In verses 1 to 3 of Chapter 2, it is described that upon seeing Arjuna overwhelmed with sorrow and weeping, Kaal (Brahm)—having entered the body of Shri Krishna—spoke. He rebuked Arjuna, saying that such cowardice at this critical moment is neither worthy of heaven nor does it bring honor. It is not befitting of a noble person. Therefore, O Arjuna, abandon this weakness and prepare yourself for battle.
In verses 4 to 6, Arjuna expresses his dilemma. He says that killing revered elders such as Dronacharya and Dhritarashtra, along with his own relatives, would make him a sinner. He believes it would be better to live by begging than to enjoy a kingdom tainted with their blood. He further questions the uncertainty of war—who will live and who will die?
In verses 7 to 9, Arjuna surrenders himself as a disciple and seeks guidance. He says: “My intellect is confused and no longer functioning properly. I am your disciple and have taken refuge in you. Please instruct me on what is truly beneficial for me.”
He further adds that even if he were granted sovereignty over the entire earth or even the kingdom of Indra, he would not choose to fight and bear the burden of sin. No amount of temptation can remove his grief or convince him to engage in battle.
After saying this, Arjuna falls silent and sits down at the back of the chariot, refusing to fight.
In verses 10 to 16, seeing Arjuna deeply distressed, God Kaal (speaking through Krishna) smiles and says:
“You grieve for that which is not worthy of grief, yet you speak words of wisdom like a learned man. Wise individuals do not lament for the living or the dead. There was never a time when I, you, or these kings did not exist, nor will there be a time when we cease to exist. Therefore, endure happiness and sorrow with patience, for all of us are bound in the cycle of birth and death.”
Verse 16 explains that:
The imperishable is the Supreme God. The soul, being a part of the Supreme, is also imperishable. The entire universe is pervaded by that Supreme Being, and there is never a time when He is absent.
Verse 17 further glorifies that same imperishable Supreme God, stating that:
A discrepancy is noted in the translation of Chapter 2, Verse 17 by A. C. Bhaktivedanta Swami Prabhupada of ISKCON.
“That which pervades the body is indestructible, and no one can destroy the soul.”
“Know that to be indestructible by whom this entire universe is pervaded. No one is capable of destroying that imperishable.”
Readers can reflect and decide which interpretation aligns with the original meaning.
It is further noted that the ISKCON publication titled “Bhagavad Gita As It Is” has gained widespread circulation, and many readers are drawn to it due to the phrase “as it is.” However, it is argued here that several translations deviate from the original intent, including another example in Chapter 18, Verse 66, where the word “vraj” (meaning go) has been translated as “come,” which changes the meaning.
Over the years, millions of copies have been distributed, potentially spreading altered interpretations of the Gita’s teachings.
In Chapter 2, Verse 18-20, there is description of soul.
According to Chapter 2, Verse 16, only a Tatvadarshi Saint (a true knower of the Absolute Reality) can correctly distinguish between the eternal (sat) and the perishable (asat), as such a saint has direct realization of both.
The essence of Chapter 2, Verse 17 is that the giver of the knowledge of the Gita—identified here as Kaal (Brahm)—has already stated in the preceding verses that all beings, including himself and Arjuna, are subject to birth and death.
However, in Verse 17, it is clarified that the truly imperishable (Avinashi) is only that Supreme God (Purna Brahm) by whom the entire universe is pervaded and sustained. That imperishable Supreme Being can never be destroyed. His divine power exists within every living being and in every particle of creation.
This concept can be understood through simple analogies:
Similarly, the Supreme God, seated in Satlok, provides power to the “soul-machine” within every being. Through His power, all living beings and the entire universe function and remain in motion.
Those seekers who do not attain God are covered by the “clouds” of their sinful actions. These karmic obstructions block the connection between the soul and the Supreme.
However, when a person comes under the refuge of a True Saint (Satguru) and performs true devotion according to scriptural method, these clouds of sins begin to dissolve. As a result, the divine power from the Supreme God starts manifesting in the devotee’s life.
The disciple of Kabir Sahib, Garib Das Ji, beautifully explains:
जैसे सूरज के आगे बदरा ऐसे कर्म छया रे। प्रेम की पवन करे चित मन्जन झल्के तेज नया रे।।
Just as clouds obscure the sun, so do sins veil the soul from God. When the wind of divine love blows and the cleansing of devotion occurs, those clouds disperse, and a new radiance shines forth.
Simple Meaning: Just as clouds block sunlight, sinful actions create a barrier between the soul and God. Through true devotion under a Perfect Saint, these barriers are removed, and the soul begins to experience divine grace.
This concept is further supported in other verses:
Chapter 18, Verse 61: The Supreme God causes all beings to move like machines according to their actions, residing within their hearts. And just as one sun appears reflected in many pots filled with water, similarly, God appears present in every being.
Chapter 18, Verse 46: By worshipping the Supreme God—who is the source of all creation and pervades the entire universe—through one’s prescribed duties, a person attains the highest perfection.
Verses 18–20 of Chapter 2 explain that:
For example, in the example given above, only a scientist understands how solar energy operates complex systems and how they derive energy from the sun despite the sun being present far away. It is beyond the intellect of a common man to understand this concept (Gita Chapter 13, Verses 21-23 and Chapter 15, Verse 8). Therefore O Arjuna, you may fight.
Further clarification is provided in the following teachings:
The Supreme God, through His omnipresence, is also present within Prakriti, i.e., Durga. Therefore, the three qualities born of Durga—namely Rajgun Brahma, Satgun Vishnu, and Tamgun Shiva—also receive their movement (energy/impetus) from Him. For this reason, He is considered the 'enjoyer' (bhokta) as He causes the soul to experience results based on its actions. It is the attachment to these qualities that causes the soul to take birth in good or bad wombs.
For example, just as solar energy is used by some to run a fodder-cutting machine and by others to run a juice-extracting machine, all such work is performed by solar energy alone. Similarly, however a seeker endowed with the power of the Supreme God utilizes it, the credit goes to the qualities (power) of that Supreme God.
The Supreme Person (Param Purush) residing in this body—the Satpurush—is in reality the Supreme God (Paramatma) Himself. He is called the Witness (Upadrashta) because He observes everything, thePermitter (Anumanta) because He provides true guidance, and theSustainer (Bharta) because He maintains and nourishes everyone. Furthermore, as the one who receives the offerings in sacrifices (Yagyas) or religious rituals, He is the Enjoyer (Bhokta); and as the Lord of even Brahm and Parabrahm, He is addressed as the Great Lord (Maheshwar) and the Supreme Soul (Paramatma).
One who truly understands:
—even while performing actions—does not take birth again.
Just as air carries fragrance, the Supreme God carries the soul (with its subtle body) from one physical body to another.
The relationship between the soul and the Supreme God can be understood like this:
Similarly, the Supreme God resides in His eternal abode, Satlok, yet His invisible power pervades all creation. Only those who are spiritually aware can truly understand this connection.
Just as the sun spreads light and heat everywhere despite being distant, the Supreme God radiates His divine energy throughout all living and non-living existence.
The same evidence is present in 18.61. As stated in Chapter 18, Verse 61, the Supreme God governs all beings like machines, operating within them while remaining beyond them.
Just as one sun is reflected in many water-filled pots, the Supreme appears present in every heart—yet in reality, He exists far beyond, independently sustaining the entire universe.
The essence of Chapter 2, Verses 19 to 21 is that the all-pervading Supreme God remains associated with the soul in a manner similar to how fragrance exists within air.
In this analogy:
A pleasant fragrance represents a virtuous soul, while a foul odor represents a sinful soul. Yet, regardless of this distinction, the Supreme God carries the soul into new bodies according to its actions, while always remaining with it.
Just as the sun appears present to every being and influences all through its unseen heat despite being far away, similarly, the Supreme God, residing in Satlok, governs and sustains all beings.
Thus, Verses 17 through 21—and further Verses 22 to 25—should be understood through these varied perspectives.
Just as a person discards old garments and puts on new ones, in the same way, the soul leaves old bodies and takes on new ones.
The soul cannot be:
Even though the soul possesses divine qualities, its independent existence is extremely subtle and limited.
In Verses 24 and 25, the greatness of the all-pervading Supreme God is described once again.
It is emphasized that many translators, including those associated with ISKCON, have incorrectly interpreted these verses.
This single misinterpretation changes the entire meaning. The soul is not all-pervading—only the Supreme God is. More information is available in gita 13.22.
The Supreme God is:
The Supreme God is:
O Arjuna, knowing that this Supreme God remains inseparably associated with the soul—and that due to His presence the soul is indestructible—you should not grieve.
Chapter 7, Verse 25: The giver of the Gita’s knowledge (Kaal Brahm) states that he remains hidden by his yogmaya and is not visible to all. Ignorant people consider him to have appeared in a visible form such as Krishna.
Chapter 8, Verse 20: Beyond this manifest and unmanifest creation exists another eternal, Supreme Reality that never perishes—even when all beings are destroyed.
The essence of Chapter 2, Verses 12 to 25 is that while all beings (you and I) are caught in the cycle of birth and death, you must know that the Indestructible—by whom the entire universe is pervaded—is beyond destruction; no one is capable of destroying this Eternal Being (the Complete God).
That Supreme God resides with the soul just as fragrance resides in the air. The air is the master of the fragrance. There are good souls (pleasant fragrance) and wicked souls (foul odour), yet the pure air remains untainted (nirlep). There is an inseparable bond between God and the soul, much like the bond between air and fragrance.
In this way, the soul possesses the qualities of God, yet it still undergoes the fruits of its actions (karma). Just as a person discards old clothes to wear new ones, the soul experiences happiness or suffering in heaven, hell, or the 84 lakh (8.4 million) species based on its deeds. However, God does not suffer. The soul definitely experiences joy and sorrow, but it is important to remember—as evidenced in Gita Chapter 13, Verses 22-23 and Chapter 15, Verse 8—that the soul is a part (ansh) of the Supreme God and shares an inseparable bond with the Eternal Being (Satpurush).
While the soul reaps the fruits of its actions and feels pain or pleasure, God remains beyond this and is untouched. Therefore, dear readers, it is essential to understand this distinction: the soul is also immortal and uncuttable, but it is bound by its karma, whereas God remains unattached and All-Powerful. By understanding this deep secret, you will be able to fully benefit from the pure knowledge of the Gita.
In Chapter 2, Verses 26 to 30, it is stated that the soul does not die even when the body ceases to exist, because God resides with it in an invisible form. Consider the body like clothes; just as one discards old garments to wear new ones, the body is changed. The soul cannot be cut, burned, drowned in water, or dried by the wind; it is immortal. This Supreme God, who remains with the soul as an observer (Upadrashta), is beyond all flaws or change.
Even if you consider the soul to be subject to constant birth and death, you should not grieve. Since it is merely shedding old clothes for new ones, do not mourn. That which is born will certainly die, and that which dies will certainly be born again. God says: "You, I, and all these beings existed before, and we will all continue to exist in the future." Why then, should you worry?
In Gita Chapter 13, Verse 22, ISKCON has numbered it as Verse 23. The translation of this Verse 22 (23) provided by ISKCON is somewhat accurate as follows:
Word Meaning:
(Upadrasta) Witness, (Anumanta) Permitter, (Ca) also, (Bharta) Master, (Bhokta) Supreme enjoyer, (Maheshwarah) Great God, (Param-atma) Supreme Soul, (Iti) also, (Ca) and, (Api) certainly, (Uktah) is said to be, (Dehe) in the body, (Asmin) this, (Purushah) enjoyer, (Parah) divine.
Translation:
Yet in this body, there is another divine enjoyer, who is God, the Supreme Master, and exists as the witness and the permitter, and who is called the Paramatma (Supreme Soul).
Regarding Gita Press Gorakhpur:
In the Gita translated by Shri Jayadayal Goyandka (printed and published by Gita Press Gorakhpur), including the word-break (pad-chhed) and simple language commentary, as well as by all other translators, the meaning has been misinterpreted as follows:
"This soul residing in this body is actually (Parah) the Paramatma itself. Because it is a witness, it is called Upadrasta; because it gives true consent, it is Anumanta; because it sustains everyone, it is Bharta; as a living being, it is Bhokta; and because it is the master of even Brahma and others, it is called Maheshwar and Paramatma (the pure embodiment of truth, consciousness, and bliss)."
The Argument:
In this (Gita Press) translation, the individual soul (jivatma) has been called the Supreme Soul (Paramatma) and is described as Maheshwar (the master of Brahma, Vishnu, and Shiva). This is nothing but ignorance. Please read the true summary of this in the "Divine Summary of Gita Chapter 13" in this same book.
Further encouraging Arjun to fight, the giver of Gita's knowledge (Kaal Brahm) continues:
Let us consider these verses in light of the influence of Kaal Brahm:
During the war, when Abhimanyu died, all the Pandavas began to lament. Subhadra wept. Even Shri Krishna became deeply distressed. Dronacharya was a scholar and a teacher; yet, upon hearing the news of his son Ashwatthama's death, he clutched his heart in grief and was unable to continue fighting.
Who was Arjun, then, to not feel pain over the death of his own kin? This was all a ploy of Kaal Brahm. He provoked and prepared Arjun for war. However, as the saying goes, "Only the one who suffers knows the pain." Please read the account below
In the Jind district of Haryana state, there is a pilgrimage site named Pindara. There are two ashrams there. At one time, a five-day annual satsang (spiritual discourse) festival was being celebrated there. Sant Rampal Ji was also present as a listener. There, 10 to 12 speakers sat on a long stage and the discourses began. Everyone expressed their own views.
There was one Mahatma (saint) about whom the stage secretary announced that this great man is a realized scholar, established in the soul-element (Atma-tattva), and an expert knower of the essence of the Gita. That Mahatma shared his words:
"This soul is ageless and immortal. It neither dies nor is born, nor is it the enjoyer of happiness or sorrow. The soul suffers no pain. It is only the ignorant masses who, out of ignorance, become happy or sad. Whatever suffering exists is the body receiving the punishment for its deeds. Suppose there is a loss, what did you lose? So why grieve? What did you bring with you that you consider a loss? If there is a gain, it is not mine anyway. Perform your actions by renouncing happiness, sorrow, gain, and loss. If there is physical pain, understand that only the body is suffering. What is it to you? Just like that, you have reached the soul-element. Liberation is certain."
The entire gathered congregation was deeply impressed by his scholarship and words of wisdom. For three days, during both day and night sessions, he delivered discourses in this manner. He shared an anecdote, saying, "I saw a man who was crying. When I asked him why, he said he was weeping because of unbearable pain in his leg. I told that fool—why are you screaming, you ignorant person? This pain is in the body. What is it to you? Just contemplate this." That distressed man became silent and did not cry again. His suffering ended. In this same way, due to ignorance, these naive beings suffer. This is the very knowledge Lord Shri Krishna gave to Arjun through the Holy Gita.
On the fourth night, the same saint continued preaching the path of liberation through knowledge. The satsang ended around 1 a.m. However, at around 2 a.m., the same saint suddenly developed severe stomach pain. He began crying loudly, shouting, “I am dying! I am dying!” Devotees gathered around him in concern. It was decided to immediately take him to the hospital in Jind, about 3 km away. He was rushed there by car and returned around 6 a.m. after receiving treatment.
Later, other saints—who had earlier felt overshadowed by his knowledge—asked him:
“You were saying that pain belongs only to the body and not to the soul. Then why were you crying in pain?”
Hearing this, the so-called saint became angry and replied: “Don’t talk too much. Mind your own business.”
Garib, bijak ki banta karain, bijak nahin hath. Prithvi doban utare, kah-kah mithi bat.
Garib, bijak ki batan kahai, bijak nahin pas. Auron ko pramod hi, apan chale niras.
Kabir, karni taj kathni kathen, agyani din rat. Kukar jyon bhonkat phiren, suni sunai bat.
Those who speak of spiritual knowledge without possessing its essence mislead others with sweet words. They themselves remain empty while trying to guide others.
They speak of sacred truths but do not live them. Such people wander like barking dogs, repeating hearsay without true understanding.
People lacking true spiritual knowledge (Tattvgyan) claim to understand the profound mysteries of spirituality, yet they do not possess the "Bijak" (the authentic record/key of true knowledge). They trap the masses in the web of Kaal (ruler of 21 universes) by speaking sweet words filled with ignorance. These ignorant speakers manifest only to lead the world astray and cause the spiritual ruin of humanity.
They provide guidance and deliver discourses to others, but being devoid of true devotion themselves, they will eventually depart from this world empty-handed. They will only find disappointment. They do not practice true worship; they simply wander around spreading false or hearsay knowledge through their sermons. They do not practice what they preach. They wander about barking like dogs, spreading knowledge that has no foundation.
Mere words do not resolve anything. To attain God and liberation, one must perform spiritual practice (sadhana) according to the scriptures. Only then can the crises destined by one's past deeds (prarabdh) be averted. That is when success is achieved—not merely by reciting knowledge.
In Verses 31 to 37 of Chapter 2, it is stated that it is not the duty of a Kshatriya (warrior) to show cowardice in battle. Furthermore, if you die in the war, the gates of heaven are open to you; if you win, you will enjoy the pleasures of the kingdom. Such an opportunity is found only by great fortune. Arjun, you have "laddoos in both hands" (a win-win situation). The infamy of a Kshatriya is more painful than death itself. Therefore, Arjun, accept my words and fight the war.
In Verse 38 of Chapter 2, it is said: Treat victory and defeat, pain and pleasure, and gain and loss as equal, and then fight; in this way, you will not incur any sin.
Readers, please consider: Can a war ever take place without considering gain or loss? What was the need to take an arrow to the chest? Furthermore, Kaal Brahm himself is dangling the bait of profit and loss (in Chapter 2, Verse 37, it is said that you will either be killed in battle and attain heaven or win and rule the earth. In Chapter 2, Verse 32, it is stated that only fortunate Kshatriyas attain such an automatically opened door to heaven—implying that death in war guarantees heaven).
Yet, in Verse 38, he asks to renounce gain and loss. Kaal Brahm exerted all his effort to fulfill his own selfish motive—which was to make the Mahabharata war happen. He even took the support of both lies and truth to achieve this.
The point to consider is this: If Shri Krishna had been the one giving this knowledge, he would not have fled from the battle with Kalayavan, as he himself was a Kshatriya. By renouncing his Kshatriya duty (Dharma), he saved the lives of millions. By having Kalayavan killed by Muchukunda, he prevented mass casualties. Had he thought, "I am a Kshatriya; the soul is immortal; if all these people die, they will simply be reborn—so where is the harm?", it would have led to total destruction. This was a ploy of Kaal, who wanted the war to happen.
O Arjun! Rise above the knowledge of the benefits provided by the three qualities (Rajgun-Brahma, Satgun-Vishnu, Tamgun-Shiva). Become free from dualities like joy and sorrow, and remain situated in the Eternal Supreme God. Stop desiring worldly security (Yog-Kshem) and become a knower of the soul-element (Atma-tattva).
The meaning of Verses 39 to 45 of Chapter 2 is to become even-minded (sam-buddhi) and free yourself from the bondage of karma. Those with a wavering intellect do not achieve success. Do not harbor attachment or aversion (rag-dwesh) and be free from the influence of the three qualities (the worship of Brahma-Rajgun, Vishnu-Satgun, and Shiva-Tamgun). Abandon the desire for acquisition and preservation (Yog-Kshem) and become solely dependent upon (devoted to) the Complete Supreme God.
Note: To understand these "qualities" (Gunas) further, please refer to "creation of nature".
Those who remain engaged only in debates over the Vedas— Rigveda, Yajurveda, Samaveda, and Atharvaveda—without true realization. They do not possess complete knowledge. They remain attached to worldly desires and consider heaven as the highest goal. They stay trapped in the cycle of birth and death. Their intellect is influenced by the three gunas, and they lack a resolute or determined intellect (Nishchayatmika Buddhi) in their spiritual practice
The meaning of Chapter 2, Verse 46 is explained through a powerful analogy:
Just as a person who gains access to a vast, ever-filled reservoir no longer depends on a small pond, in the same way, a Tatvadarshi Saint (Knower of the Absolute Truth)—after attaining true spiritual knowledge—develops reduced reliance on lesser forms of knowledge.
When such a realized saint understands the Supreme God (Purna Parmatma), their faith in other deities—such as Brahma, Vishnu, Shiva, Kshar Brahm, ParBrahm, and other gods—naturally diminishes. This does not mean those deities are considered inferior in a negative sense, but rather that their limitations are understood.
In earlier times, families depended on small water ponds for survival. These ponds would:
If such a family later gained access to a large lake that never dried—even after years without rain—they would naturally shift their dependence to this permanent source.
Similarly:
Once a seeker realizes this through a true saint, their devotion becomes firmly established in the Supreme God alone.
After gaining this understanding, a seeker:
This teaching is supported in Chapter 18, Verse 62, where it is said:
Surrender completely to that Supreme God, by whose grace one attains supreme peace and the eternal abode (Satlok).
Chapter 2, Verse 47 teaches:
This emphasizes disciplined action without attachment to outcomes.
The deeper meaning of Verses 48 to 50 is:
A seeker must:
Abandon all unscriptural forms of worship, even if they seem appealing.
Give up harmful actions such as:
Follow strictly the guidance given by a Tatvadarshi Saint.
Even actions that appear virtuous (सुकृत) may not always be beneficial if done without proper understanding.
For example:
A religious person once gave money to a beggar, considering it a पुण्य (good deed). The beggar used that money to drink excessive alcohol, leading to violence at home. In a tragic turn, his wife and children lost their lives.
This example emphasizes:
The key message of this section is:
Here is your next section translated into clear, refined, and website-ready English while preserving the philosophical depth and structure:
Chapter 2, Verse 51 clearly states that a seeker who performs devotional practice (bhajan) according to proper scriptural विधि—following the true path as instructed—ultimately attains Satlok. From there, the soul progresses further to the Anami Lok (Anamay Pad), attaining the Nameless Supreme God (Anami Purush). At this stage, the disease of birth and death is completely समाप्त (ended).
A reference to Anami Lok is also found in sacred verses, which describe:
Beyond all realms lies an indescribable abode, Where the Anami Supreme Being resides. Only those who reach there truly understand it— It is beyond description and speech.
A seeker can attain different spiritual destinations based on their form of worship. These are explained as follows:
Through the worship of:
a seeker attains those respective realms.
As stated in Chapter 9, Verse 25:
This is considered the lowest level of attainment, as it does not lead to liberation.
This includes worship of:
This path is also incomplete and limited.
Thus, even these seemingly elevated paths keep the soul bound.
According to the Vedas and the Gita, if a seeker:
they attain Brahm Lok (the great heaven).
There, the soul enjoys divine pleasures for thousands of ages. However:
Thus, even this state is not complete liberation.
Although this path gives greater happiness compared to other forms of worship, it still does not free the soul from the domain of Kaal (Brahm).
As stated in Chapter 7, Verse 18, even knowledgeable souls remain satisfied within this limited liberation.
The fourth level of attainment is through the worship of ParBrahm (Akshar Purush).
However:
Many seekers, considering themselves nirgun (formless) worshippers, believe they are worshipping ParBrahm. However, due to lack of proper guidance, they remain within Brahm Lok, still under the influence of Kaal.
Even Brahm Lok, though considered the highest within the three worlds, is still not beyond the cycle of birth and death.
The highest and true liberation is attained only through the worship of the Supreme God (Purna Parmatma).
When a seeker:
then the soul ascends to Satlok.
Satlok is described as:
In Satlok:
This section establishes a clear hierarchy:
Send the next part whenever you're ready—I’ll continue with the same depth, clarity, and consistency.
Satlok is described as the eternal realm where the pure soul (Hans Atma) exists in a divine, luminous form and experiences bliss.
Beyond Satlok, there are even higher spiritual realms:
In all these higher realms, there is only one Supreme God (Purna Brahm Kavir Dev), who exists in different states or aspects.
This concept can be understood through an example:
Similarly, the Supreme God has:
And functional or indicative names based on different realms:
When a soul reaches Satlok and continues its devotion, it ultimately attains the Anami Supreme God.
At this stage:
This is referred to in Chapter 2, Verse 51 as:
“Anamayam Padam Gachchhanti” — attaining the state free from the disease of birth and death.
It is explained that within each universe, Kshar Purush (Kaal/Brahm) has created imitation (duplicate) realms resembling the true divine abodes.
Within this Brahm Lok, multiple divisions exist based on the three गुण:
Additionally, within this structure:
Inside it exist imitation versions of:
These are said to be created through Prakriti (Durga) to keep souls भ्रमित (confused), preventing them from realizing the true, eternal realms.
Only when the Supreme God—Kavir Dev (Kabir Sahib)—reveals true knowledge does the seeker understand this deeper reality.
Traditionally, scriptures mention four types of liberation (Mukti):
These four types of liberation are associated with the worship of specific deities. Therefore:
The fifth and highest liberation—which is rarely discussed—is:
It is stated that knowledge of this highest liberation is found in deeper, less commonly understood spiritual teachings.
This section presents a hierarchical view of spiritual reality:
सतलोक में चल मेरी सुरतां, मत न लावै देरी। साच कहूँ न झूठ रति भर, तू बात मान ले मेरी।।टेक।।
प्रथम जाना सतसंग के में चर्चा सुनिए आत्म ज्ञान की, सुनकै सतसंग जागी नहीं तो पूछ श्वान की।
तीर्थ व्रत ये पित्रा पूजा कोन्या किसे काम की, लै कै नाम गुरु से भक्ति करिए कबीर भगवान की।।
मत सुनना मन सैतान की, ये चैकस घालै घेरी।।1।।
काल लोक में कष्ट उठावै यह कोन्या तेरा ठिकाना, मात पिता संतान सम्पति का झूठा बुन रही ताना।
जाप अजपा मिल जावै जब सुमरण में मन लाना, सार शब्द तेरे काटे बंधन आकाशै उड जाना।।
त्रिकुटी में आना हे सुरतां, मतना भटकै बेरी।।2।।
त्रिकुटी में पहुँच कै सुरतां चारों ओर लखावै, शब्द गुरु फिर प्रकट होवे उसते ब्याह करवावै।
नूरी रूप गुरु का होकै तेरै आगे-आगे जावै, सतलोक में सेज बिछी तेरे चैकस लाड लडावै।।
जन्म मरन मिट जावै हे सुरतां, हो आनन्द काया तेरी।।3।।
सतलोक में जा कै हे सुरतां संकट कट जां सारे, अलख लोक और अगम लोक के दिखैं सभी नजारे।
लोक अनामी जावैगी वहां कोन्या मिलैं चैबारे, आत्मा और परमात्मा वहां भी रहते न्यारे-न्यारे।।
रामपाल प्रीतम प्यारे की आत्मा, अब पूर्ण आनन्द लेरी।।4।।
To guide the devotee, the author uses the term “Surati”—which refers to the inner awareness or the “eye of the soul.” Through this, the soul is indirectly addressed and inspired to move toward complete liberation (the fifth Mukti).
The message is:
Satlok is described as the eternal abode of supreme peace, referred to in the Bhagavad Gita Chapter 18, Verse 62 as “Shashvatam Sthanam” (the everlasting divine realm).
A sincere seeker should first listen to Satsang (true spiritual discourse) from a Perfect Saint (Satguru), who provides:
Only a true and complete saint can provide this knowledge, and such a saint is extremely rare.
As stated in Chapter 7, Verse 19 of the Bhagavad Gita:
It is emphasized that one should listen to the Satsang of such a saint. If even after hearing this truth, a person does not feel inspired toward devotion, then their condition is compared to:
A true saint clarifies that many commonly practiced rituals—based on tradition rather than scripture—are not beneficial:
As stated in Chapter 9, Verse 25:
Therefore, such practices are considered obstacles in spiritual progress.
Complete liberation is attained by:
Once a seeker begins walking the true path:
It may generate fear:
The instruction is clear:
Within the 21 universes governed by Kaal:
What we consider “ours”—family, wealth, and possessions—is temporary and ultimately lost at death.
This world is not the soul’s true home.
The real and eternal abode of every soul is Satlok, where:
The path involves three levels of spiritual initiation:
A soul that practices devotion within proper discipline:
This is compared to:
However, caution is necessary:
The seeker is advised:
Avoid practices like:
These can pull the soul back into bondage.
Trikuti is compared to an international airport:
At Trikuti:
However, a serious warning is given:
As a result:
This section emphasizes:
A devotee should test the Guru in the following way:
While having the vision (darshan) of the Guru, the devotee must internally remember Satnam and Sarnam continuously.
At the stage called Trikuti, the soul should look in all directions and search for its true Guru. When the soul recognizes the Shabd Guru—the eternal Guru who gave initiation—it should accept Him fully.
The text explains this with a powerful analogy:
Just as a woman, once married, recognizes her husband, leaves everyone else, and goes with him alone—never forming any other attachment on the way—similarly:
That soul ultimately reaches the home of the Supreme God—Satlok—and attains complete happiness.
In Satlok:
In Satlok:
In Anami Lok, however:
Just as a person has little need for a small pond after obtaining a vast reservoir filled with water from all sides, similarly, a wise person who has attained true spiritual knowledge finds little value in other forms of knowledge.
You have the right to perform your prescribed duties, but you are not entitled to the fruits of those actions. Therefore, perform your duties without attachment to the results.
O Dhananjay (Arjun), abandon attachment and perform devotion (true spiritual practice) with equanimity in success and failure. This state of balance is called Nishkam Sadhana (desireless devotion).
Actions performed with desire for results are of a lower order. Therefore, seek refuge in true spiritual wisdom through a Tatvadarshi Saint. One who acts with desire is like a miser who hoards wealth but never uses it meaningfully.
A seeker established in true knowledge abandons both sin and virtue, performing devotion solely for liberation. True skill lies in such devotion.
Wise souls, endowed with true knowledge, renounce the fruits of actions and become free from the bondage of birth and death. They attain the Anamay Pad (disease-free state beyond birth and death)—the eternal supreme abode from which they never return.
When your intellect crosses beyond the mire of ignorance and attachment, a challenge arises:
Due to lack of true spiritual knowledge, one may mistake hearsay and unverified teachings for truth. Although general knowledge may detach a person from the world, without true knowledge, one may still accept false teachings as reality.
When your intellect, no longer disturbed by conflicting teachings, becomes firmly स्थिर (stable) in the meditation of the Supreme God, then you will attain true devotion and become a genuine seeker.
The essence of these verses is:
As also stated in Chapter 18 Verse 66:
A wise seeker:
Just as a person naturally leaves a small pond after finding a vast reservoir, similarly:
The teaching concludes with a direct call:
Become a true devotee (Yogi) of the Supreme God.
Only then:
(Bhagavad Gita Chapter 2, Verses 54–68)
In verse 54, Arjun asks:
What are the characteristics of a devotee who is completely surrendered to the Supreme God and whose intellect remains firmly established in Him? How does such a person speak, sit, walk, and behave in daily life?
Saint Garibdas Ji Maharaj describes such a devotee as one who:
Does not engage in immoral acts such as:
Such a devotee is considered truly surrendered.
A person is called Sthitaprajna (stable intellect) when:
Such a saint remains:
The devotee:
Just as a tortoise withdraws its limbs, similarly a wise devotee withdraws his senses from worldly objects.
A key teaching is given:
A person may forcibly restrain his senses, but:
It is like fasting without desire purification.
Without true spiritual knowledge, suppressed desires do not disappear; they remain dormant and return stronger when opportunity arises.
The example of Shringi Rishi is given:
This shows that:
Mere suppression of senses does not destroy desires permanently.
One should:
Because:
When a person contemplates sense objects:
A person who follows scriptural injunctions and true devotion:
As a result:
A person without a Tatvadarshi Saint (true spiritual teacher):
Just as a boat without a skilled captain is driven by winds, similarly:
A Sthitaprajna (stable-minded devotee) is one who:
However:
This state cannot be achieved through scriptures alone or self-effort.
It is only possible through:
Without this:
The essence of this teaching is:
The text emphasizes that:
“Even by the worship methods described in the Vedas, inner vices (vikars) are not completely destroyed.”
Once there lived a sage named Chunak Rishi. He practiced austerity for thousands of years following the methods described in the Vedas and Bhagavad Gita (Chapter 2, Verses 55–68).
He had controlled his senses and mind and was considered a great yogi. His lifestyle was extremely simple:
People considered him a perfected ascetic.
There was a powerful emperor named King Mandhata, a Chakravarti ruler (one who ruled the entire earth).
To test whether any king on earth would challenge him, he sent a royal horse across the land. On the horse was a wooden board declaring:
“This horse belongs to Emperor Mandhata. Whoever captures it must fight the king.”
A large army of soldiers accompanied the horse as it traveled across the world. No one dared to stop it because the king had immense military power.
When the horse and army reached near Rishi Chunak’s hermitage, the sage asked:
The arrogant soldiers replied that this was none of his concern.
The Rishi calmly insisted that travelers should answer such questions.
The soldiers explained:
“This is King Mandhata’s horse. Whoever captures it must fight him. No one on earth has dared to stop it because of his massive army.”
Rishi Chunak said:
“If no one else has tied it, I will tie it.”
The soldiers mocked him, saying:
But the Rishi remained firm and tied the horse to a tree near his hut.
When King Mandhata was informed, he sent a huge army:
(An Akshauhini is a massive military formation consisting of hundreds of thousands of soldiers, elephants, horses, and chariots.)
Rishi Chunak, through the powers gained from his Brahm (Kaal) sadhana, created four spiritual projections (pupets/forms).
Each projection destroyed a portion of the army. Ultimately:
The text then explains an important spiritual law:
Worship of Brahma, Vishnu, Shiva, other deities, or even Brahm (Kaal) gives only limited results.
Thus, Chunak Rishi, despite his austerity, had only attained the level of Brahm (Kaal) upasana, not the Supreme God.
Because his worship was within the domain of Kaal Brahm:
Even the karmic violence done through his powers would return to him.
Kaal Brahm himself states that:
They assume:
to be complete spiritual practice.
However, this is still within the domain of Kaal Brahm, not the Supreme God (Parabrahm).
The text emphasizes:
Only such worship leads to:
The story of Rishi Chunak illustrates that:
Even highly disciplined yogis who follow Vedic and yogic practices:
True liberation is only possible when:
The central message is:
Vedic-based austerity and yogic powers may produce great results, but they do not destroy inner vices permanently or grant ultimate liberation.
Only the worship of the Supreme God through a Perfect Saint leads to complete freedom from:
The text explains:
Rishi Chunak was an intelligent and sincere seeker of the Supreme Truth. He followed the guidance he had, based on his own understanding of scriptures and the teacher he had received. According to the Vedic method, he performed intense austerity for thousands of years.
However:
Thus, his spiritual state is described as:
A lower stage of liberation based on Brahm (Kaal) worship.
Even Bhagavad Gita (Chapter 7, Verse 18) confirms this limitation.
Saint Garibdas Ji Maharaj states:
“Chunak Rishi, though a great ascetic, consumed (destroyed) seventy-two akshauhini armies. Such beings appear as walking forms of death. These are all forms created under Kaal’s illusion.”
Meaning:
It is explained that:
A person who worships according to Vedic and scriptural methods of Brahm (Kaal):
Thus, even after repeated births:
After many lifetimes:
The verse implies:
Only a very rare Mahatma recognizes that Supreme God (Vasudev / Parabrahm) alone is worthy of worship.
There are two types of people:
Worldly attached beings
Spiritual seekers (sthita-prajna)
Thus:
A realized person is compared to an ocean:
Similarly:
Even while living in the world:
A truly peaceful person is one who:
Such a person alone attains true peace.
Arjun is told:
The essence is:
The text concludes:
However:
Such stability cannot be achieved by Brahma, Vishnu, or Shiva worship.
Therefore:
The core message is:
And thus the text concludes:
Without complete devotion to the Supreme God (as revealed by a Tatvadarshi Saint), ultimate liberation is not possible.
The text explains:
Even Brahma (the creator deity) could not fully conquer mind and sexual desire (kam / lust).
Brahma Ji is described as a highly learned deity:
Brahma Ji taught:
Brahma Ji’s daughter, Goddess Saraswati, was unmarried.
She heard from her mother that:
Hearing this, Saraswati:
They said:
“This is the right time. All gods are present in your father’s court. Choose your husband.”
Saraswati:
When Brahma Ji saw his daughter in youth and beauty:
At that moment:
Brahma Ji immediately:
According to the text:
The text asks:
If even Brahma could not control lust and illusion, how can an ordinary human do so without true knowledge?
It is explained that:
Saint Garibdas Ji Maharaj says:
Many people recite scriptures like Vedas and Gita, but do not understand their true meaning. They mislead others with incorrect interpretation and claim spiritual achievement without realization.
He further explains:
Even Brahma himself became unstable upon seeing his daughter, showing the weakness of beings within creation.
The text concludes:
The ultimate message is:
Even great gods like Brahma are not free from desire and illusion within the system of Kaal. Therefore, human beings cannot achieve liberation through scriptural study alone or self-effort.
Only through:
can one: