Chapter 17 in Full Detail

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Bhagavad Gita Chapter Seventeen Summary

Special Note: Before entering Chapter 17, read and understand this explanation carefully. In Gita Chapter 16, Verses 1 to 5, individuals with a good, divine nature (Daivi Pravriti) are described; however, they too may perform spiritual practices contrary to the scriptures. Verses 6–9 and 14–20 state that some claim the world has no God or Supreme Creator, asserting it is merely born of the union of male and female, with lust (Kaam) as its cause. By abandoning scriptural injunctions and acting according to their own whims, they ruin their lives. They "harass" the primary deities residing in the lotus chakras of the human body, as well as me (Kaal) and the Supreme God. I cast those evildoers repeatedly into demoniac wombs.

Then, in Chapter 16, Verses 23 and 24, the Giver of the Gita's knowledge states:

Translation of Chapter 16, Verse 23: A seeker who abandons the injunctions of the scriptures and acts according to his own whims—meaning he chants names other than those prescribed in the scriptures or performs other unscriptural practices—attains neither Siddhi (spiritual power/perfection derived from true practice which enables a seeker to reach the Eternal Supreme Abode), nor happiness, nor Gati (liberation). In short, devotion contrary to the scriptures is useless, as a seeker performs devotion specifically to achieve these three benefits.

Translation of Chapter 16, Verse 24: Therefore, for you, the scriptures are the only authority in determining what is a duty (Kartavya—the spiritual acts worth doing) and what is not a duty (Akartavya—acts of devotion that should not be done).

In this Chapter 17, Arjuna asks about those very people who perform devotion but abandon scriptural injunctions. Their devotion is indeed useless, but what is the nature and type of their faith?

In Gita Chapter 17, Verse 1, Arjuna asks: "What is the status (Nishta) of those who perform worship (Pujan) with faith but abandon scriptural injunctions and act according to their own whims? Is it Sattvic, Rajasic, or Tamasic?" In other words, what are the temperaments and characters of the seekers of the three Gunas (Rajgun Brahma, Satgun Vishnu, Tamgun Shiva) and the lesser gods and deities?

All Beings Perform Unscriptural Devotion According to Their Nature

Answer of the Giver of the Gita (Summary of Verses 2 to 10):

The Giver of the Gita answers that those who practice devotion by abandoning scriptural methods do so driven by their inherent nature (Swabhav). Whatever the state of a person's inner-self is, their faith is directed toward corresponding types of worship.

Sattvic Temperament: These individuals worship various gods and goddesses, as well as Brahma, Vishnu, and Shiva—particularly worshipping Lord Vishnu as their primary deity (Isht), which is contrary to the scriptures.
Rajasic Temperament: These individuals worship Yakshas, demons, and the three aforementioned lords. However, those dominated by Rajogun primarily worship Lord Brahma as their Isht, which is contrary to the scriptures.
Tamasic Temperament: These individuals worship ghosts, ancestors (Pitrus), and the three lords (Brahma, Vishnu, Shiva). For those dominated by Tamogun, the primary deity is Lord Shiva. For example, Ravana worshipped Lord Shiva as his Isht and consequently became a denizen of hell. Those performing lower-level worship, such as ghosts and ancestors, go directly to hell.

Those who practice devotion contrary to scriptural injunctions are wicked souls; they cause distress to me and to the Supreme God. Know them to be of a demoniac nature. Even their preference for food is dictated by their nature (Pravriti):

Sattvic men prefer simple food: lentils, milk, curd, ghee, butter, honey, and sweet fruits.
Rajasic men prefer foods that are bitter (alcohol, betel, hookah), sour, excessively salty, very hot, pungent (chilies), and dry, which cause diseases.
Tamasic men prefer food that is decomposed, tasteless, impure (meat, alcohol, tobacco, etc.), stale, and the leavings of others.

Those who practice contrary to scriptural injunctions cause distress to the Gods and are entitled to Hell

Translation of Chapter 17, Verse 26: Know those ignorant people to be of a demoniac nature who distress (krish) me, who reside within the body, as well as the chiefs of living beings (Brahma, Vishnu, Shiva, Prakriti-Adi Maya, and Ganesha), and the Complete God who resides in the heart of the body, arranged like a thread in a cloth. These individuals do not perform spiritual practice according to the scriptures (Matanusar) and instead follow self-willed (Manmukhi) practices and conduct.

Special Insight: The Nine Lotus Chakras

In the human body (the physical body), there are a total of nine lotus chakras, but there are seven primary lotuses that are within the reach of an ordinary sage. The description of these seven lotus chakras is as follows:

Each chakra is influenced by different deities. Just as a television channel broadcasts from one location (the broadcasting center) but is seen on millions of televisions simultaneously, similarly, each deity, while residing in their respective celestial abodes, is also visible/present in the lotus chakras within the human body.

Mool Kamal (Root Lotus): The spine ends near the anus; two finger-breadths above that is the Mool Kamal. Lord Ganesha resides here. This lotus has four petals.
Swad Kamal (Taste Lotus/Chakra): Approximately two finger-breadths above the Mool Kamal, along the inner side of the spine, is the Swad Kamal. Brahma and Savitri reside here. This lotus has six petals.
Nabhi Kamal (Navel Lotus): Above the Swad Chakra, aligned with the navel along the spine, is the Nabhi Kamal. Lord Vishnu and Lakshmi reside here. This lotus has eight petals.
Hridaya Kamal (Heart Lotus): Above this, behind the heart, is the Hridaya Kamal. Lord Shiva and Parvati reside here. This heart lotus has 12 petals.
Kanth Kamal (Throat Lotus): Above these is the Kanth Kamal, attached to the spine near the throat. Prakriti Devi (Ashtangi Mai) resides here. This lotus has sixteen petals.
Trikuti Kamal (Trikuti Lotus): This is located above the previous ones. It has two petals (one white and the other black). The Complete God resides here. Just as the sun, despite being far away, constantly influences the body of every human but is only visible to the eyes, a similar concept should be understood here. Furthermore, He resides within the inner-self (Antahkaran) along with the soul, just as a thread permeates the entire cloth, while other embroidery may only cover certain parts.
Sahasrar Kamal (Thousand-Petalled Lotus): This is located at the top of the head (where the scalp-lock or choti is kept) on the inside. Here, Jyoti Niranjan—who is Kaal (Brahm) himself—resides in the form of light with a thousand petals. This lotus has one thousand petals. This is why it is said in this verse that those of a demoniac nature, who do not perform spiritual practice according to the scriptures, harass me (Kaal) who resides in the body, as well as the chiefs of beings—Brahma, Vishnu, Shiva, Ganesha, Aadya (Prakriti)—and the Complete God who remains inseparable from the soul (like fragrance in the air). I cast them into grievous hell.

Bhakta Samman had to behead his only son, Seu, for his Gurudev, yet he did not waver. This was the physical penance (tapas) of a scripture-abiding seeker. Similarly, Kabir Sahib used to provide details of true spiritual practice. He described false practices (worshipping deities, Brahma, Vishnu, Mahesh, Mata Masani, idol worship) as incomplete and obstacles to salvation. Consuming alcohol, eating meat, and using tobacco are supreme sins. Hindus and Muslims are children of the same Supreme God. God is not found in mosques or temples. God is attained within the body itself by taking the "Name" from a Complete Saint and performing scripture-based practice.

For example, consider a cow, buffalo, sheep, goat, or any lactating female mammal. Milk is obtained only from within her body. A female without an offspring does not have milk in her body, but when that female becomes "fresh" (i.e., conceives and then gives birth), milk is obtained. Similarly, when a human being takes initiation (Naam) from a Complete Guru (Tattvadarshi Saint), performs meditation, and remains within the Guru's discipline for life, the "child" of devotion is prepared within. Then, the benefit (milk) provided by God is obtained. God-realization is not found anywhere else.

While God’s power is omnipresent in a formless (Nirakar) state—much like how sunlight and heat influence all places during the day—energy is only collected by a solar device. Likewise, God’s power is collected through devotion within the human body, which yields benefits, accomplishes tasks, and grants salvation. Thus, even though the Lord resides in a visible form in Satlok, He is also present in houses, fields, temples, and mosques. However, He provides no benefit to the ordinary soul. Benefit is only obtained by a person who has received the Name from a Guru.

Another Example: Sunlight and heat provide benefits only according to their own laws. In winter, the sun cannot provide full heat, so one must light a fire, use a heater/air conditioner, or wear thick woolen clothes to fulfill the need for warmth. Similarly, we were enjoying the full benefit of the Complete God in Satlok. Now, having moved away from that Supreme Lord, we have entered this "wintry" cold region. To obtain some of His qualities, we must adopt the specific means that can protect us. That is, abandoning the Scriptural Method (the actual means of generating "heat") and adopting other means (unscriptural) is of no benefit (Evidence: Holy Gita Chapter 16, Verses 23-24).

When a suffering soul goes to a Saint (a seeker in whom God has manifested), they become happy through the Saint's blessings. There, God was found within that Saint; or rather, that Complete Saint provided the means to generate "heat" (spiritual practice according to the scriptures) through which the seeker gained the benefit of divine qualities. These are the true qualities of God. No religion commands the consumption of meat, alcohol, or tobacco; in fact, they are strictly forbidden. Those who slaughter goats and worship God are not performing devotion but are becoming eligible for hell. Taking offense at these true words, the "contractors of religion"—so-called Mullahs, Qazis, and Pandits—persecuted Kabir Sahib immensely. They threw Him into boiling mustard oil, placed Him before a murderous elephant, etc. This is called Penance of Speech (Vaani-sambandhi Tapas).

Hindi Translation of Some Verses from Gita Chapter 17

Gita Chapter 17, Verses 1–10:

Translation of Chapter 17, Verse 1: In Verse 1, Arjuna sought to know: "O Krishna! What is the status of those men who, abandoning the injunctions of the scriptures, perform worship of deities etc. with faith? Is their state Sattvic, Rajasic, or Tamasic?" (1)

Kaal Brahm, the Giver of the Gita's knowledge, replied:

Translation of Chapter 17, Verse 2: "The faith of men, born of their nature, is of three types: Sattvic, Rajasic, and Tamasic. Listen about that web of the darkness of ignorance." (2)

Translation of Chapter 17, Verse 3: "O Bharata! Everyone's faith is in accordance with their inner-self (Antahkaran). This individual is made of faith; therefore, whatever faith a person holds, he himself is truly that." (3)

Translation of Chapter 17, Verse 4: "Sattvic men worship deities like Shri Brahma Ji, Shri Vishnu Ji, and Shri Shiva Ji. Rajasic men worship Yakshas and Rakshasas (demons). Other Tamasic men worship spirits and ghosts and primarily consider Shri Shiva Ji as their presiding deity (Isht)." (4)

Hindi Translation of Chapter 17, Verse 5: "Those men who, devoid of scriptural injunctions, perform only self-willed and severe penance, and are filled with hypocrisy and ego, as well as attachment to desires and pride in their power of devotion." (5)

Translation of Chapter 17, Verse 6: "Know those ignorant ones to be of a demoniac nature who distress the chiefs of living beings residing in the body—Brahma, Vishnu, Shiva, Ganesha, and Nature (Prakriti)—as well as me, and similarly the Complete God who resides with the soul in the heart-lotus of the body." (Note: Gita Chapter 13, Verse 17 and Chapter 18, Verse 61 state that the Complete God is specifically situated in the hearts of all beings.) (6)

Translation of Chapter 17, Verse 7: "Food is also dear to everyone in three ways according to their respective natures. Similarly, sacrifice (Yagya), penance (Tap), and charity (Daan) are also of three types each. Hear this distinction from me." (7)

Translation of Chapter 17, Verse 8: "Foods that increase lifespan, intellect, strength, health, happiness, and love—which are juicy, fatty, substantial, and naturally pleasing to the mind—are preferred by those dominated by Satogun, i.e., worshippers of Vishnu whose presiding deity is Vishnu." (8)

Translation of Chapter 17, Verse 9: "Foods that are bitter, sour, salty, very hot, pungent, dry, burning, and which produce grief, anxiety, and disease, are accepted by Rajasic men—those dominated by Rajogun, whose presiding deity is Brahma. (For instance, the demon Hiranyakashipu worshipped Brahma)." (9)

Translation of Chapter 17, Verse 10: "Food that is half-cooked, tasteless, foul-smelling, stale, leftover (ucchisht), and impure is dear to Tamasic men. The presiding deity of those dominated by Tamogun is Shiva, and they also worship lower entities like ghosts and spirits; they prefer the diet mentioned above." (10)

Summary of Gita Chapter 17, Verses 11–13

"Information on Yagyas (Sacrifices)"

Gita Chapter 17, Verse 11: The Giver of the Gita explains that a Yagya (religious ritual) performed according to scriptural injunctions (as directed by a Complete Guru), without the desire for worldly fruit and considered a mandatory duty by disciplining the mind with spiritual knowledge, is Sattvic—meaning it is a righteous Yagya. (17:11)
Gita Chapter 17, Verse 12: It is stated that a Yagya performed for Dambh (hypocrisy/show) or with the sole intention of obtaining a specific reward should be understood as Rajas. (17:12)
Gita Chapter 17, Verse 13: The characteristics of a Tamas Yagya are described. It is a ritual devoid of scriptural methods (not mentioned in the scriptures), performed without the distribution of food (Langar), without offering Dakshina (honorarium) to the Guru, and conducted without faith. (17:13)

Summary of Gita Chapter 17, Verses 14–19

"The Definition of Tap (Penance)"

Verses 14 to 19 explain the types of penance that should be performed. Previously, in Verses 5–7 of this chapter, "severe penance" was called useless and demoniac because it is contrary to scriptures. Here, the characteristics of dutiful penance are listed:

Gita Chapter 17, Verse 14 (Physical Penance): Worship/respect of deities, Dwij (the learned Guru), and Pragya (the Tattvadarshi Saint); maintaining cleanliness; practicing simplicity (humility) and celibacy (Brahmacharya).

Note: There are two types of Jatis (celibates): 1. One who remains a lifelong celibate and does not marry. 2. One who marries but remains faithful only to their spouse.

It also includes non-violence (not causing pain through body, mind, or speech), serving brothers, sisters, the elderly, the sick, and the helpless in the congregation (Satsang), and performing any service assigned with full devotion. This is called Physical Penance. (17:14)

Penance of Speech:

Gita Chapter 17, Verse 15: A seeker who does not get provoked even by bitter words and speaks lovingly to everyone; one who speaks the truth and does not lie due to selfishness or fear, but speaks righteous justice regardless of the personal cost.

Example: Lord Kabir spoke the True Knowledge despite the immense torture inflicted by selfish contemporary religious leaders. This is the Penance of Speech that should be performed.

Additionally, performing Sandhya (Aarti) three times a day (morning, noon, evening) and studying holy scriptures or books that simplify the scriptures is also part of this penance. (17:15)
Gita Chapter 17, Verse 16 (Mental Penance): Keeping the mind calm and cheerful; diverting the mind from evils toward auspicious deeds and scripture-based practice; and remaining "silent" (Maun).

Meaning of Silence: Silence here does not mean not speaking at all. It means not responding if someone uses abusive language toward a devotee or Saint. It also means avoiding unnecessary "chatter" to show off knowledge, though one must explain if someone sincerely wishes to listen.

Kabir Sahib says in the Sukshma Veda:

Kabir, kehte ko kahe jaan de, guru ki seekh tu ley | Sakat aur shwan (dog) ko ult jawab na dey || (Meaning: If someone speaks nonsense, the devotee should remain calm based on the Guru's teachings. If a dog barks at you, do not bark back; just move on. Similarly, responding to a wicked person (Sakat) only invites more nonsense.)

Exercising restraint by disciplining the mind is called Mental Penance. (17:16)
Gita Chapter 17, Verse 17: Penance in "dutiful devotional acts" refers to enduring the difficulties that arise while following one's religion—such as the mental or physical pain endured during service, charity, or facing societal mockery. When performed with faith, this practice is Sattvic. (17:17)
Gita Chapter 17, Verse 18: Penance performed with hypocrisy to gain respect, honor, or to be worshipped by others is called Rajas Penance. It is Adhruvam (baseless/uncertain) and Chalam (unsteady/momentary) and is useless because it is contrary to scriptural injunctions. (17:18)
Gita Chapter 17, Verse 19 (Severe/Tamas Penance): This refers to foolish souls who stubbornly torture their own bodies—such as sitting amidst five fires (Panch Dhuni), standing or sitting for years, or standing in water.

Example: Bhasmasur performing a headstand (Shirshasana).

Furthermore, penance performed to cause harm to others (Parasyautsaat Anartham) is Tamas. This includes "Tantriks" who take money to perform spells to destroy enemies. Such penance, intended to cause suffering to others, results only in sin. (17:19)

Summary of Gita Chapter 17, Verses 20–22

Sattvic Charity (Gita Chapter 17, Verse 20): The charity which is given as a devotional duty, without any selfish motive, and at the right place (Desh), at the right time (Kaal), and to a worthy recipient (Paatra), is called Sattvic—meaning it is authentic charity.

Desh, Kaal, and Paatra: This implies that charity performed according to the instructions of a Guru is beneficial.
Place and Time: Assist the poor, the suffering, and the helpless when the Guru indicates the need; otherwise, offer the donation to the Guru, who is the most worthy recipient. Let the Guru utilize your donation according to his wisdom. That is the correct form of charity. (17:20)

Special Note: Lord Kabir said to Saint Garibdas Ji in the Sukshma Veda (True Spiritual Knowledge): Bin iccha jo daan det hai, soi daan kahaavai | Fal chaahai nahin taas ka amrapur jaavai || (Meaning: The charity given without any desire for a reward is true charity; it assists in the devotee's liberation and also provides worldly happiness.)

Rajasic Charity (Gita Chapter 17, Verse 21): Charity that is given with a distressed heart—such as money given to a fundraiser out of compulsion or obligation—is useless. Furthermore, charity given with the expectation of receiving some worldly benefit or favor from God in return is Rajasic. It does not contribute toward one's salvation (Moksh). (17:21)

Tamasic Charity (Gita Chapter 17, Verse 22): Charity that is given to an unworthy recipient (Kupaatra), or given half-heartedly, contemptuously, and without any faith, is called Tamasic charity. This is entirely futile. (17:22)

Essence of Verses 21 to 22

In these verses, God explains the nature, types, and fruits of penance and sacrifice. Ultimately, the reward for sacrifice, charity, and penance is granted only by the Param Akshar Brahm (the Complete God). Therefore, it is stated that actions performed for the sake of that Supreme God are superior and lead to complete liberation.

Acts performed for other gods (Brahm and Parabrahm) do not grant total liberation. While the God Parabrahm is more blissful than Brahm, it is only the Complete God (Purnabrahm) who is the provider of absolute happiness and total freedom from the cycle of birth and death. That God is Sahib Kabir, also known as Sat Sahib.

Translation of Gita Chapter 17, Verses 23 to 28

Special Note: In Gita Chapter 15, Verses 1–4 and 16–17, the world is compared to a tree. The root of that tree is the Param Akshar Brahm (Complete Brahm), also known as Satpurush or the Supreme Divine Person. The trunk is Akshar Purush, and the base/branch is Kshar Purush (Kaal Brahm). The three deities (Rajgun Brahma, Satgun Vishnu, and Tamgun Shiva) are the branches.

The worship of these three deities and other minor gods is declared futile in Gita Chapter 7, Verses 12–15 and 20–23. In Chapter 7, Verses 16–18, the Giver of the Gita describes the salvation (Gati) obtained from his own worship as Anuttam (inferior/bad), and in Chapter 8, Verse 13, he specifies only one syllable "Om" (ॐ) as his mantra to be remembered until the final breath.

In Chapter 8, Verse 3, he mentions Param Akshar Brahm as a Mighty Lord different from himself. While he asks for his own worship in Chapter 8, Verses 5 and 7, he inspires the devotee toward the worship of Param Akshar Brahm in Verses 8–10. The information regarding the mantras to attain Him is given in Chapter 17, Verses 23–28, which leads to the Param Pad (Supreme State) mentioned in Chapter 15, Verse 4—a place from which a seeker never returns to this world—and the Param Shanti (Supreme Peace) and Sanatan Param Dham (Eternal Abode) mentioned in Chapter 18, Verse 62.

The Giver of the Gita’s own mantra is only "Om". Worship of "Om" leads to Brahmalok. However, Chapter 8, Verse 16 clarifies that those who reach Brahmalok are subject to rebirth. In Chapter 17, Verses 23–28, the mantra "Om" belongs to Kshar Purush, the coded mantra "Tat" belongs to Akshar Purush, and the coded mantra "Sat" belongs to Param Akshar Purush (Purnabrahm). The chanting of these three mantras leads to Complete Liberation.

As stated in Chapter 18, Verse 62 and 66, the Giver of the Gita (Kaal Brahm) tells Arjuna: "Go to the refuge of that Supreme God in every way. By His grace, you will attain Supreme Peace and the Eternal Abode." Then, in Verse 66, he clarifies: "If you wish to go to the refuge of that Param Akshar Purush, then (Sarva dharman parityajya mam ekam sharanam vraj) leave all my religious practices (the worship of "Om") and surrender the merits of my level of worship to me, and go (vraj) to the refuge of that One (Ekam) who has no equal. I will liberate you from all sins resulting from your devotion to me; do not worry."

Translation of Chapter 17, Verse 23: The mantra "Om" (ॐ) is for Brahm (Kshar Purush); "Tat" is the coded mantra for Parabrahm (Akshar Purush); and "Sat" is the coded mantra for Sacchidanand Ghan Brahm (Param Akshar Purush/Purnabrahm). This is the direction given for the three-fold name-meditation of the Complete God. Based on this Tattva-gyan, scholars in the beginning of creation established the Vedas and Yagyas and performed spiritual practice accordingly. (23)

Translation of Chapter 17, Verse 24: Therefore, the acts of sacrifice (Yagya), charity (Daan), penance (Tap), and meditation performed by those who praise God and follow scriptural injunctions always begin with the utterance of the name "Om". That is, in the chanting of the three names, the breath starts with "Om". (24)

Translation of Chapter 17, Verse 25: The breath ends (Iti) on the chanting of the "Tat" mantra of Akshar Purush (Parabrahm). These various acts of Yagya, Tap, and Daan are performed without desiring fruit by those seeking welfare—meaning those who desire total freedom from birth and death. This "Tat" is the coded mantra for Parabrahm, and in the breathing-meditation of Satnam, the breath concludes on the "Tat" mantra. (25)

Translation of Chapter 17, Verse 26: "Sat" is the coded mantra for Saarnam. It is used in the sense of Truth and Excellence in association with the name of the Complete God. O Partha! The word "Sat" (Saarnam) is used in the context of superior spiritual acts; it is joined with the aforementioned two mantras, "Om" and "Tat". (26)

Translation of Chapter 17, Verse 27: The state achieved through Yagya, Tap, and Daan is also called "Sat". In the devotional acts performed for that Supreme God according to the scriptures, a Tattvadarshi Saint adds another word at the end of the word "Sat". For example, terms like Sat Sahib, Satguru, Satpurush, Satlok, and Satnam are spoken. (27)

Translation of Chapter 17, Verse 28: O Arjuna! Any oblation offered, charity given, penance performed, or any auspicious act done without faith is called "Asat"—meaning it is futile. Therefore, it is beneficial neither in this world nor after death. (28)

Detailed Description of Om-Tat-Sat

Special Note: The Tattvadarshi Saint mentioned in Gita Chapter 4, Verse 34 is the only one who correctly reveals the true spiritual knowledge (Tattva-gyan) of the Complete God. The Lord speaking the Gita says, "Ask them, I do not know." Evidence of this is also found in Gita Chapter 15, Verses 1 to 4 and 16-17. Therefore, understand the essence of Gita Chapter 17, Verses 23 to 28 here.

In Chapter 17, Verses 23 to 28, it is stated that there are three names for attaining the Complete God: Om (ॐ), Tat, and Sat. The practice of these three names begins with the breath through the name Om (ॐ). Due to a lack of true knowledge, seekers who draw their own conclusions yet follow scriptural methods attach the "Om" mantra to various chants for worship up to the level of Brahm. Examples include "Om Bhagvate Vasudevaya Namah" or "Om Namo Shivaya." These chants—intended to gain benefits from Kaal-Brahm (Kshar Purush) and his subordinates Brahma, Vishnu, and Shiva—lead only up to heaven. Even then, such mantras are ultimately futile because they often lack the complete scriptural methodology, even if they provide some minor benefits.

Tat: This refers to the coded mantra for the worship of Akshar Purush (Akshar Brahm/Parabrahm). This is a secret mantra that must be obtained from a Complete Guru. Chanting it on one's own or receiving it from an unauthorized person is useless. This "Tat" mantra is specific for attaining the goal of the presiding deity.
Sat: This mantra belongs to the Complete God and is joined with the Saarnam. It leads to complete liberation. The word "Sat" symbolizes the Imperishable. It is the Saarshabad.

However, the names "Tat" and "Sat" (as specific mantras) are not found in the Vedas or Shastras in their manifest form; only "Om" is manifest. Venerable Saint Garibdas Ji (disciple of Kabir Sahib) says that Kabir Parameshwara revealed that He alone brought the secret Soham mantra to this world of Kaal, and the Satshabad (Saarnam) remained hidden, given only to the deserving.

Garib, Soham shabad hum jag mein laaye | Saar shabad hum gupt chhupaaye ||

Only a Complete Guru can provide this Sat-shabad (Saarshabad). Other acts of chanting, charity, and sacrifice, if done with faith and according to scriptures, will yield their inherent fruits (temporary stay in heaven). If not, even those fruits are lost. However, until one receives Saarnam (Sat-shabad), the mantras "Om" and "Tat" (coded) also remain incomplete. Some seekers mistakenly treat the phrase "Om-Tat-Sat" itself as a root mantra and repeat it continuously; this is useless. Religious rituals or chanting done without faith are beneficial neither in this life nor after death.

Beyond Soham

Worship only up to the Soham mantra still remains within the trap of Kaal. The Nectar Speech of Lord Kabir (KavirDev):

Kabir, jo jan hoga jauhari, lega shabad vilgaay | Soham-Soham jap mue, vyartha janm ganvaaye || Koti naam sansaar mein, unse mukti na hoye | Saarnam mukti ka daata, vaakun jaane na koye || (Essence: Only a true connoisseur of spiritual knowledge understands the distinction of the Name. Liberation is not possible through the Soham name alone; many have wasted their lives chanting only Soham. There are millions of names in the world, but none grant liberation; only Saarnam is the giver of salvation, and hardly anyone knows it.)

The Nectar Speech of Venerable Saint Garibdas Ji:

Garib, Soham upar aur hai, Sat-sukrit ek naam | Sab hanshon ka baas hai, nahin basti nahin gaam || (Garib, there is something above Soham—the one name of Sat-sukrit. That is the abode of all pure souls, where there is no worldly settlement or village.)

Dhruva and Prahlad were limited to "Soham." Namdev initially practiced "Om" and later realized the secret of "Soham," but it was only upon receiving the Saarshabad that his cycle of birth and death ended.

The Journey of the Soul

The Complete God, KavirDev, appears in all four ages to reveal the complete method of worship. He was known as Satsukrit Ji in Sat-yuga, Munindra Ji in Treta-yuga, Karunamay Ji in Dwapara-yuga, and appears by His real name, Kabir, in Kali-yuga.

When He appeared as Satsukrit in Sat-yuga, the sages—who misunderstood the Vedas and considered "Om" to be the mantra of the Complete God—called Him Vamdev (one who gives "reverse" or contrary knowledge). He met Brahma, Vishnu, and Shiva and explained the Tattva-gyan. They received the first mantra but, being influenced by Kaal, did not show interest in the higher names. He also met Narada Ji and gave him the "Soham" mantra, which Narada then passed to Dhruva and Prahlad; thus, they remained within the realm of Kaal.

A seeker who receives the two-word Satnam (comprising "Om" and the secret "Tat" mantra) from this servant (Saint Rampal Ji) but dies before becoming eligible for the third name (Sat/Saarnam) will not fall into the hands of Kaal. KavirDev has created a specific place in the universe, unknown to Kaal or Brahma, where such seekers go. There, they enjoy all comforts and their spiritual earnings are not exhausted. When the era of true devotion returns, they are granted human bodies again based on their previous "Satnam" earnings, eventually leading them to a Complete Saint to finish their journey. However, without the final Saarnam, liberation remains pending.

Similarly, Saint Namdev Ji was initially content with "Om." When He met Kabir Sahib and learned the Tattva-gyan, he was first given "Soham." Later, seeing his intense yearning, Kabir Sahib granted him the two-word Satnam (Om + Tat) and finally the Saarnam (Sat-shabad). Only then did Saint Namdev attain complete liberation. Devotees who only read Namdev's earlier hymns often mistake him for a worshipper of Brahm, not realizing his ultimate transition to the Complete God.

Devotion Without Faith is Futile

Lord Krishna Eating Saltless Greens at Vidur’s House

Bhakti karai bin bhaav re, so konai kaaja | Vidur kai jiman uth gaye, taj Duryodhan raja || Vyanjan chhateeson chhaad kar paaya saak aloona | Thaal nahin tha Vidur ke, dhani jeemat dauna ||

Essence: Once, Lord Krishna (the Lord of the three worlds) came to Indraprastha (Delhi) to mediate a peace treaty between the Kauravas and the Pandavas. At that time, Duryodhana was the king. Duryodhana refused to accept Lord Krishna’s counsel when he suggested giving half the kingdom to the Pandavas, explaining that war is never good. Eventually, Krishna even requested just five villages for the Pandavas. However, Duryodhana was not ready for even that, stating he wouldn't give land equivalent to the point of a needle.

Duryodhana then insisted, "You must dine at my palace, for it is only fitting for kings to eat at the homes of kings." Lord Krishna perceived that there was no true devotion (Bhaav) there, only formality. Instead, He went to the humble hut of the devout devotee, Vidur. When Vidur offered food, the Lord said, "I am hungry; bring whatever you have prepared." Saying this, He personally served Himself greens (Saag)—which happened to be saltless—into a clay bowl (Dauna) and began to eat.

Seeing this, Vidur was both cursing and praising his fate out of embarrassment. He cursed his poverty, feeling ashamed that he could not provide a delicious feast for the Lord. He wondered, "Does the Master visit a poor man's house often?" At the same time, he praised his luck, thinking, "How fortunate am I that the Lord of the three worlds has walked to my door to grant me His vision (Darshan). Some auspicious deed from a past life must have awakened for me to see the Master with such love."

Kabir, sadhu bhookha bhaav ka, dhan ka bhookha na | Jo koi bhookha dhan ka, vo to sadhu na || (Kabir says: A Saint hungers for devotion/emotion, not for wealth. Anyone who hungers for wealth is not a Saint.)

Special Note: On that day, the Kauravas had invited Lord Krishna to dine at their palace. The Pandavas had also invited Him, and the devotee Vidur had extended an invitation as well. Troubled by the Kauravas' ill behavior, Lord Krishna reflected: "If I eat at the Pandavas' house, Vidur will be hurt. If I eat at Vidur's house, the Pandavas will be hurt." With this in mind, He initially set off toward Dwarka.

Vidur had no hope that Krishna would actually visit, even though Krishna frequently visited Hastinapur (present-day Old Delhi) because He was a relative of the Pandavas (Arjuna's brother-in-law). Each time, Vidur would ask Him to visit, but due to a heavy workload and lack of time, Krishna had never been able to go. This time, too, Vidur expected nothing and had made no special preparations.

The Supreme God (Purnabrahm), in order to increase the honor of His devotee Vidur in the world, assumed the form of Shri Krishna and ate the saltless (Aluna) greens at Vidur’s home. The glory was attributed to Shri Krishna, which remains an example to this day. The Almighty has no desire for His own glory; His objective is always to promote the path of devotion. This will be further clarified in the subsequent story of how Lord Kabir Himself went in the form of Supach Sudarshan.

The Sounding of the Conch by Supach Sudarshan in the Pandavas' Yagya

It is well known that during the Mahabharata war, Arjuna initially refused to fight, laid down his weapons, and sat in the rear of the chariot between the two armies with tears in his eyes. At that moment, the Kaal-Shakti (Brahm), having entered the body of Lord Krishna, advised Arjuna to fight. Arjuna replied, "Lord! I will not commit this great sin. It would be better to survive on begged food." Then, Kaal, speaking through Shri Krishna, commanded, "Arjuna, fight! You will incur no sin." (Evidence: Gita Chapter 11, Verse 33; Chapter 2, Verses 37–38).

The Mahabharata records that upon Krishna's instruction, Arjuna agreed to fight. A fierce battle ensued. Millions of people and all the Kauravas were killed, and the Pandavas emerged victorious. When Lord Krishna asked the eldest Pandava, Yudhishthira, to ascend the throne, Yudhishthira refused, saying, "I will not rule a kingdom so tainted by sin, where millions have died, wives have become widows, and children have been orphaned. Their tears have not yet dried."

Seeing no way out, Shri Krishna suggested, "Seek advice from Bhishma Ji." When a person fails to make a decision themselves, they should consult an elder or a well-wisher. Yudhishthira agreed. Shri Krishna took Yudhishthira to the place where Bhishma was counting his final breaths on a bed of arrows (Shar-Shaiya). Krishna requested Bhishma, "Yudhishthira is refusing to take the throne. Please instruct him in the duties of a king (Rajneeti)."

Bhishma Ji explained extensively, but Yudhishthira remained steadfast in his resolve. He kept saying, "I do not wish to attain hell by enjoying a kingdom stained with the blood of the slain." Finally, Shri Krishna said, "Perform a Dharam Yagya (Religious Sacrifice). This will cleanse you of the sins of the killings committed in battle." Yudhishthira agreed to this, performed the Yagya, and finally ascended the throne as the King of Hastinapur (Delhi).

(Evidence: Sukhsagar, First Skandh, Chapter 8, Pages 48–53, Chapters 8 and 9.)

A few years later, Yudhishthira began having terrifying nightmares. He would see many women wailing and breaking their bangles (a sign of widowhood), while their innocent children sat or stood by their mothers crying, "Father! Father!" as if saying, "O King! Kill us too; send us to our fathers." He often saw headless torsos; some heads were lying in one place and bodies in another, with cries of agony everywhere. Yudhishthira’s sleep would break in panic; he would sit up gasping for breath. He spent entire nights sitting up or pacing the palace.

One day, Draupadi observed the eldest husband's condition and asked the reason for his distress, but Yudhishthira brushed it off. When Draupadi saw this plight continuing for several nights, she informed the four brothers (Arjuna, Bhima, Nakula, and Sahadeva) that their elder brother was deeply troubled and urged them to find out why. Upon the brothers' earnest request, Yudhishthira shared the whole story.

To understand the cause of this distress, the five brothers went to Lord Shri Krishna and explained that Yudhishthira was having horrific nightmares, causing him to lose his sleep, peace of mind, and appetite. They asked for the cause and a solution. After hearing everything, Shri Krishna said, "The sins committed in the war are haunting him. The remedy for these sins is a Yagya."

Translation of Gita Chapter 3, Verse 13: Noble souls who eat the remnants of food after offering it to the Presiding Deity (the Complete God) established in the Yagya are liberated from all sins. However, those sinful people who cook food only for the nourishment of their own bodies, verily eat sin. In other words, one becomes free from all sins by performing a Yagya.

Seeing no other option, the Pandavas accepted Shri Krishna's advice. Preparations for the Yagya began. Shri Krishna instructed them to invite all humans on Earth—sages, Siddhas, saints—and even the deities of the heavenly realms (Swarga), stating that the more people who partake in the feast, the greater the merit (Punya) earned. However, He noted that while saints and sages provide special benefits, only a saint endowed with Supreme Power can provide the complete benefit.

To signify the completion of the Yagya, a five-faced conch (Panchjanya) was placed on a decorated high altar. Shri Krishna declared, "When a Saint possessing the actual wealth of devotion (Supreme Power) partakes of the food in this Yagya, this conch will sound on its own. Its resonance will be so great that it will be heard across the entire Earth and even in the heavens."

The Yagya took place. On the appointed day, all the respected invited devotees—including 88,000 sages, 330 million deities, the Nine Nathas, 84 Siddhas, and Brahma, Vishnu, and Shiva—arrived. The ritual began, and the Prasad (feast) was served to all the distinguished guests, devotees, and the general public. Even Lord Krishna Himself ate the food. However, the conch did not sound. Since the conch remained silent, the Yagya was considered incomplete.

At that moment, Yudhishthira asked Shri Krishna, "O Madhusudan! The conch did not sound. All the great personages and guests have eaten. What is the reason?" Shri Krishna replied, "None among these is a true seeker (a worshiper of Satnam and Saarnam)."

Yudhishthira was greatly astonished. He thought, "So many great Mahamandaleshwars—including Sages Vashistha, Markandeya, and Lomash; the Nine Nathas (like Gorakhnath); the 84 Siddhas; and even Lord Shri Krishna Himself—have eaten, yet the conch did not sound."

Krishna explained, "All these individuals are hungry for honor and greatness. There is no one among them who truly desires the Supreme God. By performing self-willed (Manmukhi) spiritual practices and displaying supernatural powers (Siddhis), they merely attract the world. Innocent people praise them and hover around them. These 'saints' will themselves go into animal births and will lead their followers to hell."

Garib, Sahib ke darbaar mein, gaahak koti anant | Char cheez chaahain hain, Riddhi Siddhi Maan Mahant || Garib, Brahm Randhra ke ghaat ko, kholat hai koi ek | Dwaare se phir jaate hain, aise bahut anek || Garib, Beejak ki baatan kahain, Beejak naahin haath | Prithvi doban utre, kah-kah meethi baat || Garib, Beejak ki baatan kahain, Beejak naahin paas | Auron ko pramod-hi, apan chale niraas ||

Essence: Because they lack Tattva-gyan (True Knowledge), those who practice devotion by abandoning scriptural injunctions attain hell or animal bodies instead of salvation. The goal of their practice is to obtain Riddhi-Siddhi (supernatural powers). In the realm of Kaal-Brahm, there are eight Siddhis and nine Nidhis (Riddhis). Through severe penance or mantras, they might obtain one or two of these, which only increases their craving for honor and fame.

The ultimate goal of their "devotion" becomes attaining the position of a Mahant (head of an ashram), which is the destroyer of human life. These Mahants then claim to teach the "Beejak" (the secret map of true knowledge), but they do not possess the Beejak themselves. They are born to "sink the Earth" (ruin humanity). By making sweet speeches, they trap souls in the web of Kaal. They talk about Tattva-gyan to others, but lack it themselves; consequently, they depart from this world devoid of true devotion, with nothing but disappointment in their hands.

Due to the lack of Tattva-gyan, they cannot open the Brahm-Randhra (the spiritual gateway to the eternal realm). There are many such people. Only a true knower of the Truth (Tattva-gyani), by the grace of the Satguru and through true practice, can open the gate of the Brahm-Randhra and attain liberation.

Verses from the Holy Gita for Evidence:

Chapter 9, Verse 20

Traividyaah, mam, somapaah, pootapaapaah, yajnaih, ishtva, swargatim, praarthayante, Te, punyam, aasaadya, surendralokam, ashnanti, divyaan, divi, devabhogaan ||20||

Translation: Those who perform the rituals prescribed in the three Vedas (Rigveda, Yajurveda, and Samaveda; the fourth, Atharvaveda, provides scientific information and knowledge of creation but less on devotion), the drinkers of the soma-juice, and those purified from sins, worship me (Kaal-Brahm) through sacrifices as the adorable deity and pray for passage to heaven. Having reached the world of Indra (Surendralokam) as a result of their merits, they enjoy the celestial pleasures of the gods in heaven.

Chapter 9, Verse 21

Te, tam, bhuktva, swargalokam, vishaalam, ksheene, punye, martyalokam, vishanti, Evam, traayidharmam, anuprapannaah, gataagatam, kaamakaamaah, labhante ||21||

Translation: Having enjoyed that vast heaven, they return to the mortal world (Martyalok) once their merit is exhausted (Ksheene Punye). In this way, those who rely on the spiritual rituals prescribed in the three Vedas and are driven by the desire for enjoyments continue to undergo repeated birth and death (Gataagatam).

Chapter 16, Verse 17

Aatsambhaavitaah, stabdhaah, dhanamaanamadaanvitaah, Yajante, naamayajnaih, te, dambhena, avidhipoorvakam ||17||

Translation: Those self-conceited and arrogant men, intoxicated by wealth and pride, perform sacrifices only in name (Naam-Yagya) out of hypocrisy and contrary to scriptural injunctions (Avidhipoorvakam).

Chapter 16, Verse 18

Ahankaaram, balam, darpam, kaamam, krodham, cha, sanshritaah, Maam, aatmaparadeheshu, pradvishantah, abhyasuyakaah ||18||

Translation: Given over to ego, power, insolence, lust, and anger, these malicious people hate Me (the Lord) who is situated along with the soul in every body, as well as hating Me in My own form.

Chapter 16, Verse 19

Taan aham, dvishatah, krooraan, sansaareshu, naradhamaan, Kshipami, ajasraam, ashubhaan, aasureeshu, eva, yonishu ||19||

Translation: These hateful, sinful, and cruel lowest of men (Naradhamaan), I cast repeatedly into demoniac wombs (Aasuri Yonishu) in this world.

Chapter 16, Verse 20

Aasureem, yonim, aapannaah, moodhaah, janmani, janmani, Maam apraapya, eva, kaunteya, tatah, yaanti, adhamaam, gatim ||20||

Translation: O Arjuna! Those fools, failing to attain Me, fall into demoniac wombs birth after birth and then reach a state even lower than that—meaning they fall into grievous hells.

Chapter 16, Verse 23

Yah, shaastravidhim, utsrijya, vartate, kaamakaaratah, Na, sah, siddhim, avaapnoti, na, sukham, na, paraam, gatim ||23||

Translation: He who, abandoning the injunctions of the scriptures (Shaastravidhim), acts according to his own whimsical desires, attains neither perfection (Siddhi), nor happiness, nor the supreme state (Salvation).

Special Note: Due to the lack of Tattva-gyan (True Knowledge), sages and deities have historically harbored ego, pride, and a craving for honor and greatness. Their anger has often remained at an extreme peak. It is for this reason that the Pandavas' Yagya was not successful despite these individuals partaking in the feast.

Example 1: The enmity between Sage Vishwamitra and Sage Vashistha is hidden from no one. Once, Sage Vashistha addressed Sage Vishwamitra as "Raj-Rishi" (Royal Sage). Vishwamitra became so enraged by this that he murdered one hundred sons of Sage Vashistha. Such a heinous act is typically the trait of a demon.
Example 2: Evidence found in Vishnu Purana, Chapter 4, Verses 72–94 states that Sage Vashistha cursed King Nimi to die. Consequently, the king died. In retaliation, the king cursed Sage Vashistha to die, resulting in the sage's death as well.

The Reason: Sage Vashistha was the priest of King Nimi. The king took a vow to perform a Yagya for one thousand years and requested Vashistha to officiate. During that time, Indra (the King of Gods) invited Sage Vashistha to be the priest for a Yagya lasting five hundred years. Vashistha thought he would finish Indra's Yagya first, as it would yield more wealth and goods, and he would perform the King's Yagya later. When the king learned that Vashistha had gone to Indra, he started his thousand-year Yagya with Sage Gautam.

Upon returning from Indra's five-hundred-year Yagya, Sage Vashistha saw the king performing the ritual with another sage. Enraged, he cursed him: "Nimi, may you die!" The king likewise cursed the sage with death, and both died.

Dear readers, reflect upon this: Are such sages entitled to salvation (Moksh)? There are countless such evidences of sages committing atrocities due to pride, greed for honor, and jealousy. For more detailed information, please read the book "Adhyatmik Gyan Ganga."

The Remaining Story of the Pandava Yagya

Through His divine power, Lord Krishna showed Yudhishthira the future births of all those great Mahamandaleshwars (religious leaders). Some were destined to become earthworms, while others were seen in the forms of sheep, goats, buffaloes, and lions.

Seeing this, Yudhishthira said, "O Lord! It seems the Earth is devoid of true saints." Lord Krishna replied, "When the Earth becomes devoid of saints, it will be set ablaze. All living beings will perish fighting one another. It is the power of a Complete Saint that maintains the balance. Then, I (Lord Vishnu) manifest on Earth to eliminate people of demoniac nature so that saints can live in peace. Just as a farmer removes weeds and thorny bushes that harm his crop so that the harvest may flourish freely, a Complete Saint provides bliss like irrigation to that crop. A Complete Saint grants equal happiness to all, just as water nourishes all kinds of plants. They harbor compassion for every living being."

Shri Krishna then said, "Now, I will introduce you to a Complete Saint. A Mahatma lives in the northeast of Delhi; he must be invited." Yudhishthira remarked that the task of inviting saints from that direction had been assigned to Bhimasena. They called Bhima to ask if he had reached that Mahatma.

Bhima reported, "I met him. His name is Supach Sudarshan. He is a householder saint of the Valmiki caste and lives in a hut. However, he refused to come to the Yagya." To this, Shri Krishna said, "Saints do not simply refuse. Tell us everything that transpired between you."

Bhima continued, "I invited him, saying, 'O Great Saint! Please grace our Yagya with your presence.' I gave him the full address. At that, Saint Sudarshan said, 'Bhimasena, a saint incurs a flaw by eating the food of your sin. You have committed a heinous sin. Today, you are enjoying the kingdom after murdering millions of beings. The widows and orphaned children of the soldiers killed in battle constantly remember their husbands and fathers and weep for hours. Children cling to their mothers asking: Mother, hasn't Papa come on leave? When will he come? He will bring new clothes for us. Another girl says, He will bring a new saree for me; when I grow up and get married, I will wear it to my in-laws. A ten-year-old boy says, This time I will tell Papa not to go back to his job. Mother and my siblings suffer so much without you. Whenever I see Mother, she is crying in solitude. Either call us to you or stay with us. Leave the job. I have grown up; I will join the army and serve the country in your place. You stay with the family. Let Father come; I won't let him go at all.'"

(To protect the children from grief, their mother had not told them that their father died in the war, as they were at their maternal uncle's house at the time. Only the eighteen-month-old toddler was home. The other children were intentionally not called back.)

Saint Sudarshan continued, "Bhimasena, hearing the innocent talk of those children, the mother's heart overflowed with the pain of her husband's memory. To unburden herself, she went to another room and wept bitterly. Then all the children fell upon their mother and started crying. Relatives eventually calmed them and told them clearly that their father had attained martyrdom in the war. When the children realized their Papa would never return, they began to curse the selfish King who drank the blood of the world's darlings just for a brotherly dispute. This wasn't even a war for national defense where we could find solace in a sacrifice for the country. This bloody King shed a river of blood for his own luxury and is now enjoying himself. Bhima, millions of such beings are suffering the agony of war. Their 'Haay' (cries of anguish) will not let you rest, even if you perform ten million Yagyas. Who would eat such wicked food? If you want to invite me, you must first resolve to give me the fruit of one hundred (100) Yagyas. If you give me the merit of a hundred Yagyas, only then will I partake of your food."

Bhima told Krishna, "Upon hearing this from Sudarshan, I said, 'You are an extraordinary man! You are asking for the fruit of a hundred Yagyas? This is only our second Yagya. How can we give you the fruit of a hundred? It’s better if you don't come. Which Yagya won't be completed without you, especially when Lord Krishna Himself is with us?'"

After hearing the whole conversation, Shri Krishna said, "Bhima! One should not behave so rudely with saints. The end of the seven seas can be found, but one cannot find the limit of a Saint of the Satguru (Kabir Sahib). The three worlds are not even equal to a single hair of that Mahatma Sudarshan (Supach). Come with me to bring that beloved soul of the Supreme Father."

Then the five Pandavas and Lord Krishna boarded the chariot and set off. They stopped the chariot a mile away from the Saint's residence and reached Supach’s hut barefoot. At that time, Kabir Sahib Himself (as Karunamay Sahib Ji, who was the Gurudev of Sudarshan; Lord Kabir had descended from His Satlok in the Dwapara Yuga by the name Karunamay and had explained the True Knowledge of Satlok to Sudarshan) took the form of Supach Sudarshan and sat in the hut. Through His secret inspiration, He had created a resolve in the real Sudarshan’s mind to go and meet a distant saint or devotee, a journey that would take several days.

Seeing the radiance and power of the Satguru in the form of Sudarshan, all the Pandavas were deeply impressed. Lord Krishna Himself performed a long prostration (Dandvat Pranam). Seeing this, all the Pandavas followed suit. Looking toward Krishna, Supach Sudarshan Ji said respectfully, "O Lord of the three worlds! How have you come to this poor man's door today? It is my great fortune that the Lord of the humble and the Sustainer of the Universe has walked here Himself to grant me a vision." He offered everyone a respectful place to sit and asked the reason for their visit.

Shri Krishna said, "O Knower of All! You are familiar with every situation. The Pandavas have performed a Yagya, and it is not reaching completion without you. Please grace them." At that moment, pointing toward Bhima who was present there, the Lord—sitting in the form of Sudarshan—said, "This brave man came to me, and I informed him of my constraint."

Shri Krishna replied, "O Supreme Brahm! You Yourself have said in your speech:

‘Start walking to meet a Saint, leaving behind worldly wealth and ego. Every step taken forward is equal to a Yagya.’ Today, the five Pandavas are kings, and I, the Lord of Dwarka, am present at your door barefoot despite being a king. There is no trace of ego here. Bhima himself has come to seek forgiveness at your feet for the harsh words he spoke that day. Therefore, O Lord! Accepting the fruit equal to the Yagya of the steps of your six servants who have come to see you today, keep a hundred for yourself and donate the rest to us beggars so that we may also be liberated." Seeing such a spirit of submission in everyone present, the Jagatguru (Karunamay), in the form of Sudarshan, was highly pleased.

Kabir, a Saint hungers for devotion, not for wealth. Anyone who hungers for wealth is not a Saint.

He rose and walked with them. When Sudarshan Ji reached the sacrificial arena (Yagyashala), the various Mahamandaleshwars—seated on high, decorated altars—looked at Sudarshan Ji’s appearance (a double dhoti slightly below the knees, a short beard, scattered hair neither long nor short, broken shoes, soiled clothes, but a radiant body) and thought to themselves, "The conch will not sound for seven lifetimes because of such an impure person. He is like a lamp before the sun compared to us."

Shri Krishna personally prepared the Mahatma's seat with His own hands, for Krishna is a noble soul (the Lord); He had previously loved Sudama and the Bhilni from His heart as well. Here, the Supreme God, the Eternal Being (Satpurush), had come Himself. Krishna said to Draupadi, "O sister! Saint Sudarshan has arrived; prepare the meal. He is a very high-reaching Saint."

Draupadi observed that not a single characteristic of a saint was visible. To her, he looked like a destitute householder. He wore no saffron clothes, no garland around his neck, no tilak, no long matted hair, nor was his head shaved. He carried no tongs, bag, or water-pot (Kamandal). Nevertheless, at Shri Krishna’s instruction, she prepared many types of delicious food, served them in a beautiful silver plate, and placed it before Sudarshan Ji. She thought to herself, "Today, this devotee will be left licking his fingers; he must have never eaten such food in his life."

Sudarshan Ji mixed all the various items together and made a sort of mash. Draupadi saw that he had dissolved everything—kheer, sugar, halwa, vegetables, curd, vadas, etc.—into one. She thought maliciously, "This foolish man doesn't even know how to eat. What kind of Saint is he? How will he make the conch sound?" (For it is the nature of a woman cooking to want her delicious food to be praised everywhere.)

{The poor woman ruins her eyes in the smoke for an hour, and if someone like me says there is no salt, her heart is deeply pained. Therefore, saints simply eat and praise whatever they receive. If a saint cannot eat it, he does not ask for 'salt'. Saints call salt 'Ram-ras' (the juice of God). If someone is used to eating more salt, he says, "Brother, bring some Ram-ras," so the household doesn't even realize what he is asking for—as there are only other volunteers in service—and the cooks are not offended.

Once, a new devotee went to a congregation for the first time. Someone there said, "Bhakt ji, bring Ram-ras." Another said the same and had a little Ram-ras placed on his palm. The new devotee had finished eating but was waiting for others to finish so they could rise together, as is the custom. He thought Ram-ras must be some special sweet food. He said, "Give me some Ram-ras too." The server placed a little salt on his hand. The new devotee said, "Is this for the ear? Put a good amount (more)." The server then placed two or three spoonfuls. The new devotee, thinking it was a sweet offering, took a big mouthful. He then quietly got up, went outside, and rinsed his mouth. He asked another devotee, "What is Ram-ras?" When told it is salt, he said, "I was thinking the name is Ram-ras but the taste is very bitter/salty. Then I thought perhaps God isn't pleased with new devotees, which is why it tastes salty. I was going to try again; it's good I clarified it with you."}

Supach Sudarshan Ji turned all that food into five morsels and ate them. The conch sounded five times. After that, the conch fell silent.

The Speech of Garibdas Ji Maharaj

(Satgrantha Sahib, Page No. 862) From Raag Bilawal:

Vyanjan chhateeson parosiya jahan Draupadi rani | Bin aadar satkar ke, kahi shankh na baani || Panch giraasi Valmika (Supach), panchai bar bole | Aage shankh panchayan, kapaat na khole || Bole Krishna mahabali, tribhuvan ke saaja | Valmik prasad se, shankh akhand kyon na baaja || Draupadi seti Krishna dev, jab aise bhaakha | Valmik ke charnon ki, tere na abhilaasha || Prem panchayan bhookh hai, ann jag ka khaaja | Oonch neech Draupadi kaha, shankh akhand yoon nahin baaja || Valmik ke charnon ki, layi Draupadi dhaara | Akhand shankh panchayan baajiya, kan-kan jhankara ||

At that moment, Shri Krishna wondered why the conch did not sound continuously even after Saint Sudarshan had eaten. Using His divine vision, He turned to Draupadi and said, "Draupadi, every living being goes to sleep after eating whatever simple food they have at home. By preparing this grand feast, you allowed pride to enter your mind. A religious ritual (Yagya, Havan, Prayer) performed without genuine respect and hospitality never succeeds. Furthermore, who do you think this 'ordinary' person is? He is the Supreme Brahm. The three worlds are not equal to even one of His hairs. Your inner self became defiled by the negative thoughts you harbored about this Great Soul. Had He eaten with proper devotion, this conch would have sounded up to the heavens and the whole universe would have resonated. It spoke five times only to clear your delusion, for it did not budge an inch when any other sage ate. Now, cleanse your heart, recognize Him as the Complete God, and wash His feet and drink that water so the filth (sin) of your heart may be washed away."

Immediately, Draupadi admitted her mistake and sought forgiveness from the Saint. She washed the feet of the householder devotee Supach Sudarshan and prepared the Charanamrit (holy foot-water). As she began to drink the dust-mingled water and had consumed half, Lord Krishna said, "Draupadi, give some of this nectar to me as well, so that I too may be blessed." Saying this, Krishna drank the remaining half. At that very moment, the Panchjanya conch sounded so loudly that its vibration reached the heavens. It continued to sound without interruption for a long time, and thus the Pandavas' Yagya reached successful completion.

Special Note: Readers might be confused: if the sages failed due to pride and jealousy, why didn't the conch sound when Shri Krishna ate, who is Lord Vishnu himself and dominated by Satogun (the quality of goodness)?

The answer is twofold: 1. First, Shri Vishnu did not possess the specific spiritual practice of Satnam and Saarnam which destroys sins.

Second, though they appear Satoguni outwardly, they are internally filled with attachment and aversion.

Evidence: In the Vidyeshwara Samhita of Shri Shiva Mahapurana, it is recorded that once Lord Brahma went to meet Lord Vishnu. At that time, Vishnu was resting on the serpent-bed (Shesh Shaiya), Lakshmi was serving him, and other attendants stood nearby. Seeing Brahma arrive, Vishnu felt his status might be diminished and did not offer proper hospitality or respect. He remained seated and simply said, "Welcome! What brings you here?" Brahma took this as an insult and said, "O son Vishnu! Look, your father has come. I am the creator of the entire universe; therefore, you are my son. You have become arrogant and do not even respect your father. I will set you right."

Though Vishnu was projecting a Satoguni exterior, he was burning with rage inside. He replied, "O son Brahma! You were born from my navel, so you are my son. You do not respect your father; your mind needs to be fixed." Both became ready to fight to the death. Finally, their father, Kaal-Brahm, stopped the war by placing a pillar of fire between them.

This should clear the readers' confusion as to why the Pandava Yagya was not completed by Shri Krishna either. As for the other deities, all 330 million of them, including Indra, were present. Once, while four sages were carrying Lord Indra's palanquin, Indra was blinded by lust and was in a hurry to reach his palace from his office to be with his queen. One of the sages carrying the palanquin had a slight limp, causing it to move slowly. In his lustful rage, Indra kicked the sage, shouting, "Why are you moving so slowly? Can't you go faster?" The hurt sage dropped the palanquin and cursed Indra: "You shall die before you meet your wife." And so it happened. If I were to write the stories of other gods, a separate book would be required. For the wise, a hint is enough.

Evidence from the Works of Bandi Chhor Garibdas Ji Maharaj

From "Achla Ka Ang" (Sat Grantha Sahib, Page 359)

Garib, Supach roop dhari aaiya, Satguru Purush Kabir | Teen lok ki medni, sur nar munijan bheer ||97|| (Satguru Kabir Purush came in the form of Supach. The crowds of the three worlds—gods, men, and sages—were present there.)
Garib, Supach roop dhari aaiya, sab devan ka dev | Krishnachandra pag dhoiya, kari taas ki sev ||98|| (The God of all gods came in the form of Supach. Krishna Chandra washed His feet and served Him.)
Garib, panchai Pandau sang hain, chhatthe Krishna Murari | Chaliye hamri yagya mein, Samrath Sirjanhaar ||99|| (The five Pandavas and the sixth, Krishna, are together, requesting: "O Capable Creator, please come to our Yagya.")
Garib, sahans athaasi rishi jahan, deva teetees koti | Shankh na baajya taas tain, rahe charan mein loti ||100|| (Despite 88,000 sages and 330 million gods being there, the conch did not sound; they remained prostrate at His feet.)
Garib, pandit dwaadash koti hain, aur chaurasi siddh | Shankh na baajya taas tain, piye maan ka madh ||101|| (There were 120 million pandits and 84 Siddhas, but the conch didn't sound because they were intoxicated with the wine of pride.)
Garib, Pandau yagya ashvamegh mein, Satguru kiya piyaan | Panchai Pandau sang chalain, aur chhatha Bhagwan ||102|| (Satguru departed for the Pandavas' Ashvamegh Yagya, accompanied by the five Pandavas and the sixth, God Krishna.)
Garib, Supach roop ko dekhi kari, Draupadi maani shank | Jaani gaye Jagdish Guru, baajat naahin shankh ||103|| (Draupadi felt doubt seeing the form of Supach. The Guru, Lord of the Universe, realized this, and hence the conch did not sound.)
Garib, chhappan bhog sanjog kari, keenain paanch giraas | Draupadi ke dil dui hain, naahin dridh vishwas ||104|| (He took five morsels of the fifty-six delicacies. Draupadi’s heart was divided; she lacked firm faith.)
Garib, panchai Pandau yagya kari, kalp-vriksh ki chhaanhin | Draupadi dil bank hain, shankh akhand baajya naanhin ||105|| (The Pandavas performed the Yagya under the shade of the Kalpavriksh, but Draupadi’s heart was crooked, so the conch did not sound continuously.)
Garib, chhappan bhog na bhogiya, keenhe panch giraas | Khadi Draupadi unmunee, hardam ghaalat shwaas ||107|| (He did not enjoy the delicacies but took five morsels. Draupadi stood anxious, sighing constantly.)
Garib, bolai Krishna mahabali, kyun baajya nahin shankh | Jaanray Jagdish Guru, kaadhat hai man bank ||108|| (Mighty Krishna asked, "Why did the conch not sound?" The All-Knowing Lord Guru began removing the crookedness of the mind.)
Garib, Draupadi dil koon saaf kari, charan kamal lyau laay | Valmika ke baal sami, triloki nahin paay ||109|| (Krishna told Draupadi: "Cleanse your heart and focus on His lotus feet. The three worlds are not equal to even a hair of Valmika (Supach).")
Garib, charan kamal koon dhoy kari, le Draupadi prasad | Antar seena saaf hoy, jarain sakal apraad ||110|| (Draupadi washed His lotus feet and took the Prasad (foot-water). Her inner self became clean, and all her sins were burnt away.)
Garib, baajya shankh subhaan gati, kan kan bhai awaaj | Swarg lok baani suni, triloki mein gaaj ||111|| (The conch sounded with a magnificent pace; every particle resonated. The sound reached heaven and thundered through the three worlds.)
Garib, Pandau yagya ashvamegh mein, aaye nazar nihaal | Jam raja ki bandhi mein, khal hal parya kamaal ||113|| (In the Pandavas' Yagya, the souls became blissful upon seeing Him. In the prison of King Yama, there was a great commotion among the wicked.)

From "Parakh Ka Ang" (Sat Grantha Sahib, Page 328)

Garib, Supach shank sab karat hain, neech jaati bish chook... (Everyone doubted Supach due to his "low caste" mistake. But upon His arrival, the Earth and Heavens blossomed, and even mountains and trees flourished.)
Garib, kari Draupadi dil-manjana, Supach charan jee dhoy | Baaje shankh sarv kala, rahe awaajun goy || (Draupadi cleansed her heart and washed Supach’s feet. Then the conch sounded with all its might, and the resonance lingered.)
Garib, Draupadi charanaamrit liye, Supach shank nahin keen | Baajya shankh asankh dhuni, gan gandharv lyaulkeen || (Draupadi took the Charanamrit without doubting Supach. The conch sounded with infinite volume, and the celestial beings became absorbed in its tune.)
Garib, phir Pandau ki yagya mein, sankh pachayan ter | Dwaadash koti pandit jahan, padi sabhan ki mer || (In the Pandava Yagya, the Panchjanya conch called out. The pride of 120 million pandits was shattered.)
Garib, kari Krishna Bhagwan koon, charanaamrit syon preet | Shankh panchayan jab bajya, liya Draupadi seet || (Lord Krishna also showed love for the Charanamrit. The conch sounded when Draupadi partook of the remnants.)
Garib, dwaadash koti pandit jahan, aur Brahma Vishnu Mahesh | Charan liye Jagdish koon, jis koon rat-ta Shesh || (Where 120 million pandits and Brahma, Vishnu, and Mahesh stood, they took refuge at the feet of the Lord whom even Sheshnag remembers.)
Garib, Valmika ke baal sami, naahin teenon lok | Sur nar muni jan Krishna sudhi, Pandau paayi posh || (The three worlds are not equal to a hair of Valmika. The Pandavas were sustained by the wisdom of gods, men, sages, and Krishna.)
Garib, Valmika baikunth pari, swarg lagaayi laat | Sankh pachayan ghurat hain, gan gandharv rishi maat || (Valmika kicked aside the heavens and Vaikuntha. As the conch thundered, the Gandharvas and sages were left in awe.)
Garib, swarg lok ke devta, kinhai na poorya naad | Supach singhasan baithtain, baajya agam agaadh || (No god of heaven could fill the sound. As soon as Supach sat on the throne, the Unfathomable and Infinite sound roared.)

All Spiritual Practice is Futile Without Satnam and Saarnam

In the dialogue of the Yagya, Lord Krishna himself says, "Yudhishthira, all these people wearing religious garbs—sages, Siddhas, deities, and Brahmins—are hypocrites. They are all hungry for honor, prone to anger, and greedy. They are more dangerous than serpents. They fight over trivial things, cast curses, and do not hesitate to commit violence. They lack true devotion; they only put on a show to impress innocent devotees."

Readers, please reflect: that was the Dwapara Yuga. The saints of that time were far better than common men today because even 5,500 years ago, the thoughts of an average person were noble. If common thoughts 40 years ago were better than today, imagine how much higher those ancient ascetics were compared to modern "saints." Yet, the Lord himself called them "animals" and stated they were not true worshippers following scriptural methods.

This bitter truth was also spoken by Garibdas Ji Maharaj in his various works, stating that the spiritual practice being done by these seekers is "Bahada" (useless/unnecessary) without the authentic Satnam and Saarnam.

|| Shatdarshan Ghamod Bahada ||

(Sat Granth Sahib, Page No. 534)

Shat darshan shat bhesh kahaavain, bahuvidhi dhoondhoo dhaar machaavain | Teerath brat karain tarbeeta, Ved Puraan padhat hain Geeta || Chaar samprada baavan dwaare, jinhon nahin nij naam bichaare | Maala ghaali hooye hain mukta, shat dal ooava baayi bakta || Bairaagi bairaag na jaanain, bin Satguru nahin chot nishaanain | Baarah baat bitamb bilauri, shat darshan mein bhakti thagauri || Sanyaasi dash naam kahaavain, Shiv Shiv karain na shanshay jaavain | Nirbaani nihakachh nisaara, bhooli gaye hain Brahm dwaara || Suni sanyaasi kul karm naashi, bhagvain pyaundi bhoole dyaunhadi | Chhal chhidr ki bhakti na keejai, aagai juvaab kahon kya deejai || Bhram karm Bhairon koon poojain, satya shabad Sahib nahin soojhain | Maala mukti kakad hukti, baanna gaudi bhaang bhasaudi || Jati Jalaali pad bin khaali, naam na rata ghori ghata | Madhi basanta odhai kantha, vanphal khaavain nagar na jaavain || Haathon karuva kaandhai pharuva, khauli banaavain siddh kahaavain | Bhoole jogi riddhi ke rogi, kaan chiraavain bhasm ramaavain || Tapa akaashi baarah maasi, maunni peethi panch angeethi | Kand kapaali andar khaali, baahar siddha ye hain gaddha || Yauh bee bahada hai - - - - - - - ||

|| Ath Bahade Ka Granth ||

(Sat Granth Sahib, Page No. 536)

Khaakhi aur nirbaani naaga, siddh jamaat chalaavain hai | Ransinge turahi tutkaara, gaagad bhaang ghutaavain hain || Yauh bee bahada hai - - - - - - - ||

Kaashi Gaya Prayag mahodadhi, Jagannath koon jaavain hain | Lauha gar aur Pushkar parase, dwaara daag dagaavain hain || Yauh bee bahada hai - - - - - - - ||

Teer tupak tarvaar kataari, jam dhad jor bandhaavain hain | Hari paidi Hari het na jaanya, vahan jaay teg chalaavain hain || Yauh bee bahada hai - - - - - - - ||

Kaatain sheesh nahin dil karuna, jag mein saadh kahaavain hain | Jo nar jaake darshan jaahin, tis koon bhee narak pathaavain hain || Yauh bee bahada hai - - - - - - - ||

The Massacre Over the First Bath at the Kumbh Mela

Once, during a Kumbh Mela in Haridwar, a violent dispute broke out between the Naga Mahatmas (worshippers of Tamogun Lord Shiva) and the Vaishno saints (worshippers of Satogun Lord Vishnu) over who would take the "first bath." In this clash, 25,000 fake saints fought with swords and daggers and died. An unknowing person considers them Mahatmas, but without Satnam and Saarnam, a soul remains afflicted by vices, no matter how many supernatural powers (Siddhis) they may possess. For instance, Sage Durvasa cursed children over a mere prank, which led to the destruction of Lord Krishna and the entire Yadava clan.

Sage Vashistha used to address Sage Vishwamitra as "Raj-Rishi" (Royal Sage). Vishwamitra felt insulted by this and would tell Vashistha to call him "Brahm-Rishi" instead, but Vashistha continued to address him only as Raj-Rishi. Driven by this jealousy, Vishwamitra murdered a hundred sons of Sage Vashistha.

One night, Vishwamitra sat hidden in a tree with the intention of murdering Sage Vashistha, choosing the very tree under which Vashistha performed his evening prayers (Sandhya Aarti). After the prayers, the disciples present said to Vashistha, "O Gurudev! Vishwamitra is very wicked; he has murdered a hundred of our brother-disciples." Vashistha replied, "Children! There is no great sage like Vishwamitra, if only he were free from pride and anger."

Upon hearing praise from his enemy, Sage Vishwamitra was overwhelmed with emotion. Weeping, he climbed down from the tree, held Vashistha's feet, and begged for forgiveness for his evil deeds. At that moment, Sage Vashistha said, "Welcome, Brahm-Rishi. Today, there is not a trace of pride or anger in you. Today you have truly become a Brahm-Rishi, and from now on, I shall address you as such."

Reflect: Sage Vishwamitra performed intense penance for twelve years and gained miraculous powers, to the extent that he was prepared to create a separate heaven for his devotee, Trishanku. He only changed his mind at the request of Indra, the King of Heaven, and after Indra agreed to give Trishanku a place in heaven. Yet, due to pride and jealousy, he murdered Vashistha’s innocent children. You have already read about the deeds of Sage Vashistha. Therefore, it is said that all these seekers are devoid of True Worship (Sat-Sadhna) and cannot be liberated.

Sampat shila koon Sahib kahte, chetansaar chalaavain hain | Andha jagat poojaari jaaka, dooniya kai man bhaavain hain ||

Paarakh leejai shabad pateejai, shaalig shila poojaavain hain | Tulsi tori marorain moorakh, jad par phool chadhaavain hain ||

Kakad bhaang tamaakhoo peevain, bakre kaati talaavai hain | Sanyaasi Shankar koon bhoole, bam mahade dhyaavain hain ||

Ye dash naam daya nahin jaanai, geru kapad rangaavain hain | Paar Brahm sain parche naanhin, Shiv karta thahraavain hain ||

Dhoomar paan aakaash muni mukh, suchchit aasan laavain hain | Ya tapaseti raja hoi, dwand dhaar bah jaavain hain ||

Aasan karai kapaali taali, oopar charan halaavain hain | Ajapa seti marham naanhin, sab dam khaali jaavain hain ||

Chaar samprada baavan dwaare, vairaagi ab jaavain hain | Koode bhesh Kaal ka baana, santon dekhi risaavain hain ||

Trikaali asnaan karain, phir dwaadas tilak banaavain hain | Jal ke machchha mukti na hoi, nish din prabi nhaavain hain ||

Saalok, Saamipya, Saayujya, Saaroop kahlavaavain hain | Chaar mukti mein mahram naanhin, aage ki kya paavain hain ||

Vishwamitra suni vistaara, sau putra Bashisht ke maara | Raj Rishi sain bahut risaaye, Brahm Rishi sai reejh rijhaaye ||

Gyan bichitra jog apaara, sarv lakshan sab se shirdaara | Rig Yaju Saam Atharvan bhashai, jaame naam mool nahin raakhain ||

Yauh bee bahada hai - - - - - - - ||

Kaaya maaya pind ru praana, jaamain basai Allah Rahimana | Das Garib miharsain paiye, deval dhaam na bhatka khaiye ||

Meaning/Purport: Saint Garibdas Ji received this Tattva-gyan (True Knowledge) from the Supreme God Kabir. It is explained in his verses that all these sages and mahatmas are worshippers of Shri Vishnu (Satogun) and Shri Shiva (Tamogun). According to Gita Chapter 7, Verses 12–15 and 20–23, those who perform such devotion are described as fools among men, who possess a demoniac nature and perform tainted actions.

Firstly, their spiritual practice is contrary to the injunctions of the scriptures (Shastra-vidhi). Secondly, they indulge in intoxicants. Consequently, they not only destroy their own precious human life but also lead their followers toward hell. By wasting their invaluable human existence, they accumulate sins. For this reason, it is mentioned in Gita Chapter 17 that such individuals are cast into hell.

These people read the four Vedas (Rigveda, Yajurveda, Samaveda, and Atharvaveda), yet the Vedas clearly state (specifically in Yajurveda Chapter 40, Mantra 15) to chant the name OM (ॐ) and to avoid hypocrisy and empty rituals. These seekers do not make the name OM the original basis of their devotion; instead, they chant arbitrary names and perform self-willed spiritual practices. Therefore, they do not attain salvation (Mukti).

Saint Garibdas Ji has clarified: "O seeker! Obtain True Worship (Sat-Sadhna) through the Mehar (grace/mercy) of the Satguru. Do not wander in temples (Deval) or other shrines for other forms of worship."