II श्रीराम जय राम जय जय राम II

कबीर टुक टुक देखता, पल पल गयी बिहाये I
जीव जनजालय परि रहा, दिया दमामा आये II

"Kabir says, we’re all caught in Maya’s illusion. It means we might be missing out on something much more important. It’s like when you’re playing a video game and you’re so focused on the screen that you don’t notice someone has come into the room. In the same way, Maya keeps us engrossed in the physical world so much that we ignore the diminishing life with each passing moment.

Imagine you’re watching a magic show. The magician pulls a rabbit out of a hat. You know it’s a trick, but it looks real. Maya is like the magician’s trick – it makes us think that the world we see is the only one there is, but just like the magic trick, there’s more to it than meets the eye.

In conclusion, Maya is a reminder to look beyond what’s in front of us and to think about the bigger picture. It’s about understanding our place in the universe and the path to freedom from life’s endless cycle."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

साँई मेरा बाँणियाँ, सहजि करै व्यौपार। 
बिन डाँडी बिन पालड़ै, तोलै सब संसार॥

"Karma, the concept of reaping what one sows, finds its roots in principles of cause and effect, as well as God’s justice and sovereignty. Kabir illuminates this thought thus reminding us of the importance of living with integrity, compassion, and righteousness, knowing that our actions have consequences and that God is just and faithful to reward and judge accordingly. Do not be deceived: God cannot be mocked. A man reaps what he sows. Peacemakers who sow in peace reap a harvest of righteousness. Whoever digs a pit will fall into it. God will repay each person according to what they have done.

Kabir says, A bird sitting on a tree is never afraid of the branch breaking because her trust is not on the branch but on its wings. Believe in your karma, and you would never be afraid of the challenges in your life."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माया मुई न मन मुवा, मरि-मरि गया सरीर। 
आसा त्रिष्णाँ नाँ मुई, यौं कहै दास कबीर॥

"Kabir says, When someone dies, we say, “This person is no more.” That is not true. The person is no more the way you know them, but they still very much exist, for ultimately, mind transcends death. Who we are and where we are is mind. Mind endures because it is unborn and unceasing; it endures because it transcends our concepts of time and space; it is not fixed to one occurrence in time or to one place. It is mind that journeys as a guest in this physical body until we take full possession of the boundless wisdom and compassion that are innate to us, and realize the freedom and purity of our abiding nature."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

बेटा जाए क्या हुआ, कहा बजावै थाल। 
आवन जावन ह्वै रहा, ज्यौं कीड़ी का नाल॥

According to Hindu philosophy, "Sansara" is the endless cycle of birth, death and rebirth. Every being in the universe is a distinct  soul (jeevatman - the embodied soul or the self). These souls are eternal and indestructible. But the physical bodies in which these souls reside, are perishable. The soul does not die when the body dies. The soul changes his bodies just like one changes his clothes. When the soul leaves one body and takes another, he takes the mind and the senses of that body along with it, to the other body.

"Kabir says, do not rejoice at birth or mourn the dead, for the periodic emergence, dissolution and re-emergance of existences is going on incessantly since time immemorial."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

मन के हारे हार हैं, मन के जीते जीति। 
कहै कबीर हरि पाइए, मन ही की परतीति॥

Life’s ups and downs are not determining our outcome. We do that in how we choose to experience life – our mindset.
Your mindset is a set of beliefs that shape how you make sense of the world and yourself. It influences how you think, feel, and behave in any given situation. It means that what you believe about yourself impacts your success or failure.

"Kabir says, the problem with our life is not our problems. Our “problem” is how we view ourselves in that circumstance. We often limit ourselves by what we believe or imagine is achievable. Our mindset holds power, and we choose our mindset.
If we don’t think that we can do something, then we can’t.
It’s as simple as that.
GOD Realization, the ultimate control of mind and actions is no different."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

तूँ तूँ करता तूँ भया, मुझ मैं रही न हूँ। 
वारी फेरी बलि गई, जित देखौं तित तूँ ॥

When the human in us realises the Highest, at that time there is no difference between us and God. At that time the body, vital and mind become inseparably one and they embody, reveal and manifest the Highest. There is no difference between that illumined consciousness and the highest Reality itself.

"Kabir says, God-realization is a state of being in which a person is fully absorbed in God-consciousness and is one with the Divine. It is considered the ultimate state of enlightenment, and is described as a time when the ego is no longer present and all that exists is God."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

सुमिरन से मन लाइये, जैसे कामी काम I
एक पलक बिसरे नहीं, निश दिन आठौ याम II

"Kabir says, the sweet remembrance of God should be ceaseless, overflowing as a lover's passions are, forgetting not his love even for the twinkling of an eye. When a man falls in love with a woman, he carries her image in his mind at all times whether sleeping or awake, sitting or standing.
In this way while engaged in worldly pursuits, we should not forget our aim and objective in life, i.e., God Realization."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

माला तो कर में फिरे, जीभ फिरे मुख माहिं I
मनुआ तो चहुं दिश फिरे, यह तो सिमरन नाहीं II

Everyone in the world is doing Simran of one kind or another. In fact none can do without it. In other words every one of us is constantly dwelling on one thing or another.This close association leaves an imprint in the human mind which in course of time becomes indelible enough and leads to complete identification of the subject with the object - and hence it is said, "As you think so you become," or "Where the mind is there you are also," no matter where the physical self is. As no one can do without Simran, the Spiritually Wise try to set one type of Simran for another type. Instead of Simran of the world and worldly relations and objects, they suggest a Simran of God's Name. As the former leads to distraction of the mind, the later pulls within leading to peace of mind and liberation of the soul.

"Kabir says, the Simran where tongue wags on in the mouth, while the mind runs riot all the time is of no use. How very often we see people turning the rosary beads and reciting the name of God yet at the slightest provocation they swear and curse, without any hesitation, with the same 'twisting' tongue.
Simran is to be done with the tongue of thought and not by word of mouth. It is entirely an inner mental process, to be practiced only after the outlets of the outgoing faculties are closed up. By telling beads we please ourselves and yet we never gain. He says: aeons have passed in telling beads, yet our minds changed not; So cast off the wooden beads and take to the mental ones. We should therefore turn the bead of the mind, and it will act like a push-button giving an ingress of the soul to spiritual realms within."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

जब मैं था तब हरि नहीं, अब हरि है मैं नाही I
सब अँधियारा मिट गया, दीपक देखा माही II

Man often lives his life in the pursuit of desire. It is the innate craving that he bears in his hearts that at times makes him willfully strive through the worst phases of his life. Indeed man’s desires dictate the course of his life. We often say that desires are something that should necessarily be overcome; that desires end up being the greatest hurdle in man’s eternal spiritual quest to be one with God.

"Kabir says, Realization is something that follows a bitter downfall. Realization is inherently something that man acquires, after he lives through the worst days of his life. This is simply owing to the fact that in those days, he truly realizes that all his perceived knowledge; all his delusional greatness is indeed of no particular substance; that it is of no particular use. Thus realization brings with itself a deep sense of humility and understanding, which truly gives a divine sheen to the knowledge that the seeker bears. Realization in the end also forces the seeker to look beyond his own self; for through self-introspection, he realizes that his true self is indeed not what he perceives it to be. Thus when the realized seeker, lives through his life, with that constant bearing in his heart, only with a genuine desire and craving to be benevolent, he then acquires the divine grace that finally takes him towards wisdom."

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

कबीर माया पापिनी, फंद ले बैठी हाट I
सब जग तो फंदे परा, गया कबीरा काट II

Maya’s existence does not negate its role in shaping the human experience. It serves as a veiling force that obscures the inner Self and the true principles that govern existence. By acknowledging its impact and striving to overcome the vices fueled by Maya, especially through detachment, individuals can embark on a path of spiritual enlightenment and attain a deeper understanding of the eternal truths found within religious texts and philosophical views. Attachment to the physical deludes us, makes us forget the infinite, and leads to the path of pursuing the finite. We forget in the illusion that ‘Parabrahman’ is the only reality. The one and only truth. ‘All else is sand that slips through the fingers’.

"Kabir says, attachment breeds fear; detachment is not indifference, but the courage to love from afar. It is this detachment, this ability to recognize the transient nature of the physical realm, that liberates us from the clutches of Maya’s beguiling dance.These words of Kabir pierce through the veils of Maya, urging us to shed the weight of material ties and embrace the eternal essence that resides within us."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 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

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

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

"Kabir says, you work 6 days to enjoy 1. You work 8 hours to eat in 15 minutes. You work 8 hours to sleep 5. You work all year just to take a week or two vacation. You work all your life to retire in old age, and contemplate only your last breaths. Eventually you realize that life is nothing but a parody of yourself practicing for your own oblivion. We have become so accustomed to material and social slavery that we no longer see the chains.
Life is a short journey, live it!  Collect memories, not material things!

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

One day a samurai came to the spiritual master Hakuin and asked, "Is there a hell? Is there a heaven? If so, where does one enter?" He was a simple warrior. Warriors have no cunning in their minds. Warriors only know two things: life and death. The samurai had not come to learn a doctrine, he wanted to know where the gates were, to avoid hell and enter heaven. Hakuin asked, "Who are you?" The warrior replied, "I am a samurai." In Japan, being a samurai is a source of great pride. It means being a perfect warrior. One who would not hesitate for a moment to give his life. "I am a great warrior, even the emperor respects me." Hakuin laughed and said, "You, a samurai? You look like a beggar!" The man felt hurt in his pride. He drew his sword, intending to kill Hakuin. The master laughed: "This is the gate of hell," he said, "with this sword, with this anger, with this ego, that gate opens." A warrior can understand this, so the samurai sheathed his sword... and Hakuin said: "Here the gate of heaven opens." Hell and heaven are within you. Both gates are in you. When you act unconsciously, the gate of hell opens;... when you are alert and aware, the gate of heaven opens..... The mind is both heaven and hell, because the mind has the capacity to become both... But people continue to think that everything exists in an unspecified place outside. ...
 
"Kabir says, God Realization and worldly desires do not coexist just like sun and night don't happen together."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

नर के संग सुवा हरि बोलै, हरि परताप न जानै I
जो कबहुं उडि जाए जंगल में, बहुरि न सुरतैं आनै II

Parrots are vocal learners. They grasp sounds by hearing and then imitating them. When a parrot says “Hello; how are you?” when its owner enters the room, for example, it’s “not necessarily interested in your well being” but is mimicking what it hears the owner saying when he or she comes in. In fact, a parrot’s understanding of “how are you,” is probably “Oh look, someone has come into the room.” 
Parrots are known to mimic what their owners say. If the owner says 'Hari Hari', the parrot mimics it not necessarily understanding the glory surrounding Hari Naam. A parrot revered as a Saintly Being only because it constantly utters 'Hari Hari' is unheard of.

Kabir says, those who robotically read, memorize the spiritual texts without understanding it's essence are no more than a parrot.
While the caged parrot mimics 'Hari Hari' like that of his owner, as soon as the door to cage opens and it tastes freedom, the parrot's uttering 'Hari Hari' is a bygone era.
The parrot uttering 'Hari Hari' is no different from the so-called wise uttering the same, for both do it under captivity. While the parrot is forced to live in the cage, the so-called wise is in the captivity of his ego.
By learning as much as you can, analyzing your experiences and putting your knowledge to the test, you can become a wiser person. We may get influenced by what we read, but unless we let it churn and sink within the Wisdom won't dawn. The Wisdom so dawned doesn't remain hidden. It reflects in every aspect of the person. It enlightens him thus opening the gateway to Liberation."

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

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

बँधे को बँधा मिला, छूटै कौन उपाय  I 
कर सेवा निरबन्ध की पल में लेय छुड़ाय 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 expect absolute obedience or 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 talks about how it is different to be in the company of true and wise, for it brings out the best of us in terms of pure and truthful values. The company that can lead us to not be too attached to Maya and materialistic world, but to act with pure intentions without any sort of material gains or intentions. It is the company that help us to spiritually elevate on our personal levels. The influence of people that can help us realize our own wrongs so as to become a better human being."

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

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

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

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

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

धर्म किये धन ना घटे, नदी न घट्ट नीर I
अपनी आखों देखिले, यों कथि कहहिं कबीर II

"Kabir says, the secret to happiness is helping others, for it is in giving that we receive.The sole meaning of life is to serve humanity. The purpose of life is not to be happy. It is to be useful, to be honorable, to be compassionate, to have it make some difference that you have lived and lived well. No one is useless in this world who lightens the burdens of another. You have not lived today until you have done something for someone who can never repay you.There is nothing more beautiful than someone who goes out of their way to make life beautiful for others.Just like a river never turns dry no matter how much water is drawn from it, no one has ever become poor by giving."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कलि काल ततकाल है, बुरा करो जिनी कोई I
अन बोवै लोहा दाहिने, बोवै सो लुनता हो II

"Kabir says, we are the architects of our own lives, and the choices we make today determine the experiences we have tomorrow. The freedom to choose empowers us, but it also compels us to make informed decisions. By considering the potential consequences of our actions, both positive and negative, we can make choices that align with our values and goals.  Even the outcomes we might perceive as negative can hold valuable lessons. Reflecting on the consequences of our choices allows us to learn and grow, ultimately making us better equipped to navigate the path ahead. In essence, Kabir reminds us that freedom and responsibility are intertwined. We have the freedom to choose, but we must also embrace the responsibility for the consequences that follow. By doing so, we can navigate life's journey with greater intention and purpose."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

कहाँ से आया कहाँ जाओगे
खबर करो अपने तन की
कोई सदगुरु मिले तो भेद बतावें
खुल जावे अंतर खिड़की

"Kabir says, how a Jiva is born and where the Jiva ends up after death has confronted human mind since time immemorial. It is only through the wisdom of Sadguru, one can know about death and meaning of life in its full depth and dimension. It is through his wisdom one comes to the realisation that life is much more than what we think it is."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II

 II श्रीराम जय राम जय जय राम II

पीछै लागा जाइ था, लोक बेद के साथी I
आगैं थैं सतगुर मिल्या, दीपक दिया हाथी II

Throughout history, individuals, regardless of their spiritual inclinations, have yearned for this elusive state of joy. Everyone says ‘bliss,’ ‘bliss,’ but bliss in the truer sense can be known only through the Guru.
The mind alone is ignorance. It is because of the mind that the universe is seen in all its differences and diversities just as a giant formation of a group of clouds is scattered by a strong gust of wind.

" Kabir says, in the pursuit of bliss, I sought joy in transient flavors, tastes, and fleeting experiences. The light of Guru's wisdom however dispelled the cloud of ignorance thus ceasing my wandering in the wilderness of ignorance."

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

भगती भजन हरि नांव है, दुजा दुक्ख अपार I
मनसा बाचा क्रमनां, कबीर सुमिरण सार II

"Kabir says, the constant remembrance of God through constant mental  repetitions (Nam-Smaran) of name of God, achieves the fixity of thought on God, without the medium of any ceremony. In other words, when a person's thoughts are always directed toward God, throughout the waking state, even while eating or talking, it is Bhakti in the truer sense.
It is a deep and personal expression of one’s love and adoration for the divine. Nam-Smaran goes beyond mere religious rituals; it is an intense connection from the heart.
In essence, Bhakti encompasses surrendering oneself to a higher power, transcending ego, and embracing humility. It involves developing an unwavering faith and trust in the divine, believing in its infinite wisdom and unconditional love.
By immersing themselves wholeheartedly in this devotion toward God, one can experience inner transformation – a deep sense of peace and contentment that surpasses worldly desires."

II श्रीराम जय राम जय जय राम II

II श्रीसद्गुरूचरणार्पणमस्तु II