experience life through our five senses.  However the five human senses of sight, smell, hearing, taste, touch feeding into our delusional self is in constant quarrel with our true self. The desires of these senses are the source of discontentment and an impediment to achieving inner peace, for the ceaseless longing, cravings, and aspirations they make an individuals experience throughout their lives are simply non-ending.
So long a baby bird is enslaved in the eggshell, its not free to fly around. Similarly, the human mind  enslaved in an eggshell of ‘DOUBT is mentally a slave.
Greater the self-delusion, mighty the doubt. For the doubt-ridden mind to become Awake Kabir asserts it must burst open from its eggshell of doubt.
Everyone of us in this human form is given the invitation to end the repeated pains, troubles, and doubts arising out of our mental delusion once and for all. The truly wise knows that he is not his senses and hence is free from the inner turmoil. He knows that no matter how much sense pleasure you have, you are still never satisfied within."

II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कमलपत्र है साधू जन, बसै जगत के माहिं
बालक केरी धाय ज्यों, अपना जानत नाहि ॥

Even when the lotus can be seen in all its glory, its roots are still firmly anchored in the muddy depths below. Without the roots, the flower could not exist. It is a wonderful contrast; roots anchored in the dark, thick, mud with a perfect flower resplendent in the sunlight. 
Simply put, it is uninterestedly observing everything as a totally detached observer (Saakshi Bhaav). It is being able to remain "unaffected and untouched" in any situation, not to "get infatuated by anything", to be in "continuous remembrance of the Lord.

"Kabir says, the (Sadhus') Realized Souls live amidst the worldly activity (or Maya), yet remain unattached, uninfluenced by it just as the lotus flower remains untainted by the slimy scum. The living in the world but not of the world of a Realized Soul is like a wet nurse who breastfeeds and cares for another's child but does so in a detached manner."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आसा तृस्ना सिंधू गति, तहां न मन ठहराय I
जो कोइ आसा में फंसा, लहर तमाचा खाय II

If we look at our lives, we have a million desires, many of them contradictory to each other. All of these million desires drive our thoughts, words, and actions at different points of time and with different intensities. And our character is nothing but an accumulation of all our past thoughts, words, and actions, or in other words, our desires. Thus, we are what we desire.
It is natural for human beings to have desires. However, as the uncontrol fire can cause tremendous devastation, similarly, the uncontrolled desires can cause havoc in an individual’s life.

"Kabir says, Desires are waves of the vast sea and man is caught and tossed about by them since time immemorial.
Desire by engrossing and possessing him makes him incapable of any discrimination and gives him the impression that it is part of his nature to manifest it. In reality, it has nothing to do with his true nature. It is the same with all the lower impulses, jealousy or envy, hatred or violence. These too are movements that seize you, waves that overwhelm and invade; they deform, they do not belong to the true character or the true nature; they are no intrinsic or inseparable part of yourself, but come out of the sea of surrounding obscurity in which move the forces of the lower nature. These desires, these passions have no personality, there is nothing in them or their action that is peculiar to you; they manifest in the same way in everyone. The obscure movements of the mind too, the doubts and errors and difficulties that cloud the personality and diminish its expansion and fulfilment, come from the same source. They are passing waves and they catch anyone who is ready to be caught and utilised as their blind instrument. And yet each goes on believing that these movements are part of himself and a precious product of his own free personality."

II श्रीराम जय राम जय जय राम II
II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आसा जीवै जग मरै, लोग मरै मरि जाहिं I
धन संचै ते भी मरै, उबरै सो धन खाहि II

You come into this world with nothing and you go empty-handed. The body withers with time, yet the desires live. 
The beginning of death is not really in the womb, it happens before you enter another womb. This chain of death started when you desired more life at the time of your previous death. The death spares no one. A wealthy person dies leaving behind immense wealth. The same wealth fuels the desire of those who enjoy these riches.

"Kabir says, the man who dies in desirelessness knows the art of death. The man who has known the truth of life will be filled with joy at the coming of death because he will soon be free from the entanglement of the world. Soon this useless carry-on will be over; soon this childish toy will be put away. Now such a man is worthy to journey to that place from which there is no return."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बुरा जो देखन मैं चला, बुरा न मिलिया कोय I
जो दिल खोजा आपना, मुझसे बुरा न कोय II

"Kabir says, it's funny how easy it is to spot the flaws in others. We often find it simple to point out the flaws, mistakes, or shortcomings of people around us. 
We’re quick to judge, to label, and to criticize. It’s like we have a magnifying glass for other people’s problems, but when it comes to ourselves, we wear blinders. We justify our actions, excuse our mistakes, and ignore our own sharp edges. We become so focused on the thorns of others that we fail to see the forest of our own imperfections.
We forget that everyone is fighting their own battles, dealing with their own pain, and trying to grow in their own way. That's why before we criticize, we should try to understand. And maybe, just maybe, we’ll realize that our own thorns are just as sharp.
So, the next time you find yourself pointing out someone’s thorns, remember that you too have your own sharp edges. 
And instead of focusing on the flaws of others, try to cultivate a garden of understanding and compassion."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर बैरी सबल है, एक जीव रिपु पांच I
अपने अपने स्वाद को, बहुत नचाबै नाच II

"Kabir says, in this ocean of worldly life, millions of waves of vices surge like the torrential rains, storms and floods. Within this body dwell the five enemies
lust, anger, greed, emotional attachment and egotism. They become powerful evils when their negative impact dominates a person’s mind. These ‘five’ also have their numerous variations such as enviousness, stubborn mindedness, selfishness, deception, wickedness, falsehood, corruption, bigotry, hatred, insecurity, desires and fears, discontentment, intolerance, revenge, unforgiveness, unhappiness, and so on. They bring man down to the animal nature.
Since these are the negative pulls of human nature and very powerful and destructive, the internal war to eradicate them needs much greater bravery, fearlessness and indomitable courage."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जिभ्या जिन बस में करि, तिन बस कियो जहान I
नहि तो अवगुन उपजै, कही सब संत सुजान II

"Kabir says, the words we speak become the house we live in. We must ask ourselves, what kind of house are we creating today?  
Our house is the body of our being, the mind/the soul, reflecting the constant talk that swirls in our head.
Introspective ideas (the thoughts you project or protect) not only influence you directly, they hold all that you are, and all that surrounds.
Be mindful, be careful, and be thoughtful… 
What you think mirrors; what you say echoes, and what you do always comes back in one form or another."

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 पड़ा रहन दो म्यान II

There are more fake gurus and false teachers in this world than the number of stars in the visible universe. Don’t confuse power-driven, self-centered people with true mentors. A genuine spiritual master will not direct your attention to himself or herself and will not enforce absolute obedience upon you or expect utter admiration from you, but instead will help you to appreciate and admire your inner self. True mentors are as transparent as glass. They let the light of God pass through them.

"Kabir says, the wisdom of a person speaks volumes about himself no matter of his religion, race or creed. A good blade is known by its sturdiness and cutting edge and not by the scabbard that holds it."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

आतम अनुभव ज्ञान की, जो कोय पूछै बात I
सो गूंगा गुड खाय के, कहै कौन मुख स्वाद II

From the One Pure Bliss, The Supreme Consciousness, we have come. In that Pure Bliss we evolve. In the end, in that Pure Bliss we merge again. Whether we fully know it or not, Pure Bliss is the nature of Real Self within. Realizing this, while living in this body, is Self-realization, also known as आत्मज्ञान or आत्मबोध.

"Kabir says, Self Realization is an experience. It's beyond words yet not unfelt just like jaggery tastes sweet needs no words."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

भक्त मरे क्या रोइये, जो अपने घर जाय I
रोइये साकट बपुरे, हाटों हाट बिकाय II

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. Only the body-conscious person is afraid of death. 
The nature of the body is to die. Any object that can be seen with our material eyes is bound to perish; it's just a question of time. This is the nature of material objects. No denying that one feels pain upon the death of his love ones. But what Kabir is trying to tell us here is that our pain is due to our emotional attachments - more attachments, more the pain and suffering. The one who laments over the death does so because of attachment. For the Living-liberated however life and death, joy and sorrows, pain and pleasure, etc., are all mere a world-play because he is already dead to the phenomenal world. Kabir urges us to learn and practice the art of death before its too late, else nothing can save us from being subjected to the endless suffering of birth, death and rebirth."

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

काल करे सो आज कर, आज करे सो अब I
पल में परलय होएगी, बहुरि करेगा कब II

"Kabir says, life is a fleeting dance, a delicate balance of moments that unfold before us, never to return in quite the same way again.
Regret is a bitter pill to swallow, a weight that bears down upon the soul with the burden of missed chances and unspoken words.
So, let us not leave anything for later. Let us seize the moments as they come, with hearts open and arms outstretched to embrace the possibilities that lie before us. For in the end, it is not the things we did that we regret, but the things we left undone, the words left unspoken, the dreams left unfulfilled."

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

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

"Kabir says, Bhakti, the loving devotion 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

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

 

ज्यों तिल माहि तेल है, ज्यों चकमक में आग I

तेरा साईं तुझ ही में है, जाग सके तो जाग II

This doha of Kabir shatters the notion of the divine as a distant entity perched on high. 
Kabir says, the divine is not something high above us, but woven into the very fabric of existence. He reminds us that it's all around us – in the sun's warmth, the whisper of the wind, the majestic sweep of a mountain range. It's a divine tapestry woven into the very fabric of the natural world, accessible to all. It is inside us. The divine spark resides within each of us, shimmering in our hearts, minds, and very being. Through introspection, through mindful connection with the world around us, we can ignite that spark, allowing it to shine outwards, illuminating both ourselves and those we encounter.
More than just a philosophical musing, look for it in the sunrise, feel it in the embrace of a loved one, listen for it in the quiet moments of contemplation. And most importantly, nurture the divine spark within our own being, allowing it to guide our actions and illuminate our path. In doing so, one'll discover that the divine isn't some distant object of worship, but an ever-present force pulsating within and around us, waiting to be awakened.

"Kabir says, the sesame seed contains oil. However, when we see the seed, we don't see the oil. The oil needs to be extracted from the seed. Same way fire is not visible when we look at the flint stone. However, vigorous rubbing ignites the fire which is latent in the flint. Same way, Kabir asserts, that our body - the temple - seats the Divine.  This divinity is our true self.  However, due to our ignorance, we are unaware of it. Man is potentially divine and the sole purpose of this life is to discover that divinity. The time to do is here and now".  

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर सभ ते हम बुरे, हम तजि भल सब कोई I
जिनि ऐसा करि बूझिआ, मीत हमारा सोइ II

On the mortal realm, humans walk their own journey. We stumble, we falter, burdened by limitations and imperfections. Yet, within this vulnerability lies a hidden power – the power of humility. When we shed the weight of self-importance, when we embrace our humanness, flaws and all, we open ourselves to connection, to empathy, to something akin to Supreme Grace.
Humility doesn't erase our struggles, but it allows us to navigate them with open hearts and a willingness to learn. It allows us to see beyond ourselves, to connect with the tapestry of human experience woven around us. And in that connection, we discover a different kind of radiance. It's a warm, earthen glow that emanates from within. It's the light of understanding, of forgiveness, of acceptance. It's the light that shines not to outshine, but to illuminate the path for others.
The true grace often lies not in striving for grandeur, but in embracing the beauty of our shared imperfections. So, walk your human journey with humility as your compass, one built on connection, understanding, and the simple radiance of being human.

"Kabir says, except me everyone is good. The one who accepts me with all my imperfections is my true friend.

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर नौबति आपनी, दिन दस लेहु बजाइ I
ए पुर पद्दन ए गली, बहुरि न देखहु आइ II

"Kabir explains the fragility of life and the temporary nature of our existence. 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. The mansions, worldly riches, power, worldly pleasures, beauty, possessions, youth are all but a passing shadow. Then are they real? Yes, they are real since we experience them. However they are called ‘Mithya‘ in a sense that they are subject to constant change. Hence are impermanent, perishable, fleeting. 
We are not used to contemplate death or come to terms with it. What we usually do is to avoid it and live as if we were never going to die. While Life is uncertain, Death is certain.That which is born will die. Death is a reality every single living creature will experience. No one’s health, wealth, status, or riches ever saved them from dying and depart with nothing. 
The contemplation of death is not for making us depressed or morbid; it is rather for the purpose of waking up from the slumber of ignorance before it is too late and make this rare human birth a meaningful existence."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

धीरे-धीरे रे मना, धीरे सब कुछ होय । 
माली सींचे सौ घड़ा, ऋतु आए फल होय ॥

In this composition Kabir offers a gentle reminder to be patient with ourselves, trust the process, and celebrate the quiet moments of progress on our unique journeys towards personal growth and fulfillment. He urges us to embrace the reality that growth often happens slowly and subtly. Comparing ourselves to others or wishing for instant leaps can lead to frustration and discouragement. Imagine a seed patiently germinating underground, invisible process happening before the sprout emerges. 
Kabir emphasizes the importance of faith and trust in the process of change and development. Even when progress seems imperceptible, consistent effort, like studying, reflecting, trying, are still contributing to positive growth. Imagine a sculptor meticulously refining a piece, each stroke contributing to the final masterpiece.
This composition of Kabir highlights the organic nature of growth, likening it to the blossoming of a rosebud. Just as a flower unfolds in its own time, so too does our potential. Trusting this natural process allows for authentic and sustainable development. Kabir suggests that like a rosebud reaching full bloom, moments of sudden clarity or significant progress can emerge after consistent effort and patience."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जहां काम तहां नाम नहीं,जहां नाम नहि काम I
दोनो कबहू ना मिलैय, रवि रजनी एक ठाम II

"Kabir says, one who is absorbed in Ramnam is not lured by sensual pleasures. While those who delight in sensual pleasures are least bothered of anything else. God and sensual pleasures do not go together just like sun and night."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर तन पंछी भया, जहां मन तहां उडी जाइI
जो जैसी संगती कर, सो तैसा ही फल पाइ II

This world is like a mountain.Your echo depends on you. If you scream good things,the world will give it back. If you scream bad things,the world will give it back. Even if someone says badly about you, speak well about him. Change your heart to change the world.

"Kabir says, the worldliness has made we humans like a bird. Our bodies fly to where our minds lead us to. While the evil thoughts may compel us to do wrongdoings, those who sow courtesy reap friendship, and those who plant kindness gather love. Engage in good thoughts, and only good words and good deeds will follow. Our thoughts become our actions. A man is known by the company he keeps.The character and moral standards of a person are strongly influenced by those he chooses to surround himself with."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कबीर कहा गरबियो, काल कर केस I
नाँ जानौं कहँ मारिहै, कै घर कै परदेस II

 

Pride of power, wealth, beauty, high caste, youth, possessions, titles, education, knowledge, lineage, high social status is futile, for death nullifies it all. Death is inevitable for everyone. Dying is certain, but the timing is not. Death is a great leveler, time brings all luxuries of life to an end. All feelings of superiority in man as only an illusion and self deception. No one can avoid death. No one can keep from dying or put off the day of death. That is a battle we cannot escape; we cannot cheat our way out. Death doesn't come running, but you can't run away from it either. No one knows the hour of death or in what land he will die."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

चलती चक्की देख के, दिया कबीरा रोये I
दो पाटन के बीच में, साबुत बचा न कोए II

In this composition Kabir uses the analogy of a pair of flat grinding stones used for grinding grain for the duality we live in. Just like the grain is crushed  between the grinding stones, everyone is subjected to the play of opposites such as gain and loss, good and bad, pleasure and pain, life and  death without exception. Whoever enters this duality is crushed. The friction between the stones crush the grain into smaller pieces ultimately turning it into flour. Man subjected to trials of life is no exception too. In other words we get so much involved in the stuggle for survival that we forget the true purpose for which we were born human. People spend their whole life chasing material possessions, least bothered about the spiritual progress, for in the end none of the material possessions are of any use. It is only the spiritual growth that transcends the limits of the material world."

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