Chapter 14
Minutes to read.
Summary of Chapter 14 — The Revelation of the Most Supreme Knowledge
The Supreme Knowledge Revealed by Brahm (Kaal)
Translation of Gita Chapter 14, Verse 1: The Giver of the Gita's knowledge said: "Now, I shall again (Bhuyah) proclaim (Pravakshyami) to you that other specific (Param) most excellent (Uttamam) knowledge (Jnanam) among all forms of knowledge (Jnānānām), knowing which (Yat jnatva) all seekers (Sarve munayah) have attained the other specific supreme perfection (Param siddhim) after becoming liberated from this world."
Meaning: In Chapter 9, Verses 1–3, the Giver of the Gita described knowledge at the level of Brahm (his own level) and called it the "King of all Knowledge." However, in Chapter 14, Verses 1–2, he states that he will now speak of a knowledge that is distinct and superior even to that "King of Knowledge"—a supreme science that has allowed sages to attain a perfection beyond this realm of Kaal Brahm.
Translation of Gita Chapter 14, Verse 2: "Taking refuge (Upashritya) in this knowledge (Idam jnanam), those who have attained (Agatah) my nature (Sadharmyam)—meaning those who have acquired God-like qualities through devotion and attained the imperishable nature—are not born again (Na upajayante) at the time of creation (Sarge) nor are they disturbed (Na vyathanti) at the time of dissolution (Pralaya)."
Meaning: Kaal Brahm states that by knowing this specific "other" knowledge, seekers attain Para-siddhi (Supreme Perfection). The Sukshm Ved also mentions: "Para-siddhi purna patrani, Amarlok ki kahoon nishani" (Supreme perfection is the queen of achievements; I tell you the sign of the Immortal World). This perfection exists in Satlok. A seeker who reaches it attains an immortal body in that eternal realm, becoming endowed with an imperishable nature like God, thereby achieving total liberation from birth and death.
Attaining the Qualities of the Supreme
In Chapter 14, Verses 1 and 2, Lord Brahm says: "O Arjuna! I shall again tell you that other (Param) knowledge, the most excellent of all, knowing which all devout souls (sages) attained the other Supreme God mentioned in Chapter 13, Verse 34."
Those who obtain complete knowledge adopt the path of the Supreme God. They rise above the worship of Brahm (Kaal), Brahma, Vishnu, Shiva, and other deities to perform the devotion of the Purna Paramatma/Satpurush. Consequently, they depart for the Supreme Abode (Satlok). Such a worshiper of the Supreme Brahm becomes endowed with divine attributes and gains power (qualities) similar to the Lord—becoming "Brahm-like" in nature and strictly performing the true worship of the Supreme God, refusing to worship lesser deities.
Saint Garibdas Ji says: "Garib, anant koti Brahma huye, anant koti huye Isha (Brahm) | Sahib teri bandagi (bhakti) se, jeev ho jaave Jagdish (Brahm) ||"
Meaning: Seekers who take initiation from a Tattvadarshi Saint and perform devotion gain powers equivalent to the deities of Kaal Brahm (Brahma, Vishnu, and Shiva). Such a soul becomes equal to the 'Jagdish' (Lord of the world) of this realm. If they chose to exhaust their accumulated spiritual earnings by granting blessings, they could provide immense benefits to their followers and become famous as "Gods" themselves.
What are the Qualities and Attributes of the Supreme God?
Lord Krishna (Vishnu) is a Lord, but Not Almighty
While Lord Krishna is the Lord of the three worlds (as an incarnation of Vishnu), and his qualities resemble those of God, he is not All-Powerful (Samarth).
For instance, Lord Krishna had King Mordhwaj’s only son, Tamradhwaj, sawn in half and killed, only to bring him back to life later. This is one of the divine attributes (Siddhi or supernatural power). Because of such acts, Shri Krishna is indeed a Lord, but not the Complete (Supreme) God.
The Evidence:
- The Death of Abhimanyu: During the Mahabharata war, Arjuna’s son Abhimanyu was killed. He was the nephew of Shri Krishna (as Arjuna was married to Krishna's sister, Subhadra). Despite being his own nephew, Lord Krishna could not bring him back to life. This proves that while he is a Lord, he is not the "Complete" one.
- The Destruction of the Yadava Clan: Similarly, right before Lord Krishna’s eyes (due to the curse of Sage Durvasa), the entire Yadava clan was destroyed. His own son Pradyumna and grandson Aniruddha fought amongst themselves and died. Lord Krishna could not save them.
- The End of Krishna: Finally, in the area of Prabhas Kshetra, a hunter shot Lord Krishna with an arrow, leading to his death.
Conclusion: This proves that Shri Krishna is a Lord, but not the Supreme God (Purna Paramatma). He is a Supreme Soul (Shrestha Atma) functioning as God within the limited jurisdiction of the three worlds only.
Saheb Kabir; KavirDev is the Complete Supreme God
Reviving a Dead Cow
Bandi Chhor Kabir Saheb is the Complete Supreme God. He is the creator of infinite crores of universes. Once, upon hearing the true spiritual discourses of Kabir Saheb, both Hindus and Muslims became angry with him. They gathered in large numbers and approached Sikandar Lodi, the Sultan of Delhi (who had gone to Kashi).
They filed a false complaint against Kabir Saheb. The Muslims said, "This Kabir tarnishes the image of our religion. He says that God does not reside in the mosque and claims, 'I am God.' He says that those who eat meat are sinful beings, that God will punish them, and they will go to hell."
Kabir, maans ahaari maanai, pratyaksh raakshas jaani |
Taaki sangati mati karai, hoi bhakti mein haani ||1||
Kabir, maans machhaliya khaat hain, suraapaan se het |
Te nar narkai jaahinge, maata pita samet ||2||
Kabir, maans maans sab ek hai, murgi hirni gaay |
Jo koi yeh khaat hai, te nar narkahin jaay ||3||
Kabir, jeev hanai hinsa karai, pragat paap sir hoy |
Nigam puni aise paap tein, bhist gaya nahinkoy ||4||
Kabir, tilbhar machhli khaayke, koti gau dai daan |
Kaashi karaut le marai, tau bhi narak nidaan ||5||
Kabir, bakri paati khaat hai, taaki kaadhi khaal |
Jo bakriko khaat hai, tinka kaun hawaal ||6||
Kabir, anda kin bismil kiya, ghun kin kiya halaal |
Machhli kin jabah kari, sab khaane ka khyaal ||7||
Kabir, mula tujhai kareem ka, kab aaya farmaan |
Ghat phora ghar ghar diya, saahab ka neesaan ||8||
Kabir, kaaji ka beta mua, urmain saalai peer |
Vah saahab sabka pita, bhala na maanai beer ||9||
Kabir, peer sabanko eksi, moorakh jaanain naahin |
Apna gala kataaykai, bhisht basai kyon naahin ||10||
Kabir, jori kari jabah karai, mukhoson kahai halaal |
Saahab lekha maangasi, tab hosi kaun hawaal ||11||
Kabir, jor kiyaan julum hai, maagai jwaab khuday |
Khaalik dar khooni khada, maar muhee munh khaay ||12||
Kabir, gala kaati kalma bharai, kiya kahai halaal |
Saahab lekha maangasi, tab hosi kaun hawaal ||13||
Kabir, gala gusaakon kaatiye, miyaan kaharakau maar |
Jo paanchoo bismil karai, tab paavai deedaar ||14||
Kabir, kabira soi peer hain, jo jaanai par peer |
Jo par peer na jaani hai, so kaafir bepeer ||15||
Kabir, kahta hoon kahi jaat hoon, kaha jo maan hamaar |
Jaaka gala tum kaati ho, so phir kaatai tumhaar ||16||
Kabir, hindu ke daaya nahin, mihar turakke naahin |
Kahai kabir doonoon gaya, lakh chauraasi maanhi ||17||
Kabir, musalmaan maarai karad son, hindu maare tarvaar |
Kah kabir doonoon mili, jaavain yamke dwaar ||18||
Kabir, paani prithvi ke hate, dhoonaan suni ke jeev |
Hukke mein hinsa ghani, kyonkar paavai peev ||19||
Kabir, chhaajan bhojan hakk hai, aur dojakh dei |
Aapan dojakh jaat hai, aur dojakh dei ||20||
The Sin of Meat Consumption and Violence Against Beings
Bhavarth (Deep Meaning):
Verses 1–2: Identifying the Demonic Nature Any human (man or woman) who consumes meat should be recognized as a literal demon. A devotee should avoid the company of such sinners; staying with them may lead the devotee to commit errors, causing a loss in their spiritual earnings. (1)
Those who consume meat, fish, or alcohol will go to hell along with their parents. The reason is that young children often use their parents' money to consume alcohol and meat, making the parents complicit. As children grow older, they may even mix meat into their elderly parents' food. Eventually, the parents also develop a habit for it, and thus the entire family falls into hell. (2)
Verses 3–4: The Illusion of "Sacred" Meat Individuals who commit violence against living beings and then consume their meat—even offering it as a religious sacrifice—are taking direct sin upon their heads. For example, some Muslims consider cow meat as auspicious in religious rituals. On the other hand, while Hindus abstain from cow meat, they do not consider eating pig or deer meat a sin. To them, it is said: Meat is meat, regardless of which creature it comes from. Consuming it will only lead to hell. (3.4)
Verses 5–6: Virtue Destroyed by Sin A person may perform great acts of charity, such as donating a cow (Gau-daan). However, if that person consumes even a tiny bit (til-bhar) of meat or fish, the merit of their charity is destroyed, and they will fall into hell. (5)
Consider the goat: it committed no sin and lived its life simply by eating leaves from bushes. Yet, meat-eating humans or predators like lions and tigers killed and ate it. If a creature living such a simple, harmless life has to endure such pain, imagine the terrible fate awaiting those who live a life of sin by eating meat. Therefore, abstain from sin; therein lies your well-being. (6)
Verse 7: Refuting the Excuse of "Halal" Some Muslims claim that by performing Bismil (slitting the throat while reciting a prayer) and making the meat Halal, they incur no sin. To them, it is asked: if slitting the throat and reciting a Kalma (mantra) removes the sin, then what about the egg you ate? It has no throat to slit. If you believe reciting a prayer justifies killing, try reciting that prayer and slitting the throat of your own child—then you will realize the magnitude of the pain.
Even a woodworm (Ghun) accidentally burnt in wood brings sin. Those who take initiation from a Complete Saint find their sins destroyed. Those who make excuses to justify meat-eating are merely inventing man-made myths. A Complete Saint makes one renounce evils like meat and alcohol, and previous sins are eradicated through true devotion.
Verses 8–11: The Order of the Merciful Creator Kabir Parmeshwar says to the Mullah (religious preacher): The order of the Merciful (Karim) God is not to kill or consume His beings. By killing His creatures, you have become a partner in sin, and by distributing that meat from house to house, you make others sinners as well. (8)
Verse 9: When a Qazi’s son died, his heart felt immense pain. God is the Father (Creator) of all living beings. He will never be pleased with someone who kills His son or daughter (any living being). (9)
Verse 10: Pain is the same for everyone, but the foolish do not understand this. Those who claim they are sending animals to heaven by sacrificing them or performing Halal—why don't they have their own throats slit while prayers are recited so they can go to heaven themselves? (10)
Verses 11–13: The Final Judgment Killing beings by force is an act of tyranny (Zulm). God will demand an answer. He will ask, "By whose order did you kill this being?" At that time, the murderer will have no answer. At the door of the Creator (Khalik), that murderer will be beaten severely, slapped repeatedly, and thrown into hell. You claim you performed a religious act by slitting a throat; your God will take the account, and your fate will be wretched. (11.13)
Verses 14–20: The True Sacrifice Kabir Ji preached: "O Miyan Ji! Cut the throat of your Anger and kill the cruelty of fighting and conflict. When you sacrifice (Bismil) these five—Lust, Anger, Attachment, Greed, and Arrogance—only then is the vision of God possible." (14)
The Definition of a True Teacher (Pir) He who understands the pain of others is truly a Pir (Guru/Saint). He who does not understand the suffering of others is a Kafir (unfaithful/traitor) and a Be-pir (merciless/ruthless). (15)
The Law of Karma (Retribution) Kabir Ji warns: "Listen with open ears! The one whose throat you slit today will one day slit your throat in the future to take revenge. This is the unbreakable Law of God." (16)
Universal Compassion Hindus who commit violence have lost their compassion; Muslims who commit violence have seen their mercy destroyed. All those who commit violence against living beings fall into the cycle of 8.4 million species and endure immense suffering. (17)
Refuting Methods of Slaughter Muslims kill animals slowly with a small knife (Halal), and Hindus kill animals with a single stroke of a sword (Jhatka). Both claim their method is superior or sinless. Kabir Ji clarifies: "Whether you kill a being slowly with a knife or instantly with a sword, the sin is exactly the same. Both types of killers will partake in the fires of hell." (18)
The Hidden Violence in Smoking Those who smoke the hookah (tobacco users) commit extensive violence against invisible beings. To prepare the fire, they kill organisms of the earth; by putting water in the pipe, they kill aquatic life; and by exhaling tobacco smoke, they kill aerial organisms. How can such people find God? The answer is: Never. (19)
The Pure Diet (Haqq) The grains, fruits, dry fruits, milk, and yogurt that God has provided as nectar-like food are the only Haqq (rightful/pure/noble) sustenance. Everything else leads to hell. Those who mislead the public and inspire them to commit sins will go to hell themselves and drag others down with them. (20)
The Miracle of the Cow and the Guidance of Kabir Sahib
"This Kabir is an infidel (Kafir). He does not even eat a speck of meat. He has no mercy in his heart. He practices and preaches worship that is contrary to religion." Hearing this, King Sikandar Lodi ordered, "Go and capture that Kabir." No sooner was it said than ten soldiers went and brought Kabir Sahib bound. They stood Him before the King. Kabir Sahib stood there silently. Sikandar Lodi asked, "Who are you? Why don’t you speak? You call yourself God (Khuda)?"
Then Kabir Sahib said, "I am the Alakh Allah (the Incomprehensible God)." Offended by this truth, Sikandar Lodi drew his sword and cut a cow into two pieces. The cow was pregnant, and the calf was also cut into two. King Sikandar Lodi then said, "Kabir, if you are God, then bring this cow back to life; otherwise, your head will also be severed." Kabir Sahib touched the two pieces of the cow once and the pieces of the calf a second time. Instantly, both mother and son came back to life. Kabir Sahib milked the cow, filling a large vessel (Deg), and said:
Main hi Alakh Allah hoon, Qutub Gos aur Pir | > Garibdas Khalik Dhani, mera naam Kabir || > (I am the Alakh Allah, the Qutub, the Ghaus, and the Pir. Garibdas says, I am the Master of the Creator; my name is Kabir.)
Gau apni amma hai, is par chhuri na baah | > Garibdas ghee doodh ko, sab hi aatam khaay || > (The cow is our mother; do not strike her with a knife. Garibdas says, everyone's soul consumes her ghee and milk.)
Kabir, din ko roja rahat hain, raat hanat hain gaay | > Yeh khoon woh bandagi, kahun kyon khushi Khuday || > (Kabir, they fast during the day and kill the cow at night. On one hand murder, on the other worship; tell me, how will God be pleased?)
Kabir, khoob khaana hai khichri, maahin pari tuk laun | > Maans paraya khaaykai, gala katawai kaun || > (Kabir, khichri is the best food, with just a bit of salt. Who would want their own throat cut by eating the meat of another?)
Musalman gaay bhakhi, Hindu khaaya suar | > Garibdas dono deen se, Ram-Rahima door || > (Muslims ate the cow, Hindus ate the pig. Garibdas says, both Ram and Rahim remain far from both religions.)
Garib, jeev hinsa jo karat hain, ya aage kya paap | > Kantak jooni jihan mein, singh bhediya aur saanp || > (Garib, those who commit violence against beings—what greater sin is there? In the next world, they take painful births as lions, wolves, and snakes.)
Deep Meaning (Bhavarth)
Almighty Kabir (Bandi Chhor Ji) told the gathered crowd and King Sikandar Lodi: "The woman you call your mother fed you her milk for only a year or two. Mother Cow fed you milk for eight to ten years. She provided you with ghee, yogurt, and butter. That cow is our mother; do not kill her. Her ghee and milk are consumed by people of all religions—Hindu, Muslim, and others. O Muslim brothers, you keep a fast (Roza) during the day and consider it devotion to God. But at night, you kill and eat a cow or another being. How can God be pleased with worship that involves murder?"
- The Perfect Diet: Kabir Parmeshwar suggested a superior, innocent diet: make salty Khichri (rice and lentils) and eat it. Why have your own throat cut later in retribution for cutting another's throat today?
- The Hypocrisy: Muslims avoid pork but do not consider eating beef a sin. On the other hand, Hindus consider eating beef a sin but do not avoid pork. Both talk about attaining God through their worship. With such practices, Ram is miles away from Hindus and Rahim is miles away from Muslims—meaning God will never be found.
- The Consequences: Saint Garibdas Ji (a disciple of Kabir Ji) explained that there is no greater sin than violence against living beings. Such individuals suffer in their next births in the forms of wild carnivorous animals (lions, wolves, etc.) or as snakes.
When Kabir Sahib stood up, a light like millions of lightning bolts began to radiate from His body. King Sikandar Lodi fell at His feet, begged for forgiveness, and said:
Aap Kabir Allah hain, bakhso ibki baar | Daas Garib Shah kun, Allah roop deedaar ||
Result: Emperor Sikandar Lodi acknowledged Kabir Sahib as God and sent Him home in a palanquin.
- He cured Sikandar Lodi of a chronic burning disease (Jalan ka rog).
- Sikandar Lodi had previously beheaded Swami Ramanand Ji with a sword; Kabir Parmeshwar brought him back to life as well.
Reviving the Dead Children, Kamal and Kamali
Reviving the Dead Boy, Kamal
The corpse of a boy (approximately 12 years old) was seen floating down the river. Shekh Taqi, the religious teacher (Pir) of Sikandar Lodi, said, "I will accept Kabir Sahib as God only if He brings this dead body back to life in front of me." Kabir Sahib thought that if Shekh Taqi accepted the truth and recognized the Supreme God, he might lead all Muslims onto the true path and free them from the trap of Kaal.
King Sikandar Lodi and hundreds of soldiers were present at the riverbank. Kabir Sahib said, "Shekh Ji, you should try first, lest you claim later that you could have done it too." Shekh Taqi mocked Him, thinking Kabir was stalling so the body would float away. Kabir Sahib immediately commanded: "O Soul! Wherever you are, by the order of Kabir, enter this body and come forth."
Instantly, the twelve-year-old boy came to life, stepped out of the water, and prostrated at Kabir Sahib's feet. Everyone present exclaimed that the Lord had done something "Kamaal" (a miracle/wonderful act). The boy was named 'Kamal', and Kabir Sahib kept him with Him as His son. News of this event spread far and wide, and Kabir Sahib’s glory grew. Thousands of wise souls began seeking refuge in the one Supreme God (Kabir Sahib) for their spiritual welfare. However, Shekh Taqi, feeling humiliated, began to harbor deep jealousy toward Kabir Sahib.
Reviving the Dead Girl, Kamali
One day, Shekh Taqi took the opportunity to mislead a large number of Muslims and brought them to Sikandar Lodi. At that time, Kabir Sahib was in Delhi at the King's residence upon his special request. When Sikandar Lodi asked the reason for the gathering, he was told that Shekh Taqi was calling Kabir an infidel (Kafir) and a practitioner of black magic. Shekh Taqi challenged: "If this Kabir can revive my daughter, who has been buried in a grave for about 15 days, then I and everyone here will seek His refuge; otherwise, this infidel shall be punished."
Kabir Sahib thought that perhaps this ignorant soul might finally accept the true path and save himself and others. After all, whether someone is Muslim, Hindu, Sikh, or Christian today, they are all souls belonging to Kabir Sahib (the Supreme God), currently misled by Lord Kaal. Kabir Sahib announced, "Three days from now, your daughter buried in the grave will come back to life."
At the appointed time, thousands of spectators gathered around the grave. Kabir Sahib said, "Shekh Taqi, you should try as well." The people replied, "If Shekh Taqi had the power, why would he let his child die? Please, You show mercy." Kabir Sahib then had the grave opened and revived the several-days-old corpse. It was the body of a girl about 13 years old. The crowd again shouted, "Kamaal kar diya! (He has done a miracle!)"
Kabir Sahib named the girl 'Kamali'. The girl refused to go back with her father, Shekh Taqi, and addressed the crowd: "O ignorant beings! This is the Supreme God (Satpurush) Himself who has manifested. Fall at His feet and ensure your spiritual well-being. He is the Merciful God." Thousands of people became Madbhakt (followers of His thoughts) and took initiation (Naam Daan) from Kabir Sahib. Kabir Sahib kept the girl, Kamali, with Him as His daughter.
Reviving the Dead Boy, Seu (Shiva)
Once, Kabir Sahib suddenly arrived at the house of His devotee, Samman, accompanied by two disciples (Kamal and Sheikh Farid). There were only three people in Samman's household: Samman, his wife Neki, and their son Seu. Devotee Samman was so poor that often there was no grain in the house, and the entire family would go to sleep hungry. Today was such a day. Samman asked his Guru, Kabir Sahib, "Sahib, please tell me your thought on the meal; when will you eat?" Kabir Sahib replied, "Brother, I am hungry. Prepare the food."
Samman went inside and said to Neki, "Our Guru, God Himself, has come to our home. Prepare the meal quickly." Neki replied, "There is not a single grain of food in the house." Samman told her to borrow some from the neighbors. Neki said, "I went to ask, but no one gave me flour. Even though they have it, they deliberately refused and mocked me, saying, 'Your Guru has come today. You used to say He is God. If He is God, why do you need to beg? He Himself will fill your house.'"
Samman then offered to pawn Neki’s cloth to buy flour, but Neki pointed out that it was too tattered for anyone to accept. Samman fell into deep despair, cursing his fate: "How unfortunate am I! God has come to my house today and I cannot even feed Him. O Lord, why did You send such a sinner to this earth? I must have done no good deeds in my past life. How can I face my Satguru now?" He went into a room and began to weep bitterly.
Neki comforted him, saying, "Have courage. Do not cry. God is here; it will hurt Him to think we are distressed by His arrival." She then suggested, "Tonight, father and son must go and steal three seers (approx. 3kg) of flour—only for the sake of the Saint and the devotees."
The boy, Seu, spoke up: "Mother, Guru Ji says stealing is a sin. You also taught me never to steal. Those who steal face total destruction. Why are you saying this today? Will we commit a sin and destroy our meditation? We will suffer in the 8.4 million species."
Neki replied with tears in her eyes, "Son, you are right. Stealing is a sin, but we are doing this for the Saint, not ourselves. The people of this town are very jealous of us. We told them our Guru Kabir Sahib (the Supreme God) has arrived—the one who revived the cow and the children, cured the King, and revived Swami Ramanand. These townspeople mock us and say, 'If your Guru is God, He will fill your house with grain.'
"Son, if Kabir Sahib leaves this town without eating, Lord Kaal might get so angry that he destroys the whole town. To prevent this disaster, we must steal grain. We will not eat it; we will only serve it as Prasad to our Satguru and the guests." Wiping her tears, Seu said, "Mother, do not cry. Your son will obey your command."
At midnight, Samman and Seu went to a merchant's shop and made a hole in the wall. Seu insisted on going inside himself, saying that if he were caught, he might be forgiven as a child. Samman warned him, "If they catch and kill you, how will your mother and I live?" Seu prayed and entered through the hole. Samman called after him, "Son, bring only three seers of flour, no more."
As Seu was leaving with the flour tied in a cloth, he accidentally stepped on a scale in the dark. The loud noise woke the merchant, who caught Seu and tied him up. Before being fully restrained, Seu threw the bundle of flour through the hole and shouted, "Father, the merchant has caught me! Take the flour and feed the Satguru and the devotees. Do not worry about me!"
Samman returned home with the flour. When Neki asked where Seu was, Samman told her he was tied to a pillar at the shop. Neki then said, "Go back and cut off Seu's head. If they recognize him, they will come to our house. Seeing the Satguru, the townspeople will say He is the one who makes people steal. They might harass Him. We sinners must not let our Giver be imprisoned instead of being fed."
Driven by devotion to the Guru, the mother asked for her son's head. Samman took a long knife (Kard) and went to the shop. He called out, "Seu, son, put your neck out through the hole. I have some important things to say; we may not meet tomorrow." Seu asked the merchant to loosen his rope so he could put his neck through the hole to speak to his father. The merchant agreed. Once his neck was out, Seu said, "Father, cut off my head. If you don't, you are not my father." Samman struck with the knife, cut off the head, and took it home. The merchant, seeing the headless body, dragged the corpse away and dumped it in a nearby ruin (an old brick kiln).
Neki told Samman to go back and find the torso as well. By the time Samman returned, the merchant had repaired the wall, but Samman followed the drag marks and brought the body home. They hid the body under old clothes and kept the head in a cupboard.
At sunrise, Neki bathed and prepared the meal. She respectfully served Kabir Sahib and the two devotees. Kabir Sahib insisted that the food be divided into six portions and that Samman, Neki, and Seu sit with them. When Neki and Samman hesitated, Kabir Sahib called out:
"Aao Seu jeem lo, yeh prasad prem | Sheesh katat hain choron ke, saadhon ke nitya kshem ||"
(Come Seu, eat this meal; this is the prasad of love. Heads of thieves are cut off; for saints/devotees, there is eternal safety/forgiveness.)
As soon as Kabir Sahib said this, the head reattached itself to Seu's body. There wasn't even a scar on his neck. He stood up and sat in the row to eat. Victory to Kabir Sahib!
Garib, Seu dhad par sheesh chadha, baitha pangat maahi | Nahin gharhara gardan kai, auh Seu ak naahi ||
Samman and Neki could hardly believe it was their son because there was no mark of the cut. They went inside the room and found the body and head gone; only a few bloodstains remained as proof to clear the doubts of the mind.
Kabir Sahib (Kaviragni) performed many such divine plays which prove He is the Supreme God. Samaveda No. 822 states that KavirDev increases the lifespan of His dedicated follower.
The Origin of Beings and the Trap of the Three Gunas
The Origin of All Beings from Brahm (Kaal) and Prakriti (Durga)
Gita Chapter 14, Verse 3: "O Arjuna! My Primeval Nature (Prakriti) is the womb (place of conception), and I, Brahm (Kaal), place the seed in it. From that union, all living beings are born."
Gita Chapter 14, Verse 4: "O Arjuna! Whatever forms (embodied beings) are produced in all the various species, Prakriti is their conceiving mother, and I, Brahm (Kaal), am the seed-giving father."
The Three Gunas Bind the Soul to the Body
Gita Chapter 14, Verse 5: "O Arjuna! Sattvagun (Vishnu), Rajogun (Brahma), and Tamogun (Shiva)—these three qualities born of Prakriti (Durga)—bind the imperishable soul to the body. They are obstacles to complete liberation."
Gita Chapter 14, Verse 6: "Among these three, Sattvagun (Vishnu), being pure and illuminating, binds the soul through an attachment to happiness and knowledge (relating to this imitation 'Anami Lok' created by Kaal). It does not allow the soul to cross over; instead, it keeps it in the cycle of 8.4 million births."
An Example of Misguided Sattvagun: I once explained to a very emotional, pious soul the reality of Lord Kaal's creation—how he devours one lakh (100,000) beings daily and causes suffering in 8.4 million species. I showed him the path to Satlok and Supreme Salvation. That pious soul replied, "I will definitely not go to Satlok. If I go there, who will satisfy God’s (Kaal's) hunger?" Here, the predominance of Sattvagun became his obstacle. Without true discrimination (Vivek), even a generous Sattvagun-oriented soul cannot escape Kaal's trap.
Achievements Through the Worship of Brahma (Rajogun)
Gita Chapter 14, Verse 7: "O Arjuna! Know Rajogun (Brahma) to be of the nature of passion. It binds the soul through a craving for actions and their fruits. Due to the desire for worldly enjoyments, the soul remains trapped in Kaal’s snare."
The Story of Indra: Once, Markandeya Rishi said to Indra (the King of Heaven), "Do you realize that after enjoying the kingdom of heaven, you will enter the life-form of a donkey? Therefore, renounce this post and worship the Supreme Lord (Brahm) so you may escape the 8.4 million cycles." Indra replied, "We shall see about that some other time, Rishi Ji. For now, let me enjoy."
Reflection: When exactly will he "see"? After becoming a donkey? Then the potter will be the one "seeing" him—with a hundred kilograms of weight on his back and a stick over his head. Even with knowledge, a being dominated by Rajogun cannot free himself.
The Result of Worshiping Shiva (Tamogun)
Gita Chapter 14, Verse 8: "O Arjuna! Know Tamogun (Shiva), which deludes all embodied beings, to be born of ignorance. It binds the soul through madness, laziness, and sleep."
The Example of Ravana: Ravana, the King of Lanka, performed intense penance and devotion to Lord Shiva (Tamogun). He even offered his own heads in sacrifice. In return, Lord Shiva granted him ten heads and twenty arms. When Lord Rama fought Ravana, he cut off his head ten times, but due to the fruits of his devotion, the heads grew back. However, his Tamogun (Ego) never vanished. He became so blinded by ignorance that he kidnapped his own mother (the Mother of the Universe), Sita. Tamogun robbed him of his wisdom, leading to his total destruction.
This is the result of practicing Tamogun (Shiva Shankar) worship. In the Gita, Lord Brahm (Kaal) clarifies that a soul cannot attain salvation through these three qualities. He suggests his own (Brahm) worship is better, yet even that is not the provider of complete liberation—a fact Kaal himself admits in Gita Chapter 7, Verse 18, calling his own salvation "inferior."
The Conflict of the Gunas (Verses 9–17)
Gita Chapter 14, Verse 9: "Sattvagun attaches one to happiness, Rajogun to action, and Tamogun, by veiling knowledge, attaches one to madness (the wrong path)."
Verses 10 to 17: These explain how one quality suppresses the others to exert its influence over a person.
An Illustration: A kind man (whose Sattvagun was dominant) brought a homeless, lonely patient to his house, saying, "I will serve you and treat you like my own son."
- When his Rajogun increased, he got fine clothes stitched for the patient and started the medical treatment.
- One day, the patient accidentally spat on the stone floor. At that moment, his Tamogun surged, and he threw the sick man out of the house. In that instant, Tamogun was dominant, and the other two qualities were suppressed.
Attaining Knowledge Beyond the Three Gunas
The Destination of Vishnu (Sattvagun) Worship
Gita Chapter 14, Verse 18 states that one situated in Sattvagun (the worshiper of Vishnu) goes to higher worlds like Heaven. However, after that, they must return to the cycle of birth-death, hell, and the 8.4 million species.
- The Rajogun worshiper (devotee of Brahma) attains a human birth or two on Earth (Mrityu Lok) and then falls into hell and the 8.4 million species.
- The Tamogun dominant person (worshiper of Shiva) directly attains a downward state (Adhogati), leading to hell and the 8.4 million life forms.
Brahma, Vishnu, and Shiva are Not the Ultimate Creators
Translation of Gita Chapter 14, Verse 19: Lord Kaal Brahm says: "When (Yada) the seeker—the observer (Drishta) who sees through the eyes of knowledge—beholds no other creator (Kartaram na anupashyati) besides the three qualities (Gunebhyah)—namely Rajogun Brahma, Sattvgun Vishnu, and Tamogun Shiva—due to lack of complete knowledge, or when through someone else he comes to know the Supreme Imperishable God (Param veti) who is beyond (Parām) these three qualities, he attains my nature (Mad-bhavam adhigacchati)."
Deep Meaning: Kaal Brahm clarifies that those lacking complete knowledge recognize no creator other than Brahma, Vishnu, and Shiva. However, if they learn from a Tattvadarshi Saint about the Supreme Divine God who is distinct from these three, but then mistake me (Kaal) for that Supreme Imperishable God, they remain within my influence (Mad-bhavam). In other words, they stay trapped in my snare.
This refers back to the "opinion" (Mat) given in Chapter 3, Verses 31–32. By following these thoughts without reaching the ultimate truth, the seeker remains within the cycle of Kaal.
Abandoning the Three Gunas for the Supreme God
Gita Chapter 14, Verse 20: The soul realizes that these three qualities (Gunas) are the root cause of the body's origin—meaning birth and death. By transcending these three qualities (abandoning the limited worship of Brahma, Vishnu, and Mahesh), the soul becomes free from birth, death, old age, and all miseries. By attaining the Supreme God, the soul achieves supreme bliss.
Gita Chapter 14, Verse 21: Arjuna asks: "O Lord! What are the characteristics of a devotee who has transcended these three qualities? How does he behave, and how does he rise above (Par) these three Gunas (Brahma, Vishnu, and Shiva)?"
Characteristics of a Devotee Who Transcends the Three Gunas
Gita Chapter 14, Verses 22–25: Such a devotee does not become attached to the glorification of any lesser deity because he possesses the complete knowledge that these deities (the Gunas) have limited glory, which is insufficient for the soul's ultimate salvation.
- Example: Lord Krishna (Vishnu-Sattvgun) killed demons like Kansa and Shishupala and gave wealth to Sudama. While great, these acts are insufficient for the liberation of the common soul because a worshiper of Vishnu only reaches heaven, after which the threat of the 8.4 million species remains.
Therefore, that seeker remains steady in his thoughts. He does not change his nature out of attachment, nor does he hate those deities (Brahma, Vishnu, Shiva), nor does he crave their powers. He understands their exact position and remains absorbed in the Supreme God who is beyond them. He remains equanimous in pleasure and pain, clay or gold, pleasant or unpleasant, and praise or criticism. He treats honor and dishonor, friend and foe alike, and first and foremost, renounces ego. Such a devotee is called Gunaatit (one who has transcended the qualities).
Benefit of Brahm (Kaal) Worship Only After Renouncing Lesser Deities
Gita Chapter 14, Verse 26: "And he (the devotee) who serves Me with unadulterated (Avyabhicharini) Bhakti Yoga—meaning worship of only one God (after abandoning the worship of other deities, ghosts, ancestors, and Brahma, Vishnu, Shiva)—is an unadulterated soul."
- Analogy: A woman who stays with her husband but also associates with other men is called an adulterous (Vyabhicharini) woman because she is not reliant on one husband. Similarly, devotees who are not fixed on one Supreme Lord are "adulterous" worshipers. Those who worship with an exclusive mind (Ananya Man) are called "unadulterated" (Avyabhicharini) devotees.
Such a devotee worships me (Kaal-Brahm through the single-syllable mantra OM). By renouncing the worship of the three Gunas (Brahma, Vishnu, Shiva) and worshiping Kaal with an exclusive mind using the OM mantra, the seeker becomes "eligible" to attain the Supreme God (Param Akshar Brahm). This is because OM (ॐ) is the first of the three names (mantras) required to attain the Supreme God.
Kaal Brahm as a Facilitator in Attaining the Supreme God
The Role of Kaal (Verse 27)
In Gita Chapter 14, Verse 27, Brahm Kaal states: "I am the first stage (Pratishtha) of the immortal nectar of the Supreme God, of the eternal law (Dharma), and of absolute bliss." This means that Kaal himself bows his head and provides the path for a devotee who worships the Satnam to cross over. The soul (Hansa) of Kabir then steps on the head of Kaal to reach Satlok. Kaal once said to Kabir Sahib:
"Jo bhi bhakt hovai tumhara | Mam sir pag de hovai paara ||" (Whosoever becomes Your devotee shall cross over by placing their foot upon my head.)
The Three Stages (Pratishtha) of God
According to Gita Chapter 17, Verse 23, the Supreme God is attained through the three-syllable mantra: OM-TAT-SAT. These correspond to the three types of Gods/Power:
- Kshar: This is Kaal Brahm; his mantra is OM (ॐ).
- Akshar: This is Parabrahm; his coded mantra is TAT.
- Param Akshar Brahm: This is Purna Brahm (the Supreme God); his coded mantra is SAT.
The First Stage (Pratishtha): Crossing Kaal Brahm
The first stage is crossing the realm of Brahm. Beyond the Lok of Brahm lies the Lok of Parabrahm (Akshar Purush). When a devotee of Kabir Sahib travels to Satlok, the first "Pratishtha" is crossing Kaal Brahm's 21 universes. This happens when the devotee chants the OM mantra while remaining aware of the miseries of Kaal.
In Satnam, there are two mantras (OM for Kshar-Brahm and Soham for Akshar-Purush/Parabrahm) practiced through the breath. Chanting the OM mantra received from a Complete Guru frees the soul from the "debt" of Kaal. Once the soul possesses both Satnam and Saarnam and remains in the Guru's refuge until the last breath, they gain such spiritual power that Kaal (Jyoti Niranjan) is compelled to bow his head. The devotee then steps on his head to enter the realm of Parabrahm.
The Second Stage (Pratishtha): Crossing Akshar Purush
The second stage involves crossing the realm of Parabrahm (Akshar Purush). The mantra for this is Soham. However, without receiving Saarnam, the task remains incomplete. Once the practice of Soham is perfected, Saarnam is granted. The spiritual earnings from Saarnam allow the soul to clear its "travel debt" and cross the Lok of Parabrahm.
The Third Stage (Pratishtha): Reaching Satlok
After crossing the realm of Akshar Purush, even the Soham mantra is left behind. Then, only the practice of Saarnam Surati-Nirati remains. The soul that has received the Saar Shabd from the Guru uses the resonance produced by that spiritual earning to reach its true home in Satlok. (Note: The sounds heard within the physical body are part of Kaal’s trap). This is the third stage where the fully liberated souls reside.
Analogy for Understanding Verse 27
To understand why Brahm (Jyoti Niranjan) says "I am the Pratishtha (basis/shelter) for attaining the true bliss of the Supreme God," consider this simple example:
If someone needs to get a Domicile Certificate, the first "Pratishtha" (stage) is the Patwari (village registrar). He verifies and signs off that the person belongs to that specific area and village. However, the Patwari does not issue the certificate; a higher-ranking official does.
Similarly, in the journey to attain the Supreme God, Lord Kaal serves as the first "Pratishtha" or gateway that must be cleared.