Overview of Chapter 2

Verses 1–3

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.

Verses 4–6

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?

Verses 7–9

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.

“The Speaker of the Gita is Also Subject to Birth and Death”

Verses 10–16

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.”

Special Explanation (Verses 16–17)

Verse 16 explains that:

• The unreal (asat)—that which is perishable—does not have eternal existence.
• The real (sat)—that which is imperishable—always exists.

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:

• Only the Supreme God is truly eternal.
• The soul, although presently imperishable, was created by the Supreme God through His word and from His own essence. Therefore, prior to creation, the soul did not exist, whereas the Supreme God has always existed.

Clarification on Translation Differences (Verse 17)

A discrepancy is noted in the translation of Chapter 2, Verse 17 by A. C. Bhaktivedanta Swami Prabhupada of ISKCON.

• The original word “yen” means “by whom” or “through whom.”
• However, in that translation, it has been rendered as “who,” altering the meaning.

Incorrect Interpretation (as per ISKCON translation):

“That which pervades the body is indestructible, and no one can destroy the soul.”

Correct Interpretation (as per Gita Press translation):

“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.

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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.

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In Chapter 2, Verse 18-20, there is description of soul.

Final Note

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 Imperishable Supreme God Is Distinct from the Speaker of the Gita

Meaning of Chapter 2, Verse 17

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.

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Understanding Through Examples

This concept can be understood through simple analogies:

• Just as the sun, though far away, continues to illuminate and provide heat to the Earth,
• And just as solar energy systems receive power from the distant sun and operate machines like fans, lights, and other devices,

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.

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Role of Karma and Spiritual Practice

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.

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Supporting Evidence from the Gita

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.

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Nature of the Body, Soul, and Supreme

Verses 18–20 of Chapter 2 explain that:

• The physical body, made of the five elements, is perishable.
• The Supreme God is imperishable, beyond sensory proof, and not easily understood by ordinary seekers and this Supreme power remains associated with the soul eternally.

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.

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Insights from Chapter 13 and Chapter 15

Further clarification is provided in the following teachings:

Chapter 13, Verse 21

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.

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Chapter 13, Verse 22

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).

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Chapter 13, Verse 23

One who truly understands:

• Satpurush (the Supreme God),
• Kaal (Brahm),
• And Maya with its three gunas,

—even while performing actions—does not take birth again.

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Chapter 15, Verse 8

Just as air carries fragrance, the Supreme God carries the soul (with its subtle body) from one physical body to another.

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Final Understanding (Simplified)

The relationship between the soul and the Supreme God can be understood like this:

• A mobile phone works only within the range of a tower.
• The tower may be located far away, yet its signal remains connected to the phone.

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.

Understanding Verses 19–21: The Relationship Between Soul and Supreme God

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.

• Air and fragrance are inseparably connected.
• When fragrance moves, air moves with it.

In this analogy:

• Consider air as the Supreme God,
• And fragrance as the soul.

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.

Verses 22–23: The Nature of the Soul

Verse 22

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.

Verse 23

The soul cannot be:

• Cut by weapons, Burned by fire, Wet by water, Dried by air.

Even though the soul possesses divine qualities, its independent existence is extremely subtle and limited.

Verses 24–25: Glory of the Supreme God

In Verses 24 and 25, the greatness of the all-pervading Supreme God is described once again.

Important Clarification on Translation

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Verse 24 (Correct Meaning)

The Supreme God is:

• Indivisible,
• Incombustible,
• Insoluble,
• Undryable,
• Eternal,
• All-pervading,
• Stable,
• Immovable,
• Everlasting (Sanatan).

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Verse 25 (Correct Meaning)

The Supreme God is:

• Hidden (unmanifest),
• Radiant,
• Subtle in form,
• Beyond thought,
• Free from all modifications.

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.

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Supporting References from Other Chapters

• 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.

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Summary of Verses 12–25

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.

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Verses 26–30: On Birth and Death

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?

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Philosophical Reflection and Debate

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.

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Final Teaching: Motivation for War

Further encouraging Arjun to fight, the giver of Gita's knowledge (Kaal Brahm) continues:

• Gita Chapter 2, Verse 26: Even if you believe this soul is constantly born and constantly dies, it is still not worthy of grief.
• Verse 27: Because according to your belief, the death of one who is born and the rebirth of one who dies are certain. In this unavoidable matter, you should not grieve.
• Verse 28: All these beings were manifest before birth, will remain manifest after death, and are present in between as well. In such a situation, why grieve?
• Verse 29: In this verse, it is stated that only some great soul (Mahapurush) attempts to understand the science of this soul.
• Verse 30: O Arjun, descendant of Bharat! This soul resides in this body in the proximity of the Supreme God. Therefore, it is indestructible—meaning it cannot be killed. Thus, you should not grieve over the death of any beings, including the soldiers present before you, your clansmen, or your relatives.

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Critical Reflection

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

The Story of a Fake Saint

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.

The Reality Exposed

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.”

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The great saint Garib Das Ji has said:

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.

The Essence of the Hymns: 

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.

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Verses 31–38: Encouragement for War

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.

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Critical Reflection

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.

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Example for Reflection

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.

Translation of Chapter 2, Verse 45:

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).

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Verses 39–45: True Spiritual Direction

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".

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On Incomplete Understanding of the Vedas

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

Accurate Description of the Worship and Power of the Supreme God

Verse 46: Understanding True Spiritual Priority

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.

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Illustrative Example

In earlier times, families depended on small water ponds for survival. These ponds would:

• Dry up in summer,
• Depend on rainfall,
• Cause hardship during droughts.

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.

• The small pond is not rejected,
• But its limitations are clearly understood.
• The large lake becomes the preferred and reliable source.

Similarly:

• Other deities provide temporary or limited benefits,
• While the Supreme God provides eternal and complete liberation.

Once a seeker realizes this through a true saint, their devotion becomes firmly established in the Supreme God alone.

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Turning Toward the Supreme God

After gaining this understanding, a seeker:

• Leaves the worship limited to the three worlds,
• Begins devotion aimed at Satlok (the eternal realm),
• Seeks only the Supreme God for ultimate benefit.

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).

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Verse 47: Perform Action Without Attachment

Chapter 2, Verse 47 teaches:

• Perform your actions,
• But do not desire the results.

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Verses 48–50: True Devotion According to Scripture

The deeper meaning of Verses 48 to 50 is:

• One should perform devotion only to the Supreme God, according to proper scriptural method.
• Whether success (siddhi) is attained or not, one should continue devotion with faith.
• Maintain the understanding: Whatever God does is for the best.

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Essential Spiritual Discipline

A seeker must:

• Abandon all unscriptural forms of worship, even if they seem appealing.

• Give up harmful actions such as:

  • Meat consumption,
  • Alcohol,
  • Tobacco,
  • Theft and deceit,
  • Immoral behavior.

• Follow strictly the guidance given by a Tatvadarshi Saint.

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A Deeper Insight: Even “Good Deeds” Require Discernment

Even actions that appear virtuous (सुकृत) may not always be beneficial if done without proper understanding.

For example:

• Giving money to a beggar may seem like charity, but if that money is used for harmful activities (such as alcohol), the negative consequences may indirectly be attributed to the giver.

Illustrative Story

A religious person once gave money to a beggar, considering it a good deed (पुण्य). The beggar used that money to drink excessive alcohol, leading to violence at home. In a tragic turn, his wife and children jumped in a well and lost their lives.

This example emphasizes:

• One should not even perform a good deed—meaning a meritorious act (punya)—based on one's own intellect or discretion. 
• In the path of true devotion, only following the commands of the Guru is beneficial.

Proof of Anami (Anamay) Lok – Chapter 2, Verse 51

It is clear in Chapter 2, Verse 51 that one who performs devotional practice (bhajan) according to the scriptures—that is, by being devoted to the path (matparayan) and following the instructions I have given—goes to Satlok. From there, they proceed further to the Anami Lok (Anamaym padam gacchanti); meaning, they attain the Anami Supreme God, and the disease of birth and death is terminated forever.

Please see the evidence of the Anami Purush (Anami God) in the 29th verse of the hymn "Kar naino deedar mahal mein pyara hai":

Taapar akah lok hai bhai, purush anaami tahaan rahaai. Jo pahunchenge jaanega waahi, kahan sunan te nyaara hai. (29)

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.

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The Five Types of Spiritual Attainment (Mukti States)

A seeker can attain different spiritual destinations based on their form of worship. These are explained as follows:

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1. Attainment of Deities, Ancestors, and Spirits (Lowest State)

Through the worship of Deities (Devas), Ancestors (Pitrs), Spirits (Bhuts), a seeker attains those respective realms.

As stated in Chapter 9, Verse 25:

• Worshippers of gods go to the gods,
• Worshippers of ancestors go to the ancestors,
• Worshippers of spirits go to spirits,
• But those who worship according to true scriptural guidance attain the Supreme.

This is considered the lowest level of attainment, as it does not lead to liberation.

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2. Worship of the Three Gunas (Limited Attainment) - 2nd State (gati)

This includes worship of Rajgun (Brahma), Satgun (Vishnu), Tamgun (Shiva), along with other deities.

This state (place of salvation) is not complete; in other words, it is of an inferior nature. Reference: Chapter 7, Verses 12 to 15 and 20–23, and Chapter 14, Verses 5 to 9.

To understand what the three qualities (Gunas) are, please read Creation of Nature..

Insights from Chapter 14 (Verses 5–9)

• Verse 5: The three gunas—Sattva, Rajas, and Tamas—bind the immortal soul to the body.
• Verse 6: Sattva is pure and illuminating but binds through attachment to happiness and knowledge.
• Verse 7: Rajas binds through desire and attachment to action and its results.
• Verse 8: Tamas binds through ignorance, laziness, and delusion.
• Verse 9: Sattva leads to happiness, Rajas to action, and Tamas to ignorance.

Thus, even these seemingly elevated paths keep the soul bound.

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3. Attainment Through Brahm (Kshar Purush) Worship - 3rd State (gati) 

The third state (stage of salvation): This involves the practice of Brahm Sadhana, which should be performed according to the Vedas and the Gita. By renouncing the worship of all gods and goddesses—including Brahma, Vishnu, and Mahesh (the three Gunas)—and by getting initiated by a Guru to chant the single name "Om" (Omkar), a seeker reaches Brahm Lok (the Great Heaven). There, the seeker enjoys bliss for thousands of ages. However, once their merits (punyas) are exhausted, they return to the mortal world to rotate through the cycle of 8.4 million species.

This state of salvation is also not good. The soul is not completely happy or at peace, meaning it is not fully liberated. Although a being is a hundred times happier through this Brahm (Kaal) practice compared to other types of worship, they still remain trapped in the web of Kaal (Brahm-Kshar Purush). This salvation is not beneficial; rather, it is futile. In Gita Chapter 7, Verse 18, Kaal himself says that while these wise souls are noble, they are content remaining dependent on his (Anuttamam) extremely inferior (Gatim) salvation.

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4. Attainment Through ParBrahm (Akshar Purush) - 4th State (gati)

The fourth state (stage of salvation): Through the devotion of Parabrahm (Akshar Purush), the fourth state (level of liberation) is attained. However, the knowledge of Parabrahm’s practice (sadhana) is not found in the Vedas or the Gita. These scriptures only contain knowledge regarding the devotion and attainment of Brahm (Kshar Purush). For instance, the chanting of the "Om" mantra is solely a practice for Brahm.

Consequently, those seekers who perform the devotion of Parabrahm by considering Him to be Nirguna also end up in the web of Kaal within Brahm Lok. This is because the sages (Rishis) who worship the formless assume they are practicing the devotion of Parabrahm, yet they only receive benefits up to the level of Kaal (Brahm). Lord Kaal has arranged various types of realms within Mahaswarg (the Great Heaven). The attainment of Brahm Lok is considered the supreme achievement within the three worlds.

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5. Supreme Attainment – Worship of the Complete God

The fifth state (stage of salvation): Upon gaining knowledge of the Complete God, one practices the devotion to attain that very God. In this way, after receiving the initiation mantra from a Tattvadarshi Saint and earning the wealth of true devotion, the soul goes to Satlok based on that merit. This is the place where the being resides in a human-like form. The body becomes a mass of radiance—a body so luminous it is as if it has the light of 16 suns. The beings (souls) who reach here never die. In Satlok, the male is called a Hans Purush and the female is called a Hansni.

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The Hierarchy of Divine Realms

Satlok is the place where the liberated (Hans) souls reside in form and enjoy eternal bliss. Beyond Satlok is Alakh Lok, governed by Alakh Purush. Beyond Alakh Lok lies Agam Lok, governed by Agam Purush. Further beyond Agam Lok is Akah Lok, also known as Anami Lok, where Anami Paramatma (Purush) reigns.

In these three upper realms, the same Supreme God (Purna Brahm KavirDev) exists in three different capacities.

The Analogy of Governance

To understand this, consider the Prime Minister of India:

• The individual has a personal name, but "Prime Minister" is the title of his position.
• Sometimes, the Prime Minister holds additional portfolios, such as the Ministry of Home Affairs.
• When he signs documents for the Home Ministry, he signs as the Home Minister. In that specific capacity, his functional power (on those documents) is distinct from his total authority as Prime Minister.

The Manifestations of KavirDev

Similarly, the actual name of the Supreme Soul (Satpurush) is KavirDev (which, due to linguistic variations, is also called Kabir, Kabiran, Khabira, Hakka Kabir, or Sat Kabir). Through his titles, that same God resides in Alakh Lok as Alakh Purush, in Agam Lok as Agam Purush, and in Akah Lok as Anami (Anamay).

The soul that reaches Satlok and practices the devotion of Anami Purush attains the supreme state of that God and becomes absorbed in Him. This is referenced in Gita Chapter 2, Verse 51: ‘Anamayam padam gacchanti’—meaning the soul becomes completely free from the chronic disease of birth and death and attains the Anami (Anamay) status, which is the ultimate place of salvation.

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The Deception of the Material Realms

In every universe (Brahmand), Kshar Purush (Kaal) has created "duplicate" realms by mimicking Satlok. Jyoti Niranjan (Brahm) has established a "Brahm Lok" in every universe, within which he has created three hidden places:

1. One dominated by Satogun (Purity)
2. One dominated by Rajogun (Activity)
3. One dominated by Tamogun (Darkness)

Within this Brahm Lok, he has also established a "Great Heaven" (Mahasvarga). Inside that Great Heaven, he has used Prakriti (Durga) to construct fake versions of Satlok, Alakh Lok, Agam Lok, and Anami Lok. Even in the 21st universe, these four fake realms exist.

This system keeps living beings in deception, preventing them from realizing the true reality. KavirDev (Lord Kabir) Himself descends to Earth to provide this complete spiritual knowledge.

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Question: Why Are Only Four Types of Liberation Commonly Mentioned?

Traditionally, scriptures mention four types of liberation (Mukti):

1. Salokya – residing in the same realm as the deity
2. Sarupya – attaining a form similar to the deity
3. Samipya – remaining close to the deity like a servant
4. Sayujya – merging with the deity

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Answer: The Fifth Liberation

These four types of liberation are associated with the worship of specific deities. Therefore each deity grants one of these four types of liberation. These are limited forms of liberation, not the ultimate state.

The fifth and highest liberation—which is rarely discussed—is attainment of the Supreme God (Purna Parmatma), leading to Anami Lok which leads to complete freedom from birth and death. The knowledge of the fifth salvation is found in the Swasam Veda.

Hymn

Essence: Guidance Toward Complete Liberation (Fifth Mukti)

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:

• O soul, direct your attention toward Satlok, the abode of true happiness.
• Develop firm faith in attaining complete liberation.
• Do not delay—this is the ultimate truth.

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).

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Importance of True Spiritual Knowledge

A sincere seeker should first listen to Satsang (true spiritual discourse) from a Perfect Saint (Satguru), who provides:

1. Self-Knowledge (Atma Gyan)

• What is the soul?
• What is the purpose of human life?
• Why is the soul trapped in the cycle of birth and death?
• How can one escape this suffering?

2. Knowledge of God (Parmatma Gyan)

• The glory and attributes of the Supreme God,
• The true identity of God,
• The correct, scripture-based path to attain Him.

Only a true and complete saint can provide this knowledge, and such a saint is extremely rare.

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Rarity of the True Saint

As stated in Chapter 7, Verse 19 of the Bhagavad Gita:

• A true saint explains that Vasudev means the One who resides everywhere and is the Supreme ruler of all universes.
• Such a realized soul, who knows and reveals this truth, is exceedingly rare.

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 dog’s tail, which remains crooked even after being kept straight for years.

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Avoiding Misguided Practices

A true saint clarifies that many commonly practiced rituals—based on tradition rather than scripture—are not beneficial:

• Pilgrimages based on folklore,
• Fasting rituals without true understanding,
• Ancestor worship (Shraddh),
• Ritual ceremonies like death anniversaries,

As stated in Chapter 9, Verse 25:

• Worshippers of spirits become spirits,
• Worshippers of ancestors go to ancestors.

Therefore, such practices are considered obstacles in spiritual progress.

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Path to True Liberation

Complete liberation is attained by:

• Taking initiation (दीक्षा) from a True Satguru,
• Accepting Kabir Parmeshwar as the Supreme God,
• Practicing devotion according to the true method.

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The Role of the Mind (Agent of Kaal)

Once a seeker begins walking the true path:

• The mind (Man)—described as an agent of Kaal (Brahm)—creates confusion (भ्रम).

• It may generate fear:

  • “You have abandoned your old practices—this may cause harm.”
• It may tempt the seeker toward actions that disrupt devotion.

The instruction is clear:

• Do not follow the deceptive thoughts of the mind.
• Continue steadfastly on the path shown by the Guru, without fear.

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Reality of the Material World

Within the 21 universes governed by Kaal:

• All beings suffer from birth, death, and actions.
• Even gods are subject to birth and death.
• Souls experience suffering in various life forms, including hellish conditions.

What we consider “ours”—family, wealth, and possessions—is temporary and ultimately lost at death.

This world is not the soul’s true home.

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The True Destination: Satlok

The real and eternal abode of every soul is Satlok, where there is no death, no old age, no suffering.

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Method of Attaining Satlok

The path involves three levels of spiritual initiation:

1. First Initiation

• Chanting (verbally or mentally) the first mantra (Naam).

2. Second Initiation (Ajappa Jaap)

• Continuous remembrance synchronized with breathing.

3. Third Initiation (Saar Naam)

• Given by the Guru,
• Leads to complete freedom from birth and death.

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Liberation After Death

A soul that practices devotion within proper discipline becomes free from karmic bondage and ascends upward after death. This is compared to a parrot released from a cage, flying freely into the sky. However, caution is necessary. If the soul is not careful, it can become trapped again in the cycle.

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Warning Against Returning to Old Practices

The seeker is advised not to return to previous traditional rituals and avoid practices like ritual offerings (Pind Daan) and pilgrimages driven by blind faith. These can pull the soul back into bondage.

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Inner Spiritual Journey (Subtle Path)

• The first mantra opens the inner spiritual path (symbolized by “lotuses” within the body).
• Through further practice, the soul reaches Trikuti, a crucial spiritual centre.

What is Trikuti?

Trikuti is compared to an international airport. From here, the soul proceeds to its destined realm depending on the deity or path it has followed.

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Danger of Deception at the Subtle Level

At Trikuti the soul encounters its worshipped deity in the form of the Guru.

However, a serious warning is given:

• For devotees of Kabir, Kaal Brahm (Jyoti Niranjan) may deceive them by appearing in the form of their Guru.
• Those lacking discernment may follow this false guide.

As a result they are taken to a false Satlok, which is actually part of Brahm Lok (Mahaswarg), and remain trapped in the domain of Kaal.

Method to Test the True Guru (Pariksha Vidhi)

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.

• If the Guru is false (i.e., Kaal in disguise), then his appearance will collapse. His assumed form will disappear, and his real form will become visible.
• If the Guru is genuine, then his true form will remain unchanged.

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.

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Union of the Soul with the True Guru

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:

• The soul must remain devoted only to its Guru. God Kabir, in the form of the Guru, leads ahead. The soul follows behind like a bride. That soul ultimately reaches the home of the Supreme God—Satlok—and attains complete happiness.

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State of the Liberated Soul in Satlok

• God showers immense love and grace upon the liberated soul
• All suffering ends permanently
• Souls are called Hans (male) and Hansni (female)
• They exist in a divine, radiant form

In Satlok:

• Souls gain divine vision
• They can see higher realms like Alakh Lok and Agam Lok
• However, Anami Lok (Akah Lok) can only be experienced by reaching there

In Satlok:

• Souls reside separately from God, yet in His presence
• They live in divine abodes filled with bliss

In Anami Lok, however:

• There are no physical structures
• It is beyond all form and description

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Bhagavad Gita Chapter 2 Verses 46–53 (Accurate Translation)

Verse 2.46

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.

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Verse 2.47

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.

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Verse 2.48

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).

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Verse 2.49

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.

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Verse 2.50

A seeker established in true knowledge abandons both sin and virtue, performing devotion solely for liberation. True skill lies in such devotion.

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Verse 2.51

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.

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Verse 2.52

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.

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Verse 2.53

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.

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Summary of Verses 2.46–53

The essence of these verses is that one should actually forget about both sin and merit—meaning, renounce the fruits of sin and merit in this world—and engage in the devotion of the Complete God. This same evidence is provided in Gita Chapter 18, Verse 66, where Kaal Brahm says, "Renounce all religious worship of my level unto me and go into the refuge of that one Almighty God; I will then liberate you from all sins." This is the same sentiment here. It is said that performing yoga (devotion) in one's actions is skillfulness. Therefore, engage in yoga (the devotion of the Complete God).

Wise seekers, by renouncing the fruits arising from actions, become liberated from the bondage of karma in the form of birth and death. O Arjuna! When you become free from attachment, you will attain that very state of detachment. When your intellect, no longer distracted by the knowledge of various conflicting scriptures, becomes established in the Tatvgyan (True Knowledge), you will then become a yogi (devotee).

Just as a person’s mind naturally withdraws from a small pond once they find a large reservoir, similarly, after gaining knowledge of the Complete God, the mind withdraws from the "lesser gods"—Brahma, Vishnu, Mahesh, gods and goddesses, the Mother, Kaal (Brahm), and Parabrahm—and by performing devotion to the Complete God, one reaches His Anami (Anamay) Supreme Abode. This means going beyond Satlok to the Anami Lok, becoming completely free from birth and death. Therefore, become a devotee (yogi) of the Complete God. Then you will be a yogi, meaning a true devotee.

Characteristics of a Devotee with Stable Intellect

Question by Arjun (Verse 2.54)

In Gita Chapter 2, Verse 54, Arjuna asks: What are the characteristics of a devotee who is completely surrendered to the Complete God—one who possesses steady intellect fixed in the Supreme? How does such a person speak, walk, or sit?

Garibdas Ji Maharaj has also provided the answer which is as follows:

The Essence:

• That devotee has full faith that whatever God does for His devotee is right. He remains happy in His Will (Raza). Such a seeker attains God.
• The seeker avoids social evils.
• He does not consume intoxicants.
• He does not eat meat.
• He does not engage in any evils such as adultery, theft, bribery, or robbery.

Bhagavad Gita Chapter 2, Meaning of Verses 55–68

Gita Chapter 2, Verse 55: Arjuna asked a question in Verse 54: What is the identity (characteristics) of a seeker who has completely surrendered to God and whose attention is permanently fixed only on attaining God? How can one recognize such a person? The answer is given as follows:

O Arjuna! When a seeker thoroughly renounces the desires arising from the mind and remains self-satisfied, then he is called Sthit Pragya—meaning one with a steady and unwavering intellect.

Gita Chapter 2, Verse 56: Furthermore, one who is not agitated in times of sorrow or joy, and whose attachment, fear, and anger have been destroyed, that sage—meaning devotee—is said to be of steady intellect.

Gita Chapter 2, Verses 57-58: In these verses as well, the characteristics of a seeker with a steady intellect are described. It is said that such a person does not waver, considering both auspicious and inauspicious circumstances as the gift of God. Instead of having love for the material world, they maintain an interest in God. They remain free from attachment and aversion. Just as a tortoise pulls in and hides all its limbs, in the same manner, a devotee quietens their senses.

Gita Chapter 2, Verses 59-60: In these verses, it is said that a person who forcibly keeps their senses away from objects of desire is in a state similar to someone who stays without food (nirahar). They have restrained themselves from consuming substances, yet the attachment to the taste of those substances remains. Similarly, by forcibly restraining the senses from worldly objects, one may achieve self-control, but the inner attachment is not destroyed.

The seeker's attachment to the "rasa" (relishing the pleasure) of worldly objects is only eliminated (nivartate) by seeing (drishtva) the other God who is beyond (param) Kaal Brahm—meaning, when one realizes or experiences God through true worship.

O Arjuna! Those who have not attained Tatvgyan (True Knowledge), even if they forcibly restrain their senses from worldly enjoyments, those very senses will still abduct the mind of even a wise man.

Illustration: Rishi Example

Sage Shringi restrained his senses through Hatha Yoga. To achieve this, he practiced for years, remaining without food and living in isolation in the forest. However, due to the lack of devotion to the true mantras of the Complete God, he became infatuated with the beauty of King Dasharatha's daughter, Shanta; he enjoyed all worldly pleasures and got married.

In these verses, it is explained that through the practice of the Giver of the Knowledge of the Gita—meaning Kaal Brahm—a seeker's vices are not destroyed. They remain suppressed for a few days, but as soon as an opportunity arises, they become active with an even stronger intensity than before. It is like fire buried under ashes; if you check by placing your hand on top, it does not feel hot. However, even after some time, once the ashes are removed, it is hotter than before. This is the condition of those who do not perform the devotion of the God other than Kaal Brahm.

This is further clarified in the next verse, Verse 61:

Gita Chapter 2, Verse 61: Having brought all the senses under control, a seeker should engage in the devotional practice of the other God besides me because only through the practice of His true mantras is the mind subdued. The senses are subordinate to the mind. The seeker whose senses are under control has an intellect that becomes completely steady.

Gita Chapter 2, Verses 62–63: These verses explain that a person who dwells on worldly objects or vices develops an attachment to them. From this attachment, a desire to obtain them arises. When that desire is unfulfilled, it leads to anger. Anger leads to foolishness, and this state of delusion causes memory to become clouded. When memory is clouded, the intellect and the power of discrimination are destroyed. With the destruction of intellect, a person falls from their humanity.

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Verses 2.64–65: True Devotee

These verses state that a seeker who performs the devotional practice of the Complete God according to the scriptures, even while living in the world, performing actions, and supporting a family, attains the grace of God-realisation—meaning complete and blissful salvation—through senses that have been brought under control and freed from attachment and aversion.

By the grace of God, upon attaining Him, all the sufferings of this seeker are destroyed. He remains eternally cheerful. The intellect of such a cheerful seeker quickly withdraws from everything else and becomes fully established in the remembrance of God.

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Verses 2.66–68: Importance of True Guru

One who has not found a Tattvadarshi Saint cannot remain steady in the remembrance of God because their mind is not under control. In such a person—whose mind is not fixed on God—the intellect does not become steady. Without a steady intellect, a non-devotee lacks the true sentiment of devotion, and without that sentiment, one cannot attain the peace that comes from the remembrance of God. How can an restless person experience happiness? In other words, they can never be truly happy.

This is because if a complete Saint, acting as a boatman, is not with the boat, the wind carries that boat away in the water—meaning it drifts according to the wind's will. Similarly, in the absence of a complete Saint and the lack of True Knowledge (Tatvgyan), the mind attaches itself to whichever sense is wandering among worldly objects, much like a boat in water. That single sense alone abducts the intellect of such a non-devotee.

Therefore, O mighty-armed Arjuna! The intellect of that person alone is stable whose senses are completely restrained from all types of worldly objects and vices (lust, anger, attachment, and greed) and are fully disciplined.

Summary of Verses 2.55–68

In Chapter 2, Verses 55 to 68, it is stated that when a devotee (yogi) becomes free from desires and is satisfied with their destiny, at that time, they possess a steady intellect. Such a person considers joy and sorrow to be equal and is free from attachment and aversion. They are one who has subdued their senses. This is because desires arise from bad thoughts; from desires comes anger, from anger comes ignorance, and from ignorance comes ego. Subsequently, once knowledge is destroyed, the intellect becomes corrupted, after which a downfall is certain.

The one who possesses Tatvgyan (True Knowledge) and is united in yoga remains beyond the control of the senses, even while performing devotional actions according to the scriptures. Their intellect quickly becomes steady, and all their sufferings come to an end. As long as a being is not free from desire, how can there be happiness? The senses overpower the mind just as a boat in the water is overpowered by the wind; in other words, consider the intellect of those whose senses are under control to be steady.

Dear readers! The aforementioned state can only be achieved by taking initiation from a Tattvadarshi Saint. A Tattvadarshi Saint explains the complete knowledge and the complete method of devotion through Tatvgyan, also known as the Sukshm Ved (Subtle Veda). In its absence, the knowledge and practice described in the four Vedas cannot bring about the aforementioned state of a steady intellect, nor can vices be eliminated. This is the reason why sages, despite practicing according to the Vedas, remained under the control of lust, anger, and ego. As an example, consider the following stories:

Vices are not eliminated by the method of practice described in the Vedas

Once, a sage named Chunak, following the practice method (according to the viewpoint) described in the Vedas and Gita Chapter 2, Verses 55 to 68, controlled his mind and senses and performed spiritual practice for several thousand years. At that time, he was considered a Mahayogi (a great yogi). He was very soft-spoken, remained equanimous in both sorrow and joy, and lived with only a loincloth (kopin) in a small hut (kutiya). He remained satisfied with whatever he received and was regarded as a great man possessed of complete spiritual powers (siddhis).

The Legend of King Mandhata and Sage Chunak

There was once a Chakravarti King named Mandhata. (A "Chakravarti" king is one whose rule extends over the entire Earth). Mandhata decided to test if any minor king had grown bold enough to challenge his authority. To do this, he released a horse with a wooden board hanging from its neck. The board stated:

"This horse belongs to the Chakravarti King Mandhata. Any king who does not accept the suzerainty of Mandhata should catch and tie this horse; however, he must then be prepared to go to war with the King."

Hundreds of soldiers on horseback accompanied the animal as it roamed. The horse traveled across the entire Earth and was on its way back, yet no one had dared to capture it. This was because King Mandhata commanded an immense army of 72 Akshauhini (approximately 15,696,000 soldiers).

As the soldiers and the horse passed by the hermitage of the supreme sage Chunak, the Rishi asked them, "Who are you? Where have you come from and where are you going? Why is this horse roaming empty? Why is no one riding it? Please tell me."

The arrogant soldiers of the arrogant King replied, "This is none of your business." The Rishi calmly responded, "It is common to inquire of travelers passing by. Tell me, what is the matter?"

The soldiers explained, "This is King Mandhata’s horse. Whoever catches it must fight the King." The Rishi asked, "Has no one caught it yet?" Some soldiers laughed, saying no one on Earth had the courage, while others boasted, "How could anyone? The King has 72 Akshauhini of troops!"

Sage Chunak replied, "If no one else has tied it, then I shall."

Immediately, the soldiers tied the horse to the very tree under which the Sage’s hut stood. They mocked him, saying, "You beggar! You don’t even have grain to eat, and you intend to fight King Mandhata? Have you lost your mind?" The Sage simply replied, "Such is my fate. Go and tell your King that the Rishi is ready for war."

When the soldiers informed the King that a sage named Chunak had captured the horse, the King—intending to crush a single man—sent 18 Akshauhini of his army. He divided his forces into four such divisions of 18 Akshauhini each.

On the other side, Sage Chunak used the spiritual powers (siddhis) he had gained through his meditation on Brahm (Kaal) to create four mystical effigies (Putliyan). The Sage released the first effigy against the King’s army, and it annihilated the first 18 Akshauhini. In this manner, the four effigies destroyed the entire 72 Akshauhini army.

Note: One Akshauhini consists of approximately 218,000 soldiers, comprising infantry, cavalry, elephants, and chariots.

Apart from the worship of the Supreme God (Purna Brahm), the worship of Parabrahm, Brahm, or deities like Shri Brahma, Shri Vishnu, and Shri Shiva only yields fruits according to one’s past deeds. One must endure the rewards of virtues in heaven and the punishments for sins in hell, as well as the agonies of the bodies of 8.4 million species of living beings.

Maharishi Chunak was a worshipper of Brahm (Kaal) and performed penance according to the methods described in the Vedas. Consequently, after enjoying his virtues in Mahasvarga (the "Great Heaven" located within Brahm Lok), he will have to suffer the results of his sins in hell and subsequently in the bodies of animals. When this Rishi Chunak is reborn as a dog or similar creature, he will have wounds on his head infested with worms. All the soldiers he slaughtered with his "word-arrows" will take their revenge.

The Testimony of the Bhagavad Gita

This is why in the Holy Gita, Chapter 7, Verse 18, the speaker of the Gita (Brahm/Kaal) says that these "wise souls" are noble; by reading the Vedas, they have realized that salvation comes from worshipping one God. However, because they did not find a Tattvadarshi Saint (a visionary saint), they drew their own conclusions—believing that chanting the name "Om," performing the five sacrifices (Yagyas), and practicing severe penance constituted the worship of the Supreme God.

But this practice only leads to Kaal Brahm. The method for worshipping the Supreme God (Param Akshar Brahm) is only revealed by a Tattvadarshi Saint (as mentioned in Gita 4:34 and Yajurveda 40:10 & 13). Therefore, those noble, wise souls remained reliant on my (Brahm-Kaal's) "most inferior" (Anuttamam) salvation.

Note: Readers should reflect on what such a seemingly "great" seeker like Sage Chunak actually achieved.

Why Rituals Fail to Remove Vices

The Vedas and the Gita provide excellent knowledge—stating that a seeker who becomes free from lust, anger, attachment, greed, ego, and hatred is truly liberated. However, the spiritual practice (Bhakt) used was only for attaining Kaal (Brahm), which cannot make one free from these vices. The specific Mantra required to attain the Supreme God is not found in any (common) scripture. That Mantra can only be provided by a Complete Saint of Lord Kabir.

Benefit is only possible by taking "Naam" (initiation) from a Saint who has been authorized to preach. Thereafter, by spending one's life within the discipline (Maryada) of the Guru and obtaining the Saar Naam from him, a seeker can reach Satlok and truly renounce worldly vices.

Analysis of Sage Chunak's Fall

Sage Chunak was a noble, wise soul who desired God. Based on the guidance he derived himself from the scriptures and the Guru he found, he performed penance for thousands of years according to the Vedas. Yet, his Ego remained. He destroyed King Mandhata, depleted his spiritual earnings, and became a debtor of sin.

This is the "inferior state" of Brahm-worship, as testified by Brahm himself in Gita 7:18. Respectable Saint Garibdas Ji Maharaj says:

“Garib, bahattar kshauni kha gaya, Chunak Rishishwar ek | Deh dhaare jaura phirain, sabhi Kaal ke bhekh ||”

Meaning: Through the worship of Kaal Brahm, Sage Chunak became an embodiment of Kaal (Time/Death). He acquired spiritual powers (Siddhis) and "ate" (killed) 72 Akshauhini—that is, 15,696,000 soldiers. Such power-attaining Rishis are like "walking death" (Jaura) in human form. All these guises or sects are inspired by Kaal; Kaal Brahm has kept them in a state of delusion.

As stated in Gita Chapter 14, Verse 2, one who performs my devotion through the methods described in the Vedas and the Gita remains imbued with my nature and acquires qualities like mine—essentially becoming another form of Kaal, just like Sage Chunak.

When that seeker is reborn as a human, they remain influenced by that same nature; they do not worship other gods, yet they continue to practice my devotion according to the Vedas. Such a seeker also turns to my practice only after many births.

This same indication is given in Gita Chapter 7, Verse 19: that after many, many births, a wise soul who was previously imbued with my nature performs my worship. However, a great soul (Mahatma) who reveals that the Complete God alone is Vasudeva—meaning the All-Pervading Sustainer of all is the only one worthy of worship—is extremely rare.

Bhagavad Gita Chapter 2, Verses 69–72

Verse 69 – Two Types of Beings

Verse 69 states that two types of people remain awake at night. One is the person with worldly desires who, even while sleeping, continues to wander among them in dreams. The other is the seeker with a steady intellect engaged in the devotion of God, who contemplates God even in their dreams at night.

The Essence: The worldly person wanders all day to acquire material objects. A disciplined seeker has no desire for such things; for them, that day is like night. While others remain alert to acquire worldly possessions, the one with a steady intellect turns away from them. They are as far removed from vices as one who is fast asleep at night.

Verse 70 - Ocean Analogy

The faith of a person with a steady intellect who is acquainted with Tatvgyan (True Knowledge) is as immovable as the ocean, which remains undisturbed despite many rivers flowing into it. Similarly, worldly enjoyments are absorbed within a seeker of steady intellect—meaning a householder seeker may produce children, yet he views other women as mothers, sisters, or daughters. He does not fall from his moral duty (dharma). All such enjoyments are absorbed in him. Only such a seeker attains peace. A seeker indulged in sensual pleasures and luxury cannot attain peace.

Verse 71 - Condition for Peace

The holy soul who lives life by renouncing all desires, and who is free from attachment (mamta), free from ego, and free from yearning—meaning a life without desire—attains peace.

Verse 72 - Final Liberation

O Arjuna! This aforementioned state is the condition of a seeker who has attained God. A seeker who achieves this state does not succumb to ignorance even at the time of death. Remaining in this state even in their final moments, they attain the Abode of the Supreme Lord (Brahm nirvanam ricchati).

Summary of Verses 69–72

In Chapter 2, Verses 69 to 72, it is written that two types of beings remain awake at night. One is a lover of worldly pleasures—driven by lust, a thief, or one accumulating excessive wealth—who stays awake absorbed in vices. For such a person, that night is like day. The other is a lover of God who remains awake and takes full advantage of that night. Just as all rivers naturally flow into the ocean, both types of beings naturally go to heaven or hell based on their good and bad deeds.

A person who has understood the God-element (Paramatm Tattav) remains free from worldly desires and stays equanimous in joy or sorrow and gain or loss. Just as rivers falling into the ocean do not disturb it, such a person attains peace only by becoming free from all desires, attachment, and ego. A seeker who becomes free from worldly vices, controls the mind, subdues the senses, and eliminates lust, anger, attachment, greed, and ego—and does not waver even at the final moment (the time of death)—only that being can attain Nirvan Brahm (the Complete God / Purna Brahm). Otherwise, due to a lack of this capacity, one cannot attain the Complete God.

Gist: This capacity is not in Vishnu, nor in Brahma, nor in Shiva. Therefore, without it, attaining God is impossible.

Even Brahma Could Not Conquer the Mind and Lust

The Story of Brahma: Lust and the Failure of Knowledge

Lord Brahma is considered a highly learned deity. Known as the master of the four Vedas, he frequently delivers spiritual discourses to the gods in Brahmapuri.

One day, many young deities gathered in Brahma's assembly to hear his wisdom. Brahma was preaching, "O Deities, our greatest enemy is Kamdev (Lust). The only way to escape it is to view another’s wife as a mother and another's daughter as one's own. Anyone who does not hold such thoughts is a base soul; even catching a glimpse of such a person is inauspicious."

At that time, Brahma's daughter Saraswati, who was unmarried, learned about the householder’s life from her mother. She was told that a young woman should marry and settle down, otherwise, a woman's respect diminishes in society. Hearing this, Saraswati went to her friends (other goddesses). They told her, "Saraswati, once your youth fades, no deity will accept you. There is no point in having a human-like form if you remain deprived of the joys of marriage." They further stoked her desire for a husband with various suggestive remarks. They suggested, "Today is a great opportunity; all the gods are present in your father’s court. Go and choose a husband."

Inspired by this, Saraswati bathed, adorned herself with jewellery and beautiful clothes, and entered Brahma’s assembly. She walked through the hall, glancing at all the gods with a specific charm. Upon seeing his daughter’s youth and beauty, Brahma instantly forgot all his spiritual knowledge and meditation. Overwhelmed by lust, he rose from his throne and grabbed Saraswati in an embrace (Kauli bharna).

Just as he was about to commit a heinous act under the influence of passion, Lord Shiva struck Brahma on the head and rebuked him: "What are you doing? Such a crime! Brahma, discard this body at once, or you shall be reborn as a dog." Brahma immediately regained his senses through meditative power and left his body. Goddess Durga, through her power of word (Vachan Shakti), placed that same soul into another body of the same age—the Brahma who sits on the throne today.

Now, readers should ponder: if a deity like Brahma could not remain stable through knowledge and yoga, how can an ordinary soul be free from lustful vices? This is all the trap of Kaal (Mahavishnu/Jyoti Niranjan).

As the venerable Saint Garibdas Ji Maharaj says:

"Garib, beejak ki baata kahen, beejak naahi haath | Prithvi doban utre, kah-kah meethi baat ||

Kahan sunan ki karte baata | Koi na dekha amrit khaata ||

Brahma putri dekh kar, ho gaye daama dol ||"

Meaning: These people recite the verses of the Vedas and Gita from memory and preach the path of devotion, yet they do not possess the Beejak—the true, actual meaning and essence of these scriptures. These self-proclaimed scholars have manifested only to lead humanity astray with sweet talk and anti-scriptural knowledge. They only talk about having found God and experiencing bliss, but they have gained nothing. Look at Brahma—he was making grand speeches, yet he faltered the moment he saw his own daughter.

Only by understanding the knowledge of a Tattvadarshi Saint and practicing true devotion can all vices be neutralized and ultimate liberation (Moksha) be attained.

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